Hoping for a Tear

WESTMINSTER PRESBYTERIAN CHURCH
November 30th 2008
Rev. Mark R. Bradshaw-Miller
“Hoping for a Tear”
First Sunday of Advent Meditation
Isaiah 64:1-9; Mark 13: 24-37

There is a bit of hope in the air these days. But, there is also a good bit of anxiety. What is going to happen? We wait, and watch for the signs. Every year we do the same routine. We wait and watch for this signs. Will this ‘black Friday’ save the economy for another year? I know that sounds funny but the truth is that Advent and the Holiday shopping season are both times of waiting. In our consumer culture the season of advent, the season of waiting, can get lost with all the shopping hype. Fortunately, both texts from this morning provide us with a good way to deal with this tension.
“In those days” and “In the days to come” are words of longing, desperation, and hope. In Isaiah the longing is rooted in the exile, a living hell, where God seems all but absent. For the readers of Mark’s gospel, they are living at a time when the Roman occupation had become particularly difficult. The revolutionary fervor was high because the Roman surge was at unprecedented historic levels. Suffering, pain, and uncertainty were the order of the day. It is out of this trouble that our advent texts were birthed.
At the heart of these passages is a longing for change in the current arrangements. Because the people speaking these words are not the ones in power they must use symbolic language. So when we read about the powers of heaven, or the sun, moon, and stars, know that this is a way to talk about a change in the current arrangements without risking charges of sedition. ‘Oh that you would tear open the heavens and come down…’ is a charge which could be labeled seditious by those wedded to the status quo. So the prayer goes up to God hoping that the sky will open and the ‘mighty mountains’ of this world will learn that they are not god.
Advent is a strange season for those who are the ‘mighty mountains’ and others who benefit from the current arrangements. This is probably why many Christians in North American have difficulty relating to Advent. If we dig deep enough Advent is a time when those pleased with the status quo are asked to imagine that things should be different. ‘Tear open the heavens and end the current arrangements,’ is not a prayer in most of our prayer books. It is much easier to focus on the cute baby in the manger. It is at times like this that I did wish we did not always follow the lectionary calendar. So, at this time of year when we come face to face with the hard reality of Advent what are we going to do?
The truth is that Advent is the time of year when we can finally get honest about things. It is the time when we are allowed to name that which is just not right. We can say that trampling a store clerk to get a cheap price on the season’s latest gadget is a societal sickness. It is when we can say that killing in God’s name is wrong and that people matter more than profit. It is a time when we can say that illness and suffering is never God’s will. We can and must say that God is not pleased.
This is a strange practice for most of us. That is why it is a good thing that we have a great cloud of witnesses who have come before us. They have showed us how to survive in a world that needs to be torn apart. It is that time of year again. And so for the duration of advent, what I am calling the ‘Waiting Wall’ will be placed here in the sanctuary. On that board I have placed some headlines from different newspapers in the last week. During advent you are invited to place your own headline, or concern, that you want to lift up to God. It will become our own prayer to God of what needs to be ended in our time. So let us reach back and take the banner from those who have gone before us. Let us prepare our hearts to cry out: “Oh that you would tear open the heavens and come down… and consider that we all are your people.” Amen? Amen!

If we had only know...

WESTMINSTER PRESBYTERIAN CHURCH
November 23rd 2008
Rev. Mark R. Bradshaw-Miller
“If we had only known…”
Union Council Joint Thanksgiving/ Accessibility Project Dedication
Ezekiel 34:11-16, 20 Matthew 25:31-46

