An Authority Worth Trusting

WESTMINSTER PRESBYTERIAN CHURCH
January 29th 2006

Rev. Mark R. Bradshaw-Miller
“An Authority Worth Trusting”
Mark 1:21-28

I want to start this morning by making a bit of a confession. It is nothing earth shaking and for many of you it will come as no surprise. So, here it is: As long as I can remember I have been suspicious of authority figures. It is not that I am openly hostile to those in authority. It just seems that my natural inclination is to distrust those in positions of power.
While I am sure a good therapist could explain this in clinical terms, I like to say it has something to do with growing up in the shadow of a Nixon presidency. Whatever the reasons, I have come to expect people in positions of authority, particularly politicians, to abuse their authority or end up being implicated in wrong doing. As it turns out, I have yet to be let down by any of the men who have served as President during my lifetime. I guess it says something about setting low expectations.
It turns out that this was not unfamiliar situation for people living in Palestine in the First Century. In this province, at this edge of the Roman Empire, it was common for the political and religious leadership to work hand in hand. It is no exaggeration to say that funds for buildings and even synagogues were provided in exchange for helping keep order in the empire. It was quite a system. One might even call it a first century faith based initiative.
However, not everyone was pleased with this arrangement. John the Baptist and his message was a direct challenge to the religious establishment to turn from their collusion with the empire. His imprisonment could have only been arranged by the cooperation of the religious leadership and the political establishment. It would take their cooperation to make sure this “truth-teller” was out of the picture. Despite the imprisonment of the messenger, the message lived on.
On the heels of John’s imprisonment, Jesus began his public ministry. After calling his first disciples, Jesus goes to the synagogue in Capernaum. He stands in the midst of the synagogue and makes a direct challenge to the authority of the religious establishment. On a surface reading of this passage this may sound like an overstatement. While this passage may seem like a healing story, I believe it is a confrontation between the power and authority of the religious establishment and the authority of Jesus.
It is the Sabbath. So, Jesus and his disciples go to the synagogue in Capernaum. We read that Jesus taught even though, we have no record as to the content of his teaching. However, we do know that the people recognize Jesus as a teacher with an authority greater than the scribes. The scribes, you will remember, were the people who studied the sacred texts and then interpreted them for the gathered community. Whatever it was in Jesus teaching, it was clear he taught unlike anyone had before.
As soon as Jesus finishes teaching, a man with a “demon” confronts him. There are some clues which let the hearer know that this confrontation is about more than healing. The first clue is that the speech of the man comes as a response to the teaching. The second clue is the content of the speech. When the man speaks, he says: “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are; you are the holy one of God.”
New Testament scholar Ched Meyers says this speech from the “demon” is meant to represent the scribal establishment. It was a way that the writer of the gospel could get away with saying the religious leadership is possessed by a “demon.” It is for this reason, he says, that the “demon” demands that Jesus explain his teaching because it attacked the religious establishment.
If this is true, and I believe it is, then this encounter with the religious establishment is extremely insulting to the religious establishment. On one hand, it paints the scribal establishment as demonic. Yet, at the same time, it shows the scribal establishment calling Jesus the holy one of God. In other words, they know who Jesus is but are so beholden to their own power are unwilling to change their ways. This encounter is making the clear claim that the religious leadership is abusing their power and authority.
Throughout his ministry, Jesus invites all people to come and live faithfully. However, the people who are most resistant to this call are those in positions of power and authority. Throughout his life, Jesus unveils the hypocrisy of the religious and political leadership. His goal is not to bring condemnation but to simply invite all people to a new way of life.
This encounter between Jesus and the religious leadership is one which seems rather familiar. I am familiar with religious leaders who lie and manipulate the faithful to enhance power and prestige. I am familiar with politicians who lie and manipulate and even use faith to enhance power. And, I am even more familiar with my own foolish attempts to place my trust in authority figures which are never worthy of my ultimate faith and hope. Is this a familiar story for you?
This encounter is radically good news because it speaks to our world which is full of authority figures who are not worthy of our ultimate trust. No religious leader or teacher, however persuasive or charismatic is worthy of our ultimate trust. No political leader, however faithful or charismatic, is worthy of our ultimate trust. However, the good news of this passage is that there is an authority worthy of our ultimate trust.
In the person of Jesus, we have an authority figure that is truly compassionate. We have an authority figure which invites all people, even those who would kill him, to live faithfully in the midst of a corrupt world. “Come out,” Jesus says. “Come out” from the ways of the past. “Come out” of the ways of manipulation. “Come out” of the ways of hypocrisy. “Come out,” Jesus says, and live as my transformed witnesses. Despite my inclinations to distrust all authority figures, I believe that the call to “Come out,” the call to live as transformed witness, comes from the one authority actually worthy of our trust. This is a message for which our world is desperately hungry. May we be transformed witnesses which invite others to hear this great “Good News” story. Amen.

