God Said It

1 Corinthians 14.32-35

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.

Just kidding.

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.

Seriously.

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.

Right? 

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. 

It is alive, and it gives life. Amen. 

On War

Matthew 5.43-48

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and the good, and sends rain on the righteous and the unrighteous. For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same? Be perfect, therefore, as your heavenly Father is perfect.”

peace_war__wallpaper__by_jackth31-d55t58i

Preachers can fall into the rut of preaching on whatever keeps the congregation pleased; keep them happy and they’ll keep coming back, or something like that. This sermon series is different. Instead of falling back to the familiar narratives that keep us smiling on our way out of the sanctuary, we are confronting some of the greatest controversies facing the church. There is a better than good chance that I will say something from this pulpit during the series that you won’t agree with, and if (and when) that happens I encourage you to stay after worship, join us for lunch, and continue the conversation. We can only grow as Christians in community, and that requires some honesty and humility and dialogue. Today we continue with the topic of War.

 

The airfield was remarkably dark in the middle of the night so the commanding officer turned on floodlights for posterity. There were so many people wandering around on the field that the captain had to lean out the window of the aircraft to direct the bystanders out of the way of the propellers before take off. Though he did have time to offer a friendly wave to photographers before departing.

The flight lasted six hours and they flew through nearly perfect conditions. At 8:15 in the morning they finally arrived directly above their target of Hiroshima and the bomb was released. It fell for 43 seconds before it reached the perfect height for maximum destruction and was detonated. 70,000 people were killed and another 70,000 were injured.

At about the same time the bomb was detonated, President Truman was on the battle cruiser Augusta. When the first report came in about the success of the mission, Truman turned to a group of sailors and said, “This is the greatest thing in history.”

We, as American Christians, have a problem with War. Historically, the early church and Christians did not engage in war – they believed their convictions in following Christ’s commands prevented them from waging violence against others. And, frankly, they were being persecuted and killed at such a rate that they didn’t have time to think about fighting in wars, nor were militaries interested in having Christians fight for them. You know, because of the whole “praying for their enemies” thing,

But then Constantine came onto the scene, following Jesus Christ turned into Christendom, and everything changed. With Christianity as the state sanctioned religion, Rome could tell its citizens to fight, and they did.

But still, there have always been those who respond to War throughout the church differently. There are Pacifists who believe conflict is unwarranted and therefore should be avoided. There are those who believe in the Just War Theory and that there can be a moral response to war with justifiable force. And still yet there are others who believe in the “Blank Check” model where they are happy to support those in charge of the military without really questioning who they are killing and why.

We might not realize it, but most Americans believe in the “blank check” model, in that our government regularly deploys troops and drones to attack and kill people all over the world (in war zones and other places) and we rarely bat an eye. So long as we feel safe, we are happy to support those leading without question.

christianity-military-750x400

But as Christians, Jesus commands us to love our enemies and pray for the people who persecute us. Now, to be clear, this is not a nice invitation or even a call to a particular type of ministry. We like imagining the “white, blonde hair, blue eyed” Jesus with open arms who loves us and expects the minimum in return. But more often than not, Jesus commands his disciples to a radical life at odds with the status quo.

“I say to you, ‘Love your enemies and pray for those who persecute you.’ Anybody can respond to love with love, but what good does it do to only love the people who love you. Instead, be perfect as your heavenly Father in perfect.”

            This is our command.

            And it is also our dilemma.

Jesus commands us to love our enemies and love our neighbors. But what are we to do when our enemies are killing our neighbors, or vice versa? Is there really such a thing as a just war? Are we called to remain pacifists even when innocent lives are being taken? Was it okay for us to take boys from Virginia and send them to Vietnam to kill and be killed? Should we send our military to Syria to kill and be killed?

This is the controversy of War.

War, a state of armed conflict between two groups, is like an addictive drug. It gives people something worth dying and killing for. It often increases the economic wealth and prosperity in our country. It achieves for our nation all that a political ideal could ever hope for: Citizens no longer remain indifferent to their national identity, but every part of the land brims with unified life and activity. There is nothing wrong with America that a war cannot cure.

When the North and South were still economically and relationally divided after the Civil War, it was World War I that brought us back together as one country. When we were deep in the ravages of the Great Depression, it was Word War II that delivered us into the greatest economic prosperity we’ve ever experienced. When we were despondent after our failure in Vietnam (and subsequent shameful treatment of Veterans), the supposed weapons of mass destruction in Iraq gave us every reason to rally behind our country.

