Westminster Sermons

Hiding Abundant Talent

2011-11-13T16:53:00.000-08:00

WESTMINSTER PRESBYTERIAN CHURCH
November 13, 2011
Rev.Mark R. Miller
Stewardship Commitment Sunday
Matthew 25:14-30
“Hiding Abundant Talent”

Is anyone elsedisturbed by his passage? If we heardwhat was read, we ought to be taken back by the judgment language. A man is terrified by his master and it turnsout he was right. His fear leads togreater judgment and exile. And thenthere is the language which sounds a lot like the prosperity gospel. “For to all those who have, more will begiven, and they will have an abundance; but from those who have nothing, evenwhat they have will be taken away.” Itis as if Jesus is saying, we should take from the poor and give to therich. Unfortunately there are manyChristians who believe this to be true. Fortunately, it is a gross interpretive mistake.

The most obviouschallenge to this interpretation is the very next passage. It is the only place in the gospel whereJesus uses explicit language about who faces punishment. And that punishment is reserved for those whodo not care for the sick, the poor, the prisoners, and the vulnerable. The Jesus who tells this parable read for usthis morning is the same one who says:

Blessed are thepoor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they will becomforted. Blessed are the meek, forthey will inherit the earth. Blessed arethose who hunger and thirst for righteousness, for they will be filled. Blessed are the merciful, for they willreceive mercy.

And, this is thesame Jesus who has compassion on crowds of people and feeds them when they haveno money. This is also the same Jesuswho says that the greatest in the kingdom of God are those thatsociety has rejected. So, anyinterpretation of our passage must reject any use of this passage that lookslike the reverse of the work of Robin Hood. The prosperity gospel is not the gospel of Jesus Christ.

However, it is never enough tosimply reject this theology. If thispassage is not God’s stamp of approval of exploitive economics, then what isJesus teaching about? As with allparables, Jesus is taking what people know and using it to help explain theways of God. On the surface, Jesus is talking about money, which means thispassage is not about money at all. Jesusis preparing the disciples for his impending death. Jesus is leaving and going to entrust themwith the kingdom work.

Thetalents being given are not money, wealth, and a life of ease. The talents are responsibility for feedingthe hungry, giving a drink to the thirsty, welcoming the stranger, caring forthe sick, clothing the naked, visiting those in prison, and telling peopleabout the good news of God’s kingdom. Thisis the talents in the story. The talentsare not about financial resources. Multiplying the talents is about doing this work not because it is ourwork but because it has been given as a gift. This is the calling for all disciples. The multiplying of talents is not an increase in social standing oreconomic wellbeing but a growth of kingdom work of compassion. (Calling andDiscipleship…politicians using God’s name…)

Understandingthat this passage is not about reinforcing economic inequality is goodnews. However, what are we to make ofthe judgment language at the end? Ifanything is most difficult to hear, it is probably those words. There are really two ways to go with thislanguage. One is that it is a passagedirected toward the religious leadership. Jesus always reserves his harshest language for religious people who donot live their faith. At this point inMatthew’s Gospel, Jesus has entered the temple on Palm Sunday, turned over thetables of the money changers and openly challenged hypocrisy. In other words, this passage becomes awarning to those who give lip service to their faith but do not put actionsbehind those words.

While I believe that is a more faithfulinterpretation, it, too, is open to abuse, particularly on this stewardshipcommitment Sunday. It would be easy touse guilt and fear to increase giving and involvement in the church’sministry. However, I do not believe thatis a faithful interpretation. Let’s takea closer look at this third servant. Hisactions were rooted in fear. The servant’sfear led him to close in on himself and worry about self preservation. If God is out to get us, the right responseis to make sure that we are saved, keep our head down, and simply wait untilafter death.

Thepassage is not a warning about punishment for this type of action. Instead it is descriptive of what a liferooted in fear and a belief in an angry vengeful God will look like. When disciples’ actions are rooted in fear theycease to focus on the kingdom work. Whencommunities of faith are struggling with institutional survival the first thingthey cut from the budget is often mission. The work of feeding, welcoming, care for the sick, and visiting theprisoners become easy ways to balance a budget. A life rooted in fear leads to alienation or in the language of thepassage, weeping and gnashing of teeth. Communitiesrooted in fear spend their energy on struggling over everything but kingdomwork. A life rooted in fear of God is alife diminished, a life lacking in joy, and a life of which no one really wantsto be a part. This passage is not aboutthe punishment to come but about the horrors of a life of discipleship based onfear.

Sowhat do we make of this for a stewardship commitment Sunday? It really is fairly simple. The calling from this passage is not a callto foolishness or risk without planning. It is not a call to give all your money and time to the church becauseGod’s out to get you. It is a callingfor each one of us, and for us collectively as a community, to give up a liferooted in fear. God is not out to get usand giving to the church does not minimize an angry vengeful God. Our calling is to risk going into the deepwaters. Our calling is to live our liveswith joy. Our calling is to serveothers. Our calling is to live withoutfear. As we plan – corporately andindividually for the coming year, our calling is to plan around thosepriorities and not from a place of fear.

Thereally good news in this passage is that the only true failure in discipleshipis to act out of fear and the belief that God is out to get us. Notice that there is no disciple who ispunished for risking and then losing the talents. No actions done for the kingdom, feeding thehungry, welcoming the stranger, caring for the sick, and visiting theprisoners, are ever lost. So let usfollow, let us know it all makes a difference. And remember, there is no failure but inaction rooted in fear. Amen!

WESTMINSTER PRESBYTERIAN CHURCH

November 13, 2011

Rev.Mark R. Miller

Stewardship Commitment Sunday

Matthew 25:14-30

“Hiding Abundant Talent”

Sent to Serve

2011-11-07T19:04:00.000-08:00

WESTMINSTER PRESBYTERIAN CHURCH
November 7,2011
Rev. Mark R. Miller
Third Sunday in Stewardship
Communion Mediation
Luke 22:24-27
“Sent to Serve”

This week I read an article which pointed out the simple fact that Jesus never says, “Worship me!” Compare that with the seventeen times that Jesus says, “Follow me” in the four gospels. This is rather odd since the history of the church is really a struggle over the “right way” to worship. Our modern conversations around contemporary, traditional and everything in between has created quite an industry. Denominations and individual churches are judged and categorized based on their style of worship. Worship is the central act in the church of Jesus Christ, but Jesus had nothing to say about it. I do not mean to suggest that worship is unnecessary or important. Worship is a vital part of our life of faith. However, vibrant worship without a vibrant servant mentality is not worship of the God we know in Jesus Christ. Worship should feed our life of service. The role of the church is to create disciples who create more disciples. Vibrant worship can attract people and bring people into the community, but if they are not told that the life of faith is about service, we are providing entertainment and not the gospel. Our passage for this morning is another one of the hard sayings of Jesus. It is easy for most people to see the trouble with the disciples’ conversation. There is an all out competition to see who the super disciple is. It is easy to beat up on the disciples because those of us who have grown up in the church know how to hide those kinds of impulses. We may not always do it, but we know better than to seek to be first. What is powerful about this passage is not that Jesus challenges their misdirected impulses. How Jesus responses is instructive. Jesus makes it clear that the calling of a disciple is to serve other people. The calling is service. But, the way he says this is pretty radical. The use of the term benefactor is important. It is a call to serve with a twist. The disciples are not really arguing about power and authority. They are arguing about who is the greatest at serving others and preaching the kingdom. Jesus says that the call to serve is not about helping those less fortunate. It is about changing social arrangements. The greater person in the kingdom of God is the person who serves at the table. Those at the bottom of the ladder in a service economy are the ones who God sees as great. When the one who we worship as king comes to serve the calling is not to worship but to follow. And that is the difficulty in the teaching. The trouble with worshiping Jesus is that it can lead us to forget to follow the pattern set for us to follow. When the disciples focus on the power and greatness of Jesus they fall into the trap of believing they should receive recognition as well. Jesus has to help the disciples remember to follow this servant who we worship. On our third Sunday of stewardship this has some important implications. Notice that Jesus uses the word benefactor. It was believed that only those people who had power because of position or wealth could take care of others. The social arrangement was such that the wealthy were give glory because of their generosity. And Jesus says that the glory ought to go to the nameless people who pick produce, wash dishes, and bring meals to those who can afford to go out to eat. So what does this mean? It means that the followers of Jesus are not called to help the less fortunate but to serve. So what is the difference? When the Bill and Melinda Gates foundation works to eradicate malaria we can give thanks. But, if they were to do so as followers of Jesus they would probably do it with less fanfare and distance from the people they are helping. The followers of Jesus are not called to be benefactors but servants and this is why the teaching of Jesus is so offensive. Being called to serve is not a call to help out those less fortunate, but a call to give up privilege, to walk arm in arm. In God’s kingdom, those with privileged position and status are at a disadvantage. In God’s kingdom it is those who clean houses, farm workers, wait staff, and those at the lowest end of the service economy will have the expertise needed to be faithful in the life of discipleship. The most important role of the church, particularly in the season of stewardship, is to help emphasis and grasp this fundamental shift. Stewardship is not about giving a little back or giving so we might have greater riches or even because it will give us pleasure. Stewardship is about learning to become a serving people. The distinctions of class no longer matter. The distinctions of expertise no longer matter. When Paul writes that there is no longer Jew or Greek, slave or free, male or female, he is reminding the followers that being a disciple is the breakdown of social divisions. There is no job below your social status because in the household of God there is no social status that keeps you from cleaning toilets. How will you serve this year? How are you already serving? Where is God calling you to give up the baggage of the outside world in this place? This is not a call to make people more busy or guilt them into giving more money. It is a calling to grow deeper in our life of faith, to wade out into the deep waters, even if we do not know for sure what it will bring. It is a calling to give of our whole selves, not because of guilt or expectation, but out of joy. And, it is calling to move from religious consumer to co-servant in a community where we serve one another and are served by one another. This is the calling! Amen.

Challenged to Grow

2011-10-30T14:59:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
October 30, 2011
Rev.Mark R. Miller
Second Sunday in Stewardship
Luke 7:36-8:3
“Challenged to Grow”

If you walk from the village of Nazareth to the Sea of Galilee you have to walk down a valley passageway. This valley is known as the valley of thedoves. At the base of the valley of the dovesis a town with a synagogue that would have seated about 200 people. Also at the base of the town there has beenfound a treasure trove of jars for ointment for what is now thought to be anancient spa. That town is known asMagdala.

Why is geographical andarcheological information important? Itis important because, in the two thousand years since the time of Jesus, hisfollowers have been perpetuating some half truths and even outright lies. What do I mean? Well, if you look at the heading to ourscripture passage, in most bibles it says something about, “the harlot.” And, if you ask most people about MaryMagdala’s profession before following Jesus the answer is, prostitute. It is simply assumed those are correctinterpretations. If you believe that tobe true, I only ask one thing. Pleasefind that in the scriptures. And theheadings do not count because in the original language there are noheadings. They are added later.

There is no mention that the woman’ssin in this passage has anything to do with sex. And nowhere in the bible is Mary Magdalenesaid to be a prostitute. In fact, shewas probably a woman of industry who ran a business at the base of the valley ofthe doves. And, it is by her generosityand financial support that Jesus and the male disciples are able to do ministrywithout having to find another job. Whydo these interpretations continue to thrive? Historian Justo Gonzales says in his commentary on Luke that, “This maywell be the result of a history of interpretation dominated by men – and by men who tended tosee women almost exclusively as sexual objects, and their sins as mostly sexualin nature.” But the problem with this interpretationgoes deeper.

As long as these passages are aboutsinful women of ill repute or sinners in general, religious people can stand ata distance and feel secretly self-righteous. After all, we are not as bad as someone who would do that! And when the passage focuses on this we miss that these women arethe model for discipleship. What thiswoman and others find out is that God has not divided the world into sinnersand saved. In Jesus they found out Godis not out to get them and as a result they are willing to commit their wholelives to God.

When we sexualize the women in thispassage we miss out that it is the religious community which comes undercondemnation. The Pharisee who invitedJesus into his home believes he is doing him a favor. In fact, he feels so self-righteous he doesnot bother to offer Jesus the standard hospitality. The religious community is the barrier toGod’s love. The religious person is theone who knows more than Jesus. Butbefore we beat up on the Pharisee too much I think it is important to rememberthey are really an important warning to the modern church. We are the Pharisees who want to follow therules and make sure others do the same.