Evangelism is...

WESTMINSTER PRESBYTERIAN CHURCH
January 22nd 2006

Rev. Mark R. Bradshaw-Miller
“Evangelism is…”
Mark 1:14-20

“Follow me and I will make you fish for people.” Other than the last chapter of the Gospel of Matthew this quote is most often understood as the foundation for evangelism. Since that is the case I intend on talking about evangelism this morning. Since it is always easier to define something by what it is not, I will start by explaining what evangelism is not. Though, I promise to do a more constructive definition before we are finished. My hope is that when we are finished that we will be able to begin the process of embracing an evangelistic posture as a congregation. These are my hopes, let us see what happens.
What does it mean for one to be an evangelistic Christian? Does it mean standing on a street corner preaching to people as the pass by? Does it mean asking everyone you meet if they: “know the Lord?” Does it have something to do with being “born again?” Does it mean believing that everyone who is not “born again” is condemned to hell? Or, does it have something to do with political party affiliation? For some Christians, these very things are just some of the reasons why they have trouble with the word evangelism. Despite these contested points within American Christianity, I still believe that evangelism is at the heart of what it means to be a Christian.
Let me get to my working understanding of evangelism. First of all, evangelism is not synonymous with church growth. Evangelism is not synonymous with programs for membership development. Evangelism is not invitation to discipleship, visitation of members or visitors, or any other programs or planning meant to increase institutional numbers. Now, do not hear me wrong on this. I believe all of what I have just talked about is vital to any faith community. It is just not evangelism.
Now, before you think I may head down the road of those who claim evangelism has something to do with being a good example and hoping people will figure out you are a Christian, I am not going to do that either. It may be closer to biblical evangelism but it is a tremendously bad idea for membership development and church growth. Since you do not have to be a Christian to do justice and live compassionately in the world, evangelism really must be something more. Author Kathleen Norris, in her book Amazing Grace, says that evangelism; “means living in such a way that others may be attracted to you and your values.”
I believe her definition gets at the heart of what is happening in our gospel passage this morning. Our reading began with these words:
Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying, ‘The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.’ (Mark 1:14-15)
Jesus ministry begins with the arrest of John the Baptist. It is a stark reminder that Jesus ministry is dangerous. It is a stark reminder that Jesus’ call to follow has real world implications.
In the recent history of the American church, we have taken the baptism of Jesus by John and the words of Jesus that: ‘The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news’ and domesticated their meaning. Becoming a Christian has become equated by some as having something to do with saying the right prayer to “get saved.” In more sophisticated Christian circles this has been equated with giving mental assent to a series of beliefs or even doing nice things for people. All of these tendencies and inclinations are unfortunate reductionist interpretations which obscure the reality of what is happening in this passage.
The harsh reality of John’s call to repentance and Jesus’ continuity with this work was an all out assault on the existing order of first century Palestine. It was not meant to be a nationalistic call to open revolution against Rome. It was however, a call to a radically new and different way of living in the world.
