Who Are We

WESTMINSTER PRESBYTERIAN CHURCH
December 23rd 2007
Fourth Sunday in Advent
Rev. Mark R. Bradshaw-Miller
“Who Are We?”
Isaiah 7:10-16, Matthew 1:18-25

It must be rather shocking to find out that your fiancé is pregnant. And, on top of this the baby is not yours. The circumstances around Joseph receiving this news are the sort of thing which is common fare on Jerry Springer and other shows of this sort. However, what we know is that Joseph, after a good night’s rest, does not intend to publically embarrass her. Instead he will do the righteous thing and walk away. But his plans were interrupted. In a dream, everything changes.
In our bible study we have been talking a great deal about angels. On thing we all seem to agree upon is that if we ever encounter an angel, we would be afraid. That places us in good company since angels, at least in the Gospel of Luke, always open with the words: “Do not fear.” However, unlike most people in Luke’s gospel, the angel does not tell Joseph not to fear. It looks as if Joseph is either not afraid, or that the message is so abrupt that he does not have time to fear. But either way, this dream encounter changes his course of action.
Joseph, the righteous man, goes from being willing to walk away from his fiancé to deciding to raise the child as his own simply because an angel quotes some scripture. So, what happened? While it is not spelled out I believe there is a rather simple answer. When Joseph encounters this angel and hears the scriptures, he knows that what has happened is a part of God’s long history with his family. In other words, this new miracle is part of a larger story, his story. Joseph knows who he is and where he has come from and as a result he is able to respond positively to this shocking news. Joseph knows that God works in the most unexpected places and people bringing abut new life and liberation.
While this might seem like a rather bold or overstated claim it is not if we consider the first seventeen verses in this chapter of Matthew’s gospel. Those seventeen verses contain a genealogy that most of us simply skip over to get to the good part. However, this genealogy is the good part. It is a story which begins with Abraham, ends with Joseph. Along the way it tells us the story of how God has worked through some pretty unlikely characters. After all, this is a genealogy which includes thieves, liars, murderers, and adulterers. And, by the way, that was only King David. But this genealogy also includes four women who survived in the most difficult circumstances and end up being celebrated for their faithfulness.
So, when Joseph encounters the angels in his dreams he knows who he is and where he has come from. He has come from people like: Tamar, who has to survive as a prostitute because her father-in-law will not give her what, is legally hers. And, Rahab who is also prostitute becomes the savior of the people of God at Jericho. Or, Ruth, the immigrant woman who does what she has to do to save her mother-in-law and herself. In the process she becomes the epitome of faith and the great-grandmother of King David. And finally there is Bathsheba who is only identified as the wife of Uriah. It is a reminder that even though King David takes advantage of his neighbor and kills her husband, God can still bring good out of such a mess. Each one of these are stories shows that God is at work, defying our expectations making a way where there is no way. Joseph is able to follow the call of the angel because he knows these stories. He knows who is and where he has come from.
But that is not the end of the story. This passage is also an invitation to each person who hears the story. The question we must ask is: Who are we? None of us can claim to be part of Joseph’s family tree, at least in the traditional sense. However, the good news is that in Jesus Christ, we are adopted into this family tree, this story. We are part of the family of God. When we know this truth, this story, we know who we are and we know that God can work even in the most difficult of circumstances of our lives.
When Joseph awakes from his dream he has a choice to make. His choice is whether or not he will put down his preconceived notions about the world and be prepared to receive Jesus into his home. While the proper thing to do might have been to walk away, the angel reminds him of what he already knows. In order to receive Jesus into his life and household he had to make a choice to put down anything which would stand in his way. As we stand on the threshold of Christmas, there are things, ideas, beliefs, that each one of us are carrying around that we too need to discard or put down. I do not know what they are for each one of us but I know that we all carry them. So, this morning immediately following the end of the sermon we are going to do that, symbolically. You are invited, as you are moved, to take one of the colored cloths that are around the sanctuary. Then come forward and place the cloth in the basket, or make-shift cradle. In doing so we are joining with Joseph in preparing our hearts to receive Jesus this Christmas. May this simple action help prepare each one of us to welcome Jesus this Christmas. Because, we know who we are. Amen.

Go and Tell

WESTMINSTER PRESBYTERIAN CHURCH
December 16th 2007
Third Sunday in Advent
Rev. Mark R. Bradshaw-Miller
“Go and Tell”
Isaiah 35: 1-10, Matthew 11:2-14

Hope is dangerous… And hope that knows the current arrangement of the world is, in the words of Daniel Berrigan, a mirage, is the most dangerous of all. Isaiah speaks the powerful vision-message of God with beautiful poetic imagery. He tells us that the jackals and lions and beast of the world have done a good job of making the people of God compliant to the current arrangement of the world. The power of these beasts has numbed the ability of the people of God to recognize that imperial myth is nothing more than a grand distraction.
For some, the numbing has come from soft robes, compromised beliefs, or crumbs from the masters tables. For others, it meant living in the world as less than human. Either way, the trouble, the wrong doing of the world drives us down an unfortunate path. For many, and varied, reasons we begin to avert our eyes or to close our ears and before we know our ability to speak out, our voice is gone. It doesn’t take long before we no longer even walk with the same confidence and bounce in our step that used to drive us along. It is for this reason that Jesus tells John’s disciples to:
Go and tell John what you hear and see: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them.
Jesus tells the disciples of John that people are no longer numb and are indeed being liberated.
But before we get there, we have to admit that on many days, if we are paying attention, it is not a very pretty picture. It is not easy to keep our eyes open to the hunger and violence at our doorstep. How long can any of us continue to listen to the stories of inequality that looks to be part of the very fabric of our society? What shall we do when children are used as pawns in the games of adults? What shall we do when we spend a lifetime seeking change only to feel like we are slipping backwards? Well, I can tell you that yelling at the television is not particularly effective and the latest distraction doesn’t work all that well either.
So this is where we find ourselves as we approach the doorstep of Christmas. And, at this time of year we have some choices to make. In this season where the list of things to complete becomes ever longer being attentive is not easy. However, trying to ignore the discord between the message of the good news in Jesus birth and the message of our consumer culture is not a particularly healthy choice. No matter how often we, as people of the great good news try, the voice of Isaiah, the voice of John the Baptist, and the voice of Jesus will not allow us to remain in despair or to ignore their message of hope.
Hope is like the image of grass growing up in the cracks of a sidewalk. Hope tells another story about the jackals, lions, and beasts of the world. The beasts who feast on those most vulnerable are not welcome in the kingdom of God. It is a surprising message of exclusion from Isaiah. Unless they abandon their predatory practices these beast are barred from the holy mountain of God. As you might imagine this is not welcome news for the jackals, beasts, and lions. So when John the Baptist comes along proclaiming this vision of God and inviting others to join in this new, yet ancient, way, the beast throws John in prison.
And from the lonely place of prison John might just wonder what has happened. Jesus has indeed come, but the new day which is supposed to have dawn appears to be delayed. The Romans are still in power; the religious leaders are still working closely with them and on top of this John is in Jail. It is safe to assume that the questions began to arise in John’s head. Wasn’t Jesus supposed to change all this? Where are the armies of God? Where are the fruits of the new age where injustice is supposed to end? In order to deal with his questions, John goes strait to the source. He sends his disciples to Jesus with this question: “Are you the one who is to come? Or are we to wait for another?” In other words you can hear him thinking: If you are the one who is to come this is not what we expected. This question comes from the voice crying out in the wilderness that is seeking some clarity and possibly reassurance.
Jesus sends words of reminder and encouragement. Go and tell John what you have seen. Testify to John that the grass is growing up in the crack of the sidewalk. Rome may still be in power but the people can now see that the peace of Empire is a charade. The religious leadership may be corrupt but people are hearing the Good News anyway. And, you may be in prison, but your work was not in vain. It lives on in the testimony of your disciples. After all, Jesus says, you are the messenger and did prepare a way in the wilderness for all of this to happen.
It is a message of good news but we know that it is not easy news. Encountering John the Baptist and the voice of Isaiah in advent can seem rather out of place. However, their witness is an invitation to all of us. It is an invitation to go and tell, to testify to the places in the world where we have seen grass growing in the cracks of the sidewalk. Testify to the good news you hear which reminds us there is hope even now. Testify to the places where your eyes have been opened, your ears have heard and you have been set free. Because people are hungry we must go and tell how this good news story has moved us and has brought us to new life. Go and tell! Amen? Amen.

