Instant Pot Faith

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This week on the Strangely Warmed podcast I speak with Jim Moore about the readings for the 2nd Sunday After Epiphany [A] (Isaiah 49.1-7, Psalm 40.1-11, 1 Corinthians 1.1-9, John 1.29-42). Our conversation covers a range of topics including internet friendships, counting people for the Lord, the burden of purpose, eucharistic time, miry bogs, divine requirements, call stories, acting like we believe what we say, and being surprised by Sunday. If you would like to listen to the episode or subscribe to the podcast you can do so here: Instant Pot Faith

 

 

We Didn’t Start The Fire

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This week on the Strangely Warmed podcast I speak with Teer Hardy about the readings for Christmas Eve [A] (Isaiah 9.2-7, Psalm 96, Titus 2.11-14, Luke 2.1-20). Our conversation covers a range of topics including breaking yokes, getting political in church, fire on the altar, Bojack Horseman and Fleabag, singing our faith, making connections, David Bentley Hart, redemptive justice, and loneliness in a connected world. If you would like to listen to the episode or subscribe to the podcast you can do so here: We Didn’t Start The Fire

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Believing Is Seeing

Jeremiah 32.1-3a, 6-15

The word that came to Jeremiah from the Lord in the tenth year of King Zedekiah of Judah, which was the eighteenth year of Nebuchadnezzar. At that time the army of the king of Babylon was besieging Jerusalem, and the prophet Jeremiah was confined in the court of the guard that was in the palace of the king of Judah, where King Zedekiah of Judah had confined him. Jeremiah said, The word of the Lord came to me: Hanamel son of your uncle Shallum is going to come to you and say, “Buy my field that is at Anathoth, for the right of redemption by purchase is yours.” Then my cousin Hanamel came to me in the court of the guard, in accordance with the word of the Lord, and said to me, “Buy my field that is at Anathoth in the land of Benjamin, for the right of possession and redemption is yours; buy it for yourself” Then I knew that this was the word of the Lord. And I bought the field at Anathoth from my cousin Hanamel, and weighed out the money to him, seventeen shekels of silver. I signed the deed, sealed it, got witnesses, and weighed the money on scales. Then I took the sealed deed of purchase, containing the terms and conditions, and the open copy; and I gave the deed of purchase to Baruch son of Neriah son of Mahseiah, in the presence of my cousin Hanamel, in the presence of the witnesses who signed the deed of purchase, and in the presence of all the Judeans who were sitting in the court of the guard. In their presence I charged Baruch, saying, Thus says the Lord of hosts, the God of Israel: Take these deeds, both this sealed deed of purchase and this open deed, and put them in an earthenware jar, in order that they may last for a long time. For thus says the Lord of hosts, the God of Israel: Houses and fields and vineyards shall again be bought in this land. 

We will be watching you.

This is all wrong. I shouldn’t be up here. I should be back in school on the other side of the ocean. Yet, you all come to us young people for hope. How dare you! You have stolen my dreams and my childhood with your empty words, and yet I’m one of the lucky ones. People are suffering. People are dying. Entire ecosystems are collapsing. We are in the beginning of a mass extinction and all you can talk about is money and fairytales of eternal economic growth. How dare you!

For more than thirty years the science has been crystal clear. How dare you continue to look away. And come here saying that you are doing enough when the politics and the solutions needed are still nowhere in sight. You say you hear us and understand the urgency. But no matter how sad and angry I am, I don’t want to believe that. Because if you really understood the situation and kept on failing to act then you would be evil, and that I refuse to believe. 

You are uncomfortable with all the figures because you are still not mature enough to tell it like it is. You are failing us. But young people are starting to understand your betrayal. The eyes of all future generation are upon you. And if you choose to fail us, I say we will never forgive you. 

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16 year old Greta Thunberg addressed the UN Climate Action Summit this week and spoke those words to leaders from across the globe. She did so passionately and unflinchingly for all to see and hear.

The next day Robert Jeffress, a megachurch pastor in Texas, got on the radio to express his disappointment in Thunberg’s address. He said, “Somebody needs to read poor Greta Genesis Chapter 9, and tell her the next time she worries about global warming, just look at a rainbow. That’s God’s promise that the polar ice caps will never melt and flood the world again.”

The text read to us today from the prophet Jeremiah is long and full of interesting details. There is a lot regarding the legal rights to property to be held within families, there’s the proper procedure for procuring said property, there is even the naming of particular places and people that feel almost too specific, even for the Bible. 

But the entirety of the passage boils down to one simple thing: Jeremiah was a foolish realtor.

