WESTMINSTER PRESBYTERIAN CHURCH
March 11th 2007
Rev. Mark R. Bradshaw-Miller
Philippians 3:4b-14; Isaiah 43:16-21
“Don’t You Know Who I Am?”
During the time I was a student at Columbia Theological Seminary, I was assigned to work in the schools bookstore for my work-study. There were often days that I thought to myself: “Are they really paying me to work here?” The only problem with the job was that my love of reading was no where close to my student’s budget. As a result, one of the best lessons I learned in seminary came from working in the bookstore. The lesson I learned: personal restraint.
Even though working in the bookstore was the furthest thing from hard labor, there were times when I actually dreaded going to work. The sense of dread arose each time the school would host a continuing education event or conference. During these events there always seemed to be one pastor or one author who would visit the bookstore and make a grand entrance. After demanding some extraordinary service the same question would almost always arise: “Don’t you know who I am?”
Most of the time, those of us on staff did know these rather self-important people. After all, each one of them had a reputation as a nationally known preacher, author, or even a large donor to the seminary. However, despite knowing exactly who they were, we had a standard response. It went something like this: “No, but is there something I may help you with?” It was our attempt to help these folks with the discipline of humility.
Now that I look back upon those many encounters I believe our response should have been: “Oh course I know who you are. You are a child of God.” It would have been a much more loving way of seeking to disarm the sense of entitlement and arrogance. However, they are not the only folks who are in need of these reminders. A lesson in humility is one that many of us need from time to time. The reality is that all of us get so caught up in the trappings of our world, the privileges and pedigrees, which in reality are of so little importance compared with living faithfully.
This is clearly at work in Paul’s letter to the church at Philippi. When we pick up his letter, Paul is repeating an argument common in his letters. The argument focused on this question: Is it is necessary to follow Jewish religious custom in order to be a follower of Jesus?” While it seems almost silly to us, a case could really be made for that very thing. After all, Jesus was Jewish and followed Jewish custom and laws. No where in his life did Jesus say he came to form a new religion. So, those who argued that one had to follow Jewish custom had a rather strong case. That is why Paul never argues that the practices should be abandoned all together by everyone. Paul simply preaches that those who are not Jewish to begin with, are not obligated to do so in order to follow Jesus. For Paul, religious customs and rituals are not what following Jesus is all about.
Eugene Peterson is a Presbyterian pastor, and an author, who is most well known for his translation of the Bible called The Message. In the last year I have become more familiar with that translation and believe he does a good job of exposing the essence of our morning reading from Philippians. The essence of Paul’s argument is simple. He is Jewish by birth, circumcised on the eighth day, a member of the elite tribe of Benjamin, and has been an adherent to the law. When it comes to religious credentials, Paul’s are most impressive. However, compared with the gift of knowing Jesus, he considers all his credentials and pedigree dog dung. Peterson’s translation is far closer to the Greek here than almost all other translations. Paul really is that blunt.
Paul is not writing a treatise against Jewish customs and traditions. Instead, Paul is challenging anything which keeps people from faithfully following Jesus. In this passage, the enduring message from Paul has everything to do with privilege, identity, religious rituals, and customs. By focusing on these enduring messages, we can move beyond historical curiosity to the important concerns of discipleship.
To make this interpretive decision on this passage then, should lead us to answer questions like: What are the privileges and identities to which we cling? Where are the places in our lives where we feel superior to other people? Is it: Net worth, educational background (where you went to high school), political affiliation, religious belief, race, gender, or even sexuality? Whatever it is which causes us to feel superior over others may just be the exact thing Paul would consider dog dung when connected with knowing Christ. If each one of us will take the time to stop and reflect on these questions, I am sure one of these will hit close to home. Whatever it is, whatever we are clinging to, Paul would tell us to give it up because it is getting in the way of our faithfulness to Jesus Christ.
That is probably easier said than done. After all, some of these identities and privileges are seen as good and even natural in our culture. But the good news is that God will not give up on us. We can still grow and change. The God who can make a way in the midst of our wilderness places and who has brought down the mighty armies of the world is the same God who took Saul, a privileged religious zealot who persecuted Christians and turned him into Paul, a follower of Jesus who would bear this message to the Gentile world. This is the same God who is able to do a new thing in us, and through us, and yes even, despite us.
