This Cannot Be Right

WESTMINSTER PRESBYTERIAN CHURCH
January 9, 2011
Baptism of the Lord Sunday
Rev. Mark R. Miller
Matthew 3:13-17; Acts 10:34-43
“This Cannot Be Right”


Peter is rather bold. In the Gospels he makes all sorts of claims and promises regarding the depth of his faith and the width of his knowledge. Unfortunately, he ends up falling short in just about all of his claims. So when he now claims to “truly understand” that God shows no partiality, how are we to believe him? The only way to check the authenticity of this claim is to check the foundation on which it is built.
Unlike the gospels, this claim from Peter is built on the strong foundation of the experience and revelation of God. While Peter is praying on the roof, God speaks in a vision. Peter sees all sorts of animals known as ritually unclean and impure. A voice speaks to Peter and says, “take and eat.” Peter objects because he knows what the law teaches. They are unclean and forbidden.
God’s message for Peter, and the church, is persistent and strong. Do not call anything I have created unclean. In other words, God will not allow the law to stand in the way of God’s plan for the Gospel. It is clear that Peter finally hears this inclusive message when a Gentile seeks his audience immediately following the dream.
Peter has been changed. Arriving at the home of Cornelius the Gentile, he makes a bold claim. Peter says to those gathered at the house, who tell him he cannot go in, “You yourselves know that it is unlawful for a Jew to associate with or to visit a Gentile; but God has shown me that I should not call anyone profane or unclean.” Peter finally understands that, no one is unclean or profane. The Good News is clear. No one is outside the promise of the Gospel.
When we are baptized into Christ every other identity that has claim upon us is secondary to the identity as beloved children of God. Our nationality, immigration status, our politics, our gender, race, sexual orientation, age, ability, all of these no longer take central stage. It is no longer necessary or acceptable to divide or exclude people because of these “other” identities. This also means some changes on how we relate in the household of God. It means the privileges that some received because of these divisions are to end. They are not part of God’s vision for humanity.
This message runs into some trouble when Peter, who does truly understand, comes face to face with the reality of the first multicultural church. Guess what happens when the customs of the Jewish Christians come into conflict with the Gentile Christians? These new converts change what is believed to be essential. As a result, the community perceives itself to be under threat. Even Peter falls prey to these concerns. When Peter is with the Gentiles he is willing to be generous with the customs and culture. However, when his Jewish friends are around he embraces the very exclusion he has testified as antithetical to the Gospel.
While it is a favorite pastime of the church to use Peter as a punching bag, we cannot buy into that practice. Peter is more like us than we care to admit. He does understand the message he received, but when faced with the practical struggles, he falls short. Each one of us, and we as a community, run up against these very struggles all the time. Our actions, despite the best of intentions, often cause trouble and hurt others. This is why as a community of different cultures we must focus on the results of our actions, acknowledging the places where we are hurt and taking responsibility for those who are hurt as a result of our actions. We have to act in this way. If we do not, we will follow the pattern of Peter when he falls short of the vision he saw on the roof.
In our congregational family, it means we have to find out what the customs and expectations are for all those in our community. When the food isn’t what you’re used to, when the ways of doing church seem strange or begin to change, when the music and worship doesn’t seem familiar, ask questions. Take it as an opportunity to learn and to come closer to the gospel truth revealed in others. Like Peter, we are going to see things we never before thought possible. We will even find ourselves doubting the voice we hear as the voice of God. No matter how successful we think we are, even our best intentions can result in foolish mistakes. But the good news is that God calls for our passion and not perfection, and better yet, God is not finished with us yet. In other words, just like Peter, we are going to act in duplicitous ways but God will not abandon us.