In preparation for today I went back through the history of Westminster. Travelling through the pages of our official history, back even before the churches official founding, I was struck by the points of history which were deemed worthy of remembering. I believe what we choose to remember and what we choose to forget can be rather instructive. What are the stories we like to tell about ourselves? For our three churches, we focus on things like; the date of founding, the roles we have played in denominational politics, the good old days when pews and nurseries were packed, and the date when we finally decided that God was serious about welcoming all people into the church.
While this is the way we write about our history, the official way to tell people about our church is to review the last ten years of the annual statistical reports, at least that is how Presbyterians do it. (In case you were unaware the word Presbyterian is Greek for keeper of records.) Now while this might seem like a uniquely Presbyterian disease, consider how we most often describe our churches. We will talk about the good work we are doing but it does not take long before we focus on money, membership, and worship attendance. For Presbyterians, the annual statistical report is rather detailed, but the three items which most people use to determine the health and vitality of a congregation are these: 1) Annual Giving – money 2) Membership, and 3) Worship attendance. So in practice these become the default marks for the true church.
While it is not intended this way these reports become a tool for separating the sheep and the goats. Or at least showing where the spirit of God is assumed to be at work. Now, the hard truth is that according to those numbers, none of our churches are at the top of our respective denominations. But then again, if we follow these markers our denominations are no longer leading those categories. This is not an easy truth to hear but I know it is not news to anyone. So why on earth, on this Thanksgiving Day, this day of dedication, would I try to bring us down with what we already know? Well, I want to reach back into the history of Westminster and suggest we cause some trouble with the keepers of records.
From 1880 until 1914 Westminster worshiped at the sight of the current Fox Theatre. In 1910 the leaders of the church went to the denominational leadership for permission to move to this location. The response was a clear and resounding: “No!” And the denominational leaders were never, never, swayed that Westminster should move to this site. So in 1912 the church voted to move anyway and by 1914 here we were. No matter the motivation I like to believe that this is a story where the followers of Jesus decided that to be faithful they had to break some rules. It is because of their open defiance of their denomination that we are here on this day, dedicating our commitment to be a place for all people.
I like that story and believe it can be an inspiration for continued faithfulness. It is time, not just for Westminster, but for the Union Council churches to make a stand and say that the old rules will no longer apply. Let us stand up and refuse, from this day forward, to measure our faithfulness through the lens of money and members. And when folks demand and accounting for these markers of faithfulness all we need to do is hide behind this scripture from Matthew 25. It might be that simple. Since we are going to hide behind it let us take a closer look.
It is not often that we like to focus on the judgment passages. And this passage is particularly odd. It is odd because the judgment, the separation of sheep and goats, is not based on nationality or race, or gender, or sexuality, or even your denomination. On the surface, this passage seems rather simple, but it is not. What looks like Jesus’ litmus test for who gets into heaven and hell, actually ends up being much more.
The beauty of this text is the reminder that much of where we spend our energy is of little consequence. While the passage is complex, the calling for the follower of Jesus is really simple, if not always easy: Food for the hungry, drinks for the thirsty, welcome for the strangers, clothing for the naked, care for the sick and visiting people in prison. When the sheep are welcomed it is not with these words: You are the righteous because you topped the list of givers, had the largest denominations and worship attendance. Try as I might, I could not find that in this passage. Instead, success, no faithfulness is measured in service.
So, what would happen if when we were asked by our denominational offices or anyone for that matter about the size of our church, and budget, we answered with a litany of how we had provided: Food for the hungry, drinks for the thirsty, welcome for the strangers, clothing for the naked, and care for the sick and visiting people in prison? What if we used this as the litmus test for all that we did in our churches and as part of Union Council? Imagine that today we could decide to start a movement in our denominations that change all the rules about church statistics?
Now there is always a danger in starting a movement. That danger is to become deceived into thinking we are the righteous and everyone else is the dammed. So as we begin our movement today I would like your help in avoiding that pitfall. Can I count on your help? Alright, if you have ever done one of the following things please stand as you are able, or raise your bulletin in the air if you are unable. If you have ever: Fed someone who was hungry, gave a drink to someone who was thirsty, welcomed a stranger, gave clothing to people who needed them, cared for someone who was sick, or visited someone in prison, please stand up. Please remain standing. Alright, now if there was ever a time when you had the opportunity to: Fed someone who was hungry, gave a drink to someone who was thirsty, welcomed a stranger, gave clothing to people who needed them, cared for someone who was sick, or visited someone in prison, and did not do it, please sit down. Thank you for your indulgence. This little exercise is a reminder that the sheep in this passage did not have a clue that they were doing the will of God.
It is an important reminder for those who seek to turn things on their head that just when we think we have it figured out we had better look out. Faithfulness, in this passage, is gauged upon the care of the least of these. Yet, no one was aware that this was the way of faithfulness. It even appears that if the goats would have only known they would have gladly complied. Likewise the sheep seem uninterested in complying with anything. For them it was simply the sort of thing they just did. But we are not the seep or the goats because we have heard this story we know the way of faithfulness and as such we are called to live differently because of this knowledge.
Today, it is a great gift that we can be here dedicating this building at a joint service of worship. Having this many witnesses will make us much more likely that we remain committed to using our facilities to do ministry for the least of these. But it is also my hope that when the next history of our church, and all of our churches, are written that the guiding principles and the lead stories will not be money and membership. But instead it is my hope that we will be held accountable, that our faithfulness will be gauged on: Food for the hungry, drinks for the thirsty, welcome for the strangers, clothing for the naked, and care for the sick and visiting people in prison. And who knows, maybe the next generation will look back upon us and say: “They started a movement.” But let us not just hope. The next time someone asks about your church and they want to know about the money, the membership, or the worship attendance, refuse to participate. Instead, point to the work we are doing with the least of these. Then, gently remind them, and us, that Jesus seemed more interested in these things. Are we ready to start a movement? Amen!