Just as this is true for each one of us individually, it is true for us as a community of faith. I believe that we are just beginning to glimpse the new thing which God has in store for this community. As we seek to understand this new thing God is doing here at Westminster one thing is clear, the importance of all our work and ministry, our customs and practices must be gauged through the life, death and resurrection of Jesus. It means that all our hopes those which lead us to a new day and even those hopes with long for the past must be seen as worthless whenever they become an impediment to faithful living. We must all be willing to, in the words of Paul, “give up that inferior stuff so that we will know Christ more personally.”
The journey of faith is one where we seek to live as faithfully as we know how in a rather chaotic world. So much seems to change every time we turn around. Our natural human reaction, in the midst of chaos, is to cling to that which is most familiar. Because of this we can often end up giving the unimportant stuff way too much of our energy and time. The good news is that we not the first people to live in such times. The bible is full of witnesses, just like Paul who are calling us to always remember to cling only to the truly important stuff. And if all else fails, just remember the answer to the question: “Don’t you know who I am?” will always be: “Of course, you are a child of God.” Amen.
Sunday, March 25, 2007
Sunday, March 18, 2007
A New Point of View
WESTMINSTER PRESBYTERIAN CHURCH
March 11th 2007
Rev. Mark R. Bradshaw-Miller
“A New Point of View”
2 Corinthians 5:16-21; Luke 15:1-3, 11b-32
One of the major themes in the second letter to the church at Corinth is the conflict and tension between worldly wisdom and the radically inclusive nature of God’s grace. In our passage, the community in Corinth is challenged to see the world, and one another, in new ways. It is an appeal to the community to live out the mission of reconciliation by viewing the world through the lens of Jesus Christ. From now on, they are told, regard no one from an earthly point of view.
This appeal was an invitation to see the world and other people through a new point of view. This is not easy task because the worldview of that community was well defined. It was a worldview which elevated; Jews over gentiles, Men over Women, Free people over Slaves, and Roman citizens above all others. In the face of this well defined world, the writer of the letter says bluntly: if we are in Christ, we are to regard no one from an earthly point of view. It means that the well defined worldview is no longer acceptable for followers of Jesus.
The heart of the message is the ministry of reconciliation. Reconciliation, we are told, begins with God through Christ, and is extended to all people. It is the ministry to which all followers in Christ are called. The core message in this passage is that; ministry is about being welcoming and welcoming others. Simply put; because we have been reconciled with God through Christ; we are called to be ambassadors of this reconciliation with other people.
While it is rather straightforward; it is a calling which always seems to stir up trouble. Seeing the world in new ways, and extending God’s extravagant welcome to all can and often does cause us to come into conflict with our well defined world. And whenever that happens it seems to draw the ire of others. This should come as no surprise since Jesus did the same throughout his life and work.
One of the places where Jesus seemed to attract the most negative attention had to do with the company he kept. It even caused Jesus to get a reputation of something of a glutton and a drunkard. In our Gospel reading, the Pharisees, the good religious folk, complain that Jesus ‘welcomes sinners and eats with them.’ Jesus response to this charge is simply to tell a few parables about God’s radically inclusive love which even includes ‘tax collectors and sinners.’
The parable of the prodigal son is a story which is quite familiar. A father has two sons. The younger decides to take his share of the inheritance and ends spending all his resources. When he hits rock-bottom the son decides to return home. He hopes to return and live as a servant in a place he once called home. However, just as he is returning, his father sees him, runs to him, and throws the biggest, most extravagant, party imaginable. However, not everyone joins in the feast. The older son stands far off. He is angry, it seems, because he has been faithful and stayed behind and has never received this sort of welcome. Maybe, he even believes that instead of welcoming his brother, his father ought to punish him. When faced with the older brother’s rejection of his younger brother, their father goes to the older, self-righteous, son and reminds him that the extravagant welcome is available for both of them. Neither foolish living, nor faithful service is a prerequisite or hindrance to his love. It is a powerful and deep parable about the love of God for all her children.
However, there is no real worldly wisdom in this parable. Instead of everyone getting what they deserve, God’s extravagant love is extended to all God’s children. In the parable, Jesus points to a new way of seeing the world. This new point of view or perspective flies right in the face oc many of our religious and societal certitudes. In this parable, Jesus invites all to imagine the world in new ways, with new possibilities. Like the letter to the Corinthians, Jesus invites all to see the possibility of a world where the prodigals and the faithful are both loved and welcomed in the same household. That is what the reconciliation found in Christ is all about.