The hardest thing for the Phariseeto see is not that this woman is welcomed and is responding to the love ofGod. The hardest thing to see is hisworldview being turned upside down. IfGod will accept these sinners why bother? If God is not going to punish and reward then what is the point? The number of sermons on stewardship andgiving affirm this theology. If youtithe, God will reward you in amazing ways! If you give, God will give back to you! It is a very simple business transaction. You give something in order to get somethingin return. But in this encounter, andmany others, Jesus blows up the notion of insider and outsider as well as thenotion that God can be bought off.

That is a hard notion with which towrestle. What if by giving you getnothing in return? What if the time andenergy you put into something does not yield the results you expect. Faith in Jesus Christ is not about trying tostay out of hell after death. It is notabout living your best life right now and it is not about enlarging theterritory of your bank account. Thewoman in this story knows and understands this and the Pharisee does not.

Becauseshe truly understands the power of Jesus’ message, this woman gives Jesus a spatreatment out of the depth of her joy. She uses what she has, the finest of what she has, to give thanks, notto gain favor with Jesus. She does notdo this out of guilt either. Instead itis a witness to a gift given in joy without strings, without guilt, and withoutexpectation. That is a radical message.

Thatis the message of stewardship. The focusis helping us grow our own sense of gratitude. While the use of guilt, fear and even hope of reward is a successfulstrategy for raising funds, it is not the way of Jesus Christ. Jesus preached the kingdom of God. And it was a kingdom that did not act likethe kingdoms of the world. The values ofGod’s kingdom were based on generosity without reciprocity, the breakdown ofhierarchy and the expectation that women would lead the community just like themen. The values of God’s kingdom meanthe poor; the widow and the orphan would not just be helped but have a place inthe decision making of the community. Stewardship is about asking ourselves about how we will respond to thegifts of God’s grace, not how we might court God’s favor. When the Pharisee saw the transformativepower of Jesus’ message he had two choices. He too could have praised God and given his whole life to the message ofa new world. But it was simply too much.

Inthis season of Stewardship we are invited to think where we stand. Where in our hearts do we desire the kind ofacceptance offered by Jesus? Where arewe so hungry to give of our finest gifts and abilities so that others mightknow that sort of love? And, because weare complex people, we must also ask where we are holding back? Or, where are we hiding behind our religiouspractice or certainties? Where do theplaces of judgment in our hearts hold us back? We are being invited to, and challenged to grow deeper. This is not an invitation based on guilt ormanipulation but on love for us to live more authentic and loving lives. The challenge is really to accept that God’slove actually includes everyone. Andwhen we do, we will follow, like the women, in sharing the message. Amen? Amen!

Called to Follow

2011-10-24T11:27:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
October 23, 2011
Rev.Mark R. Miller
First Sunday in Stewardship
Luke 5:1-11
“Called to Follow”

            Thisis a sermon on stewardship that is not about money. Stewardship is not about money. It is about commitment. All the money in the world cannot replicate thepower of Jesus’ followers when they heed the call to move into deepwaters. So, that is the last I will sayabout money. This is a sermon, thissermon on stewardship, is about commitment.
            Jesusis quite a preacher, though not always popular. In the beginning of Luke’s gospel Jesus begins his ministry with thesewords:
TheSpirit of the Lord is upon me, because he has anointed me to bring good news tothe poor. He has sent me to proclaimrelease to the captives and recovery of sight to the blind, to let theoppressed go free, to proclaim the year of the Lord’s favor.
Andthese words of good news are met with a desire to throw him off a cliff. The good news is that when Jesus leaves hishometown, this message is well received. Around the Sea of Galilee or as Luke calls it, the lake of Gennesaret,there are so many people hungry for what Jesus is teaching he has to get out onto a boat to get away from the pressing crowds.
            It is clear that people areinterested and even hungry for the message of Jesus. As he began his ministry in the Galilee region he has been living with Peter. In fact, Peter seems pretty committed tofollowing Jesus already. However, italso appears that Peter has not realized the depth of commitment Jesusdesires. But note that Jesus onlyinvites deep commitment, he never coerces or demands.
            While Jesus is busy preaching andhealing, Peter and the others were busy doing real world work all night. As Jesus is teaching, they are cleaning thenets and the boats, after a full night’s shift. And along comes this teacher and starts telling them how to fish. It must have been maddening. After all, he may have healed and preached,but what does this carpenter know about fishing. They did not say this but they had to bethinking it.
Peterspeaks for the group. He says, “Master,we have worked all night long but have caught nothing. Yet if you say so, I will let down the nets.”This is not a statement of faith. It isa statement of resignation. Peter is notcommitted to what he believes is a failed enterprise. Notice that he is not willing to commit tothis work. If you say so, I will letdown the nets. Peter will not commit hiswhole fleet, his whole workforce, or even his whole person to the work. Peter is being polite while expectingfailure. Peter is an interested followerbut not committed.
            Butthe good news is that Peter does not have to have faith. He is not expected to commit himself. All Peter has to do is make a half hearted attemptand show up. And the unexpectedhappens. More fish than he can handleand he finally has to commit himself fully. All his fishermen, all his boats and all his nets are needed for thissurprise lurking in the deep waters. Itis a joyful and terrifying moment.
               WhenPeter sees what happens he is overtaken by fear. What he says to Jesus is not feignedhumility. Peter is not basking in somestrange self hatred or pious humility. What Peter actually says is GO AWAY. Get out of my neighborhood, is what it says in the Greek. Peter does not like the implications of whathas happened. Peter is faced with achoice now that he has seen this first hand. He can either commit himself fully or he can walk away, but half hearteddiscipleship is no longer an option.
                 WillWillamon tells a story of a time he heard a lecture by Jim Wallis on “TheRenewal of the Inner City Church.” Hesays,
"Wallis told a group of pastors true stories of declininginner-city churches that had, by the grace of God, rediscovered their missionand begun to thrive. I was inspired, but in the conversation afterwards onepastor after another criticized Wallis’s speech. They accused him of looking atthe church through rose-colored glasses. One even implied that he had lied. That evening I told Wallis that I wasappalled by the group’s reaction. "I wasn’t," he said. "That’sthe reaction I always get from mainline, liberal pastors. They are amazed whenGod wins and scared to death that Easter just might, after all, be true."
           Thepower of our scripture in Luke is lost on those of us who are good atdeconstruction. We are good at takingthings apart. We are good at doubtingthe factual reality of these stories. Wehave spent so much time doing this we have squeezed the hope out of them andreduced our Easter faith to only what can be quantified and verified. In doing so, we take the edge of storieswhich call for the full commitment of our lives.
            Overthe last few years some pretty amazing things have happed at Westminster. We have experienced growth and change in our church with very littleeffort or risk. When once we saw nolife, new life began to show up in surprising ways. But the truth is that we have experiencedgrowth by remaining in the shallow water. And now it is time to move out of the shallow water and into thedepths. We are being called to followJesus into the deep waters where there are a lot of uncertainties. And deep down we each probably harbor thedesire to repeat Peter’s words, GET OUT OF HERE JESUS! WE ARE NOT READY FOR THAT.
            WhenPeter tells Jesus he is not the person for this work Jesus’ response is not tosay you are forgiven or that you have special gifts and enough money to make ithappen. What Jesus says is, stop beingafraid, stop being afraid. Just when we want to say, we have been fishing forforty years, or thirty years, or twenty years, or ten years, or two years,Jesus says it is time to go deeper. Itis time to move into that place, that deep water which means we might just endup facing the same decision as Peter: become fully committed or walk away.
            Ithink those mainline liberal pastors who got defensive and angry about storiesof resurrection are a lot like Peter. When faced with stories we cannot deconstruct it reveals our humandesire that prefer the death and fear we know than come to terms with what our resurrectionfaith is teaching us right now. We arebeing called to follow Jesus by casting our nets into the deep water. And I am convinced we do not fully know whator where the deep water is located. ButI am sure that now is the time to start looking. Or maybe we do and simply cannot name ityet. The only way for us to find out isto show up, to be willing to cast the nest one more time into deep water notknowing what will happen. But, when wedo there will come a day when we will be compelled to, commit our whole selves,our whole hearts and finally stop hedging our bets. That is the calling for each one of us, andfor our church. Anyone wish now that Ihad just preached about money instead? Amen.

Faith and the Marketplace

2011-10-13T09:39:00.001-07:00

WESTMINSTER PRESBYTERIAN CHURCH
October 9, 2011
Rev. Mark R. Miller
Matthew 22:1-14; Exodus 32:1-14
“Faith and the Marketplace”

Before I can talk about anything I have to directly address what I believe are difficult and troubling places in each passage. The first passage from Matthew has the story of a king throwing a banquet where people come and refuse. Those who refuse are slaughtered. Then when this king can find people who will come to the party it turns out he is angry that one of the guests has ignored the dress code so he gets thrown out. The story is disturbing because it is an allegory for the way God works. If we are not disturbed by it, we are not listening. Taken out of context it can be an easy step to judging not only who will be saved but open war on our enemies in the name of God. If we take this as God is the king and Jesus as the son, it is not long before we come face to face with a vindictive and petty God. Traditional interpretations have moved the church to accept this and quickly skip over the difficult parts. However, what is going on here is not a one to one comparison but a contrast. The kingdom of heaven may be contrasted to a king who acts in this way. How do we know? When Jesus finally stands in the halls of power, without the proper robe, he remains silent. He is then taken out where there was weeping and gnashing of teeth at Golgotha. Jesus tells this parable against the religious and political leadership who act in such ways. It is a warning that God does not act in this way. So Jesus is challenging the ways of the world with the way of God. In God’s world, if you do not have the right clothes for the party, you are in good company with Jesus. Unfortunately, not all biblical passages can be so easily redeemed through closer and more accurate scrutiny. Our second scripture is a case in point. While it is a passage about idolatry (and I will get to that soon) it is also a passage where Moses has to reason with God to save the lives of all the people. We cannot simply walk away from the hard reality of this passage. We are forced to ask some serious questions about God. Or, we have to ask how faithful Moses is in telling the story. God is ready to wipe out all of the people whom he saved from slavery because they make a God out of gold and say this is the image of God. It goes well beyond our sensibilities but there is still much to learn from this passage if we do not get stuck on this violence or believe that God has to be talked off the cliff of genocide by Moses. So, with those things, extremely important things, cleared up, let me say a couple of things about idolatry. The sin of idolatry is not simply the making of images for God. The problem with idolatry is when we fashion images of God they become static, fixed, and easily controllable. Idolatry is also the sin of allowing something else to reside in the one place where God belongs. God belongs at the center of our lives. But, it seems, the first impulse to sin following the covenant at Mount Sinai was that of idolatry. It is out of their anxiety over Moses’ absence that leads them to idolatry. Idolatry is placing something or someone ahead of God and that includes our favorite way of perceiving God. It is for this reason that the reformed tradition places such a high value on the freedom of God. God is God and God can do whatever God wants. And, it means we cannot use God for our pet projects. God is not on our side, God is not for us, and God does not join our causes. God is not to be used. However, we have made plenty of mistakes about this one. We have been certain about God’s intentions and desires often acting out on them. This is also why the reformed tradition has been leery of any organization, way of thought, or government that claims totality over all areas of our lives. I can think of no force that exerts more control and more power over all of our lives these days than what we refer to as “the market.” This is not a new phenomenon. The economic forces that have allowed for great advances in our time have also come to control most, if not all of them as well. Most of the language used with the market is inherently religious language. People no longer have faith and trust in the dollar. Markets will not like it if you act in a certain way. If you raise taxes on the rich the markets will not respond favorably. And if you increase domestic spending the markets will respond adversely. I once heard my preacher claim from the pulpit that Adam Smith believed the invisible hand of the market was God’s hand. We once lived in a time when the free market was seen as an extension of our faithfulness and God’s blessing. Much of the language around our current economic troubles is far too close to language which should be reserved for God alone. And the use of a bull to represent the market should serve as a stark reminder of how we have lost our bearings. While there is much that can and should be said about our current economic troubles it is that we need to think carefully about where we place our hope and trust. Whether we are shaping images of God or creating gods of our own making, we will find those Gods not worth the paper they are printed upon. Eventually they will fall. The gold cannot speak. The paper cannot be eaten. Despite promises from the priests of Wall Street the market gods actually need input and direction from the people. It is my hope that this time of crisis, when faith in the almighty market has been shaken, we will remember that it is simply an economic system. The market is not God or the hand of God. Let us never, in our anxiety or pride, confuse the tools of enterprise and other golden calves for the embodiment of God on earth. Amen.