Who Told You

WESTMINSTER PRESBYTERIAN CHURCH
December 2nd 2007
Second Sunday in Advent
Rev. Mark R. Bradshaw-Miller
“Who Told You?”
Isaiah 11:1-11, Matthew 3:1-12

In case you haven’t noticed, a new season has begun. But the season I am talking about is not Christmas, or Advent, or even winter. The season I am talking, which is well underway, is the upcoming presidential election. Much like Christmas, it seems to come earlier and earlier each time. We know that the season has begun because of all the nice things that those running for president will say about one another.
One of the traditions of this season is the “stump speech.” It is a particular speech which candidates use in order to frame the debate and to tell their story. For the candidates who win elections, the stump speech becomes the official transcript of political reality. So the “stump speech” is the one which lays out the way the world is, for those in power.
When the prophet Isaiah uses language about the stump he is not giving a political campaign speech. However, it still conveyed the official transcript of political reality. The language about the stump of Jesse was image which acknowledged that Israel was no longer a military power. The tree from which the great king David had come was cut down. From all appearances the tree of Jesse was dead. As a result, despair reigned supreme. The political reality or the givens of Isaiah’s time were well known. Snakes, bears, wolves, leopards, and lions always destroy; lambs, oxen, calves, and children. The stump speech of conventional wisdom was clear: Violence, chaos, and death had the last word.
But along came the Word of God through the voice of an unwelcome prophet. Isaiah was unwelcome because his stump speech said that the stump wasn’t dead. There was a pesky little shoot that was going to rise up and undermine the official transcript. The stump speech of Isaiah had the audacity to claim that that there would be a day when the predators and the prey of the world will live in harmony as equals. The vision of God’s intended plan is that kings, rulers, and leaders will actually use their power to ensure justice and shalom for all people, not just those at the top. And, the most outrageous claim of all was this: When people really learn the ways of God violence, destruction, and even war will end. So Isaiah was unwelcome and even dangerous because his stump speech told another reality, the reality of God.
While it was for different reasons, John the Baptist’s stump speech was just as dangerous to the established order. John is located in the wilderness and calls people to repentance, to turn from their ways. The whole event is rich with intended symbolism of the Exodus from Egypt. In the Exodus, the people of God were liberated from the slavery of the Egyptian Empire. However, this was not just a physical release from captivity; it was also intended to free the mind as well. The habits learned in captivity, the internalized oppression, had to be challenged and changed. The rough ways of wilderness life was the perfect setting for just such a change.
Like the Israelites in the wilderness, John had turned from the ways of empire, the ways of domination, and the ways of violence. John’s stump speech was made the audacious claim that God was doing a new thing outside of Jerusalem, the religious center of the faith. The stump speech of John even makes the claims that God doesn’t need the religious leadership or that God’s favor is not a privilege of the few. John’s stump speech was rather popular drawing large crowds of people hungry for the freedom and new life promised by this wild wilderness preacher who wore camel hair and ate bugs.
At first glance it is easy to miss that the official transcript of the empire is present. Often times the arrival of the religious leadership, the Pharisees and the Sadducees, is seen as their endorsement of John’s work. However, their arrival can really be translated to read that they were coming against the baptism of John. Even as they came to be baptized themselves, they are standing against it. In other words, while they were participating in the action they were coming out to oversee, or maybe even co-opt this troublesome wilderness preacher. But, the Baptist would have none of it. All attempts to conform or control this stump speech failed. And that is why he will end up beheaded at the request of the king.
It was clear that the draw of this wilderness preacher was strong. The Sprit was at work again. From the stump of Jesse to the desert places outside of Jerusalem, the givens of the world are being upended. “Who told you?” This question, while directed toward the religious leadership, is a question to all who encounter the message of John the Baptist and the vision of Isaiah. It is a call for all of us to reconsider the givens, the official transcripts, and yes even the stump speeches in light of the new life God brings in the midst of the places we believed there was only death. In this season as we wait for the fulfillment of God’s promises let us keep focused on the long history of God acting in powerful ways to bring life out of death. Let that memory be the guiding force as we encounter the places of violence and opposition which seems to permeate our lives. Contrary to the stump speeches of this world, God is at work, even in the places of death, bringing new life. Violence does not have the last word, chaos does not have the last word, war does not have the last word, and death is not the end. Amen.

Are We Hungry?

WESTMINSTER PRESBYTERIAN CHURCH
December 2nd 2007
First Sunday in Advent / Communion Sunday
Rev. Mark R. Bradshaw-Miller
“Are We Hungry?”
Isaiah 2:1-5; Matthew 24:36-44

“If you’re not outraged, you’re not paying attention.” It is a line from one of my all time favorite bumper-stickers. I have come to believe that these words really express what is at the heart of the Advent season. These words do not represent random or generalized anger. Instead, they are the expression of someone who can acknowledge the realities around us: We are at war, housing foreclosures have become epidemic, pensions are disappearing, health care is a privilege for the few, Full-time work at the minimum wage cannot lift even a small family out of poverty and yet tax breaks have been established for estates over $5 million dollars. In other words, when confronted with this sort of reality we can either become a little outraged or numb. Either way the words of theologian Neal Plantinga ring true; this is: “Not the Way it is Supposed to Be.”
Now, it is a common misunderstanding that Advent is about our waiting and preparing for Christmas. While Advent is a season of waiting, we are most certainly not waiting for Christmas. This season in the church year is a time for us to take a break from the ways we numb ourselves from that which would lead us to outrage. It is the time when we are called to open our eyes and really see what is happening. It is a time when we hope, and act out of that hope, for the time when death and violence will not have the last word. It is a time where we remember that peace is God’s will for all people. So, Advent is really a time to reevaluate and reorder our lives in light of the reality that: This is not the way it is supposed to be.
With millions and millions of copies of the Left Behind fiction series in print, one cannot help but reading this passage from the Gospel of Matthew and begin to think it has something to do with who gets to go to heaven. The nice part about such passages is that they are obscure enough to allow for such speculation. As a result, we can walk away from this passage believing that is all Jesus has to say. However, such conclusions cause us to miss the much more earth shattering, and frankly, important issues at work in both Matthew’s Gospel and the vision from Isaiah.
The vision from Isaiah shows a deep longing and hunger for a new way. And while we all hunger for an end to war, the longing in this passage is not utopian or the result of some cataclysmic or divine action. It is not a call to wish for a new day but instead it is a call to action. Notice that the whole war economy is dismantled; the weapons of war are transformed into farm implements. The wars for water, or trade or oil come to an end and people, the whole world, works together so that death, and violence and hunger are no more. It is an ancient vision with more contemporary relevance than we can even grasp. There is no magic formula here. Instead, this vision happens as a result of people coming together and learning about God’s ways. And, they learn the radical good news that God does not will war and violence.
When Jesus speaks in Matthew’s passage from this morning, he is teaching the disciples how to live in the in-between time. It is a teaching for those who understand that the world as it is right now is not what God intended. The reference to the “Time of Noah” is a clue. It is a reference to the judgment that falls upon the people in the “Time of Noah.” If we were to turn to the book of Genesis, we would find out that the days of Noah were extremely violent and it appears that most people had simply become numb to the violence all around them. It is a wake up call to the disciples of Jesus. ‘Stay awake!’ and live lives which not only acknowledge, but run counter to the violence all around you.
In this season of Advent, as we seek to acknowledge the places of our hungers and the hungers of our world, we must be aware that this awareness might lead us to be a bit outraged. In fact, anger is really a better word. So when anger arises, do not be surprised, simply use that energy to remain committed to the waiting time. I find particular encouragement in this season of Advent in these words from my preaching professor Church Campbell. He writes:
No wonder the powers seek to make human beings numb! Once anger arises, the powers begin to lose their grip’ their deadly ways have been discerned, and human resistance has begun.
It is a powerful remind to the ways in which we are all susceptible to the numbness and the real need for us to stay awake. In this season of Advent, this season of waiting, let us not numb that hunger for the time when violence will no longer have the last word. Instead, let us find a little room for the outrage that leads us to work for another way that we know is possible. Amen? Amen.