Being, in Christ, means that our well established world where; white people are valued over all other races, men are valued over women, rich are valued over poor, strait people over gay and lesbian, and American citizens over all other nationalities, is not part of God’s divine plan. And, the message to discard our human point of view means discarding these certainties. But we know too well that the natural tendency of Jesus followers is to claim these very divisions as part of God’s plan. However, the good news is that God is not finished with us yet. God still waits, expectantly, for our return from the places of our self-imposed exile and the places of our self-righteousness. May God grant us a new divine view of the world and other people that knows, really knows, that the great good news is this: God welcomes all God’s children as full partners in the household of faith. Amen.
March 11th 2007
Rev. Mark R. Bradshaw-Miller
“A New Point of View”
2 Corinthians 5:16-21; Luke 15:1-3, 11b-32
One of the major themes in the second letter to the church at Corinth is the conflict and tension between worldly wisdom and the radically inclusive nature of God’s grace. In our passage, the community in Corinth is challenged to see the world, and one another, in new ways. It is an appeal to the community to live out the mission of reconciliation by viewing the world through the lens of Jesus Christ. From now on, they are told, regard no one from an earthly point of view.
This appeal was an invitation to see the world and other people through a new point of view. This is not easy task because the worldview of that community was well defined. It was a worldview which elevated; Jews over gentiles, Men over Women, Free people over Slaves, and Roman citizens above all others. In the face of this well defined world, the writer of the letter says bluntly: if we are in Christ, we are to regard no one from an earthly point of view. It means that the well defined worldview is no longer acceptable for followers of Jesus.
The heart of the message is the ministry of reconciliation. Reconciliation, we are told, begins with God through Christ, and is extended to all people. It is the ministry to which all followers in Christ are called. The core message in this passage is that; ministry is about being welcoming and welcoming others. Simply put; because we have been reconciled with God through Christ; we are called to be ambassadors of this reconciliation with other people.
While it is rather straightforward; it is a calling which always seems to stir up trouble. Seeing the world in new ways, and extending God’s extravagant welcome to all can and often does cause us to come into conflict with our well defined world. And whenever that happens it seems to draw the ire of others. This should come as no surprise since Jesus did the same throughout his life and work.
One of the places where Jesus seemed to attract the most negative attention had to do with the company he kept. It even caused Jesus to get a reputation of something of a glutton and a drunkard. In our Gospel reading, the Pharisees, the good religious folk, complain that Jesus ‘welcomes sinners and eats with them.’ Jesus response to this charge is simply to tell a few parables about God’s radically inclusive love which even includes ‘tax collectors and sinners.’
The parable of the prodigal son is a story which is quite familiar. A father has two sons. The younger decides to take his share of the inheritance and ends spending all his resources. When he hits rock-bottom the son decides to return home. He hopes to return and live as a servant in a place he once called home. However, just as he is returning, his father sees him, runs to him, and throws the biggest, most extravagant, party imaginable. However, not everyone joins in the feast. The older son stands far off. He is angry, it seems, because he has been faithful and stayed behind and has never received this sort of welcome. Maybe, he even believes that instead of welcoming his brother, his father ought to punish him. When faced with the older brother’s rejection of his younger brother, their father goes to the older, self-righteous, son and reminds him that the extravagant welcome is available for both of them. Neither foolish living, nor faithful service is a prerequisite or hindrance to his love. It is a powerful and deep parable about the love of God for all her children.
However, there is no real worldly wisdom in this parable. Instead of everyone getting what they deserve, God’s extravagant love is extended to all God’s children. In the parable, Jesus points to a new way of seeing the world. This new point of view or perspective flies right in the face oc many of our religious and societal certitudes. In this parable, Jesus invites all to imagine the world in new ways, with new possibilities. Like the letter to the Corinthians, Jesus invites all to see the possibility of a world where the prodigals and the faithful are both loved and welcomed in the same household. That is what the reconciliation found in Christ is all about.
Being, in Christ, means that our well established world where; white people are valued over all other races, men are valued over women, rich are valued over poor, strait people over gay and lesbian, and American citizens over all other nationalities, is not part of God’s divine plan. And, the message to discard our human point of view means discarding these certainties. But we know too well that the natural tendency of Jesus followers is to claim these very divisions as part of God’s plan. However, the good news is that God is not finished with us yet. God still waits, expectantly, for our return from the places of our self-imposed exile and the places of our self-righteousness. May God grant us a new divine view of the world and other people that knows, really knows, that the great good news is this: God welcomes all God’s children as full partners in the household of faith. Amen.
Sunday, March 11, 2007
Repent?
WESTMINSTER PRESBYTERIAN CHURCH
March 11th 2007
Rev. Mark R. Bradshaw-Miller
“Repent?”
