A Sermon I Didn’t Preach (or: Hopes & Fears)

What makes a sermon, a sermon?

I’ve long held that the mere writing of a sermon, words on a page, don’t actually make it much of anything. A sermon is only a sermon when it is proclaimed among and for God’s people within the context of worship. The prayers, music, and even presence of individuals make the sermon what it is because the Holy Spirit delights in making the words proclaimed from the pulpit God’s words for us.

And so, I have a sermon that is not really a sermon. I prayed over these words and put them together for the first Sunday of Advent, but became sick prior to Sunday morning and never actually preached them. Oddly enough, I am grateful that I didn’t preach this sermon because Isaiah’s insistence on God’s people beating swords into ploughshares, and my take on what that might mean today, was sure to upset quite a few in the pews. And yet, if we believe the church lives according to God’s future in the present, then perhaps every Sunday is an opportunity to proclaim the radical audacity of our hope in the God “who shall come to judge between the nations.”

Anyway, here’s the text and “sermon”…

Isaiah 2.1-5

The word that Isaiah son of Amoz saw concerning Judah and Jerusalem. In days to come the mountain of the Lord’s house shall be established as the highest of the mountains, and shall be raised above the hills; all the nations shall stream to it. Many peoples shall come and say, “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth instruction, and the word of the Lord form Jerusalem. He shall judge between the nations, and shall arbitrate for many peoples; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. O house of Jacob, come, let us walk in the light of the Lord!

We begin at the end.

7 centuries before the Advent of Christ, before the little town of Bethlehem hosted the heavenly host, before the little Lord Jesus laid down his sweet head, the prophet Isaiah saw a word.

What an interesting turn of phrase.

The prophet doesn’t see a vision, he doesn’t hear a word, he sees the word.

In the days to come, the mountain of the Lord’s house shall be established as the highest of the mountains and all people will stream to it. A king will come and teach the ways of the Lord, the instruction will command the attention of the masses.

And what does this king teach?

An eye for an eye!

Pull yourself up by your bootstraps!

Life’s hard, get a helmet!

No.

The king will teach the way of peace. He will come to judge the living and the dead. And, in judgment, the people will beat their swords into ploughshares, their spears into pruning hooks. Their weapons of war will become instruments of agriculture.

Nation shall not lift up sword against nation, neither shall they learn war anymore.

Even if you’ve never read from the prophet Isaiah, you’ve probably heard these words before. Or, perhaps better put, you’ve seen them, or some version of them.

We’re familiar with these words because they have captivated the imaginations of the faithful for generations, just think of the famous images during protests against the Vietnam war and all the people who placed flowers inside the barrels of guns. 

And, interestingly, this prophetic proclamation from Isaiah is engraved in large letters on the wall directly across the street from the United Nations. There they rest, day after day, mocking our feeble attempts to make peace while we continue to lift up our swords against one another.

Kelly Latimore Icon

Isaiah sees the word about the days to come. He does not know when, or even how, these things will come to fruition, but the prophet catches a glimpse behind the curtain of the cosmos and he seeds the end.

It’s a bit odd that we begin at the end. Today, after all, is the first Sunday of Advent, the beginning of a new year and we start with the conclusion. But, then again, it’s only right for us to do so because we are Easter people, we’re stuck squarely between the already but the not yet. 

There’s a through line in the Gospels, frankly the whole of the strange new world of the Bible, about time. We sees these words about the past, the present, and the future, and it’s not altogether clear which ones are which. And yet, if there is a persistent proclamation, it is that we belong not to this age, but to the age to come. That’s why Paul can write in his letter to the church in Rome, do not be conformed to this world, but be transformed by the renewing of your minds.

We are a people out of time. We live in the future because we know that the tomb is empty.

But the future we live in its not a future that we bring to fruition.

There’s a temptation, every time Advent rolls around, for us to feel like it’s our responsibility to make the world come out right; that its up to us to make the word Isaiah sees real. 

To use language from Stanley Hauerwas, we play at waiting this time of year. Advent, after all, is all about patience isn’t it. And yet, for us, it isn’t. We can’t help but make ourselves the main character of the story. We rejoice in this language of getting back to God, of climbing back up the mountain, of making the world a better place.

But, when was the last time we left church jazzed up to turn our swords into ploughshares, or transform our guns into garden shovels?

Did you know that there are more guns in this country than human beings?

The word Isaiah sees is not predicated on us finally getting everything good enough that we can be good enough for God. In fact, its quite the opposite. The end is made possible only as we come to grips with our badness and how badly we need someone to do for us, and to us, that which we cannot do on our own.

Isaiah sees swords turned into ploughshares, a people willing to relinquish their forms of control for forms of sustenance, a people of peace. The strange new world of the Bible is filled with impossible possibilities just like that. The Lord will bring the hills low, and raise the valleys up. The Lord will make the last first, and the first last. The Lord turns a sign of death (the cross), into the sign of life (salvation).

The end is not yet. We Easter people are oddly stuck living in the time of Advent. We exist in the time in between, the time being as Auden put it. We make it through this mortal life waiting and hoping for things not yet seen.

That’s why we sing of the hopes and fears of all the years. We know not all is as it should be, but we also know that the future is coming, and his name is Jesus. 

“Building a better future for our children.” I saw that on a sign recently. And I hear those kind of words all the time. Here at church. The PTA. On the news. And, it’s a worthy sentiment. What can we do now to ensure a better and brighter future for the coming generations?

The only problem is, we are not creating the future, and certainly not a better one.

We know what we should and shouldn’t do, and for some reason we refuse to change.

It’s been almost ten years since the Sandy Hook Elementary School shooting. 20 children between the ages of 6 and 7, plus 6 adults were murdered. I remember being glued to the television and feeling this raw hopelessness in my heart. And yet, I also remember thinking, “This is so bad, we’re definitely going to make sure these types of things will never happen again.”

But we didn’t.

In just the last two weeks we’re seen horrific shootings in Charlottesville and Colorado Springs. Awful. And we just keep going forward as if nothing happened. We’ve become numb to the violence that we are. 

And, sadly, I had to go back and edit this sermon because in between writing it, and preaching it this morning, there was another mass shooting at a Walmart in Chesapeake.

These reports keep coming out, year after year, about how we have a problem with guns in this country. There are too many and the access is too easy. But we do nothing.

We were at the pediatrician’s office a few weeks back, patiently waiting. Talking about living into the Advent season, waiting and waiting and waiting. And what is there to do when you’re waiting in a doctor’s office? You start reading all the random posters on the wall.

Here’s the proper amount of medicine for a 6 year old. Here’s an example of a healthy diet for a ten year old. On and on.

But then I saw a word, a poster on the wall that chilled me to my core:

“Firearms are now the number one cause of death for children in the United States.”

We are not making a better future. 

But, thankfully, the future is coming to us. From God.

God is creating our future and that future is our only hope. If it were left up to us, we would continue on paths that lead to destruction. But it is not God’s will that anyone should perish. 

Isaiah sees a word that is staggering. Weapons turned into tools for food. People gathering at the mountain. And judgment.

We don’t do well with that word. It sits heavy on our hearts.

But the day of judgment that Isaiah sees is ultimately a day of hope, not of despair. It is a day of restoration, not doom. It is a day of judgment when sin will be no more. 

That’s why we pray to God for help.

We need help that is outside of us. We need something done to us. We need this because we’ve had plenty of opportunities to change ourselves, to make things better, and the world keeps going down the toilet.

No wonder God had to send God’s son into the world. We need all the help we can get.

God is in the business of making all things new; yesterday, today, and forever. And the church, as Christ’s body in the world, is not some social club or gathering that provides a distraction from all that is wrong in the world. Instead, the church exists to call a thing what it is. Or, in other words, the church exists to tell the truth. 

Advent starts in the dark. It always has and it always will. The texts, the hymns, the prayers, they all beckon our attention to the way things are knowing that that not all is as it should be. It is the season of honesty about who we are, but more importantly whose we are.

We are not making a better future but, as the church, we live according to God’s future in the present. We live, oddly enough, by grace. We practice trust and honesty and forgiveness in the midst of a time in which those things sound like fairytales. 

The church is God’s weird and wild story for a time and place that is desperate for a new narrative, albeit one that runs completely counter to everything else in the world. 

One day God is going to get what God wants. Swords will be beat into plowshares, guns will be melted into garden shovels. Peace will reign. O church, let us walk in the light of the Lord!

The End Is Here

Luke 21.5-19

When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, he said, “As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down.” They asked him, “Teacher, when will this be, and what will be the sign that this is about to take place?” And he said, “Beware that you are not led astray; for many will come in my name and say, ‘I am he!’ And, ‘The time is near!’ Do not go after them. When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately.” Then he said to them, “Nation will rise against nation, and kingdom against kingdom; there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven. But before all this occurs, they will arrest you and persecute you; they will hand you over to synagogues and prisons, and you will be brought before kings and governors because of my name. This will give you an opportunity to testify. So make up your minds not to prepare your defense in advance; for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict. You will be betrayed even by parents and brothers, by relatives and friends; and they will put some of you to death. You will be hated by all because of my name. But not a hair on your head will perish. By your endurance you will gain your souls.”  

A Modest Proposal For Peace: Let The Christians Of The World Agree That They Will Not Kill Each Other.

The Mennonite Central Committee came up with that slogan many years ago and started printing the words on posters. My former professor Stanley Hauerwas was quite taken by the sentiment of the poster, and hung one on his office door more than twenty years ago. 

He also hung it up because he likes to stir up controversy whenever possible.

