Would You Follow a Fool?

WESTMINSTER PRESBYTERIAN CHURCH
January 27th 2008

Rev. Mark R. Bradshaw-Miller
“Would You Follow a Fool?”
Isaiah 9:1-6; I Corinthians 1:10-18; Matthew 4:1-6

Until a few years ago the reputation of Judas was pretty well set in stone. By turning Jesus over to the authorities for thirty pieces of silver assured that no one would ever-again consider naming their child Judas. That was, until a few years ago when a new translation of an ancient manuscript found in the Egyptian desert in the 1970’s made it into popular consciousness. The Gospel of Judas at least gives the impression there is another side to the whole event. And maybe, parents will begin to name their children after the newly redeemed disciple. Ok, that is going a bit far.
However, the attention given to this new discovery of an ancient manuscript invites us to consider the possibility that Judas is not the embodiment of evil. Judas, I believe was not simply, “in it for the money.” After all, Judas was with Jesus from the very beginning. He was just as committed as the other disciples. In fact, I believe that he had full faith and belief in who Jesus was and what Jesus was capable of doing. Judas problem was that he simply could not believe Jesus would be so foolish as to really die on a cross.
I believe that Judas was hoping to force Jesus hand. By getting Jesus arrested Jesus would have to finally take a stand and show his real power. Jesus could now bring in the kingdom by overthrowing the Roman Empire, and ridding the world of the corrupt religious leaders and politicians. Unfortunately Judas attempt to manipulate Jesus, like all our human attempts to manipulate him, stumbled on the foolishness of the cross. Judas could not believe that the savior of the world would submit to the humiliation of the torture and public execution known as crucifixion.
It is about as foolish and unbelievable as the promise in Isaiah. The idea that a little child will bring and end to war, famine, and the ways of empire is simply ridiculous. It might make for good speeches, sermons, and poetry but it is not the way the world works. But the Word of God continually proclaims the foolish Good News that anguish and gloom do not have the last word. A little child will lead them by way of the cross. The foolish nature at the heart of our faith is so well known to us that we can miss its power. Revisiting the story of Jesus’ temptation will help us to come face to face with the foolishness of the good news.
After forty days of preparation and prayer, Jesus is confronted by the devil, with three tests. Jesus response to these tests is his unambiguous statement that the way of foolishness, the way of hope, and the way of the cross are the heart of his ministry. When Jesus says no to the devil, he says no to the ways of self gratification. By refusing to turn stones to bread or throwing himself from the pinnacle of the temple, Jesus shows his refusal to use his power to take care of his own needs or to turn parlor tricks to prove his power. And, in Jesus final refusal to bow down to the devil shows his total commitment to this completely foolish way.
If Jesus has simply turned those stones to bread he could have used that trick to feed all the hungry people. That would have certainly increased his following and lessened suffering. And, imagine the stories people would have told after seeing the angels of God come to the rescue of what looked to be a suicide attempt? Or, for that matter, if Jesus was willing to bow down to the devil just imagine the good he could do controlling all the kingdoms of the world. There is no telling how successful the whole program might have been. Considering all the good Jesus could have done, his rejection of the devil really looks foolish from a practical standpoint. But Jesus does not act in the ways we might expect or even want. It turns out that neither the tempting of the devil or the prompting of a disciple will sway Jesus from his faithfulness to God even when faced with the cross.
Jesus willingness to act in this way is an invitation for all who seek to be his disciple. Jesus rejection of the way of the devil and his refusal to fulfill Judas’ expectations is practically foolish. Jesus offers the invitation for all people to follow in this life-giving way instead of commanding or using his power to manipulate people’s faithfulness. Despite our best attempts at unified theological systems and cultural relevance the simple truth is that we must get to the simple heart of the matter and ask the hardest question of all: “Are we willing to follow this fool who would give up all this power for us?” Amen.

Everybody Needs a Bath

WESTMINSTER PRESBYTERIAN CHURCH
January 13th 2008
Baptism of the Lord / Installation of Elders
Rev. Mark R. Bradshaw-Miller
“Everybody Needs a Bath”
Isaiah 42:1-9; Acts 10:34-43; Matthew 3:3-17