Isaiah 55:1-9; Luke 13:1-9
“Repent!” There is a word you do not hear too often in churches anymore, at least not of the Presbyterian flavor. Gone are the days when Presbyterian preachers would focus on the total depravity of human beings. It is not likely that we will return to the theology found in the sermon by the great American theologian Jonathan Edwards called, “Sinners in the hand of an angry God.” While this theology is alive and well today I have no plans to do any such thing from this pulpit. However, I do believe that it is time for us to reclaim the disciple of repentance from those who have distorted this vital part of our faith.
When we say the word repentance, it does not often conjure up images that are warm and inviting. Well, perhaps warm but certainly not inviting. However, the call to repentance in our passages this morning is actually a good news invitation. My hope is that by the time we are done this morning that we hear this call as the good news it was intended to be.
Repentance, in both Hebrew and Greek literally means to turn around or turn towards God. Repentance is a call then to turn from one way and to follow another. At the heart of this practice is the idea that life is not fatalistic. The offer of repentance means that our lives, with all our flaws, habits, addictions, imperfections, and even poor choices, do not have to be this way. Repentance is an invitation by God to know and live a different, life-giving way in a world full of death. Finally, repentance is about following the way of Christ, not for life after death but for life right now.
Our scripture reading from Isaiah comes from the portion of the book focused primarily on the theme of the restoration of Israel after the exile. The first two verses of our passage lays out the case against the people of Israel. (It sounds like it could have been written to address our consumer culture.) God says; why do you work and spend you money on things which do not satisfy and do not bring life? All those things you are doing only lead to more work and more stuff and as a result bring less life and even death. It is a powerful indictment which, surprisingly, does not lead to an immediate call to repentance. Instead, God offers an invitation: “Come.” Come, God says, and receive water, come and receive bread, milk, and even wine without money. (This is how we know that God does not understand our economic system. After all if you give people something for free they will never appreciate it.) God offers an invitation to get out of the cycle of which leads to death. Come and live, differently. New life is waiting for you.
The call to repentance in this passage does not show up until verse three. In this passage, repentance has to do with economic practices. God says; repent, turn from all those economic practices which do not bring life for the community. Repentance, in this passage from Isaiah is not about feeling sorry for wrongdoing but about changing the way one acts in the world. The good news is that change is possible.
In Luke Jesus too makes a call to repentance. However, before Jesus talks about repentance, he deals with a common misunderstanding about sin. Jesus directly challenges the traditional belief that people who suffer are greater sinners. He makes it clear that this understanding of sin is flawed.
It is not a new story. In every age people approach Jesus with the hope that their worldview will be reinforced. In our passage from Luke the worldview seeking divine support was that those who are sinners and those who are righteous can be neatly divided into easily identifiable categories. Instead, as is always the case whenever we take our pet projects to Jesus, he takes our neatly defined world and messes it all up. It must have been rather unsettling for those religious folks to hear that they too were in need of repentance. While it is an unsettling reality, there is good news in these challenging words. The good news is that even the righteous are included in the love of God.
Jesus ends this teaching with a parable which is more complex and unsettling than it first appears. The more we try to define or identify the characters in the parable the less clear things become. Focusing on who is which person is a game that quickly narrows this parable into a rather uninteresting story. However, if this parable, like all parables, is supposed to expand our understanding then any attempt at a final interpretation will be a failure of interpretation.
So, instead of trying to ‘figure out’ who everyone is supposed to represent, I think our energy is best spent looking at the themes of mercy and possibility which are abundant in the passage. While the owner of the vineyard calls for the destruction of the fig tree, he needs little persuasion to let it live. Despite past failure, there is possibility of new life. This is the core of what repentance is all about.
Traditional interpretations of this passage have often been guided by questions about who is going to be ‘saved’ and who is not. The obsession with sorting out sinners and saints has left an unfortunate legacy. This legacy has led some in the church to believe that repentance is a relic best left in the dustbin of history. However, this is not only unfortunate, but it leaves behind central practice of our faith.
We need repentance in the practice of our faith. Not because God is out to get us and so we better get saved. Instead, we need to heed the call to repentance because it is an offering of life right now. It is a discipline which is to move us from concern for self and toward a concern for others.