But we don’t like talking about death and war – that’s why the least attended worship services during the year are Ash Wednesday and Good Friday when we can do nothing but confront our finitude. But War commands and demands our allegiance, it is the fuel that turns the world, it has been with humanity since the very beginning.

And Jesus has the gall to tell us to love and pray for our enemies.

To follow Jesus, to be disciples of the living God, requires a life of pacifism. It is not just one of the ways to respond to War, it is the way. And yet, pacifism is a privilege of the powerful. It is very easy for me to stand up in this pulpit, in the beauty of the Shenandoah Valley, and preach about the virtues of pacifism. No one is dropping bombs on our picturesque community. We are not at risk for an invasion from a foreign oppressor.

It is easy to be a pacifist in America.

And we will never get anywhere near a kingdom of peace if pacifists keep perceiving themselves as superior or entitled, otherwise people in the military who return from conflict will return as those from Vietnam – to a country that did not understand.

War is complicated and ugly and addictive. It reveals our sinfulness in a way that few controversies can. War illuminates our lust for bloodshed and retribution. War offers a view into our unadulterated obsession with the hoarding of natural resources. War conveys our frightening disregard for the sanctity of human life. War is our sinfulness manifest in machine guns and atomic weapons. War is the depth of our depravity.

Even the word “War” fails to express the sinfulness of the act. We so quickly connect the word “War” with the righteous outcomes of our wars. We believe we fought the Civil War to free the slaves, when in fact it had far more to do with economic disparity. We believe we fought Word War II to save the Jews, when in fact it had more to do with seeking vengeance against the Germans and the Japanese. We believe we went to War in the Middle East with terrorism because of September 11th, but it had a lot to do with long-standing problems and an unrelenting desire for oil.

Can you imagine how differently we would remember the wars of the past if we stopped calling them wars and called them something else? Like World Massacre II, or the Vietnam Annihilation, or Operation Desert Carnage?

soldier-peace-logo

On August 6th, 1945, we dropped the first atomic bomb on the city of Hiroshima in order to end the bloodiest war the world had ever seen. With the push of a button we exterminated 70,000 people in an instant, and our president called it the greatest thing in history. Truman was a lifelong Baptist and was supported by the overwhelming majority of American Christians, most of whom expressed little misgiving about the use of the atomic bomb. But that very bomb is the sign of our moral incapacitation and the destruction of our faithful imagination.

For we Christians know, deep in the marrow of our souls, that the “greatest thing in the history of the world” is not the bomb that indiscriminately murdered 70,000 people, but the life, death, and resurrection of Jesus Christ.

Jesus Christ is, and forever will be, the greatest thing in the history of the world because Jesus broke the chains of death and sin and commands us to follow him. Jesus Christ, Son of Man and Son of God, embodied a life of non-violent pacifism that shakes us to the core of our being and convicts our sensibilities.

There is, of course, the privilege of pacifism and its ineffectiveness when combatted by the evil in the world. Pacifism pales in comparison to the immediacy of armed military conflict, but it is the closest example we have to what it means to live like Jesus. And Jesus wasn’t particularly interested in offering us the path of least resistance toward salvation. Instead, he demanded our allegiance.

So where does that leave us? What are we to do about the controversy of War?

Right now, countless innocent lives are being killed in Syria as a result and consequence of War. For years, Syrians have struggled to escape their war-torn homes and find a new beginning somewhere else, but many of them are still there. The United States has largely remained uninvolved in the conflict due to diplomatic and militaristic complications. So I thought it would be the perfect example to bring up this week in one of our bible studies regarding the moral responsibility of our country. Should we send troops into Syria in order to prevent the loss of innocent lives? Should we remain isolated from the conflict?

I turned the question on the group and asked, “What are we to do as Christians?”

“We could take in more refugees.”

“We can advocate for better responses out of our politicians.”

“We can pray about it.”

Then I said, “Well, what if the United Methodist Church announced that it was sending 5,000 missionaries to Syria? We know how to send missionaries, we do it all the time.”

And someone responded by saying, “We can’t do that; they’d be easy targets.”

I’ll admit that we can’t do that, but not because they would be easy targets. We can’t go there and do that because we no longer have a church that produces people who can do something that bold. But we once did.