“Humiliated King”

WESTMINSTER PRESBYTERIAN CHURCH
November 25th 2007
Christ the King/Stewardship Dedication Sunday
Rev. Mark R. Bradshaw-Miller
“Humiliated King”
Luke 23:33-43

In preparation for Thanksgiving, I made sure to get a jump on my sermon for this Sunday. As a result I had a chance to head into the holiday without worrying too much about being prepared for today. However, that sense of contentment did not last very long. I was all ready to preach about the crucifixion of Jesus and how that connected with stewardship. (And, it is not what you might think, Give till it hurts.) But the more I paid attention the cultural cues around me the more I realized that a sermon about the cross and stewardship did not fit with the consumer orgy which began on Friday. To better experience the disconnect I was and am feeling let us take a closer look at what is going on in this passage.
In this passage we come face to face with the crucifixion of Jesus. Since most of us know the story the temptation is to move quickly through the event. Yet, we must resist this and take a moment to reacquaint ourselves with the central event of our faith. (That is not an overstatement. After all, Paul, the author of most of the New Testament, focuses his entire theology on the cross while saying nothing about the birth of Jesus. It gives us some clue as to the importance he places upon the nativity.) With that in mind let us now turn to the crucifixion.
While one might call crucifixion capital punishment, it was so much more. After all, the modern form of execution is done in private, at least giving the illusion of decency. The Romans however were under no illusions as to what they were doing. It was a very deliberate public spectacle meant to humiliate and ultimately kill the accused. It was also meant as a powerful message about who had the power and what happened to anyone who stepped out of line.
Crucifixion was the Roman liturgy which let people know who was in charge. It began when the accused was stripped naked, mocked, and beaten, but not so badly as to kill them. The event would loose its power if it ended too soon. In fact, even the way in which they nailed someone to the cross was done carefully so that the person would not die too soon. Even the taunting by the crowd was also part of this elaborate ritual. From the commoners, to the rulers, all would come out and heap abuse on the dying as a way of showing their allegiance to the power of Rome. It was unusual for someone to die quickly as well as to be removed from the cross. Most times the Romans would leave the victim on the cross so the vultures and dogs would finish them off and all the people would know who was in charge.
It was in the midst of this elaborate Roman liturgy of torture Jesus has compassion upon the people who were participating. It is a horrifying yet amazing scene which could not be more out of place as we begin the great consumer holiday season. How in the world do they relate? What is it that they have in common? How are we supposed to make the gospel relevant to the culture on this one?
Well, if by being relevant we mean that the message of the gospel and the messages of our culture will fit seamlessly together the answer is: We can not. If however, what we mean by relevant is something that will speak to our culture and help us live more faithfully than I believe that the crucifixion is relevant to both our consumer holiday and our stewardship dedication Sunday.
In fact, I can think of no better way to prepare ourselves for the holiday season than to begin by recommitting ourselves to live our lives like Jesus is our Lord. Before we find ourselves neck deep in a season which teaches that love can be found in a neatly wrapped package and disillusioned when the unwrapped gift simply cannot live up to the hype, we must pause and take a step back. In order to live more faithfully during this hectic season I believe we must focus on two things.
The first thing to keep in mind is what the heart of stewardship is all about. In learning about stewardship we find the simple yet scary truth that the way we spend money and the way spend time is a reflection of what we believe about God. And particularly at this time of year we can give no greater witness to our faith than to give feet to our beliefs and words. In other words, it might mean that this year we choose to spend money on fair trade items or on alternative forms of gift giving. Or, it might mean committing to an act of service, study, or prayer during the days leading up to Christmas. Whatever it is, know that being good stewards does not mean simply being a good consumer. Instead, we are called to be deliberate in our holiday practices giving witness to the way in which our faith impacts our lives. In doing so, we might just find ourselves just slightly out of step with the season, which might not be so bad. However, whenever we seek to take these sorts of steps, we must be careful not to become overzealous. Nothing creates a poor witness to the love of God in Christ than demanding that people follow our lead. And that is where the second thing we must remember comes into play.
Celebrating, or remembering Christ the King Sunday always points us back to the foot of the cross. The one we call Lord of Lord, King of Kings, acted like no other person of power in history. As he was being tortured and executed, Jesus had compassion upon the people who brought him to death. Instead of calling us to ignore the ways of death, and violence in the world it is a call to compassion because we are all trapped by the systemic violence all around us. We are called to live differently and never to become the evil that we struggle against. When we remember, or are confronted by, the reality of the cross it keeps us humble as we seek to practice of faith. So let us practice our faith and even our pronouncements with love, letting go of the guilt for where we might not measure up, but instead continue to look for ways to put our faith into practice. Amen? Amen.

Jesus Attacks Marriage?

WESTMINSTER PRESBYTERIAN CHURCH
November 11th 2007

Rev. Mark R. Bradshaw-Miller
“Jesus Attacks Marriage?”
Luke 20:27-38

I like to imagine that if Jesus had an encounter with the Sadducees today he would have been in real trouble. Given the current state of news programs just image what they could do with this story. The headline would be: “Jesus Attacks Marriage!” (With an exclamation point and not a question mark.) After all, in this encounter when faced with a deeply troubling theological dilemma, Jesus seems to take an unfair swipe at people who choose to get married. Listen to what he said:
Those who belong to this age marry and are given in marriage; but those who are considered worthy of a place in that age and in the resurrection from the dead neither marry nor are given in marriage (Luke 20:34-45).
There is no good way to spin this sort of talk. This is particularly true since this is not Jesus’ only swipe at good old fashioned family values. Earlier in this gospel it was reported that he insulted the very notion of family ties. In case you have forgotten here is the exact quote: “Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple.” (Luke 14:26) As you can see, there is more than enough fodder in this gospel to paint Jesus as anti-family and anti-marriage, at least by some standards. If this could be so easily done with Jesus… Well, since we do not believe this about Jesus, what are we to do? I believe the answer lies in our starting point.
What I mean by this and what I think Jesus is getting at in the encounter has to do with the questions we ask. If we begin with a flawed premise our questioning will be flawed and our final result may be rather unpleasant. In other words, if we begin with asking; “Was Jesus pro-family or anti-family?” Our questions miss the reality that Jesus cannot fit into these narrowly defined categories. Instead of having any interest in our narrow definitions regarding family Jesus teaches that the family of God is so much bigger than we can even imagine. As such, these sorts of questions are the ones Jesus wants asked.
When the Sadducees come to Jesus and ask him this hypothetical question they are really interested in seeing where he fits in their narrow understanding of the world. But before we get to their question, we should first spend a moment getting to know this group of folks. It turns out, that the Jewish community of Jesus’ day was not a unified block. To the best of our understanding there were really two dominant groups or schools of thought, the Pharisees, and the Sadducees. And these two groups did not see eye to eye on much.
The Sadducees were the conservatives of their day. They were strict interpreters of the five books of Moses. If it wasn’t in those five books, then it wasn’t scripture. As a result they said that no evidence for belief in the resurrection or in angels because it cannot be found in the first five books of the bible. This was the biggest difference between the Sadducees and the Pharisees. The Pharisees believed that the oral tradition and interpretation of the first five books also carried the weight of scripture. And, on top of their theological differences the Sadducees were also the wealthy aristocracy.
So, when the Sadducees approach Jesus, it is likely that they had heard about his struggles with the Pharisees. Maybe, just maybe, they saw Jesus as a potential alley in their struggle with the Pharisees. As the saying goes the enemy of my enemy is my friend. Here was an opportunity to use this very popular preacher to get a leg up on the ever growing strength of the Pharisees. So, they pose a rather erudite question expecting either to expose Jesus’ ignorance or to get him to admit that there is no resurrection. But, as always, Jesus does what no one expects.
Instead of choosing sides in the ongoing debate, he engages the question on his own terms. He uses references from the first five books of the bible to point to proof of the resurrection. So, Jesus uses their methods of interpretation to engage the question and show his disagreement. But this is not the end of the story. Jesus goes on, after showing his intelligence, and makes it clear that the question itself is misguided with some rather shocking words: “those who are considered worthy of a place in that age and in the resurrection from the dead neither marry nor are given in marriage” Jesus answers the question while at the same time exposing it for what it is; question more interested in the ways of death instead of the ways of live. The simple, yet challenging answer is so impressive that even those who study the law, the scribes, are really impressed. It is so impressive that the Sadducees are let speechless.
As we come near to the end of our journey through the book of Luke such encounters may longer surprise us. After all, Jesus is always challenged people to see the world in new ways and embrace the way of life. For the Pharisees, Jesus is always reminding them that their strict adherence to the law must be driven by love. For the Sadducees, Jesus invites them to move away from mere intellectually curiosity and to engage a deeper journey of faith. The invitation extended to all people by Jesus is always a call is to a deeper engagement in the life of faith. It is a call to give up the ways in which we are so certain about the way the world works and entertain the radical notion that we might just have it wrong.
November is the month each year where we spend some time seeking to understand the concept of stewardship. In some circles this might be called our annual campaign. And while it is true that we do need money to continue our mission in this way, it is so much more. In fact, if we leave thinking that stewardship is about how much we give to the church we have cheapened what stewardship is all about. Stewardship is first the simple reality that all we have and all we are is a gift from God. So, instead of seeing this focus on stewardship as what we will give of our time and money to the work of Westminster, we need to see it as a recommitment of our whole life in the service of God. Like the Pharisees and Sadducees who had to give up their rigid understanding of faith we are being called to give up that to which we so tightly cling. Jesus’ challenge and calling to each one of us is to move beyond mere involvement or curiosity in the life of faith and give our whole lives to God. This month, as we reflect on how we will make pledge commitments regarding our time, our gifts, and our money it is my prayer that the process is one which helps us to remember that ultimately all we have and all we are is a gift from God. In response to these gifts we then commit those gifts back to God as a sign of our commitment to the ways of life. In this way we will move from this month as simply an exercise meant to help the church and instead as a time to help us get our lives in order. So, over the next few weeks let us take these forms and pray about how we will commit our lives to serving God with all the gifts we have been given so that we will continue to grow deeper in the life of faith and the way of life. Amen.