Struggle for Food:Exodus 16:2-15; Phil. 1:21-30

2011-09-20T07:57:00.001-07:00

Rev. Mark R. Miller “

…live your life in a manner worthy of the gospel of Christ.” These words from Paul can be interpreted in many different ways. Today I want to challenge the ways this and other passages are used when the followers of Jesus find themselves in crisis or when they become too comfortable with the status quo. In these circumstances biblical interpretation becomes much more other worldly. What do I mean by this? While there are many examples of this throughout history the one with which I am most familiar came around the issue of slavery. At the start of the Civil War, Presbyterian theologian Dr. James Henry Thornwell wrote The Spirituality of the Church. It did not present a defense of slavery but did provide the leeway to let it happen with “god’s blessing.” The point of faith, he said, was to focus on spiritual things and not concern itself with day-to-day things. At its best, this theology loses its power to transform human lives. And at its worst, it will stand by as atrocities are committed in the name of God: The genocide of the native peoples of America, American Chattel Slavery, Hitler’s Germany, and Pinochet’s Chile, just to name a few. In each instance, the church chose to focus on spiritual issues while the children of God were enslaved, tortured, and killed. These and other instances are not simply tragic but a sin against God and the very foundations of our faith. When Paul says, “live your life in a manner worthy of the gospel of Christ,” he is not talking about the condition of your heart. Paul is concerned with how our lives are lived right now. The issue is whether we seek to imitate the life of Jesus Christ. Any attempt to make our faith into an other worldly-life after death centered faith, creates a religion that has detached faith from its very foundation.Nowhere is this more evident than surrounding the issue of food. Well fed people may be comfortable talking about the importance of spiritual food, but hungry people need to eat. The first symbol of our faith was not the cross but a fish. It was a visible reminder of Jesus’ passion for feeding people, with real food. Before he ever talked about faith, he made sure that people were fed. Throughout the gospels Jesus seemed to travel on his stomach. It happened so much that Jesus was known by some as a “drunkard and a glutton.” Even the central act of our faith centers on the sharing of bread in community. We call it communion. While this act has taken on symbolic meaning, it only became symbolic for Jesus after people were fed. Jesus would use eating as an opportunity to teach. However, the teaching always came as part of a meal. And, these meals were never intended to remain merely symbolic. For people who have the luxury of eating out whenever the mood hits, the lesson that God intends us to share food and share resources may seem strange at best. “On the night that Jesus was arrested he took the bread, blessed it, and broke it, saying; ‘this is my body broken for you.” Ever since that moment the followers of Jesus have tried make what we eat in that ritual seem as far removed from real bread as we can. Spiritualizing the teaching of Jesus, or, disconnecting them from real life – real bread – turns our faith into something that was never intended. Food is central to our faith. When this is fully believed by the followers of Jesus it is then that we will be at the forefront of the struggle to feed all people. When Paul teaches about communion to the Corinthian church, he is furious about their table practices. Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be answerable for the body and blood of the Lord. Examine yourselves, and only then eat of the bread and drink of the cup. (1 Cor. 1:27-28)Traditionally we have been taught that this was about the condition of our hearts. But, what Paul is talking about is very earthy. Some in the community have great wealth and others are poor and this has been lived out in their communion practices. When they eat communion the wealthy folks eat and get drunk while the poor have nothing to eat. Paul is angry because Christians who refuse to share their resources have spiritualized their religious practice. From Jesus and to Paul, we are shown that our faith is intended to have real world, right now consequences. The good news is that they are placing us within the larger story of the God who created heaven and earth. The Hebrew people had been slaves for many generations. They knew what a life of struggle was all about. Life in Egypt taught them well that the powerful will always do anything to protect their power. When tough economic times arose the poor are the first to suffer. This is how they had become slaves in the first place. So, life in Egypt gave them a hard lesson on the survival of the fittest. The economic order in Egypt was simple, the big fish will always eat the smaller fish. It was the natural order of things and ordained by god. Fortunately, the God of the Hebrews condemns this system and makes it clear it was NOT what God intended.The problem facing the Hebrews is how to internalize this truth. When you spend your life in a system like this it is easy to forget that God condemns this system. Having been so trapped by this reality, the Hebrews had to be taught a different way. And the way God chose to help them unlearn this reality was through Manna. A white, flaky substance, that resembled bread, first fed a very real hunger and then taught an important lesson. The lesson was this: There is enough food for everyone. Everyone will receive according to their needs. The weakest in society will not go without. And, the strongest will not be allowed to hoard. After living in Egypt, even as slaves, this must have seemed ridiculous. So from the very beginning of their wilderness journey God provides for their very real needs while teaching them how God intends they live in the world.It is out of this tradition that Jesus comes. Real needs in the real world are where Jesus spent his ministry. Spiritualized faith disconnected from the realities of life was the very thing against which Jesus preached. The life of faith has been about living differently IN the world. The life of faith is not about being comfortable with the world around us or simply living in critical opposition. Instead, it has been about meeting real needs first and understanding their deeper meanings. So what does this mean for us?It means we are called to focus on the very real needs in our midst while understanding the deeper meanings. People are hungry all around us and there is even food insecurity in our midst. We can complain about the state of our nation, and complain we must. But our complaining is not much different from our brothers and sisters who spiritualized the gospel in previous generations. Our complaining must be accompanied by concrete acts. Fortunately, eating together is something that we are quite good at. Last week we had a pitch in dinner. It might have seemed like a simple thing but it was a glimpse of the kingdom of God. We shared what we had. And those who had more shared from their abundance and even those who did not bring food ate, and what you brought was not the marker for how much you were allowed to eat. And when the meal was over there was enough food to send people home with food for another meal! In a world that says we are not responsible for anyone but ourselves, we came together so that everyone who gathered on that day would not leave hungry, unless they didn’t stay to eat. Real world need; deeper meaning.Throughout October and November we will be talking more about food and ways for us to turn our words into actions. Right now we are asked to participate in bringing food for the Pilgrim food pantry. Each week people from our neighborhood go to Pilgrim and eat because of those who more give for those who need. In October we will also join with others in the Crop Walk. We will use our bodies to raise awareness on the growing ranks of the hungry in this city. Real world hungry with a deeper understanding is our calling. Every time we eat this bread and drink of this cup, we proclaim the Lord’s death until he comes again. Living a life worthy of the Gospel does not hinge on how we think or what we think or how we worship. It is about shared resources and real world needs. So let us share as we are able trusting that there will be enough to go around. And let us put actions to our natural inclination to critique the world around us. This is what it means to live a life worthy of the gospel of Jesus. And this is what it means to join the very real struggle for food. Amen? Amen!

“Christians Aren’t Called to Play Power Politics”

2011-09-18T09:44:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
September 18, 2011
Rev.Mark R. Miller
Philippians 2:1-13; Matthew 21:23-32
“Christians Aren’t Called to Play PowerPolitics”

            Therewas a time when the leaders of the major protestant denominations were calledto counsel presidents, senators, and congressmen. There was a time when major protestantdenominations would make statements about public policy that were noticed bythe national news. And, there was a timewhen those statements would actually affect public policy. That time is over and it is not comingback. We can hope and plan and wish butit is the truth. I think a sign of thisis the fact that a local congressman refuses to meet with protestant clergy whoare actually his constituents. The factthat this isn’t a major scandal is a clear sign of our loss of power.
            Theprotestant church, once the standard bearer of the republic, is in decline andirrelevant in popular culture. Some inour denomination see this loss of influence, money and membership as a sign weare not being faithful. Insert yourfavorite issue as “the reason.” However,the anxiety and the infighting in most of the old-order Protestants has more todo with our unwillingness to name and mourn a reality that is not going tochange any time soon. Instead ofaddressing the deeper issues, we fight over who has control over ourdiminishing power in public life. Somenow believe the answer is to leave to form another denomination. Sadly, that will not bring back the glorydays or usher in a new future with more money, membership, and access to power.
            WhileI could spend energy critiquing the new religious standard bearers of therepublic, those invited to speak at inaugurations and give views on the eveningnews, I think our best energy is to focus on our own house. After all, when we had access to thepowerful, we were not particularly faithful. Many who complain about our loss of power, point to the confession of1967 as the moment when we lost ourbearings. I have come to believe thatwas the moment we chose to speaktruth to the powerful. It was indeedthat action, that statement which cost us our access. But because of our inability to recognize theenormity of its power we have spent many years turning inward fighting amongstourselves.
            Inits own way, this is Westminster’sstory. When this church could finallyimagine that God called them to worship side-by-side with Black folk and notmove to West County it cost the church in atraditional sense. While that is past,many would like to forget because of its painful reality. I believe it is timewe revisit it. Not with the idea tosimply bring up the pain, and certainly not to make heroes out of those whostayed. Instead the purpose is toacknowledge that the decision to remain here and to stop being an openly racistchurch had unintended consequences.   Thatdecision was too difficult for some. Theidea that God calls the followers of Jesus to be on equal footing, whetherwhite or black, was simply too radical for many people to imagine, so they left.   And,just because many people left, it does not mean those ideas and beliefs leftwith them. After all, it is hard to giveup ideas that are sewn into the very fabric of our republic. But whether people left, stayed or have come inthe years since, many of us are still captured by the belief that a church’sfaithfulness is measured by the number of members and amount of money. By those standards we do not measure up. But we know a different story and that storywill be instructive to others as our denomination struggles with its own lossof power.
         But it leads meto wonder, what would a west county Westminster have lookedlike? Would we be like those once smallcounty churches that now are full of many members, young families, and plentyof money? Would there be a membershipprogram for all our needs and desires? And wouldn’t it be mostly, if not all, white and well-to-do? That isn’t a condemnation of thosechurches. It is simply the reality of Saint Louis. It is the history of this city where we haveconfused church faithfulness as money and membership with religiousinstitutions that have benefited or struggled because of the racial history ofthis city. Isn’t that the history ofSaint Louis where white folks going west and black folks going north… each totheir own group and economic level? Bynow you might be asking, “Why is he talking about race when this sermon isabout power politics?” Good question. Iam glad you asked.
        What happened toWestminster inthe 1960’s was the confluence of the belief that faithful action would lead tosuccess in money and membership. No onereally knew what it would be like to stand against the tide. In fact, when folks of privilege standagainst the tide, those who have been doing it all their lives are oftendoubtful of the staying power. Standingup for justice, real justice, can be costly. It may mean loss of power, privilege, money and even our verylives. That is why I have heard it saidin the struggle for justice, be wary of those who don’t have skin in thegame.
         Sowhat does that mean? I think it meansthat Westminsterand churches like her were the canary in the coal mine for ourdenomination. And instead of trying tohang on to a past real or imagined, we continue seeking to be faithful. In fact, I am convinced that as thedenomination comes to grips with a new reality we have some things tooffer. Not because we are speciallygifted or smarter, though that is entirely possible. What we have to offer is how to live faithfullyand abundantly when the power and access to power is gone. And it is a lesson we are called to rememberand embrace ourselves. So let us neverforget from where we have come.
       CornellWest and Tavis Smiley do a weekly radio show on NPR which airs on Sundayevening. While I have enjoyed their workfor years I have been inspired by their new found lack of access to the hallsof power. Before he was elected President,these two men had access to Barack Obama. However, when they spoke critically about the President’s action orinaction on poverty, torture, and the wars, both found themselves completelyshut out. Their access was cut off. It was not as if they were guest speakers onFox news or the conservative talk show circuit. The very opposite was true.
       Imention this because I believe their response to the cold shoulder is the mostinstructive. They have not gone on acrusade against the President, though some have claimed that any criticism isunwarranted. They still hold thePresident in high regard. And, they callthe president to act on issues of justice. How did they do that? They tooktheir show and the power of the airwaves and went on an 18 city povertytour. Instead of trying to get back intothe good graces of the powerful they doubled down and used their own power tohighlight the suffering and struggling of others. And they did this by talking to real peopleand had them tell their own stories. They even turned the microphone over to those who did not agree withthem. And the most impressive thingabout the tour was that they didn’t even garner front page news on the nation’smajor newspapers. I would not besurprised if many of you didn’t even know it was happening.
       Thosewho did know of the tour had visceral reactions. Smiley and West were labeled sell outs forcriticizing the first Black President. Others said they lacked credibility for this sort of tour. While there might be valid points with thecriticisms, I am more interested in where they have decided to cast theirlot. No matter their motivations orhopes, I believe that there is something to be learned when someone takes astand and is criticized by both enemies and friends. And, the fact that their once favored statusis tarnished in the process means they are probably speaking a prophetic word.
      Wheneverone had power and loses it there are a couple of choices. You can look for the next program to fix orfigure out who is to blame for it. Oryou can look for the opportunity and calling in the midst of it. In our own denomination many have still notdecided to look for the opportunity and want to blame. It seems many are still trapped by the beliefthat success and faithfulness of a church is measured by the size of itsmembership and bank account.
      One of theearliest statements of faith regarding Jesus is this passage fromPhilippians. When we look at thatstatement of faith how can we come to the conclusion that money, membership, andaccess to power are the markers of faithfulness? This Jesus did not use his power for accessor control. Jesus did not see equalitywith God as something to be exploited, even for the greater good. This same Jesus was executed on a cross. Frankly this statement of faith and thebelief that faithful churches are measured by money and members simply does notadd up. It is a sign of how trapped someare by this idolatry.
      WhenJesus entered the temple he walked right to the middle of the power structureand called out the religious and political leadership for their abuse of thepoor, hungry, and excluded. While hespeaks in cagy and wise ways, he does not do it for access to thepowerful. He uses his gifts and power toreveal the incompatibility of power politics and faith particularly when itignores the powerless. It cost Jesus hislife. Follow me, Jesus says. And that may very well mean giving up accessto power and comfort.
       Whenever peopleof faith have followed this path it has cost them. The cost has been membership, money andaccess to power and even their lives. The struggle for justice, the call to stand with the poor, the widow andthe orphan, the excluded, means we too will face exclusion. When West and Smiley speak of their inspirationthey use a quote from Dr. Martin Luther King Jr. I think it appropriate to endwith it here remembering that it was because of his poor people’s campaign forwhich he was killed and not for the dream. He said:
        "I choose toidentify with the underprivileged, I choose to identify with the poor, I chooseto give my life for the hungry, I choose to give my life for those who havebeen left out of the sunlight of opportunity . . . This is the way I’m going.If it means suffering a little bit, I’m going that way. If it meanssacrificing, I’m going that way. If it means dying for them, I’m going thatway, because I heard a voice saying “Do something for others.”
Amen? Amen!