However, despite all my attempt to make repentance seem less unsettling there is something to the practice which is can be even more unsettling than a fire and brimstone sermon. The disciple of repentance will ultimately place all that we hold dear at risk. Repentance is a call to turn from all which stands in the way of following Jesus. In order to follow him, we must be willing to risk giving up; our beliefs, our traditions, our certainties, our pet projects, and even our well loved preferences and prejudices. Practicing repentance places our whole lives, personally and communally under a scrutiny. To practice repentance, we must continually ask: “Is this (whatever this might be) important to living faithfully as Christians?” If not, we will have, to repent, to turn from whatever it is in order to be faithful. It is my prayer that each one of us is able, each day of our lives, to hear the call to repentance from the one who offers new life. May we trust and receive and believe the good news that new life is truly possible for all. Amen.
March 11th 2007
Rev. Mark R. Bradshaw-Miller
“Repent?”
Isaiah 55:1-9; Luke 13:1-9
“Repent!” There is a word you do not hear too often in churches anymore, at least not of the Presbyterian flavor. Gone are the days when Presbyterian preachers would focus on the total depravity of human beings. It is not likely that we will return to the theology found in the sermon by the great American theologian Jonathan Edwards called, “Sinners in the hand of an angry God.” While this theology is alive and well today I have no plans to do any such thing from this pulpit. However, I do believe that it is time for us to reclaim the disciple of repentance from those who have distorted this vital part of our faith.
When we say the word repentance, it does not often conjure up images that are warm and inviting. Well, perhaps warm but certainly not inviting. However, the call to repentance in our passages this morning is actually a good news invitation. My hope is that by the time we are done this morning that we hear this call as the good news it was intended to be.
Repentance, in both Hebrew and Greek literally means to turn around or turn towards God. Repentance is a call then to turn from one way and to follow another. At the heart of this practice is the idea that life is not fatalistic. The offer of repentance means that our lives, with all our flaws, habits, addictions, imperfections, and even poor choices, do not have to be this way. Repentance is an invitation by God to know and live a different, life-giving way in a world full of death. Finally, repentance is about following the way of Christ, not for life after death but for life right now.
Our scripture reading from Isaiah comes from the portion of the book focused primarily on the theme of the restoration of Israel after the exile. The first two verses of our passage lays out the case against the people of Israel. (It sounds like it could have been written to address our consumer culture.) God says; why do you work and spend you money on things which do not satisfy and do not bring life? All those things you are doing only lead to more work and more stuff and as a result bring less life and even death. It is a powerful indictment which, surprisingly, does not lead to an immediate call to repentance. Instead, God offers an invitation: “Come.” Come, God says, and receive water, come and receive bread, milk, and even wine without money. (This is how we know that God does not understand our economic system. After all if you give people something for free they will never appreciate it.) God offers an invitation to get out of the cycle of which leads to death. Come and live, differently. New life is waiting for you.
The call to repentance in this passage does not show up until verse three. In this passage, repentance has to do with economic practices. God says; repent, turn from all those economic practices which do not bring life for the community. Repentance, in this passage from Isaiah is not about feeling sorry for wrongdoing but about changing the way one acts in the world. The good news is that change is possible.
In Luke Jesus too makes a call to repentance. However, before Jesus talks about repentance, he deals with a common misunderstanding about sin. Jesus directly challenges the traditional belief that people who suffer are greater sinners. He makes it clear that this understanding of sin is flawed.
It is not a new story. In every age people approach Jesus with the hope that their worldview will be reinforced. In our passage from Luke the worldview seeking divine support was that those who are sinners and those who are righteous can be neatly divided into easily identifiable categories. Instead, as is always the case whenever we take our pet projects to Jesus, he takes our neatly defined world and messes it all up. It must have been rather unsettling for those religious folks to hear that they too were in need of repentance. While it is an unsettling reality, there is good news in these challenging words. The good news is that even the righteous are included in the love of God.
Jesus ends this teaching with a parable which is more complex and unsettling than it first appears. The more we try to define or identify the characters in the parable the less clear things become. Focusing on who is which person is a game that quickly narrows this parable into a rather uninteresting story. However, if this parable, like all parables, is supposed to expand our understanding then any attempt at a final interpretation will be a failure of interpretation.
So, instead of trying to ‘figure out’ who everyone is supposed to represent, I think our energy is best spent looking at the themes of mercy and possibility which are abundant in the passage. While the owner of the vineyard calls for the destruction of the fig tree, he needs little persuasion to let it live. Despite past failure, there is possibility of new life. This is the core of what repentance is all about.
Traditional interpretations of this passage have often been guided by questions about who is going to be ‘saved’ and who is not. The obsession with sorting out sinners and saints has left an unfortunate legacy. This legacy has led some in the church to believe that repentance is a relic best left in the dustbin of history. However, this is not only unfortunate, but it leaves behind central practice of our faith.