God in Christ came in order to reconcile the world through the cross. The living God through the Messiah spoke difficult commands and orders to the disciples, things we still struggle with today. But God was bold enough to send his son to die in order to save us, not by storming the Temple with swords and shields, not by overthrowing the Roman Empire and instituting democracy, but with a slow and non-violent march to the top of a hill with a cross on his back. Amen.

Controversy Original

On The Death Penalty

Mark 10.26-27

They were greatly astounded and said to one another, “Then who can be saved?” Jesus looked at them and said, “For mortals it is impossible, but not for God; for God all things are possible.”

Luke 23.44-47

It was now about noon, and darkness came over the whole land until three in the afternoon, while the sun’s light failed; and the curtain of the temple was torn in two. Then Jesus, crying with a loud voice, said, “Father, into your hands I commend my spirit.” Having said this, he breathed his last. When the centurion saw what had taken place, he praised God and said, “Certainly this man was innocent.”

Controversy Original

Preachers can fall into the rut of preaching on whatever keeps the congregation pleased; keep them happy and they’ll keep coming back, or something like that. This sermon series is different. Instead of falling back to the familiar narratives that keep us smiling on our way out of church, we are confronting some of the greatest controversies facing the church. There is a better than good chance that I will say something from this pulpit during the series that you won’t agree with, and if (and when) that happens I encourage you to stay after worship, join us for lunch, and continue the conversation. We can only grow as Christians in community, and that requires some honesty and humility and dialogue. Today we continue with The Death Penalty.

 

 

He was sitting with his friends when the police rushed in. Everything moved in a blur while tables were overturned, bodies were thrown to the floor, and he was placed under arrest. The journey to jail and to the courthouse was strangely quiet, but he kept his head down and his mouth shut. Others came and went, he received strange and knowing looks, and he wondered if any of his friends were arrested as well.

When they dragged him in front of the judge, the courtroom was packed and people kept screaming from the back. The judge waited for everyone to calm down and the whole proceeding came down to one question, “Did you do it?” The man replied, “If I tell you what happened, you won’t believe me, and if I ask you a question, you won’t answer.” Again the judge asked, “Did you do it?” And the man replied, “You say that I did.”

In response, the judge smacked his gavel onto the wood and declared, “What further testimony to do we need? We’ve heard it ourselves from his own lips.” And with that, the man was condemned to death.

The courtroom erupted into celebration as the gathered people shouted “Kill him! Kill him! Kill him!” What made everything worse was the fact that the dead-man walking recognized some of the people who were shouting for his death, but nothing could stop the inevitable.

Time passed, and eventually he found himself walking to his own demise; walking down death row. With every footstep he thought about what had led him to this, he thought about his family and friends that had abandoned him at the end, he thought about how this would be the last time he’d feel the ground beneath his feet.

The executioners were ready to begin the moment he arrived. They took off his clothes, and laid him down. Only then did he notice that two other men were about to be executed as well. Their faces held grave expressions of fear, guilt, and sorrow. But just like with the man, they were on a path that had only one outcome- death.

It was about noon when everything started moving quickly, and the man noticed that it was strangely turning dark outside. They strapped him down until he could barely breathe and then they stood back and waited. With each moment he felt his life slipping away, his chest heaved for air that ceased to fill his lungs, his vision went blurry, and then he died.

His name was Jesus and he was executed by the state.

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Capital punishment, killing someone in response to a crime, is as old as civilization itself. Some of the earliest archeological discoveries of law codes contain the ramifications for shedding blood or taking someone’s life, and more often than not it comes down to this: “An eye for an eye, a tooth for a tooth, a limb for a limb, a life for a life.” It’s there in Hammurabi’s code from ancient Babylon, and we have it in the Old Testament in our Bibles.

The Death Penalty has been around for a very long time, and we still employ it for a number of reasons. To kill someone for committing a crime is the only way to guarantee they will never recommit the same crime. It works and functions as a deterrence to influence others to not commit the crime. It helps bring closure to a family who is grieving the loss of someone who was murdered. And it saves the state a lot of money from having to keep someone in prison year after year after year.

In the United States, there are roughly 3,000 people on death row right now, and the death penalty takes place primarily through lethal injections – a poison is injected into someone’s blood stream that brings a quick and painless death, but many states still let people choose between the electric chair and lethal injection. The state of Washington however, still uses a noose to kill those who have been convicted. Across the county at least 56% of Americans support the death penalty.