For, over the last twenty years, countless students (and professors) knocked on his door with anger and frustration. Each of them, in their own way, would barge into his office and declare, “Your sign makes me so mad. Christians shouldn’t kill anyone.”

And Hauerwas would reply the same way every single time: “The Mennonites called it a modest proposal – we’ve got to start somewhere.”

The disciples were walking by the temple, like a bunch of tourists with their eyes in the sky, taking in the beauty, and the large stones, and the gifts dedicated to God. And Jesus said to them, “The days are coming when not one of these stone will be left upon another.”

And, of course, the rag-tag group of would-be followers follow Jesus’ proclamation with a question, “How will we know this is taking place? What signs should we look for?”

It’s easy to knock the disciples for their hard-headedness. They’ve had the benefit of hearing and seeing and witnessing Jesus day after day for three years and they still can’t get it through their thick skulls what he’s all about.

But we’re no better.

We’re still obsessed with signs that will clue us in so that we might catch a peek behind the curtain of the cosmos.

The ever-enduring “next thing” demands our attention and allegiance. The next politician. The next prophet. The next program. We hope that one day, the next big thing will finally get it right and set things right. We pour our trust into these fleeting and flawed figures and we are disappointed time and time again. And, worse, we are led astray.

And Jesus warned us this would happen!

Listen – Many will come in my name, Jesus says, and they will lead you away from the kingdom of God. They will tell you that the end is near. Do not listen to them. Nation will rise against nation, kingdom against kingdom; there will be great earthquakes, and famines, and pestilence, terror, and great signs from heaven.

We well-meaning Methodists are not necessarily familiar with this type of language, at least in the church. We can hear all about it on the news at night. But here, on a Sunday morning, no thank you. We’re accustomed to hearing about God’s love and the need to be a little kinder toward our neighbors. We’re used to hearing about the relative comfort of the present, rather than being concerned with the terror of the future.

But Jesus, when asked about the possibilities for the future, was upfront about the end. Stones will be thrown down, wars will be waged, famines and plagues. It’s right there in the Bible, and it’s on our televisions, and it’s in our doom scrolling on Twitter. 

And we can’t look away.

Paul Zimmer was 19 when the US Army sent him to Camp Desert Rock in 1955 to do something he was totally unprepared for. He wrote about his experience with these words:

“I’d seen pictures of Hiroshima, I knew it was bad, but I thought getting to watch atomic explosions would be kind of cool, a story to interest girls. I had no special training and the first time I had no idea what to expect. We traveled by bus at night out into the desert, chain smoking until we were ordered into the trenches. We wore steel helmets, and our fatigues, but nothing else. I did not become fearful until the countdown was broadcast. 

And I only became terrified when I saw the flash; a flash so bright that, even with my eyes closed, I could see the bones of my hands over my eyes. A shockwave crashed over us, and we were ordered out of the trenches. We saw the mushroom cloud, glowing purple and changing colors, rising and rising. I saw 8 atomic blasts in total. Some from the air, some from underground. Some created such massive shockwaves that we were buried in our tenches and we had to claw our way out from our own graves. When clearance was radio’d over, were were ordered to march forward into the blast area and bear witness. As far as I could tell, bearing witness was the only reason we were there. Ozone hung in the air. Maimed animals in every direction. Houses were splintered and scattered. Total devastation. We never had to write reports, nor did anyone ask us what we saw. Because, it turns out, they were watching us. They wanted to see how young men reacted to an atomic blast. Lately, I’ve begun to realize that I am one of the last people living in America to have actually experienced close up explosions of Atomic bombs. Now, in my old age, when I can conjure that brief and surreal period of my youth I try in vain to make sense of it. It has become my responsibility to share how that great flash and blast permanently reached into my young mind and heart. How the sounds still ring in my ears even today. I feel it my duty to tell of the reckless absurdity of it all. We keep threatening to use these weapons, and I am sure that one day we will. Most of us have forgotten what we are capable of, I have not.

I heard Zimmer’s story years ago, and I haven’t been able to get it out of my mind. To have experienced what he did, to turn on the news like we do every night with nothing but bad news, it’s easy to feel like the end is near.

And yet, it isn’t.

The end isn’t near, it’s already here. Our faith is predicated on the notion that we have already seen “the end,” that the world has come to a decisive crisis in the life, death, and resurrection of Jesus.

In Jesus’ death we believe that the whole history of the cosmos reached a turning point. At that moment, as the sky turned black, as the temple curtain tore in two, as he was nailed to the cross, the conflict between life and death, good and evil, was resolved in favor of Jesus’ lordship over everything. 

We know the end because we know Jesus Christ and him crucified. We read the last chapter before the introduction. We heard the postlude before the anthem. 

God establishes a new kingdom through the cross and it is not dependent on us getting everything solved, or by getting the right person elected, or by finally making the world a better place.

Do you know what the mission of the church is? Our denomination says we exist to make disciples of Jesus Christ for the transformation of the world. That’s fine. But it betrays the central claim of the Gospel. God has already transformed the world in the person of Jesus Christ!

The kingdom we live in is based upon what God has done and is doing for us, rather than upon what we do. 

The church doesn’t have a mission – we are the mission. Our being is based on the presumption that we are witnesses first and foremost to Christ who is the difference that makes all the difference. We bear the marks of his life that gives life to us and others. Jesus has already made us different.

We, then, don’t exist to make changes, but living in the world made possible by the cross will, naturally, lead to transformation. It will lead to transformation because we embody the joy that comes from being part of Jesus’ body. It will lead to transformation because we can’t rest easy while the world is flushed down the toilet. It will lead to transformation because we know the truth (his name is Jesus) and that peace comes through weakness, not violence.

Paul Zimmer was commanded to bear witness to the power of our self-made destruction. We spend our days bearing witness to the brokenness of the world around us. And yet, more often than not, we dare not question why things are the way they are!

Jesus tells the disciples they will be hated because of his name. I don’t know if any of us here today have ever felt hated because of our discipleship. But I can assure you, the world will hate us if we call into question the powers and the principalities. To question our wanton disregard of the environment, or our obsession with weapons of mass destruction, or our never ending political industrial complex, will put us at odds with the world. 

Put another way, in order to bring it a little closer to home, Thanksgiving is coming up, that hallowed occasion to gather with family and friends over a shared meal. Imagine, while seated at the table, when you are up to your elbows in mashed potatoes, what would happen if you said, “Can we have a conversation about our nuclear arsenal?”

I don’t know if you will be hated, per se, but you might not be invited back next year. And yet, to raise such a subject would be, at the very least, faithful!

Hear the Good News: the power of Jesus’ love is such that, even though we will be hated, we will be carried by his love through life. Even in distress we can trust, even in times of fear we can rejoice, because Jesus Christ is Lord.

I heard someone on the news a few weeks ago who expressed a total lack of hope for the future. They waxed lyrical about how politicians keep failing to live up to their promises, how we spend so much money on our military might all while kids go to bed hungry at night, how we willfully ignore the devastation we are wreaking on the environment, on and on.

And I thought, “No wonder they don’t have hope.” They could only imagine their hope being in us, in our ability to make things right. Let me tell you, we are hopeless. We’ve known, for longer than we care to admit, what we should and shouldn’t do, and yet we still continue to do things we shouldn’t and we avoid doing things we know we should! 

We don’t have a hope in the world, unless the hope of the world comes to dwell among us. Which is exactly what Jesus did.

Jesus says we will be hated because of his name. And yet, we should rejoice because in those moments we will be given opportunities to testify, to bear witness. Which, in the end, is nothing more than living according to the world made new in the life, death, and resurrection of the Lord. 

The old hymn is right and true: Our hope is built on nothing less than Jesus’ blood and righteousness. Christ is the solid rock upon which we stand, and all other ground is sinking sand.

Wars and rumors of wars will come. Churches will be built, and churches will crumble. Families will grow, and they will fall apart. And even though the world will change, we can hold fast to the truth, we can tell the truth, because we know how the story ends. 

When Christ shall come with trumpet sound, O may we then in him we will be found, dressed in his righteousness alone, faultless to stand before the throne… On christ the solid rock we stand, all other ground is sinking sand, all other ground is sinking sand. Amen. 

The Church Of Tomorrow

Hebrews 11.29-12.2

By faith the people passed through the Red Sea as if it were dry land, but when the Egyptians attempted to do so they were drowned. By faith the walls of Jericho fell after they had been encircled for seven days. By faith Rahab the prostitute did not perish with those who were disobedient, because she had received the spies in peace. And what more should I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets – who through faith conquered kingdoms, administered justice, obtained promises, shut the mouths of lions, quenched raging fire, escaped the edge of the sword, won strength out of weakness, became mighty in war, put foreign armies to flight. Women received their dead by resurrection. Others were tortured, refusing to accept release, in order to obtain a better resurrection. Others suffered mocking and flowing, and evens chairs and imprisonment. They were stoned to death, they were sawn in two, they were killed by the sword; they went about in skins of sheep and goats, destitute, persecuted, tormented — of whom the world was not worthy. They wandered in deserts and mountains, and in caves and holes in the ground. Yet all these, though they were commended for their faith, did not receive what was promised, since God had provided something better so that they would not, apart from us, be made perfect. Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. 

Few, if any, of us plan to come to church in order to be astonished. Sure, we might be moved to tears or clapping by a song, there might be a line in a prayer that lingers in our hearts, we might ooh and ahh over the wayward comment of a kid during the children’s message. We might even say “amen” out loud in the midst of a sermon.

Miracles do happen after all.

But astonishment?

No thank you.

We don’t have time for astonishment in our manicured machinations on Sunday morning. We like our church, just like we like our God, within our control. We appreciate boundaries and expectations and predicability.