I mean, the whole scripture is bizarre. Jerusalem is under siege, and Jeremiah has already noted that Jerusalem will fall to Babylon and that King Zedekiah along with the people will be exiled as strangers in a strange land. Also, for what it’s worth, Jeremiah is in prison! He got locked up for declaring the time had come to put down the weapons and surrender to Babylon. Which, when the ruler was as megalomaniacal as Zedekiah was, was treated as treason. And Jeremiah chooses this moment, weird as it may be, to buy piece of land that is quite literally in the process of being taken by someone else.

So, I guess it really isn’t all that simple.

Jeremiah for reasons often beyond our ability to understand maintains a tremendous faith in the God who first called him to the task of being a prophet. While everything screamed the contrary, Jeremiah declared the steadfastness of God and implored people to see what exactly was going on. 

What Jeremiah could see, and what so many others couldn’t, was that while the destruction of Jerusalem would mean the end of all they knew and understood, it did not mean that God had abandoned them or that God had lessened God’s connection with God’s creation. 

They would always be God’s people no matter where they were and no matter how bad things became. Later Jeremiah will write a letter to the exiles as they begin seeking out what it will mean to live in a strange new world and the prophet will give them simple instructions: till the soil, marry and bear children, worship the Lord and celebrate together, for God is still God no matter what.

But what about the land that Jeremiah bought? What good was his money on wasted soil?

Redeeming the land, as scripture puts it, was not an act of foolish hope or ignorance of the obvious. Procuring the land was a sign act to the faith Jeremiah had for the future of God’s people and God’s promises. And that even in the present, God is present in catastrophe.

Which, in the end, is what the life of faith is all about. It’s about believing in impossible things, and then seeing they weren’t really impossible to begin with. It’s about believing in things not yet seen and being part of something that helps those unseen things become seen. 

In short, it’s being able to look out at a bunch of powerful and wealthy individuals knowing that their own interests have led to the imminent destruction in their midst and hoping against hope that they will hear what you are trying to say, that they will begin to shift their lives around, and that something new and beautiful can come out of their nothing.

Faith gets knocked around in the world a lot, and often for good reason. Christians have, at times, acted in ignorance of facts and figures to be moved instead by charismatic individuals who, notably, Jesus warned about during the gospel narratives. Christians have absolutely been responsible for reprehensible behavior in the world and we often brush it aside as if nothing happened.

But one of the things about the life of faith we often ignore or forget about is the willingness to open our eyes, as Jeremiah would have us do, to what has happened and is still happening with a willingness to accept responsibility. We can, of course, always look to the past and deny any wrongdoing on our own part. It’s become an all too common refrain these days, “It’s not my fault that my ancestor owned slaves,” Or, “I shouldn’t be punished for what happened to the native peoples in this country.” And yet scripture reminds us again and again and again that we, today, are not paying for the sins of our parents but for our own. This problems of the world are as much on us as they are on anyone else, now or ever.

And that is why Jeremiah is called the weeping prophet. He knew and saw and believed the truth about the people in his midst in ways that we still deny and ignore and disbelieve. It brought him to tears knowing that the people willfully choose to disobey the one in whom they moved and had their being. He wept as mothers and fathers and children were dragged off into exile leaving behind the city of Jerusalem in ruins. He wept because they refused to believe the truth.

For many years I affirmed the common expression “Seeing is believing.” And why not? I wanted proof and evidence before and prior to making an assertion of something’s relevance. And for most of my life that’s been fine to some degree. But we are all now living in a time when seeing isn’t even part of the equation. 

People and pastors like Robert Jeffress can speak of people like Greta Thunberg as if they are the ones who are ignorant of God’s movements and motives in the world. And people lap it up! They show up week after week to receive more of it because it grants them permission to keep closing their eyes to the truth around them. They are like staff on a boat telling everyone they have nothing to worry about even though there’s a gaping hole in the bottom of the boat taking on water. 

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And then people like Greta Thunberg stand with the courage like Jeremiah to say and do what others can not and will not. When I watched her speech this week, with all of her passion and energy and conviction, the thing that stayed with me most was her unwillingness to see others as evil. Talk about faith!

Because many of those people, and the people they represent, are categorically evil! They choose profits over people, they care about the short-term instead of the long-term, and they have drunk themselves silly with deniability about what they have done to the world. 

Greta Thunberg knows what those people do and what they care about. She knows they’ve denied the truth going on 3 decades, she knows that their interests and beliefs do not match her own, and she knows that many, if not most, of them will return to business as usual as if nothing happened.