“Uninvited Guest”

WESTMINSTER PRESBYTERIAN CHURCH
November 4th 2007
Communion Meditation
Rev. Mark R. Bradshaw-Miller
“Uninvited Guest”
Luke 19:1-10

When you hear the words of this scripture; where do you see yourself in this story about Zacchaeus? This may seem like a rather odd question but I believe it is critically important to ask. If you are anything like me, when I read any story or see any movie, I find myself indentifying with characters or even imagining myself in the story. That is the goal of most stories, to draw us in and invite us to become part of the action. Those stories of our faith and the stories outside of the scripture which enduring legacies is precisely because they touch us so deeply that we realize the story is really our story.
However, in my limited experience, when it comes to the stories of our faith, we are less conscious of this reality. If you listen to most preaching, and as a preacher I certainly hope that happens from time to time, you might notice how often the preacher identifies him or herself with the role of Jesus. How often do you hear or you have even said: Look at those foolish disciples! Or, those foolish Pharisees, don’t they get what Jesus is trying to teach them? Each time we do this, what we are doing is placing ourselves, often unintentionally, in the position or role of Jesus. While that is certainly the ideal, the risk of such identification is that we become rather self-righteous.
So, in the interest of challenging our unintentional arrogance, let us seek to identify with the other people in this gospel story. I believe if we allow ourselves to be honest and vulnerable, we may just find out that the teaching from Jesus is meant for us. In this encounter, there are three main players. They include; the crowd, which also consists of disciples, Zacchaeus, and Jesus. Since we are suspending our inclinations to be Jesus, at least for the next few minutes, we will only hear from the crowd and from Zacchaeus.
I imagine that a witness from the crowd, not necessarily a disciple, might have had this to say…
‘Despite the heat the turn out was so large I could barely get a glimpse of Jesus. The stories about him were spreading like wildfire. Trouble seemed to be his constant companion, at least when it came to the religious leadership and the politicians. I think it was probably one of the reasons he was so popular among the rest of us. It was like we finally had someone who was on our side. However, our certainty on that day changed when Jesus talked to him. Everybody knows him. After all, He sold us out to the empire and is rich because of it. So, when Jesus called out his name we expected, we hoped that Zacchaeus was finally going to get what he deserved. But, we heard something no one expected.
When Jesus called out his name and made dinner plans at Zacchaeus’ home we were all stunned, and frankly, I was a bit angry. Didn’t Jesus know? Was Jesus a sellout two? Or, was he pandering to the rich and powerful like the so many of the religious leadership? You could hear the anger. But then, something surprising happened, again. Zacchaeus was not the person we thought. It turns out he could actually be a generous guy. All it took was for Jesus to treat him with the same respect and welcome he offered to the rest of us. It was a powerful witness. It turns out that God’s grace and welcome is not only meant for everyone, including those we assume should be excluded.’ Now, let us get a witness, a testimony from Zacchaeus…
‘I am someone who everyone knew even before Jesus called me out. But now that I have encountered Jesus the attention has taken a dramatic turn. But until that day, most of my adult life I was lonely and frankly miserable. It is not because I was in need of anything material. After all, I had or could get anything that money could buy. But, surrounded by a world of comfort I still felt so empty inside. No one wanted anything to do with me so I was really all alone.
Over a period of time I had been listening to stories about Jesus and how he was welcoming tax-collectors and sinners and eating with them. It was a little hard to believe. After all, I may be a tax collector but I learned well from the faithful that God was most concerned with figuring out who to exclude. However, when I heard he was going to be near I decided to take a risk and see if what I heard was true.
Since I am rather short, and I knew no one would let me move to the front, I found the nearest tree to get a better view. As he approached I was filled with a mixture of hope and fear. Then, he spoke my name. What was he going to say? Was he going to humiliate me like the rest? Call me sinner? But instead of a lecture about the law, or sin, or repentance he invited himself my house. Instead of condemnation or condescending help offered to a sinner, I was invited to welcome him. I was so moved inside I cannot fully explain my actions, but I knew what I had to do: Give away all the stuff I didn’t need, and help others with all that I had accumulated. Because of this simple invitation people no longer know me as the miserly tax collector but the generous guy who Jesus acknowledged as a child of God.’
While I appreciate your indulgence into what I image might have been going on inside folk’s heads, I believe that these brief interviews show the powerful and transforming power of God at work. But, it does not end there. I believe these witnesses are inviting us to be honest and to acknowledge the places we are the angry and judgmental crowd which underestimates the limitless nature of God’s grace. Likewise, it is also an invitation to admit our deep alienation, loneliness, and hunger for the acceptance and welcome Jesus offers to all the tax-collectors of the world, including us.
In just a moment we are going to gather around this table and celebrate the feast at which Jesus is the host. It is my prayer that we will all be reminded of the simple truth that we are not Jesus but instead folks who are carrying baggage that keeps us from not only extending God’s limitless grace, but from fully encountering God’s welcome embodied in this sacrament. Let us all pray that God will grant us the grace to let go of the baggage and break free of all the chains that bind us and to which we cling. May we be set free to live our lives and tell the story of how we too have been welcomed, loved and affirmed buy the God we know in Jesus. Amen? Amen.

Comparative Discipleship

WESTMINSTER PRESBYTERIAN CHURCH
October 28th 2007
Rev. Mark R. Bradshaw-Miller
“Comparative Discipleship”
Luke 18:9-14

Like last week, we join Jesus and the disciples on the road. This unknown location where he and the disciples are travelling and learning together is a great metaphor for the journey of faith. This section in Luke makes two things abundantly clear; the first is that no one can remain faithful alone and the second is that faith was never intended to be stagnant. Faith must be nurtured or it will wither. So these parables on the road are meant to inform our journey so that our faith will be nurtured.
Also like last week, we find out much about the parable even before Jesus tells the story. This time, the information is not about the meaning of the parable but about the intended audience. This parable is told for: “Those who trust in their righteousness and regard other with contempt.” From this brief introduction it is clear that trusting in our own righteousness and feeling contempt for or looking down upon other people is contrary to faithful living. (Just in case you missed that…)
The passage presents a rather simple contrast that might lead us to believe it has little to offer. It is one of those well worn stories which can lead to an almost dismissive familiarity. But, when Jesus tells the story, the expectations of his hearers were a little different. In the eyes of the religious community the good guy and the bad guy are easily identified. But unlike modern hearers the Pharisees were seen as religiously pure and upright in the eyes of God. And, no one would ever think a tax collector would be an example of faithfulness. But in this parable, the well ordered ancient world was about to be turned on its’ head.
While it might seem odd, there is nothing earth-shattering throughout most of the parable. It was common for all sorts of people to ascend the temple mount and to pray. There is nothing odd about the Pharisee standing up front or for a tax collector to standing at the back. In fact, we should be careful not to beat up on the Pharisee who prays these words: God, I thank you that I am not like other people: the greedy, the unjust, the adulterers, or even like that tax collector. I fast two times more than the Sabbath requirements, and give a tenth of my very large income.” (This is my translation.) This is a prayer of a person who clearly believes that God is on his side, and he knows this because he can compare himself with the obvious sinners of the world.
In contrast to the Pharisee, the tax collector knows that he not welcome in the company of the religious. After all, the tax collector makes a living by selling out his own people to the empire of Rome. He is not someone who would be welcome in many places, let alone the temple of God. Yet, the tax-collector goes to the temple and stands in the back. (Apparently he is a Presbyterian tax collector since he heads for the back row.) As he hits himself on the chest unable to even lift up his eyes he cries out because he knows what he is doing is wrong. He knows how it hurts the poor and how it is contrary to God’s law. Yet he comes anyway carrying those burdens. The only prayer he can must is simply: “God, be merciful to me, a sinner!”
Up to this point in the parable, the script has gone according to expectations: On the one hand we have a Pharisee while annoyingly pious is righteous. On the other hand we have the tax-collector an all around bad guy. However, when Jesus is finished, he makes it abundantly clear that our expectations and beliefs are wrong. It is the tax-collector and not the Pharisee who went home justified in the eyes of God. The simply truth of this passage is that anyone who really hears this passage should be shocked or offended. After all, the Pharisee might not be fun to be around, at least he follows the rules, and the tax-collector is a known crook. It simply does not make any sense… but that is the way of discipleship. (Who might you place in the role of tax-collector?)
Jesus does not end there in upending societal expectations. In the same breath he calls his followers to the way of humility. “…all who exalt themselves will be humbled, but all who humble themselves will be exalted” With this, Jesus comes into direct conflict with the wisdom of the day. In this ancient culture, humility was not a virtue. In fact, it was seen simply as a vice and a sign of weakness. For Jesus to lift up humility, he was calling his all his disciples to take a stand against any culture which values and rewards pride, or hubris.
At the heart of this parable, is the simple message that in the life of faith there is no room for comparative discipleship. Competition is not a kingdom value because it puts us into conflict with the people we need most. The problem with competition in the life of the faith is that it can lead us to despise, taunt, look down upon, or even harm other people. In fact, anytime we become elitist in our thinking or our practice, inside or outside the church, it is we who are acting the part of the Pharisee. Ultimately, this passage shows that comparison discipleship is really a lack of maturity in life and in faith. Our maturity in faith begins to show its face when we no longer measure our lives against others.
A few months ago Emma was complaining that one of her friends was always able to run faster. This is something which frustrates her greatly. I tried to address her frustration and sadness about the fact that he might always be faster. And what I should have done was try to explain that some people are better at some things than others. But I didn’t. Instead I looked at her frustration and sadness and in a moment of wanting to make it all better I said: “The next time he says something about being faster or winning, just remind him how much shorter he is than you.” Instead of trying to express her intrinsic worth, I gave in to the practice of lifting ourselves up by tearing others down.
This sort of competition runs deep in all of us and when we seek to instill the kingdom values in our lives and in the lives of our children it is not easy. It will require all of us working together. So when we are together, seeking to serve God and be a witness to the faith that is in us, let us seek to follow the ways of humility and not comparison or competition. Like the song goes, we may not be able to pray like Peter or preach like Paul but we can tell of the love of Jesus. Amen? Amen.