I am a big fan of John the Baptist. Maybe it is his lack of concern for proper dress or it might be his daring diet. More likely though, what I admire most about John is his boldness. He knows that he is preparing the way for Jesus. As a result, John has a prophetic confidence that that all will be made right when Jesus comes on the scene. John is sure that those who deserve it are going to get what is coming to them in the form of a winnowing fork. However, Jesus entrance does not quite turn out like John, or the rest of us, expects or even hopes.
Instead of putting everyone in their proper place Jesus comes to be baptized by John. It is inconceivable to him that Jesus would submit to his baptism. After all, what sin would Jesus need to repent? How could he, the voice in the wilderness, be the one who would administer his baptism? Jesus is supposed to bring out the next generation of baptism. John’s baptism was windows XP and Jesus’ baptism was the well promoted baptism Vista. (Ok maybe that is not such a good example.) Instead of brining in the new generation and sweeping John out of the way with winnowing fork in hand, Jesus willingly submits to this baptism. What could it all mean?
In going out into the wilderness and submitting to the baptism, Jesus is doing more than showing simple humility. Jesus submission to baptism marks his refusal to participate in the ways of empire. The movement out of Jerusalem, crossing the Jordan and entering into the wilderness was an action that symbolized the liberation from the slavery of Egypt. Leaving the place of slavery, crossing the water and moving out into the wilderness was necessary for faithful living.
In the story of the Exodus, it took forty years to break the habits learned while living as part of the empire. Likewise, following his baptism, Jesus will spend forty days in the wilderness being tested on his commitment to turn from the ways of empire. While this may seem like an overstatement remember that each one of the wilderness temptations faced by Jesus are invitations to use his power in ways that mimic the practices of empire. (But that is a sermon for another time.) From the moment of his baptism, to his faithfulness in the wilderness, and even to the cross, Jesus is refusing to participate in the ways of empire.
As Christians we can look towards the words about the Servant of God, in the mornings reading from the psalms and know that what Jesus is acting as the faithful servant of God. We hear in that psalm that the servant of God will bring justice, but not through boasting, or making a show, or drawing attention. A servant of God will not further injure those who are already in pain or who are weak. Instead, a servant of God turns from the ways of domination and power politics and instead brings about healing and restoration by opening the eyes of the blind and letting prisoners go free. It is in these words that we are reminded that the justice of God looks nothing that the justice claimed by the empires of the world.
Each time we witness a baptism, and reaffirm the promises made in our own baptisms, we are reminded of our participation in the baptism of Jesus. It is a sacrament rich in meaning and symbolism. During the renunciations the question is asked if we will turn from the ways of sin and evil in the world. It is in this question, we see most clearly the call to repentance. The call to repent, or turn from the ways of sin and evil, is really a call to change. It is a call to turn from the places of Empire in our lives and in this world. It is a call to cross over the waters and spend time in the wilderness places so that we can begin to shed our love of empire life and practices.
The baptism we share in Jesus Christ is a symbol, a sign, that we are no longer willing participants in the practices of empire in our midst. The markers or signs of empire are legion. As such they are hard, no they are impossible, to shed on our own. But we can take the first step and begin to name the places of Empire practice that permeate our world and have a hold on our hearts. The ways of empire teach that men should dominate women, that white people should have power over all others, that gay and lesbian folk should be hated and used as society’s latest scapegoat, and ultimately that peace and security can only come at the end of a gun or as a result of an ever increasing bottom line. These are the beliefs that cling to us and to which we cling. But the promise of our baptism, the one we share in Jesus Christ, says these do not have ultimate dominion over us.
By contrast, the Son of God, the embodiment of God in human flesh, rejected the mantle of domination and submitted to the baptism of a lowly wilderness preacher. It is an action that reveals what we all try to hide. It reveals all of our well hidden beliefs which fool us into thinking that; our theology will save us, or that we are not really sinful people, or that such teachings are meant for others, or that the benefits that the empire provides do not come at someone else’s expense. All of this, and more, is packed into this simple action of being baptized. Who knew water could do so much! Well, water and the Holy Spirit.
As we celebrate the baptism of the Lord, and install new leaders to serve in the church, it is important to remember that we have been claimed by God. In baptism we are not called to become super-saints who will do all of this on our own. That is not very good news in my book. Instead, the good news is that no one is excluded from the invitation offered to participate in this new reality. It is not invitation that in contingent upon our perfection. Rather, we care called to share our passion, submitting, as best we know how, to the way of Jesus each day of our lives. Amen.

Collateral Damage

WESTMINSTER PRESBYTERIAN CHURCH
January 6th 2008
Epiphany Sunday / Communion Sunday
Rev. Mark R. Bradshaw-Miller
“Collateral Damage”
Isaiah 60:1-6; Psalm 72:1-7, 10-14; Matthew 2:1-16