And yet, we come to church today, we gather before the throne of God, we open up and the good book, and what do we find?

“By faith Rahab the prostitute did not perish with those who were disobedient, because she had received the spies in peace.”

How dare the writer of Hebrews! We’ve got the young, and the restless, present in worship. This isn’t the place for such vulgarities!

Other translations soften the blow by calling Rahab a harlot, which is what my grandmother would call her. Whereas other translations up the ante by calling her a, well, I can’t even bring myself to say that word. 

But there it is. Clear as day in the strange new world of the Bible: Rahab the prostitute and her faith.

Gideon, Barak, Samson, Jephthah, David, Samuel, they’re all good and fine, we can handle their stories and we can even understand their faith.

But Rahab?

Do you know her story?

Listen: Joshua has guided the people Israel to the edge of the Promised Land. He sends two spies into occupied territory to assess the situation. They approach Jericho, big city, and they wind up, of all places, at Rahab’s in the red light district.

I wonder why they went there…

Anyway, the king receives word that foreign spies have infiltrated his domain, and he dispatches some rough and tough foot soldiers to weed them out. They knock on Rahab’s door, she knows everyone after all, and she lies right to their faces.

“Sure,” she says, “I saw some fellas like you’re describing, but they paid their tabs and left.”

Meanwhile, our little hardworking harlot has actually hidden the spies within the thatch of her roof. She returns to them and says, “I’ve heard of your God and I would appreciate a little mercy begin flung my way when the walls come down.”

She hangs a scarlet thread from her window as a reminder to the spies and their people and, sure enough, when Joshua and the army of God enter Jericho, the red threaded house in the red light district is the only one spared in the entire city.

So, to be clear, Rahab is a prostitute, a lair, and a traitor to her own people.

And the writer of Hebrews includes her in the faith hall of fame!

It’s downright astonishing!

But maybe it isn’t. At least, not really. Because if you spend even the slightest among of time in the strange new world of the Bible you quickly discover that Rahab’s story isn’t unique. Noah gets naked, Abraham abandons, Moses murders, David deceives, Peter perjures, on and on and on.

Apparently, faith is the recognition, oddly enough, that no matter what we’ve done or left undone in the past, God can still use us now and in the future. 

The writer of Hebrews is calling to our attention the astonishing fact that if someone like Rahab can be used for the purposes of the Kingdom, just imagine what God can do with someone like you, or even like me.

But then everything shifts. We read of these heroes from the faith, some of whom don’t really seem like heroes in the first place, we read about the abject terror and suffering that the faithful experienced in their response to God, we read of extremely serious and staggering details of the cost of discipleship and and then they all vanish into the great cloud of witness. 

We are addressed. Across the great centuries of the church, the writer address us. You and me. 

Yet all these, though they were commended for their faith, did not receive what was promised, since God had provided something better so that they would not, apart from us, be made perfect.

Their stories come to fruition in us. We are the fruit of the seeds planted long ago. 

Look to Jesus, the pioneer and perfecter of our faith, who mounted the hard wood of the cross on our behalf, and who now rules at the right hand of God.

In short: you and me, we’re not alone.

We are bound to those from the past, those in the present, and those in the future in ways we can scarcely imagine. We are caught up in the triumph of the Trinity and are no longer defined by our sins and our shortcomings, but only by the grace and peace made manifest in the person of Jesus Christ. 

All these verses in Hebrews, the faith hall of fame, they ring out for everyone to hear: our faith is not in us.

What rotten luck it would be if our faith was in us.

Have you watched the news recently? Paul is right, none of us is righteous, no, not one. 

We are not the pioneers and perfecters of the faith. Jesus is.

And what wondrous Good News it is to hear of Jesus as our pioneer and perfecter. Particularly at a time when we spend most of our time thinking about, talking about, going backward.

Jesus is ahead of us, beckoning us into a new and astonishing reality. 

What we might call, the church of tomorrow.

Christianity, contrary to how we might understand it, isn’t actually a religion. Religions are systems of beliefs and rituals that get the divine to do something for us. Whereas Christianity is the story of the God who does the unimaginable for us without us having to do anything in return.

The Lord is not waiting with arms crossed until we get our acts together. Instead, God condescends to our miserable estate and gathers us together and says, “follow me.”

To be the church in the world today is a strange endeavor. If we find ourselves concerned only with matters of life after death, or if we are consumed only by thoughts of holy figures and sacred rituals, we are not the church. We may be and do those things, but to be the church means being part of an alternative way of being in the world right now. 

Put simply: we’re different.

We’re different in terms of space because we are geared in an outward matter. We are different in terms of story because we understand who we are not as something we earn or achieve, but instead a gift received. And we are different in terms of time because we believe God’s future is already overlapping with the present.

We are people who have received new pasts, in which our faults and failures no longer define who we are, and we have receive new future in which impossible possibilities rain down for nothing. 

We are different. We are like Rahab: with the tiniest pinch of faith, we step into a future, God’s future, and everything is changed.

It’s too easy, at times, to lose sight of how weird it is to be part of the church. For many years we have endeavored to appear as appealing as possible to those outside. Whereas the real test of whether or not the church is the church is if we are sufficiently unacceptable to the world. 

We are not yet another club or social gathering that provides a needed distraction from all that is wrong in the world.

We are the body of Christ for the world – we model God’s future in the present.

We live, oddly enough, by grace. We practice trust and honesty and forgiveness in the midst of a time in which those things sound like fairytales.

The church is God’s parable for the world.

We are the wild and weird story for a time and place that is desperate for a new narrative, albeit one that leaves people scratching their heads.

The kingdom of God is like a woman walking down the hallway at the hospital in the middle of the night, having just received word that her husband needs emergency surgery in order to survive. And as she walks, all alone, and the terror of the moment starts to sink in, she steps into the waiting room with nothing but fear, until she realizes the room is full to brim with the people from church who have come out in the middle of the night, simply to make sure she knows she’s not alone. 

The kingdom of God is like a parent in the midst of Vacation Bible School who approaches a certain bald and bearded pastor, incredulous that the church would be willing not only to watch her children for a week, but that we would also love them, feed them, and teach them about Jesus for free.

The kingdom of God is like the man who shuffled down the center aisle last week, and approached the aforementioned pastor, with tears streaming down his face and his hands outstretched for the gifts of God. The same man who, when the pastor approached him after worship to make sure he was okay, declared, “Tears of joy. They were tears of joy!” 

I don’t know if you knew what you were getting into when you walked into the church. Whether you’ve been here for decades or this is your first Sunday. The truth is, none of us really knows what’s in store once we hear the call of God.

The Gospels make it wonderfully clear that the disciples had not the foggiest idea of what was going to happen next. With a simple, “follow me” Jesus invites ordinary, if not awful, people to come out and be part of an adventure, a journey, that astonishes at every turn.

You and me, we’re not alone. We are all surrounded by the great cloud of witnesses, people like Rahab, who brought us to where we are right now. And because we are caught up in their story, because it is being perfected in us, we can do wild and wonderful things, we can cast away the works of darkness, we can be the place where loneliness is eradicated, we can befriend the friendless and love the loveless, we can do all these things because the grace of Jesus Christ really is the difference that makes all the difference. 

Welcome to the church of tomorrow – it’s astonishing. Amen. 

The Future Present

Luke 9.28-36

Now about eight days after these sayings Jesus took with him Peter and John and James, and went up on the mountain to pray. And while he was praying, the appearance of his face changed, and his clothes became dazzling white. Suddenly they saw two men, Moses and Elijah, talking to him. They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him. Just as they were leaving him, Peter said to Jesus, “Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah” — not knowing what he said. While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. Then from the cloud a voice that said, “This is my Son, my Chosen; listen to him!” When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen. 

He was a fisherman, and not even a very good one, when the Lord showed up and made him into a fisher of people.

And Pete, he’s seen some things, witnessed moments he can’t explain. First it was the teacher calling him to follow. That’s all it took. He and his coworkers, his fellow fishermen, left it all behind on the shore, including nets full of recently caught fish.

Then it was the episode with his mother-in-law. She was busy trying to meet the needs of the Teacher and his new disciples when he touched her and made her well.

And there was the time when the crowds grew so large, and stuck around so long, that they need to eat something and the Teacher turned scarcity into abundance, and everyone left with their bellies full.

And the stories! Mustard seeds and prodigal sons and wayward vineyard workers. That’s what Pete liked best, the stories.

It’s no wonder then, having seen all he’s seen and heard all he heard, that when the Teacher asked, “Who do you say that I am?” Pete was the first to shout, “The Messiah!”

But it’s also why, having confessed the truth of the incarnation, when the Teacher told him and the others that he was going to die, Pete was the first to rebuke him for saying what he said.

“JC, I don’t think you get it. The Messiah can’t die! You’re here to restore all the promises to Israel, which is something you can’t do from the grave.”

And do you know what the Teacher said to Pete? “Get behind me Satan, for your head is stuck on human things, and I’m here for heavenly things.”

And now, 8 days later, they’re walking up a mountain to pray. They arrive at the top, bending in humble adoration, lifting up their prayers to the Holy One, when the Teacher’s appearance changes drastically. His face isn’t the same and his clothes are whiter than the brightest light anyone of them can handle. 

Suddenly, two other figures appear, its Moses and Elijah and they’re talking with the Teacher. They are glorious and they talk about his coming departure in Jerusalem, his exodus for the rest of us. 

Moses and Elijah are making movements as if they’re going to leave and Pete shouts out, “Lord, it is good and right for us to be here! Let’s make dwelling places here on the mountain so that we might never leave.”