A Lesson in Prayer

WESTMINSTER PRESBYTERIAN CHURCH
October 21st 2007
Rev. Mark R. Bradshaw-Miller
“A Lesson in Prayer”
Luke 18:1-8

Today’s scripture, the parable of the widow and the unjust ruler, is pretty unique as far as parables go. At the very beginning of the parable, Jesus makes it abundantly clear what the disciples are supposed to hear in the parable. The point of the parable is rather simple: “pray always and do not lose heart.” That’s it. So, for the next 15 to 20 minutes I am just going to repeat that over and over again… just kidding… sort of.
I was sitting in meeting with a group of clergy when the time came to hand out jobs. The person coordinating the meeting went down the task list and asked for volunteers. The response was tepid. People refusing to look up and acting as if they did not hear until the request came for a rather big job. As soon as the request was made one person spoke up and said: “I will pray over that.” The coordinator looked stunned and said: “Prayers are great but we need someone who will actually get some work done.” After a moment of tense silence the volunteer explained that for him to pray over something meant that he would get the work done. It was an encounter which shows how prayer can be seen as not only of secondary importance to real life stuff but even at odds with it. Looking at our passage as a guide to prayer can seem rather strange and even leave us with some nagging questions.
While it can appear on the surface that this story is about a widow who has no where to turn she is not really the central figure– at least from the perspective of action and speech. In fact, the widow does one thing. She just keeps repeating this phrase: “Grant me justice against my opponent.” Instead, the person who takes up most of the space in the passage is the judge, which tells us that we ought to pay close attention to this figure. So who is this unnamed judge?
Jesus tells the story with an easily identifiable villain. The judge does not fear God and doe not respect people. He is the sort of person who is a target for attacks by the right because is a “godless judge, as well as by the left because he ignores the poor. In other words, he is a judge without friends. When the judge is identified as not fearing God, it is a clear reference to Old Testament wisdom which says that: the beginning of all wisdom is the fear of God. In fact, those who do not ‘fear God’ are considered fools who are unable to understand the law or the ways of justice and righteousness. So, we have the character of the judge who does not care about being faithful to the ways of God but is the person who has the power to provide for the poor widow.
At this point, it is important to know that the mere existence of the widow is meant as an indictment of the established order. We know this because if people know the ways of the law, they know that widows and orphans are supposed to be cared for by society. So, it follows that a society which does not provide justly for its widows and orphans is not a faith based society, at least the faith taught in the bible. But Jesus does not simply make an indictment against unjust societies; he provides encouragement to those who are being treated unjustly.
The encounter between the judge and the widow is a testimony to the powerful tools available even to the perceived powerless. This widow is without her husband or another man to fend for her in this patriarchal society. It is clear this she is just in her cause. But justice is available to those without money in different ways than those with means. This widow is alone in the world. She does not have money or a friend who plays golf with the judge, or other access to the perks of the powerful. By most accounts she is powerless. However, Jesus shows that no one is without power. This widow, by her repetition and persistence, wears the man down.
At this point, we should be careful with this story. The justice that came rolling down in only a few verses took a great deal of time. To get the attention of people in positions of power it takes money or for the rest of us, it takes patient and persistent action. That is actually what is happening in this passage. When the judge finally grants the request, he has been dealing with her nagging for some time. His concern is not only making her go away but keeping his reputation intact. The term, she will wear me out really is better translated will damage his standing. The widow has made it so that everywhere he goes she is there saying: “Grant me justice.” Her persistent action, her only recourse left, was the tool which gave her justice.
One of the nagging issues raised in the passage is: what does this say about God? It could be taken to mean that God is an arbitrary figure that will listen only if we are pestering. However, this passage is not primarily about God. Instead, this passage is about being faithful in the midst of real life. After all, real life is full of injustice. In real life, the powerful take advantage of the poor, support injustice, and even create policy which harms widows and orphans so to remain faithful we had better be persistent in prayer or we will loose faith
The point or focus is about our actions. To remain faithful we need to remain grounded in our faith in the midst of bad news times. The discipline of prayer keeps us focused on the ongoing struggles against the powers and principalities of this world. This is why Jesus teaches us to pray: “Your kingdom come!” When we pray those words it is an indictment of the kingdoms, nations, and countries of this world. In reality, it is a subversive practice. Prayer is not a mere formality it is the foundational discipline which keeps us grounded in the life of faith. In her work; The Spiritual Life, Evelyn Underhill points out this reality:
Most of our conflicts and difficulties come from trying to deal with the spiritual and practical aspects of our life separately instead of realizing them as parts of one whole. If our practical life is centered on our own interests, cluttered up by possessions, distracted by ambitions, passions, wants and worries, beset by a sense of our own rights and importance, or anxieties for our own future, or longings for our own success, we need not expect that our spiritual life will be a contrast to all this. The soul’s house is not built on such a convenient plan: there are few soundproof partitions in it.
I am amazed at the number of times I get caught up in the day to day details of life and forget this simple truth. There are projects to finish, calls to be made, and details to attend to. Add to this the reality of the world all around us and it can grind us down if we are not connected to the source of our lives. So as we prepare as we seek to live faithfully in the midst of all the cares and concerns let us remember to pray over all the work we do so that we will find encouragement and not loose heart along the way. Amen? Amen.