Anticipation Posture

WESTMINSTER PRESBYTERIAN CHURCH
November 23rd 2008
Rev. Mark R. Bradshaw-Miller
“Anticipation Posture”
Stewardship Season: Reordering Our Lives
I Thessalonians 5:1-11; Matthew 25:14-30

I. Introduction
Finally, a parable about the protestant work ethic! Now we know for sure that old adage is true: “That God helps those who help themselves.” Even if that is not really in the bible, this parable comes awfully close to saying just that. If there ever was a parable for our times, one that is relevant for us, this morning’s reading from Matthew is the one. It is a story which helps to reinforce our cultural beliefs regarding; property, talents and money.
The master, Jesus, gathers his slaves, disciples, and gives them talents according to their ability. So that we grasp the reality and scale of what is happening, one talent is equal to about six thousand denarii. And one denarius is equal to one day’s wage. One talent then, is equal to six thousand days of work, or roughly sixteen and a half years. So we are talking about some serious money. By the time we reach the end of the parable things turn out as we might expect: The slave who creates the most wealth receives not only the highest praise but also the talent of the frightened slave who refused to participate in the marketplace. In the final crescendo, Jesus makes the lesson quite clear: “For all those how have, more will be given, and they will an abundance; but those who have nothing even what they have will be taken away.”
By all accounts it appears that God rewards those who pull themselves up by their own bootstraps. And, if you are poor the message is also clear; it is your own fault and God offers you nothing but a curse. The unsettling truth is that this interpretation is easily made. When we simply scratch the surface and take Jesus at face value, our face value, this interpretation becomes gospel. Fortunately, the nature of parables, the evidence in the scripture, and the person of Jesus all challenge this simplistic, yet popular, interpretation.

II. Nature of Parables
Parables are always strange stories which have a way of leaving us changed, if we have ears to hear. The problem and gift of parables is that they are not stories about common sense. Instead, parables are insider speech meant for the community of faith. New Testament scholar Warren Carter says that: “Most of the situations (in parables) come from everyday, familiar peasant life, with a twist or surprise that forces the audience to reconsider some aspect of the status quo in light of God’s empire.” In other words, if these parables were meant to address peasant life by twisting what we assume we know, then we can never take parables at face value. We must dig deeper to understand where the twist is located.