As the words leave his mouth, a cloud overshadows them completely, and the disciples are full of terror. But from the cloud comes a voice, a voice unlike any other, “This is my Son, my Chosen; listen to him!”

Suddenly they are alone again, and the Teacher says, “Say nothing to anyone about what you have seen and heard.”

The Transfiguration.

Today is a major turning point in the church year. The transfigured Jesus turns his blazing and radiant face toward a violent fate in Jerusalem at the hands of roaring crowds. This week, the church turns away from the light of Epiphany and toward the shadows of Lent.

Not all churches mark this occasion, but to ignore the Transfiguration is to miss out on the future made manifest in the present. It is a moment of transcendence that lifts the veil of all the good, true, and beautiful in the world.

The Transfiguration is part of what makes the strange new world of the Bible so new and so strange.

And it is indeed a strange story, so strange that as I referenced it with and among individuals from our church this week, more than a few confessed that they were unfamiliar with this moment in the Gospel. 

Which makes sense! This story, even among the strangeness of the Bible, is quite bizarre. Jesus has just rebuked his chief disciple for missing the mark, yet again, they go up on top of a mountain during which Jesus is flanked by two of the most important figures from Israel’s history, only to have it all stop just as soon as it started.

And, notably, this is the only instance in any of the Gospels when Jesus doesn’t respond at all to something that someone has said to him. 

He completely ignores Pete’s request for a motel franchise on top of the mountain.

There are so many things at stake in this triumph of transfiguration, but most of all it is a preview of the Gospel. It is the future present.

And we can’t really wrap our heads around it! Because, we confess, we don’t know what to make of moments that we can’t explain.

Our default mechanism for living in the world today is living in and by the natural and explainable rather than, and at the expense of, the supernatural.

The challenge of our being is that we are stuck living in an unthought way – we are addicted to certainty in a world that is inherently unstable and uncertain.

Our comprehension of events is such that we are convinced we no longer need a religious or mystical explanation for things that happen, or don’t happen. And yet, we are equally obsessed with self-justification, which is inherently a mystical adventure.

Put simply: We’re all on a journey for meaning in the world and more often than not we derive our sense of meaning out of what we can accomplish. Which, if we’re honest with ourselves, never amounts to much. But we keep trying and trying and trying anyway. We add new habits or we drop bad ones. We set out to create some permanence in a world that works only through impermanence. We try and try and try and find ourselves disappointed whether we work harder or not.

We, in some way, shape, or form, are looking for transcendence, but we can’t find it.

Which is odd when you consider how often, in church of all places, we try to take the strangeness of the gospel and turn it into something practical. We take the impossible possibility of God’s grace and we transform it into a list of three things to do to become a better version of yourself. We take the mount of Transfiguration and turn it into some form of moralism about what we should, or shouldn’t, be doing in the world today.

But the Transfiguration isn’t about what we are supposed to do – it’s about being in the presence of God.

Christian art is an endlessly fascinating phenomenon. And the Transfiguration has, for centuries, commanded the imagination of artists. 

Here is the Transfiguration as portrayed by the Renaissance painter Raphael. It was the last painting he created before his death, and it was conceived as an altar piece for a cathedral in France. 

The top of the painting depicts the scene we encounter in scripture and notably, the bottom half conveys the next part of the story when Jesus and the disciples descend from the mountain to heal a young boy. 

Notice how the light of Christ’s Transfiguration is juxtaposed with the darkness of the lower scene.

And here is a modern and abstract depiction of the Transfiguration by an artist named Jaison Cianelli. Like Raphael’s, the painting conveys a hyper focused change that is wrought with lasting consequences.

And finally, this is a modern icon created by a Ukrainian artist named Ivanka Demchuk. The cowering disciples in the bottom portion stand in for all of us, who when encountered by the One who encounter us, can’t help but tremble in fear. 

The Transfiguration is one of those moments in the Bible that we can never fully wrap our heads around. It’s one that we need art and music and other aspects of expression to help us come to grips with this bewildering proclamation. 

It is beyond our ability to explain and certainly beyond our ability to comprehend because it transcends all modes of our being.

Without the supernatural, without transcendence, without mystery, the church becomes nothing more than a country club, or the next best self-improvement clinic, or a sub par social services agency. 

And to be clear, there is nothing inherently wrong with seeking out fellowship, or trying to better one’s self, or providing needs to the last, least, lost, little, and dead. But if that’s all we have, if that’s all the church is, then we have no business calling ourselves the church.

There will always be plenty of other institutions that can bring us better friends, or help us get from where we are to where we want to be, or make substantive changes in the world. But they don’t have the one thing that we do: Jesus Christ and him crucified.

The wonderful and weird witness of the Transfiguration is that the only thing we’re told to do is listen to Jesus. From this point forward, Jesus is going to do what Jesus is going to do. He will still stir up the crowds with stories of treasure in a field, and proclamations about the signs of the times, but when push comes to shove Jesus will mount the hard wood of the cross regardless of all our goodness or lack thereof.

We can point to all these bewildering details on top of the mountain, but it’s important that we don’t miss out on the timelessness of the scene. The Transfiguration, a moment indelibly in the past, shows us a glimpse of the future.

Tell no one what you have seen or heard until the Son of Man is raised from the dead. 

This moment is made indelible only by the ending that the disciples can scarcely imagine, even though Jesus just hit them up over the head with it.

They are sworn to silence because they are not yet ready for the transcending truth. They have not made it from their reality to God’s reality. They witness something remarkable and inexplicable, but it is not yet the resurrection, the great transfiguration of all things.

Today we, like the disciples, are called to live according to the wondrous nature of the Transfiguration – we can stumble around like fools grasping out in fear for comfort – and then we will hear the words, the only words we need to hear: “This is my Son, the chosen; listen to him.”

But, and it’s a big but, if we’re honest with ourselves, we don’t want to listen to Jesus. We’d rather listen to ourselves. 

We’d rather listen to ourselves because we are downright addicted to control. Or, at least to thinking we’re in control.

Do you know how God responds to those who think they’re in control?

Laughter.

It is humbling to be laughed at by anyone, but when God’s laughs at us it’s another thing entirely. But perhaps we need to hear that laughter, particularly when we wake and sleep believing that it’s up to us to make the world turn out right.

The world has already turned out right. We know the future in the present. The tomb is empty!

We don’t have to be the hope of the world because Jesus already is. The only thing we have to do is live accordingly.

And that’s why Lent beckons us. It’s why Christians, for centuries have marked and observe the season that starts on Ash Wednesday because it reminds us of our inconvenient truth – we can’t make it out of this life alive. But, like the Lord in the tomb, God refuses to leave us that way.

We are a people desperate to be in control of our lives and we’re living in a world in which we are not in control. Moreover, we can scarcely imagine what it would look like to live in the light of Jesus’ transfiguration. It leaves us quaking and bewildered like those three disciples.

But if we do not reflect the glory of the One transfigured, then the world has no light to see that all is not darkness. Amen. 

Last Things

Romans 1.16-17

For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek. For in it the righteousness of God is revealed through faith for faith; as it is written, “The one who is righteous will live by faith.”

Well, I finally did it! I managed to please everyone! Some of you were happy when I was appointed here, some were happy while I was here, and the rest of you are happy now that I’m leaving!

It was more than a decade ago that I entered seminary in hopes that I would, one day, get to do exactly what I’m doing right now. I was persuaded that the church was already the better place God had made in the world and I wanted to be part of that. And when I was in school for this, I didn’t learn about the virtues of nicety. That is, I didn’t go to seminary in order to learn how to make people feel better about themselves. That’s certainly not what I felt God had called me to do. 

And yet, more often than not, it’s exactly what I, other clergy, and most Christians do all the time.

Rather than speaking the truth, in love, we are far more inclined to sweep things under the rug.

Rather than taking seriously the Biblical commandments of discipleship, we are content with letting our faith be something that happens for one hour each Sunday.

Rather than hoping against hope for things not yet seen, we rest in the presumed knowledge that things will, largely, stay the same.

But none of that is very compelling, and it certainly doesn’t have anything to do with Jesus.

Which makes me wonder, as I often do at times like this, why are you here?

For some of you, you can’t imagine being anywhere else. You’ve grown up in the church, or it has become so much of a fixture in your life that this is just what you do.

Meanwhile, some of you are here because you have more questions than answers and you want that to change. Maybe life has dealt you a raw hand, or you’ve experienced one too many hardships, or you’re frightened about what tomorrow might offer and you look to the church to help.

And some of you are here against your will. Perhaps a friend or a family member, in the name of love, brought you here and there isn’t anything you can do about it.

But chances are, no matter why we think we’re here, we’re actually here because we want to know more about Jesus.

I mean, people still keep calling me and sending me emails with rather specific questions about a first century carpenter-turned-rabbi, the Discovery Channel is forever producing new documentaries about the person in question, and people like you drive to places like this on Sunday mornings!

But here’s the truth, a truth not often discussed: we know nothing about Jesus whatsoever except what we read in the New Testament. That’s the rather bizarre part of Christianity. Sure, I’ve been to seminary and committed my life to this and study daily, but all of you have just as much access to the Lord as I do. It’s all right there in scripture.

As Paul says elsewhere: I determined to know nothing among you, except Jesus Christ and him crucified. On this, my last Sunday, I hope the same can be said of me. That is: throughout these last four years, I have endeavored to do one thing and one thing only: proclaim the Good News of God made manifest in Jesus Christ. 

But the story of Jesus Christ is fundamentally a story of scandal. It is, to use another Pauline expressing, shameful.