Unexpected Praise

WESTMINSTER PRESBYTERIAN CHURCH
October 14th 2007

Rev. Mark R. Bradshaw-Miller
“Unexpected Praise”
Luke 17:11-19

Over the last few years we have been hearing a great deal about torture. For most of us, it began when pictures from Abu Ghraib prison in Iraq made their way to the mainstream press. When those stories came to light the party line was that the incidences were a result of a few bad apples. A few years later we are now finding out that much more was known. In fact, it turns out that we have actually been refining these techniques for over a generation.
As followers of Jesus, torture is something we know about. Any accurate representation of the crucifixion will make it clear that life of our Lord and Savoir, Jesus, ended through state sanctioned torture. It is amazing that the resurrection, which is the heart of our faith, serves as God’s no to these ways of death. God’s final Word shows us that another way of healing and wholeness is possible despite news to the contrary.
As more news of torture has made it to the public eye the information has been revealing. It turns out that information gathering is only one purpose of torture. The greater goal is to dehumanize those being tortured and also to strike fear in everyone else. Along with this, another key element is to separate and to isolate people making them believe they are all alone and in essence cease to become a human being. It is at this point where our scripture comes into play. In a world so addicted to the ways of death and destruction, the life, death and resurrection of Jesus shows that another way is not only possible but is, in fact, the will of God. Throughout his life, Jesus actively worked to overcome the dehumanizing practices of our world and in doing so, bringing healing and wholeness.
Jesus is on a journey. While the exact location is unclear, we know it is beyond the edges of civilization. It was a place where you would find the outcasts and undesirables, a place for the lepers. The law was very clear; all those with leprosy are to remain outside of the city. Exiled from the community, they were living as though they were no longer fully human. It was so bad that lepers were required to call out: “Unclean!” “Unclean!” In this way, everyone would know that their primary definition in life was unclean. The group in our story has so thoroughly internalized this belief they would not risk getting close to the only person they knew could heal them. They were so unclean, so unworthy that their only hope was mercy from afar.
Jesus’ response is not to proclaim their healing. Instead, he instructs them to go and see the priests. It is an empowering moment because they have a choice to make. Until now, they were just lepers whose whole existence was determined by the rules of society. But here, Jesus instructs them to go and see the priests. He does not promise healing. And, in fact, these people are not healed until they begin to move toward the priests, a move back into the community. The movement back into the community is at her heart of the healing. It is a powerful witness to the importance of the connectedness in the life of faith.
As these former lepers move back into the community, one of them realizes what has happened. He runs back and falls at the feet of Jesus and gives thanks and praise. It is an amazing moment because as the Samaritan realizes he is healed, he returns to Jesus to give thanks. It is also possible that he realized that upon his return, despite no longer being a leper, he would not have been welcomed by the priest. After all, even healed, Samaritans are outsiders, not welcomed in the community. The healing of these ten exiles should have brought wholeness to all. But once they are healed the old social arrangements and divisions continue to divide, leaving the Samaritan behind.
When all is said and done, it is the healed outcast who shows gratitude to God. The Samaritan, unclean by his very nature, knows how to give God thanks and praise. When it becomes clear to him that He has been healed he turns toward Jesus. In doing so, he is turning away from the social divisions of his day. But the other nine do not show gratitude and seem to embrace the return of their social privilege, even if it means leaving someone behind. Having been healed, they refuse to embrace the ways of Jesus. While they have received physical healing, they are still exiled from their fellow child of God.
To see this Samaritan praising God and embracing the life-giving ways of faith is a powerful witness. Despite living in a world which sees him a less that whole, the Samaritan becomes a witness to the radically inclusive grace available to all. Jesus’ instruction to the lepers, to show themselves to the priests, is an invitation to healing and wholeness which includes even a Samaritan. Unfortunately, it is an invitation that not all of them can embrace. In this story, and in life, the pull of social expectations and religious custom keep us from sharing and participating in this great good news. The stark truth is that anything which divides us from our brothers and sisters is a tool which works to dehumanize us. In this passage, Jesus is calling us to say no to those tools.
In this passage, the call embrace a life of healing and wholeness which says no to the ways of death and destruction is extended to us as well. Our response then is supposed to be one of gratitude giving thanks for the new way of life in Jesus Christ. However, we may also choose another way. That is the way of selfishness which would let us justify leaving our fellow lepers behind believing life can be found in the divisions of this world. So, instead, let us always seek the ways of gratitude and the ways of life. Not only by offering praise in worship and in prayer but in following the witness of the lone Samaritan. Let us follow this lone Samaritan in response to our own healing. Our lives then can become a witness to the truth that the ways of division, the ways of humiliation, the ways of torture, and yes even the ways of death, do not have the last word. The good news is this: It does not have to be this way… this is not what God intended… healing and wholeness are possible for all. And that is something for which we can all give thanks, everyday. Amen? Amen.

“Why Do They Hate Us?”

WESTMINSTER PRESBYTERIAN CHURCH
October 7th 2007
Communion Sunday Meditation
Rev. Mark R. Bradshaw-Miller
“Why Do They Hate Us?”
Lamentations 1:1-6; Luke 17:1-6; Psalm 137

In a world where religiously sanctioned violence is on the rise Psalm 137 can seem not only shocking but dangerous.
“Happy shall they be who pay you back what you have done to us! Happy shall they be who take your little ones and dash them against the rock!”
It is the sort of scripture which can leave us looking for the easy explanation to lessen the impact of these words. In fact, one way to deal with this passage is to say: “Well they did not have the revelation of Jesus teaching them forgiveness from the Gospel of Luke.” We could do this, but it would be unfaithful to the witness of scripture. Like it or not, these harsh words are part of the cannon of scripture and we cannot simply dismiss them as pre-Jesus stuff that should be ignored.
The impulse to dismiss these words or quickly explain them away has its roots in our great culture of denial. There really is no healthy place for expressions of rage and anger. Add to that the religious expectations that lead us to always be nice and to always put on a happy face. Fortunately, the full witness of scripture shows that these impulses are not rooted in the Word of God but in our culture.
Now at this point, you might be wondering of all Sundays, why would he choose to talk about this sort of thing on Peacemaking Sunday. It would seem that language about revenge and murder of children is precisely the sort of thing we are working to end. While that may seem true, recent history has shown us, in South Africa, Northern Ireland and elsewhere, that in order for peacemaking and reconciliation to occur, truth-telling must come first. And the hard truth is that this is not a practice which comes easy, particularly for folks in the United States.
By the title of the sermon you might think I have planned to say something about the current war on terror. However, that is not my plan this morning. Instead, I want to share a more personal journey, a testimony of my own experience of coming to understand the expressions of rage and anger in our country. Though I cannot remember for sure the year, I know I was old enough to drive but still in high school. It was early summer and my family was glued to the images that were being beamed into our home from a television helicopter crew. Just a few blocks from the home where I grew up, a conflict, or battle, was occurring between Indianapolis police officers in riot gear and a large group of young black men. To this day, those images remain vivid. As a young man watching that television footage I did not understand what was happening. The rage did not make any sense to me, and the adults of whom I went to for guidance were of little help. Each one offered a slightly different interpretation but the message was the same: We just do not understand why they are so full of anger and hatred. While I did not challenge these explanations, there was a gnawing feeling that there had to be more to the story.
A few years later, as a senior in college, these questions again came to the surface. The uprising in Los Angeles occurred, again in prime time television. As my friends prepared for our weekly weekend ritual – and it wasn’t going to church… - I could not pull myself away hoping to gain some clarity and understanding. As I asked why again, the response from those around me was to once again claim the mantle of ignorance and innocence with the refrain: “We just do not understand why they are so full of anger and hatred.” Again, I was not satisfied by these assessments but it would take leaving the country before I was able to find some clarity.
As a Young Adult Volunteer, in Northern Ireland, I worked with a number of community workers committed to reconciliation and peace work. As I become closer with a few of them, I became bolder in asking questions of them when riots broke out. My question came out something like: “What is the point of this sort of thing? What are they hoping to accomplish?” Fortunately, my new found friends were good at field the questions of the naive and ignorant. So instead of being told where I could go, I was given an earful. While I do not remember the exact words, it went something like this: There is not point to any of this, and that is the point. Many of our people do not have jobs, life is miserable for most folks. They live under the threat of being killed by rival terrorists and harassment by the police and the military. The rage and anger is not calculated, it just explodes when one more thing pushes people who are already fed up.
It took me some time to make sense of this. But in the process I begin to see that what happened in Northern Ireland was not all that different than what was going on in my own country. When the quiet riot in this country ceases to be quiet and the anger and rage comes to the surface it cannot be dismissed as unexplainable anger. Instead we must acknowledge the basis for the anger, and for the rage. This is what I believe the biblical witness is showing in these harsh words from this mornings Psalm.
The power of this passage is the inclusion of raw human emotion in the scripture. It is a witness that shows us that instead of burying our feelings or denying them, we should name them, not act on them. It is critical for us to notice that this passage is not a call to arms but a cry in anger. It is a prayer of pain directed toward God who can handle such honesty and pain. The witness of this passage is that unless this pain is named and acknowledged the result will be a continuation of the destructive patterns. The rage and anger will rise up and be met with more state violence. And then, society will continue to claim ignorance in the face of justified pain and anger. Both contribute to the continuing cycle of violence and death.
As we prepare to gather at this table, we reenact the last event prior to the humiliation, torture and execution of our Lord and Savior. It is a reminder that at the heart of our faith is not an escape from the pain of the world. Instead, we are provided sustenance in our struggle against the powers of death in this world. Eating this bread and drinking this cup will give life in ways that the bread and the wine of the world can never satisfy. And most importantly, we learn at this table and through scripture that: While it may not be safe to share pain, rage and anger in our society, it is not only safe, but faithful to do so in the presence of the faithful and before God. So let us prepare to pour out our burdens, and pick up the bread of life and the cup of salvation so we too can always speak the truth, in love, to a world that may not always want to hear. Amen? Amen.

Holy Dishonesty?