We need repentance in the practice of our faith. Not because God is out to get us and so we better get saved. Instead, we need to heed the call to repentance because it is an offering of life right now. It is a discipline which is to move us from concern for self and toward a concern for others.
However, despite all my attempt to make repentance seem less unsettling there is something to the practice which is can be even more unsettling than a fire and brimstone sermon. The disciple of repentance will ultimately place all that we hold dear at risk. Repentance is a call to turn from all which stands in the way of following Jesus. In order to follow him, we must be willing to risk giving up; our beliefs, our traditions, our certainties, our pet projects, and even our well loved preferences and prejudices. Practicing repentance places our whole lives, personally and communally under a scrutiny. To practice repentance, we must continually ask: “Is this (whatever this might be) important to living faithfully as Christians?” If not, we will have, to repent, to turn from whatever it is in order to be faithful. It is my prayer that each one of us is able, each day of our lives, to hear the call to repentance from the one who offers new life. May we trust and receive and believe the good news that new life is truly possible for all. Amen.
Monday, March 05, 2007
Heavenly Citizenship
WESTMINSTER PRESBYTERIAN CHURCH
March 4th 2007
Communion Sunday Meditation
Rev. Mark R. Bradshaw-Miller
“Heavenly Citizenship”
Philippians 3:17-4:1; Luke 13:31-35
It is not very often that I willingly choose to preach from passages like the one we read from Paul this morning. Focusing on the teaching about heavenly citizenship is a clear deviation from my usual practice. I often find reasons to skip such passages because it so often sounds like “other-worldly” theology. What I mean by that is a theology which preaches about heaven after death but forgets about the hell on earth.
For some churches, and some Christians, this sort of theology has been a mainstay. Being a citizen of heaven is something that occurs only after one has died. Heavenly citizenship has everything to do with securing our personal salvation so life after death is assured. A common mark of this theology is to shy away from involvement with ‘social concerns’ because they are, in Paul’s words, ‘earthly concerns.’
While this sort of theology is enjoying a popular resurgence, it is not a new phenomenon. One previous incarnation of this theology was known as, “the spirituality of the church.” It was a version of this ‘other-worldly’ theology that provided support and spiritual cover for the institutions of slavery and segregation. The main point of this theology was that if the bible did not explicitly forbid something then the church should not be involved or take a stance. It is for this, and other similar reasons that many people of faith have decided to simply skip over these passages from scripture.
I am reminded of a story that Howard Thurman told. When he was a child his grandmother would share stories from the bible. However, she never used anything from Paul’s letters. When Howard got a little older and more courageous he asked her why she always skipped Paul. She told him that when she was a slave the white preachers would often read from Paul these words: “Slaves, obey your masters.” Thurman’s grandmother vowed then that she would never read from the letters of Paul. This is a poignant reminder of the damage which can be done by turning the bible into a roadmap to heaven which ignores and even supports the hell on earth. However, despite the abuse of Paul’s writings, there is something of wisdom for us today.
When Paul uses the language of citizenship, he does from a cultural perspective very different from ours. One of his primary goals for using this language was that of empowerment. We know this because most of Paul’s audience would not have been citizens. In the Roman Republic, and later the Roman Empire, citizenship was a privilege of the few. So for Paul to claim that these followers of Jesus were citizens of heaven was an empowering reality. The Greek grammar in the passage makes it clear that this heavenly citizenship was a present reality, not something you had to wait for until after death. As such any interpretation which focuses only on life after death is not rooted in scripture.
As modern followers of Jesus who live in the United States, the concept of citizenship does not carry the value or understanding it once did. In fact, in our culture the concept of consumer has a greater value than that of citizen. If you think I overstate this, I invite you to review the speech given by the President following the attacks of September 11th 2001. It was a speech intended to encourage the American public and even create a defiant reaction to the attacks. The call to action from the commander in chief was to not let “them” win so we were told to do our patriotic duty and go shopping. I think it is fair to say that being good consumers has taken the place of being good citizens.
Since this shift has occurred it is possible that we in the church ought to change our language. Instead of talking about being citizens of heaven we should talk about being consumers for Christ. And, with that latest purchase we are simply helping the heavenly economy. Or, on the other hand, maybe we should cut back our consumptive lifestyles all in the name of Jesus. Since our focus, this morning, is not on consumerism, I will leave that discussion for another day. Instead, let us see if there is something to be learned about being citizens of heaven, by turning our attention to the gospel reading.