Bigger Chariots Won't Save Us

2011-09-14T10:24:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCHSeptember 11, 2011Rev. Mark R. MillerExodus 14:19-31“Bigger Chariots Won’t Save Us” It seems like every generation has its “do you remember when?” moment. Remember the Alamo, was the rallying cry in 1836 when America headed off to war with Mexico. Remember the Maine, was the rallying cry in 1898 when America headed to war with Spain. Remember the Lusitania was the rallying cry in 1915 when America joined the First World War in Europe. And December 7th, the day which will live in infamy, was the rallying cry when America headed into the Second World War following the attack on Pearl Harbor. Lesser known are the Gulf of Tonkin Incident, or the USS Maddox Incident, which became the rallying cry for our invasion of Vietnam. And for this generation we have, Remember 9/11. This was the rallying cry as the War on Terror began. We are currently in the middle of the longest war this nation has ever seen. While it is no longer the top story on the evening news there are still people fighting and dying in Afghanistan, Iraq, Pakistan and elsewhere. How did we end up here? Ten years ago there were four commercial planes hijacked with the intent of turning them into weapons, flying bombs. Two of those planes hit two towers of the world trade center and brought down three towers. One plane was flown into the Pentagon in Washington DC and one crashed in a field in Pennsylvania. Most of us know the story and can probably tell you exactly where we were when it happened. The shock, the fears, the pain, and the uncertainty; it is this and many other things that we remember on this day about 9/11. However, one day, just like the Maine and Lusitania, these memories will no longer convey pain but only historical curiosity. And when that happens, when the memories are gone and the historians finally have access to all the information, the story will be able to be dissected with dispassionate historical accuracy. So please know that is not my intent on this day. Today we gather to remember, as best we can, and maybe help make sense of where we have come so we might have clarity for the future. As always, in order to do this, we have to go back. And today we go back to the sacred stories of our faith. We will seek to remember these stories as our stories by the virtue of our faith in Jesus Christ. In preparing for today I looked at the scripture lessons from the lectionary, the three year cycle of readings we use to work our way through the bible. In there I came across the Exodus passage and could not walk away. It seemed there might be something of value for Christians living in a time of high militarism in a nation which struggles with its superpower status and its inability to deal with pain. One to one comparisons are never fair. After all, there is no one comparable to the terrorists which attacked innocent civilians on this day ten years ago. In fact, it is Egypt who is seeking to kill the innocent civilians, but they are a nation and not a group of outlaws, so the comparisons fail. However, it is worth considering what, if any, lessons might be contained in this story known as the parting of the Red Sea.In the story of the Exodus we hear a lot about the slaves and oppression but we do not hear much about Egypt as a society. The only glimpse we get of the devastation brought upon that country is through the King and his advisors. In fact, if this was a modern drama each one of the former king’s advisors would be working the talk show circuit selling their book with the ‘real story,’ in its pages. Without that, we can only make guesses at what might have been going on. What we do know is that the great nation of Egypt was in ruins. This former superpower has had its economic sources attacked through horrible plagues. Food was devastated and the people were so depressed they could not even move or work. And this was before the loss of their firstborn children. So even before they have lost their children they are already asking why this has happened.When the economy and the society is in ruin, the King does not care. That is basically how he works. Driven by greed he works the slaves harder than any of his predecessors. When they complain he makes life harder. And what does he do for the people of his country, the people of Egypt, who have little say in the decision of the King? All they know is what they are told: the Hebrew slaves are the enemy to be feared. As his society is falling apart all he can do is make life harder on the Hebrews and point to them if his own people complain. The King does have moments of clarity but they are few and far between. Each moment is short lived which leads to further devastation. With the first born of every living creature sacrificed on the altar of the King’s greed, he finally allows the Hebrew slaves their freedom. It is a time of national grief and mourning and his greed will not rule the day. On this day the King is one of the people in their grief. On this day the King knows what his greed has cost. However, kings are not often ones for self reflection and the story does not end there.The crossing of the Hebrews to the other side of the sea is a power story. Just as Moses is brought from death out of the Nile, the Hebrew people are brought out of certain death under the hooves and wheels of the chariots. It is a day for celebrating and remembrance. But the remembrance of this passage isn’t about a military victory or a way to rally folks to war. It is a somber moment where a mighty army is destroyed because it overreached. The mighty army was no match for a defenseless people when God says, enough! Because Pharaoh could not hear enough, Egypt must mourn again. The mothers, fathers, daughters, sons, and other family members left behind will remember this day as a day of loss and sadness. There will be no battle hymns written or remembrance written in the annals of the kings. It will be as if all of this never happened because it did not fit with imperial myths of superpower. There is a Hebrew Midrash that talks about a conversation that God has with the angels on this day. When the angels ask to break out in song God says no. God says no because on that day his creatures died. It was an important reminder that this national tragedy of Egypt did not have to happen or even go this far. It is a reminder that with all the chariots in the land nothing will compensate for a leader or a people who are not able to be self-reflective. Bigger chariots will only lead to greater loss, mourning, and more hubris. I do not make one to one comparisons. This passage is not a prophetic oracle to the events of ten years ago. That would be wrong and insult to the thousands of men and women who died. It would also run the risk of turning Osama Bin Laden into Moses when in reality he is just another pharaoh who uses myth and religion and his enormous wealth for his own hubris. Instead, I see it as a reminder of what can happen when we refuse to face our pain.I remember where I was ten years ago. I remember going to church that night and I remember the words of our leaders. Everywhere I went people were ignoring their pain and looking for someone to kill. When Egypt lost its children Pharaoh too could not face the pain very long. Someone had to die. Unfortunately, it was more of his own people. I know the danger that exists in this world is real but there is also the natural human need for simplicity and cathartic killing. Unless we hear the prophetic voice of these our sacred texts we will not be able to tell the difference. More will die and more will mourn.As people who were attacked on that day, it is right to feel pain and anger and want to get even. That makes us human. If we didn’t have those feelings there would be something wrong. But as Christians we are called to look into the face of Jesus and ask some hard questions. Reflexive responses are not our calling and they are not our way. Let us remember this day the deaths of so many on that day and the deaths that continue even now. Let us never forget so that we will not make the mistakes of Egypt and sacrifice any more of our children on the altar of greed or hubris. Amen.

Community Ethics

2011-09-06T10:22:00.001-07:00

WESTMINSTER PRESBYTERIAN CHURCHSeptember 4, 2011Rev. Mark R. MillerMatthew 18:15-20; Romans 13:8-10 “Community Ethics”Communion Meditation When it comes to morality and the church it seems that there are basically three approaches. However, the first two are the most common. The first one is fairly basic. The rules for conduct are clear and any breach of those rules requires discipline and removal. The second style is a community where the rules are much less clear. In this second type of community, the rules are communicated in less direct ways. You have to guess at the rules of conduct. You learn the rules by breaking them unintentionally. The discipline often comes through silent exclusion. This discipline, like the rules are difficult to discern. What usually happens is that the one who breaks the rules is left to guess at what happened. Eventually the transgressor will simply drift away from the community once the love has been quietly withdrawn. I am convinced that these two forms are representative of most churches whether liberal or conservative. They message is the same – do things our way or you are not welcome here. I am also sure that this type of community discipline and control was not unfamiliar in the early church. As they sought to sort out Jew and Gentile the easiest thing to do was to turn cultural expectations into divine mandates from God. Fortunately, Jesus expects more from his followers than they expect of themselves. Jesus’ teaching about community rules and reconciliation came when he was responding to the disciples’ question about which one of them was the greatest. Because of our human need to exert dominance over other people and compare ourselves as greater or lesser than our neighbor, Jesus had to speak. When this impulse gets too strong we are bound to hurt someone else. The reality of life in community is that we are going to be in conflict at some point. This is why Jesus lays out a very detailed plan. This is unique since most of Jesus’ teaching is not this direct. The first step is to go directly to the person with which you have an issue. How many late night phone calls or parking lot conversations would have been saved in doing this? Notice that this is intended to be an empowering action. It does not matter whether the person is rich, white and has power; Jesus says any member in the community has the authority to hold them accountable. No one needs to, “remember their station.” What happens if the person does not listen? Step two is to take one or two people with you so there will be no hearsay or church gossip. But the ethic remains the same. Deal directly with the person and seek reconciliation. The goal is not to get even, make them pay or to get your own way. The goal is for the person to admit their wrongdoing which can make forgiveness and reconciliation possible. So what happens if the person still will not listen? Then it is time to bring in the whole community. While this can seem heavy handed, it shows that an issue between two members of the community can impact the whole community. How often has private matters between two members had implications for the whole community? We have seen it happen here. It happens everywhere.So what happens when all this does not work? What if reconciliation does not happen? Is it finally time to shun and remove? Not quite; in fact, not at all. “Treat them as Gentiles and Tax Collectors.” Jesus does not say, ‘There comes a time when you have to cut your losses.” Instead, he says we are still called to love. After all, Jesus spent a lot of time with tax collectors and gentiles. He spent his life telling them to come and follow. They are to be treated as neighbors, not enemies. If reconciliation is not possible the best we can hope for is to treat our estranged neighbor with love. But how are we to love our neighbors? The commandment begins with: love your neighbor as yourselves. But what if you do not think all that highly of yourself? What if, deep down, you do not feel worthy of love? Then, the way you treat your neighbor will reflect this. If you look at the world through purely critical eyes, it is probably because you find yourself so worthy of critique. People who harbor self hatred are incapable of truly loving their neighbors freely and without manipulation. And, this is why reconciliation is not always possible. Love yourself. After all, if God loves you, why would you question that?While love of neighbor does begin with love of self, it does not end there. This is because treating others the way you want to be treated assumes everyone thinks, acts, and believes like you do. The most loving thing to do is to treat someone the way they want to be treated. And, in a community of diversity, this is a critical mistake most of us are susceptible of making.Because Westminster is a community which seeks to witness to the beloved community we can no longer be content with our homogeneous enclaves. We will not thrive if we are truly content with segregated Christian education and segregated close friendships. If this continues it will slowly erode what has been built. But, if we decide that God’s vision is worthy, we will forgo our personal preferences and comfort. We will seek out someone we do not know well each week. We will look for opportunities to create new ways of building this community. And, the reward for doing this will actually be an increase in conflict. Jesus knows this is the way it works. Anything worth doing is worth the struggle. This is why he presented a roadmap. The choice is between Westminster as a truly multiracial community and Westminster as a gathering of cliques who do not know one another but tolerate the differences. Amen!