WESTMINSTER PRESBYTERIAN CHURCH
September 23rd 2007

Rev. Mark R. Bradshaw-Miller
“Holy Dishonesty?”
Luke 16:1-13

Struggles within Christian communities are nothing new. One only has to look at the book of Acts to learn this truth. As the saying goes: Where two are three are gathered in Jesus name, there is bound to be conflict. The specific struggles in communities really run the gamut. And while I am not sure if the story is true, I have heard it said that a new denomination sprung up over the choice of paint for a sanctuary. But the truth is, I believe, that the most important issues facing any community of faith have to do with sex and money. If a community does not have clear boundaries and understanding of both, a community can be ripped apart. Now, I was raised with the teaching that in polite society we are not to talk about those two topics. But, since Jesus talked more about money than any other topic, we are going to be a bit impolite this morning.
When I lived Atlanta, during seminary, I watched a lot of television preachers. I, like most people, do not often remember a sermon I heard from Sunday to Sunday. But there is one I will never forget. After claiming that faithful Christians never have money problems, my interest went from casual observer to hyper-focused critic. It turns out he was using the same passage we read this morning. The preacher told them that the point of the passage is that Jesus says it is the responsibility of his followers to get rich. The pastor then said, “And don’t let anyone tell you that Jesus was poor. Jesus was not poor. If Jesus was poor we would all be hypocrites.” At this, a chorus of “Amen’s” erupted. I must admit that my voice was part of the chorus but I doubt it was for the same reason as the twenty-thousand folks who had gathered that day. I tell this story not to chastise anyone but because I believe it will help look more critically at this passage as it relates to money and faith.
The parable begins and the manager is in trouble. Profits are down and the owner knows the manager is up to no good. When the owner demands an audit the manager goes into crisis mode: “What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg?” The manager, weighing his options, decides to go to all those who owe his boss money and refinance their debt at a lower rate and lessens the principle. Once he has saved his own skin, Jesus praises his faithfulness. Through the voice of the manager he says: “And I tell you, make friends for yourselves by means of dishonest wealth…”
It is at this point in the passage where interpretations can go off track. Is Jesus commending the dishonesty of this manager? If so, does Jesus expect us to be dishonest? Does Jesus want us to gain wealth dishonestly? If the passage ended here we would be left with rather unsettling questions. However, the passage continues on for a few more verses. Jesus finally lays these questions to rest when he says: “You cannot serve God and wealth.” Those words keep any interpretation which seeks to see the Gospel as a blueprint to wealth. Despite the finality of this statement, we must go back into the passage and get some clarity on the difficult and unsettling parts of the parable.
Let us be clear, the dishonest manager is not a model for discipleship. Instead, this parable is intended for the religious leadership. In the verse immediately following this passage, we learn that the religious leaders, who are lovers of money, are angered by this assault on their character. Jesus is calling them to repent and make amends for their poor managerial skills of the community of faith.
When the manager sees the end of the gravy train, he makes sure to care for himself. When he goes to cancel people’s debt he is not righting a wrong or being altruistic. His actions are strictly practical in nature. Using the cultural value of reciprocity, the manager guarantees he will not go hungry. The manager, while dishonest, is smart enough to recognize that it will be relationships and not money and possessions that will save him. Jesus tells this story to the leaders of the faith community and its leadership who have yet to figure this out. They are so busy accumulating and protecting their wealth that they are unable to see how they have fallen into idolatry.
While calling what they are doing idolatry may seem like a stretch it is accurate. In the English translation we hear words about serving God and serving money. But in the Greek the word for money is Mammon, a name for a god. It is meant to emphasis that money has the power to take on the life of a god. So, Jesus warns the about the power and challenge of possessions and money. Simply put, Jesus says, how Christians use their money and possessions is not only an issue of economics but of faithful discipleship, service, and even worship.
This is the sort of passage which should hit us close to home. If we walk away and do not ask: What does this mean for us? We have ignored the one issue which Jesus deals with more than any other. Since we have talked recently about the role of possessions in our personal lives and the need to evaluate what may be standing in the way of our faithfulness, I will not do that again this morning. However, before we have a collective sigh of relief, I do plan on talking about the eight-hundred pound elephant in the room; the endowment. I do not plan to talk about it from the perspective of an economist, for I am not. Nor, do I believe I have the final or most authoritative statement, however I do believe I have something of value to offer.
Unless you are visiting with us for the very first time, you know that Westminster has an endowment which enables us to do ministry that a congregation of our size could not do. And, unless you are visiting with us for the first time, you may also know that we have struggled with how to use it in our corporate life together. The opinions range from those who believe we should not have an endowment and spend everything we have on the one hand and on the other hand to those who believe we should use little if any of the money at all. While this may be an over generalization it provides a good spectrum for our discussion. It is true, so that everyone is clear, we are spending the principle. This basically means that, if nothing changes, at some point in the future we will spend all the money. However, we should cease to allow it to act as a sword of Damocles. In other words spending down the endowment should not be the guiding principle in our life together.
Over the years, some members of Westminster have wrestled with what and how to use the endowment. But the truth is that as a community of faith, we will only be good stewards of this money if more people learn and ask questions regarding the endowment. We need to be asking the hard questions like: What does it mean for the followers of Jesus, who said you can’t serve money and God, to have an endowment? Do not hear me wrong, I believe we can be faithful and have an endowment. And, because we do have this money we must be good stewards. However, if the main goal of the endowment is our own personal survival, we are not being faithful. We must seek to use and to save this money so that we can do the ministry to which God is calling us.
I must make two confessions: The first is that I disagree with the belief that Westminster cannot survive without the endowment. This belief, whether intended or not, places money as the source of our community instead of God. Money is not what gives us life. In fact, if God wants us to die there is not enough money in the world to keep us open. However, I also disagree, just as strongly, with the belief that we should not have an endowment or that we should spend it down. While God can do amazing things, and make a way where there is no way, we have been given this gift to be good stewards. If we use it without considering the costs we are, intended or not, putting God to the test.
So what is the way forward? On this I do not have a hard and fast rule or even claim to have an answer. What we know is that over the years those who have gone before us gave this money because they had come to know the presence of God in their lives in this place and they wanted others to be able to do the same. If we keep this in mind our conversations and thoughts about money should take a different tone. As we are faced with questions and challenges regarding money let us seek to start by asking the question: How is God calling our community of faith to serve? Only then will we be able to faithfully ask: What resources do we have in order to accomplish God’s mission in this place. Because Jesus preached about the difficulty of money and faithfulness we cannot be careless nor can we hoard our possessions. So, the way forward may not be clear but, I pray that our decisions will be guided by a desire to be faithful to the ways of Jesus Christ and not survival. Amen? Amen.