Consider the story, for a moment: A child born under extraordinary circumstances to entirely ordinary parents, raised in the forgotten town of Nazareth, propelled into a ministry of teaching and healing, surrounded by would-be followers who, when things got tough, abandoned him to the fate of death all on his own.

If the story of Jesus had ended with the crucifixion, none of us would be here. He would simply have been one of many who died at the hands of the state for causing too much of a ruckus. 

But that’s not where the story ends. 

In fact, it’s really where the story kicks off: Resurrection! He is risen!

And yet, that’s not often what we hear about Jesus. Instead, we’re inclined to lift him up as some moral exemplar or ethical genius. Neither of which are really true. Jesus broke all sorts of rules and it’s not a very good idea to tell people to turn the other cheek and go the extra mile unless (UNLESS) the one saying those things happens to be God in the flesh raised from the dead!

Now, take a gander at any of the epistles and you will see that there was, and perhaps always will be, an awareness that disciples are going to be tempted to retreat from Jesus in embarrassment, fear, or downright confusion. It happened prior to the crucifixion (See Peter) and it continues to happens.

And no one know this better than Paul.

Notice how he begins his letter to the church in Rome: “I am not ashamed of the Gospel!”

Those are strong words to the early church.

They’re strong words for the church today.

And right at the heart of Paul’s proclamation, and all of his letters, is the Cross.

For the centrality of the Cross to be so prominent in the Pauline epistles is rather odd considering how little it is mentioned or considered in the life of faith today.

There are new churches budding up in all sorts of places that have removed the cross from all worship services.

There are plenty of Christians who have settled with describing Jesus as a nice guy but never dare refer to him as the Lord.

There are loads of churches who envision themselves as yet another version of a boring civic organizing and nothing more.

And, you can’t really blame the church or Christians for doing so. In so many ways we’ve watered down the complete and confounding radicality of Christ’s death for the ungodly (that’s how Paul will refer to it in just a few chapters).

Jesus died an ungodly death for ungodly people.

That’s the scandal of the cross.

But, are we scandalized?

Most Sundays, whether online or in a parking lot or inside a sanctuary, we look like we’ve got it together. Or, at least that’s what we want others to think. But we certainly don’t consider ourselves ungodly or, at the very least, sinful.

In many ways, Paul’s proclamation is a terrifying declaration of knowing the condition of his condition. “I am not ashamed of the Gospel” is but another way of saying, I am not ashamed of needing the Lord to do for me what I cannot and could not do on my own!

Do you see? Paul was at a place of recognizing how God is the one who meets us in Christ Jesus, God is the one who acts on and in our lives, God is the one who makes a way where there is no way.

Or, to put it another way, the Gospel is all about Jesus.

It’s all about what Jesus does for us.

Consider the thieves on the cross next to Jesus. One of them mocked the Lord just as much as the crowds did, but the other asked to be remembered.

Nothing else.

Think on that. He did nothing else. But Jesus says to him, “Today, you will be with me in paradise.”

I can’t wait to talk to that criminal in the eschaton. I want to ask him about his experience and what happened next.

I can see him walking around with the saints in glory and they’re all saying, “How did you get in?! You never went to church! You never sat through Sunday school! You don’t even know the Apostles’ Creed! How did you get in?”

And the criminal replies, “The guy on the center cross said I could come.”

I am not ashamed of the Gospel; it is the power God for salvation to everyone!

I am not ashamed of the Gospel – I’m sticking with Jesus, I’m sticking with the church!

I know it might feel like we’ve got nothing to hold on to, but Jesus holds on to us!

The world will tell us many things, but the Gospel tells us something different – we are sinners beloved by the one we crucified. The Lord is risen from the dead and there ain’t nothing that can stop him. Jesus is Lord, God of all things past, present, and future.

Jesus does not work according to the ways of the world. He does not say, “Bring to me your perfect lives and your perfect jobs and your perfect families.” Instead, he says, “Bring to me your burdens and I will give you rest.”

Jesus does not look at our choices and our actions in order to weigh out whether or not we’ve done enough to make it through the pearly gates. Instead, he says, “I have come to save sinners and only sinners!”

Jesus does not write us off for our faults and our failures. Instead, he says, “You are mine and I am thine!”

No matter what happens, Christians are people of hope. We are people of hope because the Gospel is the Good News of God for the world. We need not worry over this, that, and the other because our hope isn’t in us. It’s not in me, or in Pastor Gayle. It’s not in the local community or even in the United Methodist Church. Our hope is in Jesus Christ and him crucified!

Hear the Good News, the Gospel: Nothing can take us away from the Love that refuses to let us go. God is in the business of salvation and resurrection which means that no matter how bad we are or how good we are God can and will do what we cannot. Everybody, even the worst stinker in the world, is somebody for whom Christ died. 

We need not be ashamed of the Gospel, it’s the only Good News for a world drowning in bad news and it is ours, for free, for nothing. 

While we were yet sinners, not before or after, but in the midst of our sins, Christ died for us. He has taken the responsibility of salvation squarely on his shoulders. He has just gone and done it all without us having to do anything. And he invites us to simply trust that he has done this for us, and to proclaim that trust by acting as if we really believe it. Amen. 

Political Animals

Psalm 99.1

The Lord is king; let the peoples tremble! He sits enthroned upon the cherubim; let the earth quake!

What’s the most American thing about America? Is it eating a hot dog on the 4th of July? Is it being able to the watch the NBA Finals even in the midst of a pandemic? Is it the fact that you can’t really go anywhere in the country without encountering the flag reminding you exactly what country you’re in?

I would make a case that one of the most American things about the US of A is freedom. 

Freedom to speak, freedom to worship, freedom to vote, and freedom from anyone trying to infringe upon freedom. 

At the end of the day, nothing is more important to (most) Americans on the political left AND the political right than maintaining the freedom of the individual.

As such, we’ve created and cultivated a culture in which privacy is sought more than community, we believe no one should be asked to suffer for anyone else, and we can say pretty much whatever we want and others can say whatever they want so long as the two speaking don’t call into question their ability to speak freely.

And, because freedom is the end all be all of our cultural consciousness we’ve, in a weird way, become slaves to our freedom.

Today, our culture is largely divided into two categories: Donkeys and Elephants. Just about every part of our lives can be whittled down to the two predominant political ideologies such that we can’t watch tv, or scroll through Twitter, or even drive down the road without being bombarded by the two representative animals.

Animals, by the way, that we are completely free to choose in terms of our own political proclivities.

The height (and tension) of our current political realities has result in an atmosphere where we are compelled, whether we want to be or not, to identify our own respective camps on a regular basis. And, because we worship our freedom, we can surround ourselves with people who look like us, and think like us, and even vote like us.

Our freedom allows us to choose our politicians, much like we choose our communities, but, as Christians, we don’t get to choose our King…

King Jesus, and his Kingdom, run counter to our prevailing obsession with freedom because Jesus binds us to one another rather than allowing us to run off to our own devices. We are compelled to break bread with people we would otherwise ignore. And when we pray those terrifyingly powerful words every week (let thy will be done) it is a confession that we are allegiant to God more than to our own freedom.

Even in these strange times the church, thanks be to God, is one of the last remaining places where we willingly gather with people who don’t think, look, act, or vote like us. This is true even when we cannot gather in-person because of the pandemic – our online and digital faith community is made of of people we wouldn’t choose to be with on our own!

Church, thanks be to God, is the place where we believe our baptismal identities are more important AND more determinative than the political sign in our yard, on our bumper, or the one we keep incessantly posting about on Facebook.

Church, thanks be to God, is where we are reminded over and over and over again that we worship a crucified God who died for the sins of the world. We worship a King whose kingdom is built not on law and order but on grace and mercy. We worship a Messiah who saves us from ourselves.

Salvation belongs to God alone.

Even though Revelation affirms that all nations, races, creeds, and languages will be present in the eschaton, salvation does not belong to any of them – each of them in some way, shape, or form are and forever will be guilty of promising something to a particular while while damning another.

The Donkey and the Elephant can’t and won’t save us. They exist to instill a sense of fear (and freedom) that isolates us from one another rather than binding us to each other. They attempt to rid us of our baptismal identities by telling us our political identities are more important. They promise a salvation that actually brings division.

But the Lamb of God is different. Jesus reigns for us and in spite of us. The Lord is king; let the peoples tremble! He sits enthroned upon the cherubim; let the earth quake!

We Are (Not) Accepted

1 Corinthians 1.1-9

Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sosthenes, To the church of God that is in Corinth, to those who are sanctified in Christ Jesus, called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours: Grace to you and peace from God our Father and the Lord Jesus Christ. I give thanks to my God always for you because of the grace of God that has been given you in Christ Jesus, for in every way you have been enriched in him, in speech and knowledge of every kind just as the testimony of Christ has been strengthened among you so that you are not lacking in any spiritual gift as you wait for the revealing of our Lord Jesus Christ. He will also strengthen you to the end, so that you may be blameless on the day of our Lord Jesus Christ. God is faithful; by him you were called into the fellowship of his Son, Jesus Christ our Lord. 

Do you ever feel like things couldn’t get worse?

Natural disasters across the globe keep ravaging particular communities.

Political discourse and partisan rhetoric are dividing families and friends and churches.

It’s becoming ever more expensive to live and yet wages continue to stagnate.

Things just feel so broken.

Here in the US we are so obsessed with financial gains and economic prosperity that the rich keep getting richer and the poor just get poorer. So much so that we’ve allowed capitalism to become our religion – it is what we worship. And the evils of capitalism, of which there are many, are as real as the evils of militarism and the evils of racism.

We are currently spending more money on national defense every year than we are on all of our programs of social uplift combined – when weapons become more important than people it is clearly a sign of our imminent spiritual doom.