Nowhere is this more evident than in Jesus’ call for the disciples to leave their nets and follow. The call to drop their nets was a call to break with business as usual. It was clear that following Jesus is so much more that just assent of the heart or mind. It also includes a radical reordering of all social and economic relationships. The call to leave business and family makes this abundantly clear. It was an invitation to alternative social practice.
When Jesus invites the disciples he tells them: “Follow me and I will make you fish for people.” A surface reading of this passage might lead one to believe that Jesus is talking about church growth and membership development. However, this is a mistaken reading of this passage. The image of fishing for people has its roots in the words of the prophetic writings of the scriptures. In the books of Jeremiah, Ezekiel, and Amos one finds that the metaphor of fishing has nothing to do with ‘saving souls.’ Instead, images of fishing had everything to do with speaking judgment against the rich and powerful in society who ignored or perverted the ways of justice.
When Jesus calls the disciples to drop their nets and follow and fish for people, he is inviting them to follow the prophetic tradition. It is a call to repent of injustice. It is also a call to stand against injustice or any unjust order. Friends, this is what it means when Jesus says the disciples will fish for people. It is a call to follow, to leave the ways of the past behind and live in a radically new way.
In his book, Biblical Perspectives on Evangelism, Walter Brueggemann says evangelism, “is always aimed at summoning people to (a) new, liberated, obedience.” He goes on to say that this call to follow is a call to obedience which has often proved too radical for those who are liberal in the church. It is a call to obedience that has often proved too comprehensive for those who are conservative in the church. I believe this to be true because the call to follow Jesus is about real transformation. It is about a new orientation towards life which invites other people to join in call to live life authentically and abundantly.
So, evangelism is then about being living witnesses, personally and communally. In a culture which worships violence and war, it is a call to say no and choose the ways of peace and abundant life. In a world where drugs and alcohol, alienation and abuse run rampant in our communities and homes it is a call to say no and choose the ways of peace and abundant life. In a world that expects us to be living hypocrites it is a call to live honestly and admit that God is not finished with us yet.
Evangelism is about reaching out with words and actions. It means reaching out to say and to show that homogeneous churches are not the only way to be the church of Jesus Christ. Evangelism is about reaching out with words and actions to let the story of God’s welcome for all people. I believe Walter Brueggemann is right when he says: “It is clear, in the end, that evangelism cannot be a program strategy, but a revolutionary way of enacting the hope and energy of the believing community.”
However, this does not mean we should not have a well developed plan for church growth. We should, we must, and we will. It does mean that our strategy for church growth must always be built upon this revolutionary hope. It means that we must share this revolutionary hope and live it out in our community life. This is what evangelism is all about. It is the most authentic form of evangelism in the model of Jesus Christ. May we, as a community of faith, embrace this sort of evangelistic stance in everything we do. May it become so infused with our life and witness that people will know that we are indeed evangelical in the biblical sense of the Word. Amen.

Unity...Not Uniformity

WESTMINSTER PRESBYTERIAN CHURCH
January 8th 2006
Baptism of the Lord & Communion Meditation
Rev. Mark R. Bradshaw-Miller
“Unity…Not Uniformity”
Galatians 3:26-28; Mark 1:4-11