Who am I?

2011-08-30T10:53:00.001-07:00

WESTMINSTER PRESBYTERIAN CHURCH
August 28, 2011
Rev. Mark R. Miller
Exodus 3:1-15
“Who Am I?”

Who is he? Who is this man who stands on the mountain talking to a burning bush? By training, he is an aristocrat. Taught at the finest schools he understood the ways of empire. He was part of the society where leadership was simply expected. But he was also the son of slaves which created an identity crisis.
We know the whole story, but Moses comes to terms with his conflicting identity in some unsettling ways. We do not know the day or when he knew, but one day he was confronted by the fact he had a secret. Moses had passed as the grandson of Pharaoh and he did not even know the privileges which had come to him at the expense of his own people. And when he found out the secret kept from him, he had to know. He had to know who he was and from where he had come.
So on one fateful day he saw firsthand what life could have been like for him. He crossed the tracks and came face to face with his identity. It was too much. So he struck out against the injustice by killing a taskmaster. This action cost him all his privilege. Once he was a prince and now he is an outlaw, not even able to find refuge among his own people. So Moses goes into exile.
But on this day, facing the burning bush, his days as a prince and a radical were long behind him. In fact, it was a lifetime ago. By all accounts Moses is now an old man. So when he sees the burning bush he has no clue its light will lead him back to Egypt.
I like to imagine the inner thoughts of Moses as he speaks with God. Imagine the relief, the deep thankfulness when Moses learns that God has heard the suffering and seen the misery. Finally, after all these years Moses knows the struggles for freedom are over. God is going to intervene. And maybe, just maybe, the internal struggle over identity and privilege that has plagued Moses all these years will come to an end. Moses can die a happy man.
This all comes in a moment that seems like a rather holy scene. Sandals are removed. There is a holy light. And, it all comes with the voice of God. It is a sight that could bring peace to our trouble souls. God hears the cries of those who suffer and God is going to act. That is welcome news for anyone who has struggled for justice. Now that God has things under control we can go back to tending our sheep and focusing on ourselves.
It is a powerful picture except for one small detail. The story is not finished. There is one small detail we have forgotten. God says, “So come, I will send YOU to Pharaoh to bring my people, the Israelites, out of Egypt.” While this passage comes all at once without a pause I like to believe there is just enough of a pause for Moses to move from joy at God’s action to dread that he is the one God has chosen. It turns out that the savior Moses was waiting for all along… was himself. Like the saying goes, it turns out that, “We are the ones we have been waiting for.”
God comes to Moses and shows him a future beyond the present suffering and slavery. And after receiving this powerful vision and calling, all Moses can say is, “Who am I?” It is at this point that the excuses begin to come. I am too old! My days as a leader are over. I can’t because of this… or that… or the other… “Who am I?”
God’s response is simple. It really is not about you and your skills. “I will be with you.” God says. I’ve got your back and that is all you need to know. It is a strange promise because the sign that Moses will receive that God is with him comes when everything is over. You will know I was with you when you get back here to this mountain. No promise of signs along the way. There will be no progress reports on God’s presence. God does not promise comfort or personal fulfillment or a life of ease. And with the promise of “I will be with you,” Moses protests further. What if these people don’t accept me? Once again, God makes it clear, it’s not about you. Tell them the story of Abraham and Sarah. Tell them I am the God who Joseph said would come back. It is clear that when God calls people to service it really is not about them.
This is a strange story to our modern sensibilities. God may choose you to serve because your gifts and skills match with the needs. However, if the bible is any indication of the way God works, calling to service often comes despite our inability and lack of skills. Who we are matters only in our willingness to say yes. “Who am I?” is no excuse for skipping out on the life of discipleship. Moses’ age, location, desires, and skills do not matter when God says, I am sending you.
In many ways, this is our story. We have not been called to liberate slaves from the empire, but we have been called to live out the vision of the beloved community in this place. We have been called to do this in one of the most segregated cities in our nation. Like Moses we are called to cross boundaries and speak to people we have been taught are not like us and might even want to do us harm. But we say, “Who are we?” And God says, “It is not about us and our skills, or our numbers, or our money.” God says, I need disciples and we say, “Who are we?” God is calling us to deeper faithfulness as disciples. God is calling us to be disciples and make disciples for just such a time as this.
And just like Moses we will respond, “who am I?” Who are we? We are all prone to this same response. I have my own “who am I?” What is yours? What is your “Who am I?” story? Is it that you think you are too old? Moses was in his eighties when he started this journey. Or maybe it is something else that is holding you back. What is your “Who am I?” What is it that is keeping you from deeper discipleship? Well, let me make clear what I mean when we talk about discipleship. It really is pretty simple to remember. The life of discipleship can be boiled down to three areas: Worship, Study, and Service. Each needs nurturing if we are to live faithfully as Jesus’ followers.
“Who am I?” will stand in the way if we let it. Westminster is moving forward toward this vision of the beloved community. There is no going back or stopping where we are or congratulating ourselves for where we are. We are just getting started. And, in order to make this journey we will need to remember that is not about us. “Who am I?” isn’t the issue. God says, “I will go with you.” You will not be alone. This is no joke friends. People are starving for the vision we have been shown. If not us, then who? If not now, then when? Who am I? Who are we? The good news is that it doesn’t matter… we have been called. Amen? Amen!

Faithful Living in Broken Systems

2011-08-23T08:17:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
August 21, 2011
Rev. Mark R. Miller
Exodus 1:8-2:10
“Faithful Living in Broken Systems”

Egypt was broken. Pharaoh’s greed knew no bounds. His appetite for power and control led to the demonization of the very labor force which kept the empire forging ahead. Blinded by greed and fear, Pharaoh began to unravel the social contract forged by previous generations. Joseph had helped to create the empire. By getting the Israelites to sell their land and finally themselves for food, Egypt had a built-in labor force. But having a whole race of people enslaved to build the empire was not enough. He wanted more.
Through the use of an elaborate propaganda machine, the magicians of Pharaoh went to work. These slaves were no longer a benign presence. Instead, they were waiting for the right moment to rise up, join our enemies, kill all the men, and take our Egyptian woman. As this myth worked its way through the Egyptian society, any policy of elimination and control, in the name of national security, could be put into effect. Or so Pharaoh thought.
The first stage in this new national security policy was through a couple of midwives. The king summons the two head midwives and orders the killing of all Hebrew boys. This order places the midwives in a difficult place. Shiprah and Puah are on the payroll of Pharaoh. Their livelihood is at stake if not their very lives. What are they to do? These two do what they have the power to do. Direct refusal will result in death. On top of this, if they are removed then Pharaoh may bring in someone else who might do the job Pharaoh demands. So as long as they work in this broken system they will work for justice.
Instead of breaking the law deliberately, they simply bring things to a halt through a work slowdown. If they are not there at the birth, they cannot be held responsible for killing on the birth stool. The midwives may have be there right after the birth, but late enough to give themselves plausible deniability. And what is the punishment for their illegal activity? They are not fired and God rewards them with families.
When Pharaoh cannot get the professionals to do his bidding, he turns to the population. By this time the myth that the Hebrews are a threat to national security is well known and internalized. So it is the duty of every Egyptian to seek out and destroy the baby boys who are Hebrews. If you see them, kill them. The life you save may be your own! But despite the best attempts to nationalize this policy, it turns out that not everyone falls for the propaganda of the powerful.
The first people to recognize the madness, the brokenness of this system are the midwives. Fortunately, they are not the only ones. I have heard what happens next as an anomaly, a once in a lifetime happening. It is as if Moses is the only baby miraculously saved from the systematic murder of children. A mother placed the child in a basket and was so distraught about what she was doing she sends her daughter to watch the child die by drowning in the river. But I do not think this is what is going on at all. Instead, I think we are watching a prime example of what people do when the systems meant to sustain us are broken. Let me explain.
I have come to believe that what we are watching was probably common, though the outcome was not always positive. Imagine if you will, a population stunned by the brutality of its government but unable to be openly defiant. What might happen? What if there were Egyptian people who did not buy the myth and wanted to make a difference in a broken system? Instead of becoming silent and distracting themselves, they formed networks of safe houses where Hebrew people could “leave” their baby boys. These homes would then raise the children as their own. Even though they could not change the policy, they could save the children. We might be seeing an ancient form of the Underground Railroad.
With this in mind, let us turn now to the story of Moses’ sister and the king’s daughter. What is miraculous about the story is to find out that even the daughter of the king is opposed to the policy. The risks to national security do seem so threatening when faced with the baby boy. The king’s daughter does not just stand against the policy she makes sure to pay the mother of the child for the privilege of nursing her own son. In return, this child has the protection of Pharaoh’s house. While it might not have been widespread, it was probably widespread enough to save more than a few Hebrew boys.
From the midwives, to the little Hebrew girl and even Pharaoh’s daughter, we have portraits of faithful living in broken systems. Instead of complaining or believing they had no power to make change, they stood up and figured out a way to make a difference. It is quite a contrast to the law abiding citizens who toss children into the river or the taskmasters who oversee the oppressive labor policies of the empire. At the end of the day, this story really is about us and for us. What do I mean?
Every age has its pharaohs, taskmasters, and citizens who hide behind the guise of, “I am just obeying the law,” even if the law is unjust. And every age has a daughter of pharaoh or midwives or young children who are unwilling to sit idly by as people suffer and die. And if we are honest with one another we can admit that our own systems are broken. Our own politicians use fear to maintain power and enrich themselves and those bankrolling their campaigns. The same question confronts us today as it did for those back in Egypt. Will we be agents of Pharaoh or will we seek to say no to the myths of our own age? Will we stop complaining and figure out ways to live faithfully in the broken systems of our time? This is the message of this passage. This is the message of our faith. Hope is not found out there. Hope is found when we can resist with all that we have. What system are you in that needs humanizing? Let this be your calling today. Find the courage and the power to bring life. Amen? Amen!

Enough for Everyone

2011-07-31T08:19:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
July 31, 2011
Rev. Mark R. Miller
Matthew 14:13-21
“Enough for Everyone!”