In ways big and small we are perpetuating a culture in which 1 out of every 3 black men can expect to go to prison at some point in their lives – the price that we must pay for the continued oppression of black bodies in this country is the price of our own destruction. 

Now, before we go on, I want to be clear that most of what I just said is not original to me, I didn’t sit down this week and pull those thoughts out of thin air. Most of what I just said actually came from another preacher named Martin Luther King Jr.

Ever heard of him?

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Across the country, countless students will have the day off from school tomorrow in honor of Martin Luther King Jr. and rightly so. He was a man committed to a vision of the kingdom that others refused to see, and it cost him his life. But one of the things that we forget, here in 2020, is that shortly before his assassination, he was one of the most hated men in the entire country. Though he is remembered as a bastion of freedom and equality, 2/3 of the country opposed his work and words the year before his death.

It’s hard to remember this, for those of us old enough to do so, because today everybody loves Dr. King. Partly because we’ve sanitized his message, and it’s a lot easier to love someone when they’re no longer challenging, and upsetting, the status quo.

It’s easier to love a hero when they’re dead. 

Dr. King was not only an activist for the Civil Rights movement, but was also a frustrating voice to the powers and principalities in regard to the Vietnam War, capitalism, and rampant poverty. 

But we’re far more content with simply remembering his speech about having a dream of a different future. However, that future (which we are still yearning for) is not possible without transformation. His life, and death, is an ever present reminder that things cannot merely remain as they are.

Grace is messy.

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Each of Paul’s letters begin with a blessing on the recipients of the epistles with “grace”. Even to the famously fractured Corinthians, Paul begins by saying, “Grace to you and peace from God our Father and the Lord Jesus Christ.”

Grace is one of those all too important words in the church and, frankly, it’s a word we throw around all the time without thinking or talking about what it actually means.

Sometimes when I hear about grace, and even when I talk about it, it comes off like some nebulous gas that’s floating around affecting various people as they breathe it in.

Which, to some degree, is true. But grace is about a whole lot more than that.

The arrival of Jesus Christ into the world, mediating a new reality with God and God’s creation is a gift. It is all part of this cosmic plan for unending communion and it frees us from our own slavery to sin and death. It comes in spite of of our earnings and deservings and is made available to all without cost. Grace is, in every sense of the word, a gift. 

We have been gifted with a rescue from something and regathered into something we call communion.

But this gift we call grace runs counter to how we so often think about gifts today. Namely, when we receive something for nothing we almost always respond by immediately planning how to repay the gift. We want to out-gift the gift-giver. We live under the tyrannic rule of reciprocity such that we must always make the scales even again, even if it is outside of our ability.

But in the early church, grace was not about repaying what could not be repaid – grace was a reality. 

It both named the concrete gift of Jesus for the world, along with the generosity of God who sent him. And yet, it was not confined to some idea about who Jesus was, it was a lived reality in and through the ways people lived. 

The early church community gifted among themselves things like food, and money, and clothing, and healing to those who needed it the most. And they did so without keeping some sort of ledger about who owed what – it was simply done and thats it.

So whatever the gathering of Christians looks like today, it is supposed to look like a community of grace.

The gathering of disciples we call church are called to lives of generosity that is so obvious and known that only a God generous enough to give his only Son for an evil and sinful humanity can explain it. 

Grace, understood as such, changes everything, including us.

Or, to put it another way, we can’t remain what we once were.

There’s a lot of talk in the church these days about how God loves you just the way you are. Which, though true, is a denial of the power of grace working in and through us. 

The letters of Paul and the stories of Jesus show us that there is more to grace than simply being accepted for who we are. And, no doubt, we are accepted – after all, grace abounds. But we are now in a kingdom bound by that grace which means we have been changed.

Can you imagine what Martin Luther King Jr. work would’ve have looked like without a call to change? What good is a dream of something new if only we stay committed to the past? 

Here’s where grace gets messy: Grace is a gift, given for free. We don’t have to change or do anything before receiving it. And, we don’t have to do anything or change after receiving it. Paul will remind the good Corinthians about this – grace is less about out need to change and more about how God is already in the business of changing us. 

Were it up to us alone to change, we wouldn’t do it. It is far easier to remain the same and hold on to the old visions of the past than it is to try embarking on a different journey. Our captivity to sin keeps us firmly planted instead of taking steps or leaps of faith. But, thankfully, God will not leave us to our own devices.

God is changing us.

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Now, if you’re anything like me, we don’t particularly like all this talk of personal development or change. All the “shoulds” and “musts” leave us exhausted. Which is why it’s of paramount importance to remember the the Kingdom of God isn’t conditional. It exists whether we participate in it or not, the empty tomb remains empty whether we change or not. And yet God is using all of the means at God’s disposal to show us that our lives are being reknit, even right now. 

The world, just like us, cannot remain as it is. God won’t allow it. God is faithful, even when we are not. God believes in us even when we can’t. God is working toward a vision of things not yet seen, and God is bringing us along for the ride.

We can resist it all we want, but God is on the move.

Which is all to say that, when properly considered, the kingdom is about more than acceptance. We are at war with the powers and principalities of this world that insist on making the last laster and the first firster. Our King of kings is fundamentally different – Jesus does not rule with an iron fist or with boots on the ground – our King rules from a cross.

What could be messier than that?

I started all of this today with talk of Martin Luther King Jr.’s forgotten quotes. He was radically committed to seeing a different world and, to some degree, knew it would cost him his life. In fact, the night before he was killed he delivered one of his most moving speeches. It was not about securing the right to vote for black individuals, nor was it on dismantling Jim Crow laws, but was actually about establishing a union for sanitation workers in Memphis, Tennessee.

He stood before a packed crowd that night and after speaking at length on the subject at hand he ended it all by saying this:

“Well, I don’t know what will happen now. We’ve got some difficult days ahead. But it really doesn’t matter with me now, because I’ve been to the mountaintop. I don’t mind. Like anybody, I would like to live a long life – longevity has its place. But I’m not concerned about that now. I just want to do God’s will. And he’s allowed me to go up to the mountain. And I’ve looked over, and I’ve seen the Promised Land. I may not get there with you, but I want you to know tonight that we as a people will get to the Promised Land. So I’m happy tonight, I’m not worried about anything, I’m not fearing any man, mine eyes have seen the glory of the coming of the Lord.”

The next day he was dead. 

God’s grace is about being part of a kingdom the world doesn’t want – it’s about how God makes a difference and that difference means we are now different.

The Good News of Jesus Christ is that we have been transformed through the waters of baptism and the meal at the table – we are made new.

God does not accept the current realities of the world, nor does God accept the banalities of evil that run all too rampant. But God believes in us, God will remain faithful, and the kingdom of God is at hand. We will get to the Promised Land.

What a strange and wondrous thing grace really is – for by grace we have been saved, and are being saved, even now. Amen. 

The Culture of Now

Proverbs 13.11

Riches gotten quickly will dwindle, but those who acquire them gradually become wealthy.

Money, ba ba ba ba baaa, Money!

Everyone’s favorite subject to talk about in church on a Sunday morning – it’s got to rank up there with partisan politics and human sexuality. From my vantage point, I can tell that you’ve been on the edge of your pews these last few weeks eager to hear what this preacher has to say about money. I mean, just look around, you look like a bunch of kids of Christmas morning ready to receive something.

Money! The American Dream! Red, White, and Blue! 

So very many of us came of age in a world, in a culture, that told us the dream was possible – a desire for achieving material possessions and deep bank accounts that would finally make us happy.

On any given day we wake up from the dream and seek out ways to make it a reality by pursuing more than we have, gaining more than we have, and saving more than we have.

And knowing how important money is in the larger culture, it’s amazing that the American flags has fifty stars on it rather than fifty dollar signs.

Money dominates everything. It’s why we go to work, it’s what we use to buy our food, it’s how we judge to whom we should listen and respect.

Truly, we might think that we, like the Lord, care more about the content of one’s character than the clothes the character wears, but most of us tend to measure our worth and the worth of others based on their material possessions.

But, and this is a really big but, for many of us the American Dream feels more like the American Nightmare.

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Today we’re going to talk about Wesley’s second command within the Gain All You Can, Save All You Can, and Give All You Can. But before we get there, it might do us some good to see how we got here.

There was a recent study that noted at least 80% of Americans are stressed about the economy and their personal finances, more than half are worried about being able to provide for their family’s basic needs, 56% are concerned about job security, and 52% report lying awake at night thinking about one thing and one thing only: money.

Which, probably isn’t all that surprising to most of us here, particularly knowing how much the world revolves around economics. But maybe this statistic will surprise us a little more: In 1990 the average credit card debt in America was ~$3,000. Do you know what it is today? Over $9,000. And that doesn’t include mortgages, students loans, or medical debt.

$9,000! 

If that doesn’t scare you then consider this: If any of us here are near the $9,000 credit card debt mark, and statistically some of us are, and we only pay the minimum payment every month it will take something like 200 years before the debt will be repaid!

That’s craziness. 

The American Nightmare is in full effect when it comes to our finances. So so so many of us are unwilling to delay gratification and we use tomorrow’s money to finance today’s lifestyle. Few of us, if any, save our money appropriately because we keep thinking that tomorrow won’t come. 

But then it does.

Again and again and again.

Money, whether we like it or not, whether we are rich or poor, is easily the thing that consumes our thoughts and desires more than anything else.

Which leads us, again, to Wesley’s theological thoughts on the subject. Having first gained all you can, save all you can. 

It’s a lot easier to say than to do.

And in our parlance: It’s easier to preach than to practice. 