Growing up we had a neighbor who left their Christmas tree up for a full year. As you might image they were quite the talk of the neighborhood. But to the children, they were heroes. To us it looked like they were celebrating Christmas everyday. It was a vast difference from most of our experiences. By New Year’s Day or the day after, every one of our parents was ready to put Christmas behind them.
From the look of the sanctuary today you might think that I am trying to live out my childhood fantasies. By now the greens are a little past their prime and the use of some Christmas tunes may seem a bit forced. But do not worry, I promise that we are not going to celebrate Christmas all year. Unlike the consumer holiday christmas, the Christian celebration of Christmas actually ends with Epiphany. Today we celebrate Epiphany which reminds us of the visitation of the Magi to Mary, Joseph, and Jesus.
With everything that happens in our celebration of Christmas it is easy to miss all the events surrounding Jesus’ entry into the world. Nowhere is this more obvious than our depictions of mangers scenes and Christmas cards. We gladly include the “wise men” but simply ignore the tragic events surrounding their visit. Missing from most of our celebrations, Christmas cards, and even nativity scenes is King Herod. There is good reason, after all Herod is the one responsible for the death of unnamed children. It is an unwelcome intrusion into the season of joy and thanksgiving. But before we get there let us go back to the beginning of the story.
It all begins with these Magi, or wise men, looking at the starts and interpreting the future. We usually call those folks astrologers. In fact, these strange characters from the east were not thought of very highly. They were interpreters of dreams and readers of the stars, not particularly religious people. But despite this, they know something important has happened and they come to worship, and to pledge their allegiance to the new born king. And, that is where all the trouble starts.
I have often wondered while these Magi are referred to as wise since they go to the current King to ask where his replacement might be found. When the Magi visit the king asking where the new king can be found King Herod is filled with a great fear that reverberates throughout all of Jerusalem. The threat level has been moved to code orange. So the king summons all of his advisors, which happens to include the religious leadership of Jerusalem. It turns out that the wise religious leaders have missed what these strange star readers have seen. After regaining their composure the Kings religious advisors can only provide the name of a city, nothing more. And with a name, the Magi set out, commissioned by Herod to find this new king.
When the Magi finally find Jesus, they provide gifts, and worship him. As they prepare to return, God speaks to them in a dream and tells them not to share with Herod what they have learned. Since they are attuned to listen to their dreams, they go home without telling Herod. This sends Herod into a rage that leaves all of the male children under two in Bethlehem dead. It is a massacre which Jesus escapes because Joseph too is adept at listening to his dreams. So the birth of Jesus is not all joy and light but is clouding with the blood of young children.
It is a tragic story which is unfortunately not new. In the time of Moses, Pharaoh ordered that all male babies be executed at birth. Both the actions of Pharaoh and Herod were intended to keep the peace and security of their various societies. In Egypt the Hebrews were becoming too numerous and there were fears of rebellion. In Herod’s little piece of the Roman Empire; talk of a new King was causing instability of the social order. As a result, blood had to be spilled. In each case, it was the blood of innocent children. The reasoning behind both actions was simple; it was necessary for the order of the empire.
We might take some comfort in knowing that historians tell us there is no record of such atrocities occurring in Bethlehem at the time of Herod. The reasoning follows that if such a tragedy occurred that certainly there would be a record of the act. Personally, I have come to believe this is simply faulty logic. How often to the politically expendable of the world end up being sacrificed on the altar of security, or order? In recent times, we have found that the atrocities against the poor, needy, and the weak seldom make headlines and are not often recorded for posterity. It is possible that the massacre of the children was something that the peaceful empire of Rome would want to keep secret. After all, if word of such actions were to get out we might actually find out that the peace of Rome was not peaceful for everyone.
While the death of each one of those children is tragic, I think the greatest tragedies of this encounter is the role of the religious community. I believe what they did and did not do should serve as a reminder and a warning to the faithful in all ages. When Herod summons the religious leaders, they appear to be at his beck and call. They offer their insight and knowledge. There is nothing wrong with this sort of support. However, what is wrong is what happens following the massacre in Bethlehem. Following the death of all these children they are silent. Not a word is spoken. It appears that they are too beholden, to connected, to fond of the perks of being an advisor to the king, to speak out against his great sin.
But if the religious community remains silent the word of God is quite clear. The words of the Psalmist, which we read this morning, speak volumes to God’s thinking about these sorts of things. It turns out that the blood of the poor, needy and the weak is precious to God. In other words, collateral damage is not acceptable in the sight of God.
The trouble facing the religious community today is not a modern version of King Herod deliberately killing babies for the peace and security of the Empire. However, there are many nameless, faceless casualties in our ongoing war on terror. In the modern era we often refer to non-combatant loss and death as collateral damage. I am convinced that the effect of such language reduces the sanctity of all human life. On top of this we no longer take any official count of anyone deaths but our own. So, it turns out that all the deaths of those on the other side, including woman and children, simply does not matter anymore. They are all simply collateral damage. Instead of clinging to the words of the psalmist or remember our own faith stories, there has been a general uneasy silence from much of the religious community. This can no longer be accepted.
As Christians, we must speak up about the importance of all human life, even the children of those whom we call enemy. Because we are a people who follow Jesus, we cannot be comfortable with anyone being labeled collateral damage, or accept that the death of anyone go uncounted. The ongoing sacrifice of the young upon the altar of peace and security can no never sit easy with those who profess faith in Jesus Christ. Wherever Rachel weeps for her children, we cannot act like the religious leadership of Jesus’ day and have nothing to say. We must, in whatever way we are able stand up and say no to whoever is acting the part of King Herod. Amen.