“There is enough in this world for everyone’s needs, but not everyone’s greed.” These words from Ghandi remind us of a simple truth: There is enough to go around. At the heart of our faith is the belief that no one should go hungry, no one should hoard, and everyone should have enough for their needs.
This truth begins with creation. God provides the plants and animals for food. But human beings seem to believe that they know better. Over and over again the kingdoms of the earth realize that food is a powerful political tool. With it, they can control their workforce and ensure that people stay in line. Nowhere was this truer than in Egypt. Out of hunger all of the Israelites willingly submit to slavery because they are hungry. Those who are deeply hungry and live with uncertainty about food often make bad long term decisions in order to eat. God’s response to this kind of abuse is clear. God punishes Egypt for the use of food as a weapon and people as tools.
When Israel travelled through the desert God provides manna for them to eat. When God provides the food it comes with an ideological bent. Exodus sixteen shows again what God expects humans to do with food. Whether people can fend for themselves or not, everyone has according to their need. Anyone who is not physically able to fend for them still has enough. And anyone who hoards food finds out that it rotted. Food is not to be used as a weapon, it is not to be hoarded and everyone should have what they need.
Years later, when Israel had become its own nation and had its own kings it seemed to internalize the lessons learning in Egypt. The nation faced a food shortage and as a result the poor, the widow, and the orphan were left to fend for themselves. This does not make Israel unique. After all, empires always act in this way. When there is little to go around, Kings and other leaders will cut back in ways that impact the poor most harshly.
In the midst of what really is a manufactured food shortage, God sends Elijah to a struggling widow. No attention is paid to the deliberations of the kings and leaders during this national crisis. I suppose it is because we already know how those debates will turn out. The cuts will come at the expense of those already struggling. But in this story, God’s story, we are reminded that God wants us to pay more attention to those who are ignored by those in positions of power.
In I Kings 17, God sends Elijah to see a widow who knows something about food insecurity. While this story usually focuses on the Widows’ faith, it highlights how far Israel has gone from God’s intention. If the leaders of the country knew God’s desires, if they remembered God’s commands, there would not have been any starving poor in their land. God does provide for the widow in miraculous ways, but if we stop with that interpretation, we miss that this is intended as a critic to the Imperial policies of Israel. There is enough to go around.
The struggles with food and food insecurity were also part of the life of the Judean peasants. A new Empire arose that did not know the ways and desires of God. They turned food into a commodity, exacted taxes and created a new system which leads to more widespread poverty. And anyone who was a serious threat to this system was killed. And that is where our scripture picks up today. “Now when Jesus heard this, he withdrew from there in a boat to a deserted place by himself.” What was it that Jesus heard? John the Baptist, his cousin and another troublemaker was beheaded by Herod. When Jesus heard this, he was aware of the danger and went away into the countryside alone.
While Jesus goes away, he is followed by the very people who supported John and were moved by Jesus’ teaching as well. These are the people who were at the receiving end of the current Imperial policies. And when Jesus has compassion on them, it is not something that should surprise anyone. However, it should not be seen only as an act of charity. It is a critic of those who turn food into commodity and a concrete lesson on how to survive when food is used as a weapon in this way.
The disciples of Jesus have trouble with their memory. They have forgotten the manna story and they have forgotten about Elijah. When the disciples of Jesus forget the stories of God, their memories and imaginations are trapped by Imperial myths and propaganda. And what does the imperial myth want us to believe? If people are hungry, they need to fend for themselves. The marketplace will provide. Food is supposed to be a commodity like everything else. There is not enough for everyone so let people fend for themselves because there is nothing we can do against the injustice of the day. It is in direct opposition to these myths and against the imperial market policies that Jesus feeds five thousand without money.
How is this possible? Bring me what you have Jesus says. Focus on what you have! Jesus then begins to organize the crowd. He is teaching the disciples and the crowd how to share. No one would have gone into the wilderness without some food in their pocket. What Jesus is showing them is that they do not need to set up an elaborate feeding program to rival the power of Rome. Instead, what he is showing is how God works. If everyone shares what they have, there will be enough to go around and more. Sit down in groups, take what you have, put it on the table and watch what happens. The crowd watching Jesus and the disciples respond and begin to pull out what they have. And by the time it is over there is more food than five thousand people can eat!
In our own time, the disciples of Jesus need to be reminded of how trapped we are by imperial myths. The imperial myths today tell us that there is not enough to go around. We just assume that food is a commodity on which some will make money and others will not be able to partake. The most vulnerable in society are being ignored and we all know it. We know that when our leaders talk about needed cuts, what they mean is less for the middle class and poor because we cannot cut back the cash going to Wall Street. We know this story but we cannot be overwhelmed or in despair because of it. The disciples of Jesus needed to be reminded to begin with what we have.
So what do we have? What do we see when you look around? Do we see a church of just a few people, too young or too old to make change? Do we see a building and community that was a shell of its former self? If that is what we see, we have been trapped by the imperial myths. It is time for Jesus to sit us down and help us focus on what we have. There is enough here already. We do not need to wait for this or that. We do not need to go quietly into that good night. We need to be reminded of our faith that says; God works at the edges, in the wilderness places, with often unnamed and unnoticed people. We already have enough to do the work and ministry of Jesus in this place. There is enough. There is only one question left, the answer to which comes by our action. And that question is, do we really believe that or not?
Amen? Amen!

A Word for the Struggling

2011-07-06T11:33:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
July 3, 2011
Rev. Mark R. Miller
Matthew 11:16-19, 25-30
“A Word for the Struggling”
Communion Meditation

“…you have hidden these things from the wise and intelligent and revealed them to infants.” This passage could be taken out of context and used to justify religious fanaticism and anti-intellectualism. Misunderstanding the passage this way could lead us to believe that Jesus does not want us to be educated and that we should distrust those who are. Unfortunately, there are plenty of followers of Jesus who believe this to be true. The only problem is that interpreting this passage in that way is not only dishonest, it is a misuse of the sacred scripture.
In order not to make this mistake we have to ask some critical questions. First, we have to understand who were the “wise and intelligent” of which Jesus speaks? Jesus lived in a non-literate society. In other words, only a very few people had the ability to read. The vast majority did not have access to formal education. When you add the limited access to information to the power of the Roman imperial myths of power, it becomes easy for those with education to control and manipulate the population. So when Jesus challenges the wise and intelligent he is challenging those who used their knowledge to manipulate and control.
However, to disparage education in our own time through passages like this one is to turn Jesus’ message on its head. In fact, the key to understanding is not the warnings against the “wise and intelligent,” but instead to focus on who Jesus understood to be the “infants.” It seems to be a strange and almost condescending term. And the use of the word infants denotes those who are often labeled as collateral damage today. Women, children, immigrants, and the elderly, are often unaccounted for by our empires, but they are precious in God’s sight. Jesus was concerned with those most vulnerable in society. Jesus’ prayer is a reminder to those who are left out in society that they matter to God. So, if anyone would use this passage in our own society it could not faithfully be co-opted by anyone who has social status or political power. Instead, if Jesus lived in a time when education was more readily available, like it is today, there is no conceivable way that he would encourage sustaining ignorance.
“John came neither eating nor drinking and they say, ‘He has a demon’; the Son of Man came eating and drinking and they say, ‘Look, a glutton and drunkard, a friend to tax collectors and sinners!” It is a very old tactic. When you do not what to deal with the content of your opposition, simply attack their character. Jesus and John represent a significant challenge to the status quo. Anyone who is advocating real substantive change is often met first with character assassination and ultimately death. Both John and Jesus challenged the authenticity of the political and religious leadership. John called people to greater honesty and integrity of their faith. And Jesus had such an inclusive vision that the religious leadership did not know what to do. When Jesus and John stand together you end up with a message of rigorous discipleship and radical inclusivity.
This was not a message that could be tolerated by the religious and political leadership. If the people followed this pattern of rigorous discipleship and radical inclusivity it would have caused problems for the political leadership that practiced convenient discipleship and the religious leadership who practiced radical exclusion. Jesus encouraged those who would seek to follow in this way by saying wisdom would be vindicated by her deeds. It means that despite the character assassination and literal assassination, the work and ways of wisdom will always live on.
It is honestly hard to hear all of this as good news. “Take my yoke…” No matter how easy or light a yoke is, it is still a yoke. For us, as a people weaned on the idea that freedom means freedom from anything and everything, it is hard to imagine a yoke as a welcome idea, let alone good news. But if we are truly honest, none of us are completely free, each of us answers to someone else. And for those who are really struggling, for the widow who has no food, for the family whose money has run out before the end of the month, for the mother who struggles to put food on the table, giving up the current yoke for another may sound like true liberation. Rigorous discipleship and radical inclusion is not a way out but a way to survive and thrive, particularly in hard times.
The yoke Jesus refers to is the challenge to live the message of John and Jesus. Living out those works, making sure our actions are true is a difficult thing. It requires of us a desire to follow John’s call to authentic discipleship. We move from merely being interested in the Bible and move to living out what it teaches. As well it requires a humility that leads to an inclusivity which may get us labeled accomodationist. “Glutton,” “drunkard,” “friend of tax collectors and sinners,” were terms used for Jesus by the religiously faithful. Placing these two teachings side-by-side provides a reminder that both are needed: rigorous discipleship and radical inclusivity. That is a yoke, a burden, because it requires something more of us. It moves us from saying that everyone is welcome to saying everyone is welcome and I will commit my life to rigorous discipleship as well. Radical inclusivity cannot be maintained over the long haul if one is not rigorous in discipleship.
When things are difficult and uncertain and when the struggles of the day are pushing in, the message of the passage is a call to more rigorous discipleship. But this is not something that leads to fundamentalism. Instead, a more rigorous discipleship that leads to greater understanding of the scriptures, will, if we are listening to Jesus, lead to a radical inclusivity. A word for the struggling in this passage is a call to focus on the most important things in our faith. Doing so will not make the problems magically disappear but will equip us for any struggle that might lay ahead. Amen? Amen!

What is Welcome?

2011-07-06T11:32:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
June 26, 2011
Rev. Mark R. Miller
Matthew 10:40-42
“What is Welcome?”

Some of you may remember the television show in the 1980’s called “Cheers.” Some might still be able to sing the theme song. But if not, let me remind you of the refrain. “Sometimes you want to go where everybody knows your name.” There is something in those words that speak to us all. In a world where we are so scattered, so short on time, so fragmented, it is a real gift to enter into a place where your name is known. Being known is a true gift. But having people know your name is only the beginning. Being truly welcome is something much more.
When do we know we are truly welcomed and not just merely included? Before I attempt an answer let me do some defining first. Being included means you are part of the group. Learning to be included can often mean succumbing to peer pressure, however slight. In any new setting we are required to figure out what is socially acceptable, how to act, and even what to wear. This pressure is particularly acute when we are in high school and throughout our early adult years. If you do not find yourself pushed or challenged to follow them it means that you may not be all that concerned, or that you are already well acclimated to the group or groups you spend the most time. It might be time to widen your circle a bit.
In our social groups, friends, and even family, we might be included but that does not mean we are welcomed. Being welcomed goes far beyond someone knowing your name or knowing how to act in certain company. Being welcomed allows us to fully let down our walls, put down our masks, and even lay down our agendas, and simply be who we are without feeling pressure to change. Have you ever had that experience? Have you ever been truly welcomed with no strings? If you have, you know what a precious gift this can be.
Because true welcome is so uncommon, it can be hard for us to truly let down when a real welcome is offered. In social or work settings, it can actually be harmful or seen as a sign of weakness to let down the walls. So we accept half hearted or simply socially acceptable forms of inclusion, but welcome is a precious commodity. So, when a church says that it is welcoming, more often than not, we are really saying we are willing to include people.
When Jesus sends his disciples out into the world, he gives them a commission to preach and heal and tell people the kingdom of God is at hand. While they are on the journey they will be able to do deeds of power. And yet, Jesus makes sure when they go, they will have to rely on the hospitality, generosity, and welcome of others for their needs. There will be no expense account, no relying on the hospitality of people they already know and who know them. Instead, they will have to learn to receive a welcome from people they do not know. This is the basic struggle we have with evangelism.
Jesus sends us out to make disciples and the church has too often understood this to mean we are to force people, argue people, coerce people into belief. In doing so we have been able to build big buildings and large programs. But this is not evangelism. Instead, Jesus knew that when the disciples would stop healing, and preaching, they would be much more interesting when they let down over a meal. The shared vulnerability would be way more powerful than any convincing argument or promised program. Sitting down over a meal can be a truly transformative moment, particularly for those who are seeking to follow Jesus’ call to welcome all people to the table.
Mark Yaconelli is the son of a preacher and a long time youth specialist. He has done a lot of work with contemplative prayer and ancient spiritual practices in youth work and found out that it works. He tells a story that I believe expresses the power of true welcome. Mark had gathered his youth group to do some role playing. They were given a chance to play a role around the difficulty of talking about our faith to people outside the church. The two roles were one person of faith talking to a person hostile to faith. As the role play went on, it became obvious that Daniel was no longer role playing as someone hostile to faith. Things finally came to a head when Daniel finally said, “Listen, I was born in South Central – one of the roughest parts of Los Angeles. When I was four years old, my best friend and I were walking to the park when a gun fight broke out. We stood frozen – just watching these gang kids shooting at each other. My friend Benjamin got hit in the chest by a stray bullet. What kind of God allows a four year old to die like that?”
The room got silent and no one quite knew what to say. After a few moments of silence another boy, Jake, offered to take the role of the person of faith. When he sat down, Jake looked directly into Daniels eyes and said nothing. After another moment of silence Daniel finally spoke and said, “So what do you have to say? That my friend Benjamin went to a better place? That this was part of God’s plan? That God makes us suffer so we’ll turn to him? How can you possibly believe all this crap about God being a God of love?” Jake said nothing. He keep looking at Daniel as the silence continued. Then, slowly tears began to stream down Daniel face. Slowly, without saying a word, Jake stood up and embraced Daniel.
No words were ever exchanged between these two and they never talked about it afterword. But there was a marked changed in the group and the way Daniel began to change his life and grow deeper in his faith and life. It is, I believe, because he found a place, a moment of welcome. A place of grace, no words, no expectations, no peer pressure, he simply found the love of God in a welcome place to be exactly where he was at that moment.
This is what welcome is all about. The church can no longer settle to be a place where we include people. We have to go out of our way to welcome others. If you do not know someone in this room, or in the church, reach out to them, particularly if you have been here over five years. Or for that matter, take time to extend a welcome to anyone who is in need. It may be a word, it might be an acknowledgment, it might simply be providing space. This is how we will be a welcoming place.
Likewise, we need to remember the words of Jesus. We need to be open to the welcome offered by others. When a welcome is offered, don’t give pat answers or half hearted stories about how everything is alright. We are invited to offer welcome because it is welcome that we all need. We need to be a place that goes well beyond knowing everyone’s names, but it better start there. The welcome we have been offered in Jesus is not about social graces but complete transformation. Everyone is hungry for a welcome, let us find someone who is in need and offer it. And when we are in need of a welcome, it is my deepest hope that Westminster will be a truly welcoming place. We can get there. Amen? Amen!