Paul writes, there is no longer Jew or Greek, Slave or Free, Male and Female because you are all one in Christ. These words from Paul to the church in Galatia were not a call to create a homogenous church. It was not a call to ignore the reality of our differences. Instead, it is a call to first acknowledge that the world is deeply divided and Jesus calls us to break down those divisions. When Peter goes to Cornelius he is breaking down the social fabric that many thought was ordained by God. But the divisions embraced in this world are not the divisions embraced by God, despite God’s followers claiming otherwise.
At this point, we might ask if nothing is sacred. However, instead of answering that question I would ask another: What is essential? What does it take to be faithful to the Gospel? What is the primary role of the church, the followers of Jesus? The answer to that question is: “To make disciples.” Making disciples in a multicultural world means that those who we share the faith with may not think like us, look like us, act like us, speak like us, have the same customs as us. In order to be prepared for this high calling we have to become students of cultures not our own. We must seek to understand youth culture, white culture, black culture, immigrant culture, and realize that even in each of those cultures is a wide variety of difference. So, what we need to do is to look to see where God is at work in the lives and practices of others. We can begin by asking: “How do you worship God? How do you see God at work? How are you growing in the life of faith?” Focusing on these questions will lead us to the essential. And all the rest is provisional.
This past week I have done two memorial services. Each service opens with these words:
For as many of you as were baptized into Christ have clothed yourselves with Christ. In his or her baptism they were clothed with Christ; in the day of Christ’s coming, he or she will be clothed with glory.
It is a stark reminder of the essentials in life. What matters at the last is not often what we expect. When we are clothed with Christ we have a great promise and a challenge. To focus on the essential might mean unlearning much that we believe is sacred, culturally. And, it will mean all sorts of things we cannot even envision at this moment. It is my hope that each of us will hear these words and come to truly understand that God shows no partiality. This is a message that is desperately needed in our deeply polarized world.
By now, most of you all have heard about the violence in Arizona. A Congresswoman lies in a hospital, a federal judge is dead, and many others are as well. The violence in Arizona is the work of an unstable young white man. Unfortunately, we have been here before. In 1995, fear and anger against the government, the godless, liberals, the other… led to the loss of human life in Oklahoma City. Once again the angry and violent words of political pundits have taken root in the hearts of those who would act on their call. Rallying the troops, claiming it is time to water the tree of liberty with the blood of patriots, and all the other violent rhetoric of our age have taken root in the hearts of those who have access to guns and the desire to use them. In many divided cultures there are those who will preach division, demonize, and stand back in horror when violence is done with their words. While there is much to be said for the harbingers of hatred, I will simply say this: Those voices, words, and actions do not come from the same Spirit preached to Peter on the roof. They do not come from the same Spirit that transformed violent Saul into Apostle Paul on the Damascus road. And they do not come from the same Spirit that led Jesus to say NO MORE to the violence in this world. In other words, the words of division and hatred being hurled in the political, religious, and other areas of our culture are unchristian, indefensible, and will be judged by God accordingly.
In the face of this violence, our job is to pray. We must first pray for the violence that resides in our own hearts and for the heart of others. We must then stand up as witnesses to a world that has become openly hostile to what we are doing in this place. We must continue to preach the peace of Jesus Christ and the welcome that is at the heart of the Gospel. We must say: “No more!” to the violent spirit of this age. Now is the time. Now is the time! Amen.