She, like all prophets, know what we human being are really like. We choose the things we know we shouldn’t and we avoid doing the things we know we should. At the end of the day, for most of us, it doesn’t matter how many numbers and figures are placed in front of us, whether it has to do with racial profiling in this country, or the overwhelming advantage of white privilege, or CO2 emissions, we will continue to see whatever it is we want to see.

Or, to put it another way, we will act according to whatever narrative requires the least of us.

But Jeremiah believed what he could not see! He didn’t wait until the people changed their behavior, he didn’t delay until the right statistics started showing up. No, Jeremiah believed in impossible things. He believed that God would make good on God’s promises. He believed that when the time came the people would see how far they had strayed from the Good News of God’s purposes and would return to the Promised City a renewed people. 

That’s the difference between the prophet Jeremiah and someone like Robert Jeffress. Jeffress believes that God will not flood the world again like God did during the days of Noah. And we shouldn’t either. God hung up that rainbow as a promise that God would never do that to God’s creation again.

But that’s exactly the problem! God isn’t doing this global warming to us, we are doing it to ourselves! We’re drunk with petroleum and fossil fuels and unmonitored emissions. We’re writing checks that our ecosystems can’t cash. We’re walking around blind to how much our actions are fundamentally rewriting the very fabric of the planet. 

But God has not and will not abandon us. God lifts up ordinary people like Greta Thunberg and speaks a prophetic word through her to all with ears to hear. She has no reason to believe that the people listening will heed the call and change their ways. But she keeps going anyway. Christ too had no indication that the words he used and the actions he offered were dramatically reshaping the lives of the people who followed him. In the end he was all alone. But Christ still died for the ungodly. 

Faith is believing in things you cannot yet see, and then one day seeing what you believe.

Amen. 

The (Christian) Problem with The Death Penalty or: Why “An Eye For An Eye” Leaves Everyone Blind

For the first time in nearly two decades, the federal government will resume executions and, effectively, reinstate the federal death penalty. The announcement was made by Attorney General William Barr last week while indicating that five men convicted of murdering children will, themselves, be put to death in December of this year. Additional executions will be scheduled at a later time.

While public support for capital punishment has decreased, it is still advocated for in the Christian church and this is a problem.

Though denominations like the United Methodist Church have opinions against the death penalty clearly spelled out in governing documents like the Social Principles (“We believe the death penalty denies the power of Christ to redeem, restore and transform all human beings.”) the day to day experience and support for the death penalty is felt and experienced differently throughout the American church.

Capital punishment, killing someone in response to a crime, is as old as civilization itself. Some of the earliest archaeological discoveries of law codes contain the ramifications for shedding blood or taking someone’s life and, more often than not, it comes down to “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 it is present in the Christian Bible.

The Death Penalty has been around for a very long time, and it is still employed for a lot of reasons, though not recently for Federal crimes. Some advocate for the death penalty because it is the only way to guarantee that someone will never recommit a violent crime, others claim that it helps as a deterrent to influence other away from committing similar crimes, and still yet others say it brings closure to families who grieve the loss of someone murdered. 

There are roughly 2,600 people on death row right now in the United States. And the state of Virginia, where I live, has executed more prisoners than almost any other state.

And again, for Christians, this is a problem because Jesus was killed by the Death Penalty.

The main reasons that people use to justify the death penalty can just as easily be used from a different perspective. Deterrence? In the south, where 80% of all death penalty convictions occur is the only part of the country where crime rates continue to increase. Closure? Statistics has shown that there is benefit for the families in the short term, but in the loan term they tend to experience bouts of depression and grief from another person’s death. 

And, since 1976, about 1 in every 9 death row inmates have been exonerated, usually after decades of living in a prison cell. 

And even among these statistic and facts, for Christians it is inconceivable to support the death penalty when the Lord we worship was killed by the same means.

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Christians love crosses. We put them up in our sanctuaries and in our living rooms, we tattoo them on our skins and wear them around our necks. But many of us have become desensitized to what the cross means: death.

Let me put it this way: If Jesus died 100 years ago, Christians would be wearing nooses around our necks. If Jesus died 50 years ago, Christians would bow before electric chairs in our sanctuaries on Sunday mornings. If Jesus died today, Christians would hang hypodermic needles in our living rooms.

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 injections in modern prisons. It is the way people were killed by the state as a punishment for their crimes.

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

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

We like to think about David defeating Goliath, and dancing in front of the Ark of the Covenant, but we don’t like thinking about the fact that David ordered one of his soldiers to die so that he could sleep rape his wife.