End Times Roadmap?

2011-06-06T10:04:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
June 5, 2011
Communion Meditation
Ascension Sunday
Rev. Mark R. Miller
Acts 1:1-11; Luke 24:44-53
“End Times Roadmap?”

I am sure you have heard that the end of the world is coming. The Mayan calendar ends in 2012 so that must be proof the world is going to end. There is also a preacher who has it on good authority that the world is going to end on, oh wait, he meant to say October 21st of this year. Back in 1999 the peddlers of apocalypse were also busy claiming they had special knowledge of the world’s end. And millions of dollars has been made by the Left Behind books and movies. The topic of the world’s end generates as much interest as it does profit. Each claim for the end of the world comes neatly packaged and tied to someone making good money in the process. This type of hucksterism is not new and it is not going away anytime soon.
If we are not to be led astray, we need to know what the scriptures actually say. Over and over when Jesus is asked about the final judgment, he gives no definite answers. He is clear that many will come in his name and claim to know but that they are liars. As a result, Jesus says, do not worry, do not be lead astray, and keep doing what I have told you. It is not for you to know. Instead, feed the poor, welcome the outcast, preach the Gospel, and make disciples.
“The rapture is not an exit strategy!” This is one of my favorite bumper-stickers. Unfortunately, it is usually used by those who are not part of the Christian faith. I actually think it should be a Christian bumper-sticker. The rapture, in pop-American theology, actually came into popular consciousness as a result of a Scottish woman in the 19th century who had a vision. It takes one verse of scripture from I Thessalonians and reads that verse back into the book of Revelation. There are many different takes on how this will all work, but the short story is that Jesus has left us and will return. On this last point there is good scriptural basis. However, they then continue. One day, all the faithful will be taken up to heaven all of a sudden. Then for a period of time there will be wars and struggles until the final judgment.
While I could spend a whole sermon series on looking at the left behind concept and the rapture theology, that is not the best use of our time. Without going too far into that theology, it is, from my estimation, a theology based on faulty thinking. Its biblical foundation at best is paper thin and at worst a manipulation of our sacred texts. Now, this may seem shocking or disturbing or liberating. Wherever you find yourself, may it be the catalyst which moves you to further study. And, if enough of us are interested, I am happy to teach some classes on this topic. However, on this day, I want to talk about Jesus leaving and not speculate upon his return.
When the disciples go with Jesus to see him off, they are uncertain about the future. They know the Spirit of God is coming and that Jesus will return. But they are not given the when and where he will return. This leads to more anxiety. They even ask Jesus when this will all take place. So our desires to know the exact time and place are not new. Jesus simply says, to disciples in all times and place: it is not for you to know. So, the next time a movie, book, or movie and book series, or when a self-appointed prophet claims to have insider knowledge, we have one responsibility: ignore them. And, know they do not speak for God.
The truth is that we have already been left behind, even if we are not left alone. But that is a sermon for next week. Jesus ascended into the heavens and the disciples are left behind. They are left behind to do the work of witnessing, feeding the poor, welcoming the outcast, preaching the Gospel, and making disciples. It is not that we should ignore the promise of a final judgment; far from it. However, it cannot be where we spend a majority of our efforts. When Jesus commissions the disciples to make more disciples, he does not say: Make disciples by preaching fear that they will burn in hell if they do not follow you. Fear of eternal punishment or reward does not play into Jesus’ teaching when he commissions the disciples. Instead, he invites them to invite others into a new way of life. Feed the poor, welcome the outcast, preach the Gospel, and make disciples.
To make any plans based on the return of Jesus is foolish. When the disciples stand at the mountain looking to heaven, they have to be reminded that their life and ministry is right here on earth. We are not called to spend our lives planning for the next life. Our calling is right here on earth. Feed the poor, welcome the outcast, preach the Gospel, and make disciples. So let us not spend our best energy on the things we cannot control. Instead, let us use our best energy, insight, imagination, and creativity doing the most important things…… instead, let us feed the poor, welcome the outcast, preach the Gospel, and make disciples. Amen? Amen!

Discipleship is Foolishness

2011-05-24T10:02:00.001-07:00

WESTMINSTER PRESBYTERIAN CHURCH
May 22, 2011
Rev. Mark R. Miller
1 Peter 2:2-10; Acts 7:55-60
“Discipleship is Foolishness”

Discipleship is foolish to us, foolish to the world, and it was foolish to the first disciples.
That is the foundation of what it means to be a follower of Jesus. Who wants to sign on? It is foolish to the world because Jesus does not use his privilege for power and glory. It is foolish to the first disciples because they expected Jesus to act with power and glory for them, and it is foolishness to us when we finally come face to face with the teachings of Jesus. So with that as in introduction, let me say some things about why it is foolishness to each.
Foolish to the first disciples
In order to understand the stoning of Stephen, we have to go back to the beginning of the book of Acts. Jesus has been crucified, resurrected and ascended to the heavens. The disciples were alone, waiting. The promise of the Holy Spirit hung in the air with expectation. But what would a life in the Spirit look like? They had no idea, so the disciples go back to what they know. They go to managing, forming committees and creating an air of control in a time of uncertainty. They sound like good Presbyterians!
The disciples gathered together, looked around, and realized they needed someone to take the place of Judas. So they created a task force. This task force was commissioned with the responsibility of finding someone worthy to serve as a disciple. It is fascinating to see that the first impulse of these former outsiders was to figure out who was worthy enough to be an insider. They moved to time of prayer and study. And at the end, they took dice, rolled them and came up with Mathias.
A great deal of time and energy were put into filling the final seat of the official disciples. Jesus picked twelve Jewish men to be his disciples. So, it would be easy to see that the standard for leadership in the church would always be twelve Jewish men. Or so they thought. As a result of this flawed thinking the disciples appoint Mathias. And after all this energy and work to find someone worthy to serve, Mathias is never mentioned again in the Bible, ever. Keep this in mind as we move forward a few chapters.
The important work of preaching and teaching was only allowed for the select few. But, in order to do this important work, people had to make sure the food was served. So, servers were selected. And one of those selected for this less than glorious work, was a man by the name of Stephen. Show of hands, who has heard of the disciple Mathias? And who has heard of the first Christian martyr, Stephen? I do not think that is an accident. Let me tell you why.
The story of Stephen’s death reveals how easy it is for the followers of Jesus to get caught up in foolishness, thinking it is essential to ministry. While the disciples spend energy on filling positions, the most important witness to faithfulness comes from those who work in the kitchen. Jesus calls us all to serve and make disciples. Our response, in every age, is to substitute this work with management and attempts to control the uncertain places in our lives. Stephen’s story is not only important because he is the first martyr but because he points back to Jesus’ intention for the disciples. Stephen, the table server, is brought before the authorities and gives a testimony to his faith. This unlicensed preacher has the longest and most powerful sermon by anyone in all the book of Acts.
Add to this the strange familiarity of Stephen’s death and the message becomes clearer. He is brought before the authorities. He is taken out of the city and killed. And as Stephen is dying he commends his spirit to God, and he prays forgiveness for those who are killing him. Sound familiar? This is Jesus’ death. Jesus’ death came after he serves the disciples at the table. And his service to them was to show them that greatness in the kingdom comes from service and not from power and control. Stephen’s story is not simply the first in a long line of Christian martyrs, but a witness to the pitfalls and struggles for the followers of Jesus. When all else fails, when the message seems foolish, stop trying to control and manage, and find some way to serve others.
Foolish to the World
From the very beginning the message of Jesus was foolishness. After all, consider those whom he chose to spread the message. From all we can read, the founders of the church, the first generation of disciples were not the cream of the crop. They were not the best educated. In fact, most of them were illiterate. They did not have or had limited access to those in power. Judea was not the center of the universe, and Galilee had a poor reputation. And, the God they followed was executed in a humiliating manner. These are exactly the sorts of things that can make evangelism difficult. How do we clean that up, make it more appealing?
The church throughout the ages has worked to answer this question. We have used apologetics, to try and prove the foolishness is not really foolishness. We have created committees and structures and sought legitimacy from outside sources. But, in the end, the foolishness remains. God cannot be made relevant in a way that makes Christianity a nice addition to a well rounded and respected life. Jesus ministered to the wretched of the earth. Jesus ate with sinners, outcasts, and called for the end of purity codes and exclusion. And that is never going to be relevant in cultures which worship violence, domination, and power.
Foolishness to us
So we have some decisions to make. Will we come face to face with the foolishness? Will we come to grips with our own struggles with this story? Will we recognize that we are not as put together, competent as we would like? Will we recognize the places in our own lives where we have settled for management and control instead of service? In other words, are we going to serve or will we keep seeking our own Mathias who will be the magic bullet to make everything alright?
This may not sound like good news, but it has the power to transform our lives. Because God works with the humiliated and excluded, we have a story of radical inclusion. For some that will come as good news and for others it will be seen as foolishness. But the truth remains. We are welcomed into the household of God, not because we are good managers or competent or because we have worked hard enough. If we can truly grasp that and peel away the layers that we have carefully constructed to hide our deep seated insecurities, (big pause) transformation is possible. We have no need to hide from God, ultimately because in hiding, we are only hiding from ourselves. If we truly grasp this, we will be set free to do what God has been calling us to do all along: Serve people!
The stone that was rejected by the builders, the first disciples, the world, and even us, is the foundation for God’s kingdom. The rejected places of life, the rejected people in life and the rejected places in our lives are the foundation of the kingdom. What are the places in your life where you have been rejected? What has been said of you that is most destructive and feeds the self doubt or even the self hatred? What has been named as foolish by others, yourself and the world? Whatever it is, it can be transformed and used for the kingdom of God. Amen? Amen!

What Do You Know?

2011-05-08T12:19:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
May 8th, 2011
Rev. Mark R. Miller
Third Sunday of Easter
Luke 24:13-35
“What Do You Know?”