Now, to be clear, Jesus had plenty to say about the fallacy of saving, particularly when stockpiling goods or resources came at the expense of others, or one’s soul. 

Jesus uses a parables about the man building up extra storehouse to show our self-righteousness and hoarding can destroy one’s life. Jesus holds up the widow with her one coin given to the temple as the ideal steward. Jesus flips the tables over in the Temple because of the money lenders and the money changers.

But for as much as Jesus spoke against the desire to save, he also often talked about vineyards, and planting, and produce. All of which are long term investments. 

It takes years for certain plants to bear any fruit at all, and even then they’re usually not very good yet. The sower scatters seed on the ground not really knowing how long it will take before they will become something else. 

Jesus, and Wesley, called disciples of the Lord to faithful stewardship of the resources given to us first by God. And the fact that it first comes from God is THE WHOLE THING. 

Wesley once preached, “We are not at liberty to use what God has lodged in our hands as we please, but as God pleases, who alone is the possessor of heaven and earth, and the Lord of every creature. We have no right to dispose of anything we have, but according to God’s will, seeing we are not proprietors of any of these things.”

As faithful stewards we are given a responsibility over things like money, but also our souls, bodies, speech, hands and feet, talents, time, and material goods. 

But here’s the distinction, again, that is different and makes all the difference: Everything we are and everything we have is a gift from God. All that stuff I just mentioned, my money, my possessions, my talents, my body, they are not really mine. They belong to God. 

That parable I mentioned before, the one in which Jesus tells the story of a man who had accumulated so much stuff that he tore down his building to build bigger buildings, there’s something in it we often overlook. The man in the parable cannot see what he has as belonging to anyone, or anything, else. “I have no place to store my harvest, I’ll tear down my barns, and build more. That’s where I’ll store all my grain and all my goods.”

The farmer of the parable foolishly believes that he is solely responsible for his good fortune. Which, as I mentioned last week, is bonkers. No one is self-made. Period. We are all results of things beyond our control that shape and nurture us in ways seen and unseen. 

God gives and gives and gives, we’re just so steeped in a world that is constantly telling us that we are the masters of our destiny, we have to pull ourselves up by our bootstraps, that we can’t even see how God is the one who gave us boots in the first place.

But, lest we revert back to the message from last week and the first part of Wesley’s understanding about gaining all we can, the question remains about what to do with what we’ve gained. 

The book of Proverbs, as confounding and frustrating as it may be, has a good and difficult word for us: Riches gotten quickly will dwindle, but those who acquire them gradually become wealthy.

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That’s just another way of saying, we are wise to manage our finances with a far-sighted view. Which, again, is easier to say than to do. It means that we are called to make decisions now about the way we use our resources now, so it will provide for us in the future.

For many of us, if not most, this is almost an impossibility. It is an impossibility because we live in the shadow of the culture of now. Those in the past might’ve understood the value in delaying gratification, in saving now for later, but we have all been conditioned to believe we can and need to have everything we want and that we can and need to have it now. 

The American Economy, often touted as the strongest in the world, nearly collapsed a decade ago in large part because of irresponsible mortgage lending that allowed people to purchase homes they couldn’t really afford. 

Today, the overwhelming amount of credit card debt is a consequence of people thinking they can purchase things on the basis of instant gratification rather than prudence in looking for the long term instead of the short-term. 

Even student loans are being offered to people now to finance a version and vision of the future they cannot see and yet every year we are pumping out more young people with college degrees and insurmountable debt to a job market that doesn’t exist. 

Saving now for then goes against the grains of our experience in ways that are confounding and continue to make things worse. But it can be done.

Experts will tout out a great number of programs and maxims and even proverbs to get people like us to start thinking about the long game economically. Things like you have to have a plan – something like the 80-10-10 rule: spend 80% of your income, save 10% and give away 10%. 

This will feel like an impossible challenge for many of us because we are up to our necks in a culture that constantly encourages us to live beyond our income. 

What keeps us from saving is often not the high cost of living, but the cost of high living. 

There are simply things we don’t need that we think we need and we’ve largely lost the ability to discern the differences between wants and needs. 

And part of the call to save all we can, as Christians, is also a witness to the fact that we save not just for ourselves, which also goes against everything else we’re told. It is a good thing for every person to ask themselves: Who will get all of this stuff when I’m gone? What kind of impact will what I have make on others? What can I invest in now that will live on long after I’m gone?

But we don’t ask ourselves those questions. Instead we live in this paradox in which we are so conditioned to only think about now that we are unable to think about later, or a time when we are no longer here.

And all of this, all that I’ve said on the subject, it doesn’t really feel like it has much to do with God. I mean, I know I referenced scripture, and I talked about Jesus, but just thinking about my words makes me feel like what you’ve received today would be better suited for a economic forum than the corporate worship of the great I AM. 

But saving is God’s cup of tea.

Sure, God desires to save us in a way that is remarkably different than the call to save our finances for a day yet seen, but they are still linked to one another.

God is all about the long-game.

Think about the crucifixion. Jesus wasn’t waiting around on the cross hoping for instantaneous faith and instantaneous gratification before doing for us what we could not do for ourselves. 

Jesus wasn’t waiting in the tomb on the first Easter measuring our fidelity before breaking forth into resurrected existence. 

God sees potential in God’s creation in a frame of reference often beyond our ability to grasp. God believes in God’s people as a long term investment – it takes a lifetime of hearing about the goodness of grace before it really sticks. 

But God keeps saving anyway. Even when things in the present scream the contrary, God keeps pouring out the Holy Spirit on a bunch of investments that no one in their right mind would put their money on. God does this because God is beyond time. God saves because that’s who God is. 

For us tomorrow is never promised. That’s part of the wisdom that comes with discipleship – an immediacy of gratitude for the present. And yet, we worship a God who believes in seeing beyond what is here and now. The time has come for us to do the same. Amen.

In Anticipation – Maundy Thursday Homily

1 Corinthians 11.23-26

For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, and when he had given thanks, he broke it and said, “This is my body that is for you. Do this in remembrance of me.” In the same way he took the cup also, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes. 

This is a good amount of people for Maundy Thursday. It is a weeknight after all. But it isn’t as many people as we had for Palm Sunday and, Lord willing, it is smaller than the number of people we will have for Easter. 

That’s okay. There wasn’t a big crowd at the first Maundy Thursday either. 

And yet you are here. 

Why are you here?

We are a people forever stuck in the past.

And we can hardly be blamed. 

We only know what we know. And we can’t know what we don’t know.

So our minds, whether we like it or not, are often rooted in days long gone.

Take tonight for instance, some of you can and probably do remember former Maundy Thursdays. And even if you haven’t been to a service like this before, you can know doubt think of a time you’ve received communion. And if you’ve never had communion before, you can certainly think of a time that you’ve shared a meal with someone else.

And because we tend to spend as much time in our minds as we do, we read what is happening in our present through the lens of the past.

It happens in the political realm, and the familial realm, and the theological realm. 

When I was a kid my home church had lots of volunteer opportunities. 

There were the big ones, you could sign up to read scripture from the lectern during a service, or you could carry in the flame as an acolyte, and every summer you could travel near and far for mission trips.

And there were, of course, the little ones as well. Your family could sign up to be greeters for a particular Sunday, shaking hands with everyone on their way in, or you could join together with some of the older members and fold bulletins every Friday morning, and every Wednesday night you could help serve food for the weekly community dinner.

In my young life, I did all of those things at one point or another, but there was one particular volunteer opportunity that my whole family took care of for a long time: we prepared the communion elements.

This meant that every first Saturday of the month we would drive over to the church and retreat to the sacristy behind the altar. There we would pre-poke the bead with this medieval-like dagger to make it easier for the pastors to tear it apart on Sunday morning, and then we would set  out hundreds of tiny little plastic shot glasses within the altar rail using a little squirt bottle to fill every single one.

It would take forever.

And forever really felt like forever when I was ten years old.

On Sunday mornings, every one would arrive at the church none-the-wiser about the work we had put in to prepare everything. Even my family, knowing how long the grape juice had been sitting out in that old sanctuary, we would line up like everyone else and we would patiently kneel at the altar until a piece of bread was placed in our hands, and then we were instructed to drink from one of the little cups, and then we would go back to our pew so the next group could go.

And if preparing communion felt like forever, doing communion was even worse. It was assumed that the sermons on the first Sunday of the month would be half as long so that the congregation would have the time to all come to the altar to receive our stale bread and tepid grape juice. 

And this went on for years.

Until one day after worship, I mustered up the courage to approach our aging senior pastor and confront him about our way of the Lord’s Supper. I had been to other churches and seen other variations on how to consume communion. The Catholics would all drink from one cup, and the Presbyterians would pass around these giants trays of circular discs and tiny cups. I’m not sure what propelled me forward that day – perhaps the bread had been extra hard, or my sisters and I had consumed a few too many of the little grape juice shots after worship, but I walked up to the pastor and said, “Why do we do communion this way?”

His response: “Because that’s the way we’ve always done it.”

We call today Maundy Thursday. This quaint names come from Jesus’ words at his last supper in John’s gospel: A new commandment I give to you, that you love one another, even as I have loved you. In Latin, new commandment is mandatum novum. Maundy is simply the Middle English version of the word mandatum.

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So, we are mandated by God to do what we are doing.

Now, I don’t know about you, but I don’t particularly like being mandated to do anything. Christianity has long-suffered under the oppressive rule of expectations and assumptions. You must do this, you must do that.

All of the musts don’t muster up to a very lively faith.

Instead we trudge into the sanctuary to sing the hymns and offer the prayers because we think we must do it.