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

One of the tenants of Christian theology is that nothing is impossible for God. But when we kill people for killing people, then we effectively remove all possibility of change in that person’s life. If we Christians really believe in the resurrection of Christ and the possibility of reconciliation coming through repentance, then the death penalty is a denial of that belief.

The beginning and the end of theology is that with God’s help and grace all things are possible. An alcoholic can kick the bottle, an atheist can discover faith, and a sinner can receive forgiveness. Why then do we keep slinging our nooses? Who do we keep sending people to the electric chair? Why do we strap people down for lethal injections? Why do we keep nailing people to crosses?

The message of Jesus’ ministry, of the cross, is mercy. And mercy triumphs over judgment.

That doesn’t mean that people who commit horrendous crimes get to walk away scot-free, nor does it 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 so-called 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 crimes. But now capital punishment takes place in hidden rooms with minimal witnesses. It has retreated from the public arena and can happen without disrupting our daily lives such that when the recent announcement was made by the Attorney General it was merely a blip on the radar in terms of our collective response.

But we are murdering people for murder.

Jesus once said, “You have heard that it was said an eye for an eye and a tooth for a tooth.” Interestingly, President Trumps has made it known on more than one occasion that this is his favorite verse from the Bible. But Jesus doesn’t stop there: “But I say to you, Do not resist an evildoer. But if anyone trikes you on the right cheek turn the other also.”

Violence only begets violence.

An eye for an eye leaves everyone blind. 

God sent God’s son into the world to transform the world. Not with the ways of the world, not with power and prestige, nor with armies and aggression, but with mercy and sacrifice.

God in Christ ministered to the last, least, lost, little – people like those who are waiting for the end of their days on death row.

And Jesus carried 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 of us. As long as we sling our nooses, and prepare our needles, we will prevent grace from making new life in those who have sinned. As long as we murder murderers, we will never give God the chance to make the impossible possible. 

On Being Nice

Devotional:

Luke 19.39-40

Some of the Pharisees in the crowd said to him, “Teacher, order your disciples to stop.” He answered, “I tell you, if these were silent, the stones would shout out.” 

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Dietrich Bonhoeffer was murdered 74 years ago today.

Many Christians know of his life and work, particularly his outspoken preaching against the nationalistic leanings of Germany that led to the rise and power of Adolf Hitler. Many Christians know that he was arrested for his work and was executed one month before the surrender of Nazi Germany. And because Christians know of his harrowing bravery and conviction his life is often displayed as this quasi unattainable example.

The challenges faced by Bonhoeffer are very different from those faced by Christians today. The primary conflict upon which Bonhoeffer worked was against Hitler and the Nazis. It’s hard to imagine such a profoundly clear example of evil. It was dangerous to speak against the status quo in his home country, so dangerous that it got him killed, but as a Christian Bonhoeffer had little choice but to say and do what he said and did.

Today we live in a very different world and we are unsure who our enemy is, or even if we have one. 

Everything is far more complicated.

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During Bonhoeffer’s life, part of the problem stemmed from the church’s desire to be everywhere which led to it being nowhere. It stretched itself so thin and became so common place that it no longer stood for anything. Moreover, the desire for the church to be everywhere led the church in Germany to turn into the world without the world looking more like the church.

Which is why Dietrich Bonhoeffer was one of the only German pastors who spoke out against what was happening – the church was so intricately tied together with the nation-state in which it found itself that the two largely became one.

In August of 1933, 12 years before his death, Bonhoeffer wrote a letter to his grandmother. In it he opined that the church was changing so rapidly that it could no longer be reconciled with Christianity. He then suggested to her that “we must make up our minds to take entirely new paths and follow where they lead. The issue is really Germanism or Christianity, and the sooner the conflict comes out in the open, the better. The greatest danger of all would be in trying to conceal this.”

When the crowds cheered for Jesus during his entry in Jerusalem the Pharisees begged him to quiet them down. To which Jesus memorably replied, “Even if they were silenced, the stones would shout out.” 

At the heart of Christianity is a willingness to speak, and in particular to speak about Jesus. 

So too, in Bonhoeffer’s life he reminded those who follow Jesus again and again that the preaching of Christ and the celebration of his crucifixion and resurrection makes possible lives that can point out and identify the the lies that threaten our lives.

One of the greatest temptations in Christianity today (particularly in America) is the desire to appear nice. We avoid saying anything of real consequence out of fear that too many feathers will be ruffled – such that we are stretching ourselves so thin that we’re no longer know what we stand for. 

So perhaps as we prepare to follow Jesus’ on his way into Jerusalem, it is good for us to be reminded that Jesus wasn’t killed for being nice, and neither was Bonhoeffer. 