Turned Toward Life

WESTMINSTER PRESBYTERIAN CHURCH
September 16th 2007

Rev. Mark R. Bradshaw-Miller
“Turned Toward Life”
Luke 15:1-10

It was in the book Foolishness to the Greeks by missionary and scholar Leslie Newbigin that my understanding of Christianity radically changed. Newbigin, a Presbyterian pastor, spent many years as a missionary in India. Upon his return to the England he believed that the future of the church depended upon its ability to share the gospel to Western Culture which he saw as decidedly not Christian. Newbigin spent his life challenging the ways that the church in England and the United States had so comfortably enmeshed itself with the surrounding culture. Instead of seeing the Gospel as a logical extension of western culture Newbigin followed the example of the apostle Paul. Paul talked about the Gospel as foolishness to the Greeks to emphasis that the wisdom of the Gospel and the wisdom of the world are, more often than we might expect, at odds with one another. It was this insight which helped me to understand the importance of thoughtfully examining our culture and tradition in light of the gospel message, not the other way around. In our passage this morning we see a real conflict between Gospel values and the values of culture.
In this passage we are deep in the heart of Jesus’ ministry. The crowds have flocked to hear the message of this young rabbi who stirs up trouble with the religious leadership. Jesus’ welcome for all people, not just the socially and religiously acceptable folk, has caused the ranks of his followers to swell. It also caused a dramatic increase in the number of people considered sinners in his followers. The increase in his following meant an increase in attacks from the religious leadership. One common insult was that Jesus: “welcomes sinners and eats with them.” Later on, Jesus will do so much of this eating with sinners that he is accused of being a drunkard and a glutton. You might see how this sort of reputation from a religious leader might cause some problems in the religious community.
Jesus’ response to these challenges and allegations is to tell stories. This morning’s story is particularly foolish, at least in the eyes of conventional wisdom. Jesus begins with a rhetorical question: “Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it?” Since this is a familiar story it can be easy to fall into the trap of believing there is one answer. However, the logical answer to the question is that no wise shepherd would go after one lost sheep. Loosing one sheep out of a hundred is really an acceptable loss. To leave ninety-nine sheep unattended in order to find one sheep is simply irresponsible. However, the irresponsibility does not stop there. Jesus then expects that the shepherd will invite the neighbors to celebrate his risking the life of ninety-nine sheep for the life of one lost sheep. But before anyone can challenge him on this, Jesus tells another foolishness story.
In the second story we have an unnamed woman who is supposed to represent God, so you know Jesus is already in trouble. It begins when this woman looses one of her silver coins. As a result, she tears her house apart in order to find the coin. It was a foolish action because the silver coin had about as much value as a penny. Once the coin if found; the woman gathers her friends together and has a party to celebrate the return of one small insignificant coin. Both are foolishness meant to shake up our understanding of God’s wisdom.
Just so there is no confusion we need to take a moment to get clear on the role of possessions in these stories. If we are not careful the rejoicing in this passage could be taken as joy for the return of possessions. However, the joy and celebration, textually, focuses on relationships. Notice that neither the shepherd nor the woman celebrate alone. There are no private parties. Instead, the celebration is all about the restoration of community found in the return.
So, if the recovery of possessions is not the focus of the passage, what is? I believe that the heart of this passage is the message of repentance. Immediately following the story of the returned sheep Jesus says: “Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who need no repentance.” And, at the conclusion of the story about the lost coin Jesus says: “Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.” Often, passage has been used by the church to preach repentance to sinners who are the lost sheep or coins. However, that is not at work in this passage.
In both stories neither the sheep nor the coin returns on their own. In fact, all the action in both stories is done by those people represent God. At the end of the passage, Jesus does not say: Go and do as the shepherd and woman. And, in the stories neither the shepherd nor the woman preaches to the lost sheep or the lost coin about the need for repentance. Instead, repentance in this passage is most likely intended for the religious community. It is time for the religious community, more concerned with creating a homogeneous community of like-minded people, to welcome (not judge) those whom they consider ‘sinners.’ The call to repentance for the religious community means to turn away from certainty, legalism, and traditionalism. Repentance is an invitation to turn toward the ways of life. It is a way of discipleship which says yes to welcome, yes to hospitality, and yes to acceptance. However, turning toward this way of discipleship is far more difficult than turning from the ways of what is traditionally called sin. That is why so many religious people attack Jesus for the way he acts and teaches.
Despite news to the contrary, repentance is not a one time event. It is not a magic formula of words which work like a ‘get out of hell free card.’ Instead, repentance, or turning toward life, is a life-long discipline. This is true because, simply put, the powers of death have a strong pull. The messages of death are all around us: Kill your enemies before they kill you… It is foolish to spend time and energy on one worthless coin or foolish sheep… And the truth is that the lure of religious legalism is powerful in an age of chaos and doubt. The human tendency in these times is to want everything so ordered that there is no room for the mystery and complexity of God.
Repentance, or turning toward the ways of life, must be part of our daily existence. It is particularly true because the message Jesus preaches says that a lost sheep and worthless coin have value in God economy. That is why we must hear these foolish stories to remind us that following Jesus, turning toward life means we may just be seen as fools by our surrounding culture. So the question remains: Are we willing to turn toward the ways of life and even be fools for Jesus. Amen? Amen.

What Stands in Your Way?

WESTMINSTER PRESBYTERIAN CHURCH
September 9th 2007

Rev. Mark R. Bradshaw-Miller
“What Stands in Your Way?”
Luke 14:25-33

If we are really honest with one another, occasionally Jesus says something that makes us rather uncomfortable. Today’s passage is just such an occasion. Hate! When I hear Jesus use that word I am left with this question: How is it that Jesus, the love of God incarnate, can use hate as a way to faithfulness? What are we supposed to do with this sort of language? After all, it seems like this passage is ripe for recruiting religious fanatics or for even starting our own cult. So, what are we to do when Jesus speaks of hate?
We must always be careful not to simply explain away the hard sayings of Jesus. They must be examined and understood as bearing truth. However, we must also be careful not to be overly simplistic and take the language of hate a face value. By examining the passage closely the Greek reveals that the term hate here does not indicate emotions. In other words, the harsh words directed toward the crowd, and all of us who hear, are not about how one feels but about how one acts. It is a rhetorical devise meant to shock the growing crowds so that they would really hear the simple truth: To follow Jesus means all other claims upon our life take a back seat.
But, that still doesn’t answer the question of whether or not we are to turn our backs on friends and family in order to follow Jesus? If we look a little closer, we find out that Jesus does not always talk about family in a positive light. Earlier in Luke’s gospel, Jesus’ mother and brothers come for a visit. When told of their arrival he says: My mother and brothers are those who do the will of God. Later, when a man asks Jesus if he can bury his father before following Jesus says: Those who put their hand to the plow and look back are not fit for the kingdom of heaven. These are not the sorts of things which fit well in with traditional family values.
Now do not worry, I am not trying to make Jesus out to be anti-family. In fact, it is my belief that Jesus teaches in such harsh ways to drive the point home that nothing is supposed to stand in the way of faithfulness to God. In each one of these instances, including our passage, Jesus is challenging family ties which have become an excuse or a road block to faith. While, Jesus does not condemn families he clearly challenges the way in which the claims of family have become an idol in society and have taken precedent over all other claims. In fact, Jesus is not tearing down families but inviting people to recognize that they are part of God’s family.
Another clue that Jesus is challenging anything which stands in the way of faithfulness is his final words to the crowd. He says: None of you can become my disciples if you do not give up all your possessions. Again, we encounter jarring words from the one we call savior. I believe these words are particularly jarring in our own culture where, in the lyrics from the Broadway Musical Rent says: “In America, you are what you own.” To give up our possessions, we give up our identity, our security, our very livelihood. It leaves me wondering? Is Jesus sentencing his disciples to certain destruction?
In the early church the disciples had a simple, though not easy, answer. They gave up all their possessions to the community of faith and shared what they had. They understood that no one person could do what Jesus was teaching them. To give up family and to give of possessions without another family or possessions was certain death. As a result, the early church took the teaching serious and created a new family with shared possessions. Everyone had what they needed and people sold what they had so that there was enough for everyone.
In the Gospel of Luke and the book of Acts, which is believed to be written by the same person, giving up possessions was undeniably a required act for discipleship. In chapter twelve of Luke the rich young man comes to Jesus claiming to have followed all the words of the law. When he asks Jesus what he must do to inherit eternal life, Jesus says, sell what you have and give it to the poor because where your treasure is, that is where your heart is. In chapter eighteen a different wealthy man hopes to follow Jesus. This time, Jesus tells him to; go and sell what you have and give it to the poor. The rich man rejects Jesus invitation to discipleship because he simply cannot imagine parting with his wealth, not even for Jesus. In Luke’s Gospel Jesus is clear: Possessions and wealth, while not always, can become the greatest impediment to faithfulness.
In this passage, Jesus takes on the great idols of his day: Family and Wealth. When Jesus calls people to follow, he says we must put aside anything which stands in the way. When Jesus does this he uses words which grab us by the throat. These hard sayings are intended to shake the foundations of our polite sensibilities and remind us that discipleship is all encompassing. However, history has shown us that Christians throughout the ages have hoped to ignore these difficult teachings. Or, when faced with passages like this we say things like; Jesus he is not dealing with the real world. Instead of wrestling with the hard questions and reality of our faith we spend energy and time building institutions or social clubs and then we parade our faith in the socially appropriate ways. This is why Jesus speaks in such direct and striking ways. The life of faith is not easy, but we are not called to do it alone.
As we are confronted with this passage we are still left with the lingering question. What about our families and possessions? I believe that this passage is not simply condemning either. In fact, I think the question could best be asked: What stands in our way and how? What are we clinging to that keeps us from following Jesus more faithfully? In our modern culture it might be family and is very likely that it is our wealth and possessions. But it can be so much more. Jesus’ great concern is with anything that stands in the way of our ability to pick up our cross and follow.
When faced with these words, it is easy to think that it is just too hard. But the good news it that Jesus’ call to pick up the cross is not a call to be perfect. After all, most of us are trapped by so many things, and relationships and commitments that we simply cannot imagine that things could be any different. And the idea that we have one more thing to pick up sounds overwhelming. That is why we must ask what is standing in our way to a deeper life of faith? What is it that we must left go of in order to live more faithfully? Jesus offers a very public invitation in this passage which has very private implications. Jesus’ invitation to follow is one which cannot be ignored or simply explained away. Each one of us is invited, to join together as we seek to be more faithful disciples.
The good news in all of this is that God is still at work in each of us, and in this community of faith. We are being called to give up anything which stands in our way. Maybe it’s our understanding of family or maybe it’s how we view and use our wealth and possessions. Whatever it is not one of us can make those decisions in isolation. We need the support, the encouragement and the accountability of each other. May God’s Spirit continue to work in each one of us and in this community so we will more clearly understand what we are being called to give up in order to say yes to Jesus. Amen? Amen.