We stand and proclaim with bored affectations the words of the Apostles’ Creed because we think we must do it.

We drag ourselves up to the altar to receive the body and the blood because we’ve made it out into our minds that we are mandated to do so.

What are we hungry for? 

Are we even hungry at all?

There is always a lot that happens in the eucharist, a lot happens here tonight. In John’s Gospel Jesus spends his final evening breaking bread and drinking wine with his friends, but he ends with getting on the floor and washing all of their feet. 

There have been countless traditions throughout the history of the church that are all tied up with what we are doing right now. By the time Paul writes to the church in Corinth he conveys it as “For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, and when he had given thanks, he broke it and said, “This is my body that is for you. Do this in remembrance of me.” In the same way he took the cup also, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.”

And so we remember. We remember how Jesus’ self-giving life included feeding the poor as well as dining with the rich. We remember that Jesus broke bread with the religious elite and the social outcasts. We remember that most of Jesus’ ministry took place around tables with those who both loved him and were confused by him. 

And because we spend so much time remembering, we often look at this thing of communion backwards. We focus all of our attention on Jesus’ final night and we get caught up in the “we’ve always done it this way.” 

Do you know what it says on our altar? I have it covered so you can’t just take a peek. Any guesses?

“This Do In Remembrance Of Me.”

It fits doesn’t it? We place the bread and the cup on the table, we read the words that Jesus shared with his disciples that final evening, and we do what we are doing in remembrance of all that Christ did.

But somewhere along the way we got our tenses confused.

Communion is not a backwards looking proposition. Yes, it is good and right for us to imagine ourselves in that space with those people on the night in which he gave himself up for us. But to do so as fully and totally as we do denies the fundamental truth that Jesus is here with us tonight in this space and with these people!

Of course communion is about remembrance, but it is equally, if not more, about anticipation. For as often as we eat this bread and drink this cup we proclaim the Lord’s death until he comes. 

There was a woman who used to sneak into the church during the first hymn and would often retreat before the final hymn concluded. I would see her from my preaching vantage point but it was as if she planned everything so as to not have to interact with too many people when she came. After a while I noticed that she would only come to church on the first Sunday of the month and when we held our Maundy Thursday service. 

Luck had it one day that I was able to catch up with her outside the main doors when she was briskly walking to her car and I asked if everything was okay.

She told me that she was Baptist and that her church almost never celebrated communion. But she knew she needed strength for the journey, so she came every month to commune with us. 

I expressed my admiration of her faithfulness and she said that a pastor once told her that communion is where the past, present, and the future get all confused with each other. The pastor apparently meant it as a bad thing, but she fell in love with the idea.

She told me that she loved her church and would never leave it, but that she always needed to feel the confusion of time with us.

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Maundy Thursday services often end in a confusing way. Tonight, as we conclude, we will join with Christians across the globe in the striking of our altar. We will remove elements of color and vitality making the turn toward the cross. 

We will do so because our sense of time is purposely confused. Jesus has already shared the meal with the friends. Jesus has already mounted the hard wood of the cross. Jesus has already broken free from the tomb.

But tonight we both place ourselves in the time of Jesus and we witness to the fact that Jesus is still with us. We will gather at the table not just because that’s what Jesus did, but because it is what Jesus is still doing. And, we will engage in all of this in anticipation of when we will gather at Christ’s heavenly banquet with all who have come before, and all who will arrive long after we’re gone. 

This is the place where time gets confused. 

And that’s a good thing. Amen. 

Scripture Is Important

In anticipation of the United Methodist Church’s upcoming Called Special General Conference on Human Sexuality, I have been leading a Sunday school class for my church on the theology behind the conference. We met for our second class on Sunday, and having already unpacked all of the letters of the acronym LGBTQIA, we jumped into the Bible to examine all five times that homosexuality is referenced. 

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Considering the fact that many people in the room were shocked to discover how minor of a topic homosexuality is in the Bible, I wanted to make some of what I taught available to a wider audience via this blog. Below you can find the passages in question (all from the NRSV) and some of my thoughts regarding exegesis and interpretation.

This is not meant as an exhaustive theological resource regarding homosexuality and the Bible, but merely as a brief reflection. 

Homosexuality And The Bible

The Bible hardly ever discuss homosexual behavior. In terms of emphasis, it is a minor concern when compared with other moral or ethical concerns such as economic injustice, adultery, slavery, and divorce. There are only five direct references to homosexuality in the entirety of the Bible – two in the Old Testament and three in the New Testament. Though, specifically, the references are only found in Leviticus and in the Pauline corpus.

Leviticus 18.22

“You shall not lie with a man as with a woman; it is an abomination.”

Interesting, the holiness code in Leviticus only prohibits male homosexual intercourse. This is not to say that females were not engaging in homosexual relationships, or weren’t being persecuted for homosexual relationships, its just not mentioned. The holiness code contains a great number of specific prohibitions though later we find the listed punishment for such behavior.

Leviticus 20.13

“If a man lies with a man as with a woman, both of them have committed an abomination; they shall be put to death; their blood is upon them.”

Here we discover the punishment for male homosexual relations: death. However, this is not the only behavior that caries the weight of such a stiff penalty – Adultery, incest, and bestiality were also treated with the same and ultimate punishment. 

Regarding the two references in the Old Testament, quoting two verses from Leviticus does not necessarily settle the question for Christians today. There are a great number of laws, commandments, and expectations made of God’s people that were disregarded even by the first century in the Christian church. These include such things as circumcision and dietary practices. Some will make the case that the argument against homosexuality should be similarly abandoned because the are part of a purity rule and culture that is no longer morally relevant today. And that leads us to the New Testament…

1 Corinthians 6.9-10

“Do you know that wrongdoers will not inherit the kingdom of God? Do not be deceived! Fornicators, idolaters, adulterers, male prostitutes, sodomites, thieves, the greedy, drunkards, revilers, robbers – none of these will inherit the kingdom of God.”

The two parts of significance, in NRSV English, are male prostitutes and sodomites. Which come from the Greek MALAKOI and ARSENOKOITAI respectively. Different translations offer additional interpretative moves, but for the de facto translation in the UMC, the New Revised Standard Version, MALAKOI (male prostitutes) is not a technical term that literally means homosexual. When it does appear in Greek writing from around the time 1 Corinthians was written, in was used as a slang term to refer to the passive partner, often young boys, in homosexual activity. Which raises the question about agency in terms of whether or not these types of relationship were willful, or if they were forced upon a young and therefore powerless boy. Or, to put it another way, there is certainly a question about whether it’s the homosexual behavior or the rape involved that Paul is drawing attention to. 

Interestingly, ARSENKOITAI (sodomite) is not found in any Greek text outside the Bible earlier than 1 Corinthians. Though there are some connections with the Septuagint (Greek version of the Old Testament) when homosexual behavior is mentioned in the previous passages from Leviticus. The English rendering of “sodomites” is particularly striking because it can refer to homosexual acts, but it also used to refer to oral sex which also takes place between heterosexuals.

1 Timothy 1.8-11

“Now we know that the law is good, if one uses it legitimately. This means understanding that the law is laid down not for the innocent but for the lawless and disobedient, for the godless and the sinful, for the unholy and the profane, for those who kill their father or mother, for murderers, fornicators, sodomites, slave traders, liars, perjurers, and whatever else is contrary to the sound teaching that conforms to the glorious gospel of the blessed God, which he entrusted to me.”

ARSENKOITAI (sodomites) appears again in this list of prohibited vices that include everything from lying to slave trading to murder. Which, coming from Paul, is interesting considering the fact that he was murdering Christians prior to his Damascus road experience. Moreover, when compared with other items listed, Paul considers the act of lying to be equally bad with homosexual behavior which I have yet to hear ever mentioned during conversation in the UMC about the incompatibility of individual Christians. 

Romans 1.26-27

“For this reason God gave them up to degrading passions. Their women exchanged natural intercourse for unnatural, in the same way also the men, giving up natural intercourse with women, were consumed with passion for one another. Men committed shameless acts with men and received their own persons the due penalty of their error.”

This is the only passage in the entirety of the Biblical witness that refers to lesbian sexual interactions and other that Leviticus is the passage most often cited when the debate about homosexuality is raised in the church. In Romans 1 Paul is not setting out to establish a new holiness code, or a new sexual ethic, nor is Paul warning the Christians in Rome about God’s judgment of those who engage in particular behaviors. Instead, Paul is assessing the disorder of humanity – at the root of Sin is a refusal to be grateful for God. 

Or, to put it differently, here and elsewhere in the Pauline letters, homosexual acts are no worse than other examples of whatever Paul might deem unrighteousness. It is to be regarded similarly with coveting, gossiping, or even disrespecting one’s parents.

In all of these references in scripture, they are almost always read in isolation and are used in a proof-texting manner; someone will lift the verse out of context and apply it in any way they see fit. This is no more striking that in Romans 1 which is often raised without reading into the first verse of chapter 2. It’s like Paul is pushing all the buttons to get everyone’s attention and then the real zinger comes with Romans 2.1 but we forget to read that far:

Therefore you have no excuse, whoever you are, when you judge others; for in passing judgment on another you condemn yourself, because you, the judge, are doing the very same things!”

Therefore, for Paul, the self-righteous judgment against homosexuality is just as sinful as the homosexual behavior itself.

There is no easy path forward for the United Methodist Church, but I believe Paul’s witness about our own self-righteousness is a cautionary word toward anyone who believe they know who is, or who is not, compatible with Christian teaching, whatever that means.

Or, to quote Jesus (who incidentally has nothing to say about homosexuality):

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?”

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