When Jesus is approached by the Pharisees he does not seem all that concerned. We know that this is not a friendly warning from them about Herod looking to kill Jesus. After all, the religious and political leadership in Jerusalem are intimately connects. In Jerusalem, the line between being part of the community of faith and being part of the unjust establishment had become severely blurred. And, history tells us that whenever those lines become blurred that truth is always the first victim, but never the last. Jerusalem is a city of violence for all those who seek to be faithful to the truth. It is a system where seeking to be a citizen of heaven first could cost you your life, it certainly did for Jesus. Despite a familiar refrain about the lines between the religious and political leadership being blurred, today we do not live in a situation like the city of Jerusalem. However, there are clues to how to live as citizens of heaven in the mist of a world which seems like anything but heaven.
The first thing Jesus does with the warning that Herod is looking to kill him is to disarm the threat. Jesus calls Herod a fox. It seems like Jesus may be giving the King a compliment but in fact the reverse is true. King Herod liked to refer to himself as a lion, proud, powerful and inspiring. However Jesus just pokes fun at the King and points to the reality that Herod is really small, conniving and inconsequential to the work of God. Not only does Jesus do this but he also reveals the close relationship between the religious leadership and the King.
It is important to note that Jesus does not simply end by indicting the established order. Instead, he goes on to remind everyone that no matter what Herod and his faith-based minions cook up, that the work of the citizens of heaven continues. There is still work to be done, today, tomorrow, and on the third day. There are those who are trapped by this system who need compassion and caring. It is in the compassion Jesus exudes for those trapped by the workings of the system which is most moving. In the midst of the violent city Jesus longs to gather them up, like a mother hen gathers her brood under her wings. It is a scene where Jesus goes from challenging the injustice of the system in one moment and then expressing compassion for those most in need the next moment.
In the writings of Paul and the actions of Jesus, we begin to get some idea about the marks of heavenly citizenship. Being a citizen of heaven does not mean we can ignore the social realities and the suffering in the world. Likewise, being a citizen of heaven is not about gaining control of political power so as to bring in the Kingdom of God by electing those who use faith based language. Instead, it is about doing the work of God in the midst of a world that can often resemble hell. It means that citizens of heaven are to be known by the distinctiveness of our work and nature.
Citizens of heaven are folks who know that no matter who gets elected to whatever office, their will still be work to be done. Injustice and exclusion will continue despite changes in party control. The works of charity and justice must continue. Citizens of heaven are folks who know that faithfulness to God trump; the laws of economics, the claims of culture, and even challenge the claims of national security. Being a citizen of heaven means that God’s welcome to us means we are invited to be full members of the community. So, in a city, and a country so deeply divided, let us not succumb to the ways of division nor allow ourselves to be seduced by the claims of lesser citizenships or consumptions. Instead let us live out our identity as citizens of heaven to the glory of God alone. Amen.
March 4th 2007
Communion Sunday Meditation
Rev. Mark R. Bradshaw-Miller
“Heavenly Citizenship”
Philippians 3:17-4:1; Luke 13:31-35
It is not very often that I willingly choose to preach from passages like the one we read from Paul this morning. Focusing on the teaching about heavenly citizenship is a clear deviation from my usual practice. I often find reasons to skip such passages because it so often sounds like “other-worldly” theology. What I mean by that is a theology which preaches about heaven after death but forgets about the hell on earth.
For some churches, and some Christians, this sort of theology has been a mainstay. Being a citizen of heaven is something that occurs only after one has died. Heavenly citizenship has everything to do with securing our personal salvation so life after death is assured. A common mark of this theology is to shy away from involvement with ‘social concerns’ because they are, in Paul’s words, ‘earthly concerns.’
While this sort of theology is enjoying a popular resurgence, it is not a new phenomenon. One previous incarnation of this theology was known as, “the spirituality of the church.” It was a version of this ‘other-worldly’ theology that provided support and spiritual cover for the institutions of slavery and segregation. The main point of this theology was that if the bible did not explicitly forbid something then the church should not be involved or take a stance. It is for this, and other similar reasons that many people of faith have decided to simply skip over these passages from scripture.
I am reminded of a story that Howard Thurman told. When he was a child his grandmother would share stories from the bible. However, she never used anything from Paul’s letters. When Howard got a little older and more courageous he asked her why she always skipped Paul. She told him that when she was a slave the white preachers would often read from Paul these words: “Slaves, obey your masters.” Thurman’s grandmother vowed then that she would never read from the letters of Paul. This is a poignant reminder of the damage which can be done by turning the bible into a roadmap to heaven which ignores and even supports the hell on earth. However, despite the abuse of Paul’s writings, there is something of wisdom for us today.