III. The evidence in the scripture
So where is the twist in this parable? The twist is found in a number of places but I will focus on three. The first is the hyperbole, or exaggeration of the talents. The amount of money given to the slaves is so far beyond what any peasant could comprehend. It would have been meant as a clue to the hearers that everything is not what it might seem. The second clue was that the slave was punished because he dug a hole in the ground and hid the equivalent of sixteen years labor. It was common practice for the peasants to protect money in this way, particularly such a large sum. Alone, these clues could be dismissed but add the final and most important clue, and it is clear that Jesus was up to something just below the surface of the parable.
The final clue was Jesus’ use of the term wicked. In the gospel of Matthew the term wicked, also translated evil-one, is reserved for only a select few. The honor roll of the wicked includes: The devil, the religious leadership, and “this generation.” Each instance the term wicked/evil one is used to indicate those who do not follow God’s will. Jesus’ use of this term in this parable is the final clue that the meaning is not found on the surface of this parable.
As if this wasn’t enough, Jesus’ final crescendo of the parable is really not what it appears. “For all those how have, more will be given, and they will an abundance; but those who have nothing even what they have will be taken away.” The obvious question to this statement is: “If you do not have anything, how can anything more be taken away?” Rather than becoming a battle cry for the status quo, this passage is instead a veiled, yet direct challenge to anyone who is not following God’s will.
While on the surface this passage seems to affirm those who have gained power and wealth through the exploitation of the widow, orphan, and alien, it is not. In fact, what they have acquired is of no ultimate consequence and will be taken away. The wicked slave in this parable is not the poor, the widow or the orphan, but the religious and political leadership who have buried their talents out of self interest.

IV. The person of Jesus
If there was any remaining doubt as to the validity of this interpretation we need only to move to the person of Jesus. For us to cling to the belief that Jesus can be compared to the master of this story is a sin of willful ignorance. Let me explain. The master in this story is a man who is absent, gives unequally, rewards the accumulation of wealth built at the expense of others, and acts tyrannically towards the poor and those of lesser ability. This is simply not the way of Jesus who is revealed to us in the Gospel of Matthew.
The Jesus made known to us in the gospel of Matthew acted in very different ways. Jesus begins the Sermon on the Mount with: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” 5:3. And later in the gospel, when asked by a rich man how to inherit eternal life, Jesus says:
“If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.” And; “…it will be hard for a rich person to enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of needle than for someone who is rich to enter the kingdom of God. “19:21, 23-24.
Given that Jesus is so often clear about the perils of wealth it is inconceivable that this parable was anything other than world altering, for those who have ears to hear. So, if we now know what this passage is not about, what is it about? Or, what could it be inviting us to consider?

V. Conclusion
On the surface this passage is about wealth. But laying just below the surface, for those with ears to hear, there is a message which calls all of us to consider our calling. We have been given gifts beyond imagination – just not as the world might measure. And the question becomes, for the community of faith, the followers of Jesus is, ‘What shall we do?’ Will we risk our very lives to increase our talents for God’s glory? Will we use our talents for God, or will we circle the wagons, and hide behind our cathedral walls hoping that someone might find the gift we have buried in the ground?
Faithful following involves moving into the marketplace of life, extending ourselves, extending our followership, even risking our pet projects and our favorite way of doing things. We cannot bury our talents deciding we will attend to our concerns first. Faithful communities never exist for themselves – they exist for risk – to spread the good news – to announce release to the captives, and welcome for all.
Let me try and make it plain. The role of our church should always be the building up and nurturing of new disciples not ensuring that our wishes are fulfilled. When we seek our comfort first, it is in essence burying the talents God has given. As we come to the conclusion of our stewardship season we must now face the tough questions. Where have we been spending our time, resources, and energy? How will that change next year? Are we seeking to build up God’s kingdom or nurturing ourselves alone? Are we here for the service of other people, the hungry, thirsty, and those who need the unique talents God has given us?
Now is the time. Now is the time for us to stand ready, anticipating that Jesus will return. This is where the rubber meets the road, where things might just get a bit uncomfortable. I am going to end with a long period of silence. But before I do I want you to reach out and grab the pledge cards and the time and talent forms and decide now, during the time of silence, how you will use your talents for the ministries of this community and God’s world. When Tim starts playing we are all invited to come forward and give to God the talents of our lives. Amen.