“Visitors of God’s Own Choosing”

WESTMINSTER PRESBYTERIAN CHURCH
January 2nd 2011
Epiphany Sunday Communion Meditation
Rev. Mark R. Bradshaw-Miller
Ephesians 3:1-12; Matthew 2:1-12
“Visitors of God’s Own Choosing”

The United Methodist Church in Sunset Park Brooklyn was originally built by Norwegian immigrants. Over the years this congregation has seen its fair share of struggle. Change in the surrounding culture has taken a toll. Last week, in the New York Times, the recent struggles made for good headline. Currently there are two congregations worshiping in this space. One is an aging congregation who is struggling to maintain the glories of its past. The other is a younger fast growing congregation. They made the news because they are in such turmoil a mediator has been brought in to sort out the trouble. The conflict is over the use of space, food, and worship style. In fact, the conflict is so bad that they could not even agree on one Christmas tree so now, there are two.
These congregations are clashing over congregational practice and culture. The older struggling congregation is a Latino congregation and the new and fast growing one is a Chinese congregation. The struggle inside the church mirrors the struggle going on in the surrounding culture. The community around the church is slowly losing its Latino flair. The influx of Chinese immigrants is great and is beginning to move into what was before a Latino community. But despite this, the new members of the community have come to that place to worship the king. However, as they come, they have changed the culture and have not followed the current tradition. As a result conflict, turmoil and fear.
The arrival of these visitors from the east has caused turmoil in Jerusalem as well. Terror shakes the heart of the city. A new king is coming, regime change is coming. God is going to turn the world upside down. And while the message is terrifying, what is more difficult to deal with is that the messengers are a strange unknown people. They have different customs, they do not even know the scriptures but they know that God is doing a new thing. This can only mean one thing, TROUBLE!!!
The presence of the Magi is frightening because so little is known about them. They are seekers of truth who know God but not in the way the religious leadership knows God. Yet, these strange people have heard God speaking through dreams and stars. But, these outsiders, despite their best attempts to listen for God, do not know where the child will finally be born. It turns out they need the bearers of tradition who do know the Word of God. They are new people who have come hungry and are seeking the child but cannot get to Bethlehem without the help of those who know the tradition.
But just as the Magi need the religious leaders, so too do the religious leaders need the Magi. These church leaders are the bearers of tradition. They know the history the background and the scriptures. They understand the orthodoxy and know how God works. They give the essential ingredients to keep the “new thing” from being unmoored. With the bearers of tradition there is no need to recreate the wheel. In the end, each needs one another. Without the bearers of tradition these outsiders do not make it to Bethlehem. And, without these truth seekers, the bearers of tradition will believe they have a corner on the market of God. They know how God works and they are left without surprises.
The gift and trouble of the Magi, then and now is that the faith we have is not ours. The faith we have been given is a gift. The presence of the Magi tell us that the faith we have is not bound by our culture and our customs, our interpretations, our style of music, our ways of worship, our ways of eating together, and our way of doing the business of the church. The visitation of the Magi confronts our long held understandings and our beloved ways of doings things for what they are, provisional. As a result, the gift of the Magi to all subsequent followers is the freedom from what is provisional and a hunger for what is essential.
The followers of Jesus are a strange lot. Some will be religious leaders and others will be lovers of money and still others outcast from society and even others leaders of society. The presence of the Magi even gives a glimpse of Paul’s ministry. These Magi are gentiles. And from the very beginning of the story, God’s intention to include the gentiles is great. It means that gentiles will be included in God’s grace. It gives us the first glimpse of what the church of Jesus Christ is supposed to be all about. In the community of followers there will be day laborers worshiping arm in arm with those who bring gifts of gold. It is a place where those on welfare and those who sit on corporate boards share communion bread and a common cup.
When we are invited to the table it is not because of our expertise. It is not because of our degrees or our competencies. It has nothing to do with our net worth. We are not invited to the table because we know the story or because we have done enough. It is not about how well we can judge ourselves in comparison with others. When we hear, really hear the invitation to the table, it can come in the most unexpected ways. It might be through the stars, or a dream, or through a life-long journey in the faith community. Wherever you have heard this invitation, know that you are welcome and that you are called to welcome, all those who have come by whatever means God has chosen to bring them forward. Who knows what God has in store for us, what visitors God might have in store for the next fifty years of our community. But whoever they are, let us remember to welcome them, share the faith, and open ourselves up to the gifts that they will bring. Amen? Amen!

“Is THIS Part of Christmas?”

WESTMINSTER PRESBYTERIAN CHURCH
December 26th 2010
First Sunday of Christmas
Rev. Mark R. Bradshaw-Miller
Matthew 2:13-18; Luke 2:22-40
“Is THIS Part of Christmas?”