When Paul uses the language of citizenship, he does from a cultural perspective very different from ours. One of his primary goals for using this language was that of empowerment. We know this because most of Paul’s audience would not have been citizens. In the Roman Republic, and later the Roman Empire, citizenship was a privilege of the few. So for Paul to claim that these followers of Jesus were citizens of heaven was an empowering reality. The Greek grammar in the passage makes it clear that this heavenly citizenship was a present reality, not something you had to wait for until after death. As such any interpretation which focuses only on life after death is not rooted in scripture.
As modern followers of Jesus who live in the United States, the concept of citizenship does not carry the value or understanding it once did. In fact, in our culture the concept of consumer has a greater value than that of citizen. If you think I overstate this, I invite you to review the speech given by the President following the attacks of September 11th 2001. It was a speech intended to encourage the American public and even create a defiant reaction to the attacks. The call to action from the commander in chief was to not let “them” win so we were told to do our patriotic duty and go shopping. I think it is fair to say that being good consumers has taken the place of being good citizens.
Since this shift has occurred it is possible that we in the church ought to change our language. Instead of talking about being citizens of heaven we should talk about being consumers for Christ. And, with that latest purchase we are simply helping the heavenly economy. Or, on the other hand, maybe we should cut back our consumptive lifestyles all in the name of Jesus. Since our focus, this morning, is not on consumerism, I will leave that discussion for another day. Instead, let us see if there is something to be learned about being citizens of heaven, by turning our attention to the gospel reading.
When Jesus is approached by the Pharisees he does not seem all that concerned. We know that this is not a friendly warning from them about Herod looking to kill Jesus. After all, the religious and political leadership in Jerusalem are intimately connects. In Jerusalem, the line between being part of the community of faith and being part of the unjust establishment had become severely blurred. And, history tells us that whenever those lines become blurred that truth is always the first victim, but never the last. Jerusalem is a city of violence for all those who seek to be faithful to the truth. It is a system where seeking to be a citizen of heaven first could cost you your life, it certainly did for Jesus. Despite a familiar refrain about the lines between the religious and political leadership being blurred, today we do not live in a situation like the city of Jerusalem. However, there are clues to how to live as citizens of heaven in the mist of a world which seems like anything but heaven.
The first thing Jesus does with the warning that Herod is looking to kill him is to disarm the threat. Jesus calls Herod a fox. It seems like Jesus may be giving the King a compliment but in fact the reverse is true. King Herod liked to refer to himself as a lion, proud, powerful and inspiring. However Jesus just pokes fun at the King and points to the reality that Herod is really small, conniving and inconsequential to the work of God. Not only does Jesus do this but he also reveals the close relationship between the religious leadership and the King.
It is important to note that Jesus does not simply end by indicting the established order. Instead, he goes on to remind everyone that no matter what Herod and his faith-based minions cook up, that the work of the citizens of heaven continues. There is still work to be done, today, tomorrow, and on the third day. There are those who are trapped by this system who need compassion and caring. It is in the compassion Jesus exudes for those trapped by the workings of the system which is most moving. In the midst of the violent city Jesus longs to gather them up, like a mother hen gathers her brood under her wings. It is a scene where Jesus goes from challenging the injustice of the system in one moment and then expressing compassion for those most in need the next moment.
In the writings of Paul and the actions of Jesus, we begin to get some idea about the marks of heavenly citizenship. Being a citizen of heaven does not mean we can ignore the social realities and the suffering in the world. Likewise, being a citizen of heaven is not about gaining control of political power so as to bring in the Kingdom of God by electing those who use faith based language. Instead, it is about doing the work of God in the midst of a world that can often resemble hell. It means that citizens of heaven are to be known by the distinctiveness of our work and nature.
Citizens of heaven are folks who know that no matter who gets elected to whatever office, their will still be work to be done. Injustice and exclusion will continue despite changes in party control. The works of charity and justice must continue. Citizens of heaven are folks who know that faithfulness to God trump; the laws of economics, the claims of culture, and even challenge the claims of national security. Being a citizen of heaven means that God’s welcome to us means we are invited to be full members of the community. So, in a city, and a country so deeply divided, let us not succumb to the ways of division nor allow ourselves to be seduced by the claims of lesser citizenships or consumptions. Instead let us live out our identity as citizens of heaven to the glory of God alone. Amen.
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