The week before Christmas Emma had a Christmas party at her school. During the party Santa Claus made an appearance. Until that day, Emma was too scared to sit on Santa’s lap. So, when Karen picked her up from school that day she proudly told her mommy that she had willingly sat on Santa’s lap. After sharing Emma’s proud moment, Karen asked some of the other children, who were playing near Emma, if they had seen Santa. One of the other children’s siblings, who is about five years old, said: “It wasn’t the real Santa because Santa Claus is white.” The child’s mother was quick to correct the child telling him that Santa Claus can come in all colors.
Since Karen told me about this encounter I have been unable to stop thinking about it. What bothers me most about this encounter is that this child comes from a family that is trying to raise their children not to be racist. The child’s mother did try to explain that Santa Claus can come from many cultures and races. Yet, it appears that despite their best efforts this five year old knows that Santa cannot be black. The best intentions of this family are no match for a society that only shows Santa as white. By the time this child reaches the age of five all the words of the parents are simply no match for all the displays, cards, and holiday decorations which come in the default white color. It is a clear reminder how easily our children internalize messages conveyed by the images and symbols all around us.
Today, we are celebrating the baptism of Jesus. We have also celebrate the promise of our own baptisms. In doing so, one of the things we affirm is our unity with Jesus Christ and with one another. It is believed that in the early Christian church, one of the ways this was evidenced was at the conclusion of the baptism when these words were spoken: “As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.” (Gal 5:26-28). This is the passage we read from Paul’s letter to the Galatians.
This baptismal formula is older than any other baptismal creed or confession including invoking the name of the trinity. Its’ use was a way to remind the newly baptized that those things which divide us, those things with put us at odds with one another are washed away by the virtue of our baptism is Christ Jesus. This is the foundation for the unity we have in Jesus Christ. Unfortunately this passage has been used with some unfortunate consequences.
In just a short time following the death and resurrection of Jesus, the calls for unity in Christ became tainted by the sin of our world. The calls for unity or peace and harmony became veiled attempts to make everyone practice their faith in the same way. Nowhere was this felt more than in the early church struggles about the Gentile followers of Jesus.
The struggle had to do with whether or not these Gentiles would have to follow traditional teaching in order to be a true follower of Jesus. There was a concern that the Gentile followers did not understand the rich history and traditions of the faith. These new followers were unaware about the way things were supposed to be done, or how ‘things had always been done.’ These new believers did not know the proper way to act. They ate food sacrificed to idols. The men were not circumcised, and many of these new believers did not seem to care. (Sounds like they needed a good new members class…) Unfortunately the witness we have from this early church conflict is not good. These questions were never really resolved. However, we know that most if not all of those communities which did not make allowances for the Gentile believers ceased to exist. It appears that uniformity was more important that the unity they shared in Jesus Christ.
Though we are no longer struggling over issue of food sacrificed to idols and circumcision, the Presbyterian Church is struggling with the bigger issues of unity and uniformity. It comes in many forms, from theology to sexuality and even the worship wars. While I believe we ought to weigh in on these issues, I believe there is one area of uniformity that many churches and members have overlooked. While I do not believe most of it is intentional, I do believe it has devastating consequences for our denomination and communities of faith like Westminster.
As a denomination we have worked very hard at trying to respond to our changing society by becoming a more multicultural denomination. Nowhere is this more evident than in the many documents and written statements regarding our God given mission. Presbyterians, if nothing, are really good about choosing words carefully. However if there is one area we need to do a better job of living out our words.
We live in an image driven culture. The old adage: “A picture is worth a thousand words,” still rings true. So if that is true we have to ask: What are we saying with our pictures, images, and artwork? What do these things, these images, tell other people about what the Presbyterian Church or our community of faith is all about? What do these images say about who is welcome in the community of faith? And, what do these images say about who is made in the image of God if the Son of God is only ever shown to be white?
These questions must be struggled with if we expect to live out the God given vision for our denomination and our community of faith. While they were questions I had thought about before, the urgency of these questions were brought to my attention by a five year old who knew that Santa could not be anything but white. It led me to ask: “If this is true for Santa Claus what unintended messages are we teaching about Jesus or God?” These questions must be struggled with if we want to get serious about our unity in Jesus Christ.
The unity offered in Jesus Christ, by the virtue of our baptism, is one which welcomes all people. It is a unity which is not bound by one culture. It is not a unity which demands uniformity of thought, art, or even worship style. It is a message which our divided world is dying to hear, and to see, lived out in our communal life, proclaimed in our well written documents, and reflected in the images we use to tell the story. So lets us go from here, wrestling with these questions, seeking answers, and working to tell this great good news story to a truly divided world. Amen.