If we listen too closely to the voices of our culture we might believe that Christmas is over and we should move toward Valentine’s Day. However, the Christian calendar is slightly at odds with the Julian calendar. For Christians, Christmas has only just begun. The season of Christmas will last for twelve days. As a child, I felt this strange tension, even if I could not name it as such.
I think this was most evidenced in the letdown on Christmas night. Once all the presents had been opened and everyone settled in for their afternoon nap, the anticipation gave way to sadness. After all, there was nothing left for which to look forward. As I got older and the excitement of Santa Claus faded to the background, Christmas seemed to lack all the magic it once had. The joy, the lights, the signing, the parties, and the food began to feel a bit strange. I was not bitter or disappointed; it was that something deeper seemed to be missing.
When the experiences in our life no long hold the magic and power they once did, we look toward the past nostalgically. Or, we try and recapture the past by doubling our efforts with practices and customs meant to re-create a past feeling or experience. In the end, neither of these will bring about hoped for renewal. So then, what are we to do? One way could be to engage the current battles surrounding, “Merry Christmas,” or “Happy Holidays.” No matter who is victorious in the battles will find that the results were less than satisfying. In fact, I believe Christians ought not to rely on the outside culture to be the bearer of our faith traditions. Instead, there is a treasure trove just waiting for us to discover in the scriptures. Focusing on the scriptural stories of the birth of Jesus is a more fruitful enterprise and a better stewardship of our energy and resources.
While joy is the emotion most associated with Christmas, the announcement of Jesus’ birth brings fear to the Herod and all Jerusalem. Even those who rejoice must first be told not to fear. Next week we will talk about the Magi and the response of the community to the announcement. Today, I want to focus on a part of the story mention a story that is often lost in post Christmas lectionary.
I have often wondered if the placement of this story, our scripture from this morning, in the lectionary is deliberate. After all, the Sunday immediately preceding a major holiday means attendance will be down. So by placing this story here many people will never connect the death of children with the birth of Christ. And while the placement of this scripture on a Sunday when many will be away is not deliberate, it has some unfortunate consequences.
The full story of Christmas involves all sorts of things not really designed for a Christmas pageant. After all, “Mommy, what is a virgin?” is a question that can lead some parents to blush. Imagine what might happen if we include the destruction of all the male babies because of the birth of Jesus. “Why would someone want to kill Jesus?” or “Why did God let all those babies die?” And that is just the beginning. But while those questions and this scripture do not seem to fit with the Christmas story we know, it actually fits uncomfortably well. That is, if we tell the whole story.
When God chooses to enter into the world in human form it is not in the royal palace and there is no official royal decree. The bloodline of the child is suspect and Nazareth was a backwater town in a region known for political unrest and bandits. The announcement is made to people employed in professions not well thought of, shepherds were rather suspect individuals. And a group of people who watch the stars came to worship him as well. On top of this, the title and announcement of this child’s birth was seditious. To proclaim a new King was grounds for execution unless you had the army to back it up. In other words, by the time we get to the story of the killing of innocent children, we should not really be all that surprised.
When Herod seeks to uphold his power by killing children-babies, it does not seem to give him pause. Whatever is necessary to keep order in the empire is justifiable. That is the morality of empire. Since the local population could not be trusted to hand over this family and child from Nazareth, a message had to be sent. Anyone who helps this child will pay a price. Anyone who is not with us is against us. So when God’s love enters the world in the form of a child, death and destruction is the world’s response. The message of Christmas is indeed God’s love, but it is also the world rejection of that love.
Now, if you are a student of history, you might want to point out that there is no historical record of the massacre of babies in Bethlehem under the reign of Herod. I would certainly concede that point. So, I believe we can do two things with this historical reality. The first is theological and the second is a comment on practical politics.
The birth of Jesus is not merely a new story. When Moses was born, babies died. Moses lived and helped to set his people free. Jesus too will set his people free and so much more. The emphasis being that what is happening in Jesus is part of God’s ongoing action of liberation for the whole world. So, the historicity matters less than the theology.
However, from a practical political perspective there is something worth considering. Is it possible that a world power, or for that matter a local vassal king, might not give historical record to such atrocities? Is it possible for hundreds of children and babies to disappear without the world recording their deaths? Have innocent people been killed and their stories never been told? Indeed, that is probably more the norm than the exception. So what are we to do with this part of the Christmas story?
I do not think it is necessary to add King Herod to the manger scene we so often argue about in the public arena. Instead, I believe we need to look for ways to expand the story that is told. God entered and enters the world in times and places where life is a struggle. When kings rise up and abuse people, when food is scarce, when love is atrophied, and where fear reigns. These are the places when God acts. God is not waiting to act in places of perfection and endless joy. When we face times of uncertainty and trouble, when the authorities of this world act is capricious ways, and when our communities come apart at the seams, that is where the Christmas story is most as work. Christmas is not about putting on a happy face and singing carols when you do not feel like it. Christmas is good news because it comes in bad news times. And when that becomes the story we tell of Christmas it is then we can sign because we know death and sadness does not have the last word. It is then we can join with others to work for peace and justice without the hope of results because we know the results are in God’s hands. When this is the Christmas story we know, the end of gifts is not the end of joy but just the beginning. May Christmas continue in our hearts and our lives. Amen? Amen!