And the state of Virginia, where we live, has executed more prisoners than any other state.

So why are we talking about the Death Penalty in church? Why is this a controversy that we need to confront?

Because Jesus was killed by the Death Penalty.

The main reasons that people often sight to justify the death penalty can just as easily be argued from a different perspective. The death penalty often fails to work as a deterrence because in the south where 80% of all death penalty convictions occur is the only part of the country where crime rates continue to increase. The closure that families experience in the short-term is present, but in the long-term they tend to experience more guilt and depression in a response to another person’s death. It actually costs the state a lot more money to put someone to death because of the required appeals process and the amount of time and resources that it necessitates. And, this is a very important ‘and’, since 1976 about 1 in every 9 death row inmates have been exonerated, usually after decades of living in a prison cell.

But all of the statistics and the facts, all of the psychology and the economics, are dwarfed by the fact that Christians still support the death penalty, even when the Lord we worship was killed by the same means.

We Christians love our crosses. We put them up in our sanctuaries and in our living rooms, we tattoo them on our skin and we wear them around out necks, I even carry one over my shoulder all over Staunton every Good Friday. But we have become desensitized to what the cross means: death.

Let me put it this way: If Jesus died 100 years ago, then we’d be wearing nooses around our necks instead of crosses. If Jesus died 50 years ago, then we’d be bowing before an electric chair in the sanctuary instead of a cross. And if Jesus died today, then we’d hang up hypodermic needles in our living rooms instead of crosses.

The cross was the electric chair for the Romans. The cross is like the hangman’s nooses of lynching mobs. The cross is like the lethal injection of modern prisons. It is the way people were killed by the state as a punishment for their crime.

The fact that 1 in 9 death-row inmates have been exonerated should be enough to give us pause. The fact that the state has murdered innocent people just like Jesus was murdered should give the church reason to repent. But if that’s not enough, then maybe this is: With God nothing is impossible.

And I’ll admit, there are scriptures in the Old Testament that justify the practice of capital punishment. But there are also people in the Old Testament and the New Testament who committed capital crimes and God still used them for the kingdom.

We like to think about Moses’ encountering the burning bush, we like to imagine Moses leading God’s people to the Promised Land, but we don’t like thinking about the fact that Moses murdered an Egyptian in cold blood before he met God in the wilderness.

            We like to think about David approaching Goliath on the battlefield, we like to imagine him dancing in front of the Ark of the Covenant, but we don’t like thinking about the fact that David ordered one his soldiers to die so that he could sleep with his wife.

            We like to think about Paul being knocked to the ground by God on the road to Damascus, we like to imagine him writing letters to the churches by candlelight, but we don’t like thinking about the fact that Paul murdered countless Christians before his conversion.

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            With God nothing is impossible.

That’s the beginning and the end of theology, that with God’s help and grace all things are possible. An alcoholic can kick the drink, an atheist can discover faith, and a sinner can receive forgiveness. Why then do we keep slinging out our nooses? Why do we keep sending people to the electric chair? Why do we keep strapping them down for a lethal injection? Why do we keep hanging people on crosses?

The message of Jesus’ ministry, of the cross, is mercy. Mercy for an adulteress woman who was about to be stoned by the crowd, mercy for short tax collector who preyed on the poor, mercy for a criminal who hung on a cross right next to Jesus. Mercy triumphs over judgment.

That doesn’t mean that people who commit horrendous crimes get to walk away without consequences, it doesn’t mean that we should break down the walls of our prisons and let everyone run wild, but it does require us to fundamentally reshape our imagination regarding the justice system.

For centuries the death penalty was something that took place in public – crosses on a hill, nooses in a tree. The state used the death penalty to publicly frighten potential criminals from committing the same crime. But now capital punishment takes place in hidden rooms with minimal witnesses. It has retreated from the public arena and can continue to take place without disrupting our daily lives.

But people are being murdered for murder.

Jesus once said, “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also.” To retaliate murder for murder will only ever beget more violence, or as Martin Luther King Jr. said, “An eye for an eye leaves everyone blind.

God sent his son into the world to transform the world. Not with the ways of the world, not with power and prestige, not with armies and aggression, but with mercy and sacrifice. God sent his son to walk among us in order that we might catch glimpses of the kingdom. God in Christ ministered to the last, the least, and the lost, people like those who are waiting for the end of their days on death row. And God sent his son to carry death on his back to the top of a hill to die, so that we might live.