Ending With A Promise

Devotional:

Isaiah 12.2

Surely God is my salvation; I will trust, and will not be afraid, for the Lord God is my strength and my might; he has become my salvation. 

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Today, thanks to Tommie Marshell’s excellent devotional for the Advent Begins In The Dark series, I was reminded of some words from the phenomenal preacher Fleming Rutledge:

“The sermon should end with a promise because God’s purposes cannot be defeated; that’s God’s promise. So that if we have received the gift of faith, we need to know that God is present in that gift of faith and even when we think we are losing our faith, God is still there.”

God is still there…

Many years ago, when I was a teenager, I used to run the sound system at my home church. Every Sunday I could be found in the back of the sanctuary tinkering away with all the knobs and slides so that everyone could hear whatever it was the preacher was saying. And, on Christmas Eve, I would do the same.

On one particular Christmas Eve I drew the short straw and was asked to run the board for the 11pm service. The preacher that night was exhausted by that point, having already preached at 3, 5, 7, and 9pm services, and the sanctuary was not as filled as it had been earlier in the evening. But nevertheless a faithful remnant stood vigil and offered the hymns with gusto. To be honest, I don’t remember much from the service that night except that the sermon ended with a promise: “God is born in Jesus for you.”

After we blew out the final candle and turned off all the lights, I got in my car and drove home to my parents’ house. Longing for the warmth of my bed, and the hopeful joy of presents in the morning, I drove with anticipation. 

Until I saw the fleshing red and blue lights ahead of me.

My home was down the street from an old stone bridge that runs across the George Washington Parkway in Alexandria, VA and as I pulled up to the bridge I went into Boy Scout mode without really thinking about what I was doing. And before I knew it I had parked the car and ran down to the road offering to help in any way that I could to the first police officer I encountered.

He looked up from the road and said, “Son, go home and forget that you saw any of this. Merry Christmas.”

And I wish that I could forget what I saw.

But I can’t.

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Because that night, shortly before I arrived in my car, a man from our community had been standing on the edge of the bridge for a long time waiting and waiting. He waited until he saw a large SUV coming down the road, and when he felt that it was the right moment, he jumped.

The SUV was carrying a family on their way home from their own Christmas Eve service, a family ready for the warmth of their beds, and the hopeful joy of presents in the morning, a family that would be forever changed.

In the many years since that night I have tried my best to forget what I saw on the road. I’ve tried to fill that memory with the light and the glow of the sanctuary instead of the red and blue lights. 

But I can’t. 

And that’s okay; this world of ours is broken and flawed and people are hurting. It doesn’t do any of us any good to sugar-coat this season like the candy-canes we have displayed in our homes. But we mustn’t forget the promise: “God is born in Jesus for you.”

For me.

For the man who jumped.

For the family in the car.

And for you.

Lettuce Sermons

Devotional:

Hebrews 10.14 

For by a single offering he has perfected for all time those who are sanctified. 

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Every sermon runs the risk of becoming a “Lettuce” sermon. A “Lettuce” sermon is one that ends with a final, and resounding, paragraph about what we are now supposed to do:

“Let us (get it?) now go forth to collect as many jackets as possible to cloth everyone in our community.” // “Let us remember Jesus’ words about feeding the 5,000 as all of us register to serve at the soup kitchen this week.” // “Let us rejoice in the gifts we’ve been given by committing to tithe to the church for the next year.”

This temptation runs deep in the heart and soul of preachers because we too fall prey to the expectation that people come to church in order to “get something out of it.” And there is a fear that without providing some sort of assignment or expectation, people will receive nothing and are free to leave without any responsibility at all.

Now, to be clear, clothing others, and feeding the hungry, and tithing to the church are all good things – things that we should be doing in our community and in our church. However, ending the proclamation from the pulpit with a call to action implies that we are to act in order to earn our salvation or redeem the world.

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But the message of the gospel is that we have already been saved and that the world has already been redeemed!

Jesus as the single and perfect offering has perfected, for all time (!), those who are sanctified. Jesus’ life, death, and resurrection reconciled all that was lost in the Garden such that we have been freed from our bondage to sin and death and have been freed for life and joy in the kingdom. 

The distinction that is often lost in the church today is that we do good and wonderful things for the people around us not because we have to, but because we want to. Clothing others, feeding the hungry, and giving money to the church doesn’t help us and it certainly doesn’t earn us anything. They are simply our natural responses when we encounter the immense generosity of the Lord who gave us the greatest gift of all: Jesus.