Knowledge is Only the Beginning

WESTMINSTER PRESBYTERIAN CHURCH
November 9th 2008
Rev. Mark R. Bradshaw-Miller
“Knowledge is Only the Beginning”
Stewardship Season: Reordering Our Lives

“Well mother don't you stop prayin' Father keep right on prayin' Don't you stop prayin' for this old world is almost done. Keep your lamps trimmed and burning, Keep your lamps trimmed and burning, Keep your lamps trimmed and burning, For this old world is almost done”
These words from the spiritual are the words of Jesus parable. In plain and no uncertain terms the followers of Jesus learn to: “Stay Awake.” And Christians can, ‘stay awake,’ or keep your lamps trimmed and burning, because we know that this old world is almost done. We know that the ways of this world do not have the last word. As a result, we can have hope, and work for justice, and we can give witness to the saving Word of God.
But ‘staying awake,’ as the bridesmaids show us, is not easy. After all, it has been two-thousand years and the journey can wear us down. Empires still abound. The powerful still take advantage and scapegoat the widows, the orphans, and the aliens. Worse yet, the religious leaders continue to be bought for a mess of pottage. Know I may be too young to think this way but when I see our children in failing and falling schools in the shadow of world-class institutions of education, or when people die from curable diseases in the shadows of top-notch medical facilities, I can feel despair knocking at my door. It can leave us saying, ‘yes Lord we believe, but we are a tired people.’ It can really put what we think we know to the test. And I know I am just a young man I have not seen enough to think this way… but I do.
But this I also know. Every once in a while there is a moment, a time, when we are reminded that the waiting, the active waiting and working for a new day is not in vain. I also know that when these moments make themselves known that one voice is never enough. We need to listen to the stories of others. In our tradition there is a little practice known as giving a witness. In thinking about the historic nature of the events of this week I came to one conclusion: “My voice would not be the only one to give witness.” So, I invited three folks to come forward and share, give a testimony in light of the election of the first black man to the highest office in the nation. So I want to invite Mary Spencer, Herman Noah, and Janice Tharp to come forward and share a word, a thought, a witness in light of the events of this week.
As I bring a word of conclusion or word of something, let me say this. I give thanks for these words of witness and will not provide any commentary for witness never needs commentary. Instead, let me offer a word of caution and a word of challenge. First the word of caution: Eight years ago our, predominantly white evangelical brothers and sisters believed that God had ordained the newly elected president. In doing so, in tying their cart to that horse, they were unable to provide a prophetic word when it was necessary. A number of these leaders have admitted that they regret and repent they allowed themselves to be silenced. We cannot afford to make the same mistake. We must seek to remain faithful, and awake enough to speak the prophetic word when the time demands.
And now, the promised word of challenge. We have come a long way and it is hard to truly grasp its reality. But messiah has not come and there is still work to be done. However, take this event as a glimpse that a better day is possible. Our work and struggle is never in vain even when we cannot see the fruits of our struggle, because someone will. However, every once in a while, we are given a glimpse that our efforts, our prayers, our trimming of lamps and staying awake is worth the struggle. So let us give thanks for the glimpses of hope along the way.
I am convinced that there are times in our lives when a powerful word needs to be spoken. Today is one of those days. But instead of crafting those words myself I believe today demands the skill of a poet. And the poet’s words best suited for today come from the Irish poet Seamus Haney. Today we give him the last word. In The Cure at Troy he wrote the following words:
Human beings suffer,they torture one another,they get hurt and get hard.No poem or play or songcan fully right a wronginflicted or endured.

The innocent in jailsbeat on their bars together.A hunger-striker's fatherstands in the graveyard dumb.The police widow in veilsfaints at the funeral home.

History says, Don't hopeon this side of the grave.But then, once in a lifetimethe longed for tidal waveof justice can rise up,and hope and history rhyme.

So hope for a great sea-changeon the far side of revenge.Believe that a further shoreis reachable from here.Believe in miraclesand cures and healing wells.

Call the miracle self-healing:The utter self-revealingdouble-take of feeling.If there's fire on the mountainOr lightning and stormAnd a god speaks from the sky

That means someone is hearingthe outcry and the birth-cryof new life at its term.

~ Seamus Heaney ~

Amen.