So long as we employ the death penalty, we will deny the power of God to redeem, restore, and transform all human beings. As long as we sling our nooses, and prepare our needles, we will prevent true repentance and new life from taking place in those who have fallen prey to evil. As long as we murder murderers, we will never give God the chance to make the impossible possible. Amen.

 

On Creation vs. Evolution

Genesis 1.1-5

In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. Then God said, “Let there be light”; and there was light. And God saw that the light was good; and God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.

Controversy Original

Preachers can fall into the rut of preaching on whatever keeps the congregation pleased; keep them happy and they’ll keep coming back, or something like that. This sermon series is different. Instead of falling back to the familiar narratives that keep us smiling on our way out of church, we are confronting some of the greatest controversies facing the church. There is a better than good chance that I will say something from this pulpit during the series that you won’t agree with, and if (and when) that happens I encourage you to stay after worship, join us for lunch, and continue the conversation. We can only grow as Christians in community, and that requires some honesty and humility and dialogue. Today we continue with Creation vs. Evolution.

 

“How old is the earth?” The fifth grader looked up from his homework assignment as if to say, “Well, dude, what’s the answer?” We were sitting inside Forest View Elementary School in Durham, North Carolina, and I was in the middle of a tutoring session. Each week we would sit in the library and go through his homework together. His class was finishing up a unit on earth sciences and his worksheet was filled with questions about the subject.

“How old is the earth?” I, of course, could not remember the answer so I promptly pulled out my cell phone to Google the answer and the young man rolled his eyes and opened up his textbook with dramatic emphasis. We flipped through the pages together looking for key words or pictures that would indicate we were on the right path and then we found it in big bold numbers on the bottom of a page: 4.54 billion years.

I waited patiently for my young tutee to copy the number down into the answer column on his worksheet, but he just kept looking at the textbook with a glazed-over look in his eyes. Then I heard him say, almost as if a whisper, “That can’t be right.”

“Well of course it’s right!” I said, “I mean its in the book, it has to be right.”

            And then he said, “But my pastor told me the earth is only 6,000 years old.”

creation-evolution-possible

In the beginning, the very beginning, there was nothing. All matter was formless. What we now know and see was a soup of nothingness, a bottomless emptiness, and inky blackness. And in the midst of this nothingness, there was something: God. And God said, “Let there be light”; and there was light. God saw that the light was good; and God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.

Perhaps no words in all of scripture have been more analyzed, prayed over, and interpreted throughout the centuries. Genesis 1 is beginning, and not just a beginning to a story, but the beginning to the story.

And it stands on the battlefield of the fight between Creation and Evolution.

Here’s the controversy: Centuries ago a man named James Ussher set out to date the earth. He dove deep into the Old Testament and, with the help of genealogies, established the exact time and date of God’s creation as 6pm on October 22nd 4004 BC. Therefore, according to Ussher, the earth is approximately 6,000 years old. However, with the advent of modern science and the likes of evolutionary biology and carbon dating, scientists have determined that the earth is 4.5 billion years old.

There is a big difference between 6,000 and 4.5 billion.

For a very long time, we humans considered the earth a relatively recent phenomenon. The Christian church established itself as the predominant leader of information distribution, and when that came into conflict with Science, the battle began.

This has manifested itself throughout the centuries in a number of ways including the fight between the Galileo and the church, Darwin and the church, and even the American Government with the church.

“How old is the earth?” It may seem like a pretty simple question without too many ramifications, but it is a big one, and the way we answer it has a lot of consequences.

A couple of years back, the state of Kansas removed questions about evolution from its standardized tests. This meant that teachers were still allowed to teach evolution, but the children would not be tested on it at the end of the year. Some Christians rejoiced in the victory Creation over Evolution, and others were concerned that children from Kansas would pale in comparison to students from other states by the time they entered college.

It would seem that the church has one answer to the question, and science has another.

I remember learning about the theory of evolution when I was in the 8th grade. With all my hormonal angst, and pimply face, and peach fuzzed mustache, I sat in my science class and learned about how all life can trace its origins back to one single cellular being: That over millions of years that first cell grew and evolved and developed new traits; how life began in the sea, and eventually developed to live on land and in the air; how humanity is one of the last developments in a tremendously long line of evolved species.

I thought it was awesome! The science-fiction nerd within me went into overdrive and I relished in learning about where we came from, how the earth has changed, and how beautifully unique we really are. And the whole time I dove into evolution I saw God’s handiwork all over the place. Who could have brought life into that first being, who could have the imagination to force molecules and atoms together in such a way that life began, who could have moved the development of species to its zenith in humanity?

But at the same time, some of my Christian friends stopped going to youth group and they stopped going to church. In learning about evolution their faith in church diminished. What they heard in the classroom became more important than what they heard in the sanctuary. When they learned that the earth was older than what they heard in church, their faith was crushed. I, however, was fortunate to have pastors and older Christians who helped me to see the similarities between science and faith. But my friends only saw the battle.

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The title of this sermon is Creation vs. Evolution for a reason. I titled it this way precisely because that is the way that many of us see the relationship between the two; Faith and Science represent opposite ends of the spectrum. One is archaic and illogical; the other is scientific and intellectual. One represents backward thinking; the other is forward thinking. One should be left to sanctuaries; the other is for the classroom.

The conflict between science and faith exists because of us; Christians who became defensive when scientists learned more about the world instead of rejoicing in God’s creative majesty. Christians who were quick to jump ship when we discovered there was more to the world than just what we can read about in the bible; Christians who saw scientific discovery as a work of the devil and retreated further away from the world.

But are science and faith really at odds with one another?

Young-Earth Creationists are those who believe (like Ussher) that God created the earth over 6 24 hours days 6,000 years ago. They dismiss scientific discoveries like the Dinosaurs and carbon dating as a way for God to test our faith.

However, there are other ways of looking at the biblical account of creation from Genesis 1 that harmonizes with, rather than battles against, science.

First, the word for “day” in Hebrew is “yom.” And it carries with it a number of definitions and interpretations. Yom is used in the Old Testament as a general term for time, like a time period of finite but unspecified length. We can also read in Psalm 90.4 “For a thousand years in your sight are like yesterday when it is past, or like a watch in the night.” What we understand the word “day” to mean is different than what it means in scripture. God’s time is not our time.

We could then read Genesis 1 to be that in the beginning God created light, and after light God created air, and after air God created earth and sky and sea. But how long it took God to do this is unknown. One day? One million years? Only God knows.

Genesis, and the rest of the bible, is not meant to be read like a science or history textbook. The bible, over and over again, rejects our desire to master the text and instead calls us to be servants of the Word. We might be concerned with how and when God created, but the bible only tells us who and why God created.

Then we can look at the order of creation itself and the similarities with the theory of evolution. Though it was written thousands of years before Darwin’s On the Origins of Species the order of creation parallels Darwin’s and modern evolutionary scientist’s ideas. The first thing to exist was light and energy. Then matter began to fuse together into celestial beings like stars and planets. Eventually the earth developed an atmosphere and water and land. The first life began in the sea, eventually evolved to fly in the air and crawl on the earth, and the last life to be developed, the zenith of God’s creation, was human life.

            Knowing this, countless Christians are able to hold that evolution is real, but that God set it in motion. They are able to assert that the earth is 4.5 billion years old AND God created it in the way described in Genesis. They are able to hold together science and faith in such a way that it gives glory to God’s glorious creation.

The conflict between science and religion, between creation and evolution, exists because people like us have treated the book just like every other book. We see it as our own historical textbook, or as our scientific journal, or as our genealogical record. We import the ways we read other texts into the way we read God’s great Word.

And then many of us take it up like a weapon against anyone who disagrees with us.

But the bible is fundamentally unlike anything ever written. It is historical, and scientific, and literary, and poetic, and every other form we can think of. It is beyond our ability to fully comprehend, it breaks down and exceeds the expectations we place on it, it is the living Word of the Lord.

In the beginning, the very beginning, there was nothing. All matter was formless. What we now know and see was a soup of nothingness, a bottomless emptiness, and inky blackness. And in the midst of this nothingness, there was something: God. And God said, “Let there be light”; and there was light.

           The bible is far less concerned with explaining how things happened, and is far more concerned with proclaiming God’s handiwork. It comforts us when we are afflicted, and it afflicts us when we are comfortable. It can make us laugh and it can make us cry. It can bring us to our knees and it can propel us to dance on our feet. It identifies God as creator and us as creature. It harmonizes with the marvelous developments in science. It humbles us and exalts us. It is who we are and who we aren’t. It is God Word for us. Amen.