As you might imagine, with three children, I watch a good bit of children’s television. The other day, I was watching Dora the Explorer. For those of you not well versed in children’s television programming, Dora the Explorer is a about a young Hispanic girl who has adventures with her animal friends. Each episode is set up with a problem that must be solved. It also encourages those watching to help in the problem solving. On this particular day, I noticed something new. When faced with the day’s challenge, Dora encourages everyone to take a step back, take a deep breath, and then try to solve the challenge. In this way, Dora says, we can solve any problem that comes our way.
It is not a bad lesson for adults as well as children. There are plenty of times in my own life where stepping back, taking a deep breath and focusing on what I know enables me to deal with a given problem in a more effective way. This is really what is happening to the disciples on the road to Emmaus. The disciples are talking about what happened in Jerusalem. They “hoped that (Jesus) was the one to redeem Israel.” But instead, Jesus was crucified. On top of that, there were these crazy stories about a missing body and angels. The disciples are so stuck in their grief, confusion, and even fear that they are unable to see Jesus standing in front of them. Jesus enters into conversation with them in order to help them step back, take a deep breath and focus on what they know. As a result, they are able to begin a process which leads them to see Jesus in the face of a stranger.
Jesus’ approach to this is to use questions. In doing so, he is able to change the conversation and their thinking. Each question comes across as innocent and simple; they cut deep. “What are you discussing with each other while you walk along?” It is so powerful and so revealing that the disciples stop. They are unable to move and their emotions rise to the surface. Jesus has asked them to confront their pain. But instead of confronting their pain, they respond out of anger. “Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?” When someone pushes us to confront that which we would rather leave buried, our reaction is often to attack the messenger. Yet, Jesus disarms the anger calmly and with one more innocent question. “What things?”
These “harmless and innocent” questions allow the disciples to confront and to speak their pain and disappointment. They are able to witness to this stranger the events of the last few days. Having given them room to share and witness, Jesus then finally challenges them. He does not allow them to stay in the places of their pain without giving them a framework for understanding. Jesus, too, seems a bit frustrated with the disciple’s inability to see what happened in Jerusalem as part of the bigger story. While the disciples can retell the events of the recent past, they cannot place the recent past in the context of the scriptures. This, I believe, is the struggle going on in many churches, particularly what is referred to as the old mainline churches.
How do I know? Ask enough of the right questions to those who know and have been involved over a long period of time in our church and our denomination, and you will hear stories about the loss. There is a real sense of loss around membership, loss of money, death, grief, and a desire not to deal with the deeper issues surrounding “these things.” We are able to recount the glory days of the church and denomination. But there is clear confusion around the future. It is as if we stand with Mary in the garden and ask, “Where did they put the body we once knew as the church?” Like the disciples on the road, we too are in need of the voice of visitors and strangers to ask us what we are talking about. We need the innocent questions that will help expose the places of our grief, loss, and pain before we can hear what is coming next.
For three years running the Southern Baptist Church has been losing membership as a denomination. That has gotten people worried. After all, when Presbyterians, Methodists, and Episcopalians lose membership it is because they are liberal and do not love Jesus or believe the bible. But what happens when good, bible believing denominations begin to decline? The excuse that the loss of membership was around theology is exposed for what it is, untrue. A growing number of religious and social historians believe that we are experiencing a shift in the faith similar to what happened during the reformation. What will come out of this shift? No one can predict with clarity. But, there are plenty of people making a good bit of money who believe they can.
This seismic shift may not seem like good news, but I think it is. If, when are able to admit that the “glory days” in our denomination and our church are over, we might finally hear what Jesus has to say, because when he speaks it isn’t always quite what we want to hear. “Oh, how foolish you have been, how slow of heart to believe all that the prophets declared.” When Jesus reveals the scriptures to the disciples he places their story of loss into a larger story of hope. So too, this is a message for the church. It is only then that we begin to understand our mini story within the setting of the larger story of our faith that we can see and hear the rich treasury in the scriptures that help us to deal with and name our losses. It is only then that we can see the cross and tomb as part of our story too. It is only then that we can hear that hope is possible, even when we cannot see it standing right in front of us.
Because the disciples stepped back, took a deep breath, and focused on what they knew, their eyes were finally opened. They had to confront their loss of hope before they could move beyond themselves. Before they could welcome this stranger in their midst they had to be honest about their struggles. And notice that when the disciples welcome the stranger he is not left on the periphery of the meal. The stranger ends up being the host at the table. What would have happened if the disciples had said to this stranger, “You are welcome to eat at this table, but this is our table and we have a certain way of doing things so until you figure that out you are not about to serve as the host!” Instead, they are open to allowing this stranger to use his gifts without trying to control him. Because of this, they finally can see what had been right in front of them all along.
Stepping back, taking a deep breath, and focusing on what we know is not just good advice for children. Before we can hear what we need to hear, before we can see what we need to see, before we can remember what we have already been taught, we have to step back and breathe. This story is about hearing the scriptures, welcoming strangers, and breaking bread. This is the work of the church. It is that simple. But, it is grounded on a story that begins with death and loss, on the cross, in our church, and in our own lives. So, let us never become unhinged by the recent news of loss but understand it as part of a greater story. Step back, take a deep breath, and focus on what we know. Amen? Amen!

Self-Imposed Fear

2011-05-01T12:17:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
May 1, 2011
Rev. Mark R. Miller
Communion Meditation
John 20:19-31
“Self Imposed Fear”

My two favorite Sundays of the year are the Sunday after Christmas and the Sunday after Easter. That may seem strange but it is true. It is not that I have something against Easter and Christmas. My reasons are pretty simple. Actually I only have one reason. The scriptures that follow the great celebrations of our faith are not very encouraging but they speak of a faith that is far more real.
On the Sunday following Christmas we hear the stories of King Herod killing babies to protect his power. The birth of Jesus is a joyous celebration but killing babies is not the story we like to tell on Christmas. Then, the Sunday following resurrection Sunday, the disciples are hiding behind locked doors in fear. They do not seem to trust one another when some start telling news they have seen the Lord. Frankly, is it any wonder why the attendance drops off on those two Sundays? Given the trouble in our own time it seems much easier to allow the church to become another place of distraction from all the trouble in our lives and the world.
Do not hear me wrong. There is much in our lives that elicits fear and finding a refuge from those things is not, in itself, wrong. Global warming, failed banks, falling housing prices, recession, increased violence in Iraq and Afghanistan. On a local level there is fear of rising waters, crime in our neighborhoods, personal health concerns, and even the future of our own community. Because of the many real fears in our lives when the peddlers of fear come knocking on our door it is easy to be wound up, caught up, and even act up out of our fears. That is why the story of the gospel is always – Do not fear.
Being aware of the power of fear and how it permeates our culture is vital for people who know the tomb is empty. Fear is a powerful motivator. You can rally people to war on unfounded rumors and fears. You can find people stocking up on duct tape one day and blaming gay and lesbian people the next for the downfall of the republic. Fear can help bring a government to its knees and fear can build powerful religious institutions. But usually, fear motivates in far more subtle ways. But the worst and most insidious fear is that which we internalize. What I mean by this are the fears we take from the peddlers of fear and make them our own.
Acting out of these fears is, I believe, the foundation for most of the worlds’ evils. And on a more personal level it leads us to close inward. We lose the ability to truly listen to others and we limit our creativity. If we are to break from that way of responding to the ways of fear our challenge and calling is to lead with faith and belief in something powerful and worthy that draws us toward a higher goal and not against the most recent real or imagined threat.
A few years ago I read a book by Debra Dickerson called An American Story. It is a memoir of her experience of growing up in north Saint Louis at the end of the 1960’s. It is a powerful look at the realities of race in this city and in the nation. In 1999 she wrote an article for Salon magazine called The Last Plantation. In that article she talked about the power of the mind to internalize the external fears and ultimately end up doing the work of the peddlers of fear for them. Though she was talking about the state of race in this country, her final comments have an even wider wisdom. Unless we are able to move in the directions of our deepest dreams and hopes, we will be satisfied fighting over how the furniture is arranged.
When the disciples are held up in the room, they already know there is an empty tomb. They have heard the news but choose to live in willed ignorance about the reality. The words of a woman were not enough. For Thomas, even the words of all the other disciples were not enough. I will not believe he is alive until I can put my hands on the certified copy of the resurrection certificate, and even then… This way of thinking is why Jesus leads with “do not fear.” Before the disciples can believe and be witnesses they must deal with the fear that is guiding all their actions.
So where are the places of our fear? Where are we doing the work of the peddlers of fear? Don’t wait until you can place your hands in the side or on the paper certificate. The tomb is empty and death is not the end. We are called to live as free people and it is fear that will hold us back. The fear may be real, but the resurrection is too. Amen? Amen!

A Blind World

2011-02-24T22:13:00.001-08:00

WESTMINSTER PRESBYTERIAN CHURCH
February 13th 2011
Rev. Mark R. Bradshaw-Miller
Matthew 5:21-24
“Stepping Up”

I was nurtured on a steady diet of television sitcoms. I learned a few important lessons from that interesting diet. The first thing I learned was that all the greatest things in life can be purchased for the low-low price of only 19.95, if you act now. The second lesson I learned was that all human conflict and relationship struggles could be solved in anywhere from thirty to sixty minutes. One of the early disappointments in my life was to find out that most of what is purchased for 19.95 does not last. Most of the world’s greatest gifts cannot be purchased. And, human drama and relationships are far more complex and messy then portrayed on television, even when they are a gift. It turns out that well nurtured grudges and even our prejudices are seldom, if ever, overcome through logic, let alone right after the next commercial break.
This is an important lesson for those of us called to the ministry of reconciliation. Even if we cannot see where the load might lead or when the road gets rough, we are called to stay the path. In a world hungry for the easy path to a deeper life, Jesus does say the way of faith is not easy. The message of the Sermon on the Mount, and particularly our passage today, does not provide promises for our “Best Life Now” or a get “Rich because God loves you plan.” In an age where we expect our needs and desires will be catered, Jesus say that the way of discipleship is not the way of ease.
This passage lays bare our religious sensibilities. At the heart of the Gospel is not a set of rules we are called to follow that will insure our sense of righteousness or provide a “get out of hell free” card. Instead, we are called to go deeper. It is not enough to abstain from murder. Most of us have that covered. Instead, we are called to search deep in our hearts to figure out if we have issues with another person. Are you mad at someone else? Do you harbor thoughts of anger toward another person? Is there another person in your life with whom you harbor ill will? Jesus says; skip worship until you deal with that issue, your heart, and that person. For Christians, the condition of our thoughts and hearts matters just as much as those who are sitting on death row for what they may or may not have done. That is how seriously Jesus takes the issue of reconciliation.
For most of us this sort of speech will lead us to believe it is an impossible ethic. We can probably come up with at least a handful of valid objections as to why this would not work. There are, in fact, times when reconciliation and forgiveness are not possibilities given our human sinfulness. But, these objections should not and cannot become the cover that allows us to ignore the places in our lives which need attention.
Malachite Orthodox Priest Father Elias Chacour has served a parish in the town of Ibillin in Israel. He is a Palestinian Christian whose family has been in Nazareth since the time of Jesus. His call to ministry has been through the message of reconciliation. He is a peacemaker and knows deeply that it must begin with our hearts and thoughts. The small community he found when beginning his ministry was deeply divided and hurt. This hurt had kept members from coming to church. In his early days Father Chacour worked to bring healing and reconciliation. It was no small task and after a time he began to wonder if any change was going to come. Then, one Palm Sunday he made a bold decision. Using this passage that we read this morning, he walked to the back of the church and took a heavy chain and locked everyone in the church. He explained how he knew the struggles and lack of forgiveness and infighting was destroying the church and was a poor witness to the love of Jesus Christ. He explained that on that day people would either kill one another in the sanctuary, and he was willing to do funerals for free, or they would work to make reconciliation a reality. It did come… one by one people began to admit the harbored anger and the ways they had hurt one another. That which began inside those walls moved out into the surrounding community. Tensions and struggles that had plagued the town begin to be addressed and resolved.
There are amazing stories of reconciliation throughout the world that run right alongside the places of war and devastation. From India where independence was gained from the British Empire through the use of non-violent means of social change to the Civil Right movement in this country and more recently to South Africa. While it is good to focus on these examples of reconciliation “out there,” we cannot miss the deeper message of this passage. Jesus is calling the disciples to inward change. It is only then that true outward reconciliation can occur.
This passage can and should be convicting for our own hearts. When faced with this passage we must ask the hard questions. Where are we harboring anger, resentment, and even condescending attitudes toward other people? Where are we finding ourselves thinking, “You are such an idiot” toward another human being? Maybe that is someone in the public arena, a public official. Maybe it is a neighbor or even family member, or dare I say someone who sits in the same space each week when we gather here? This is what Jesus is talking about.
The good news is that I do not have a thick chain with which to lock the church doors. I am not going to ask folks to stand up and begin confessing the secret thoughts of our hearts. We are not like the community in Ibillin that was a community tearing itself apart. In fact, we have a lot for which we can be proud. The ways in which we came together to offer hospitality to the Presbytery yesterday is something for which I knew we could do and am also in awe of the power and spirit that is at work among us. But despite this, it is critical for each of us to examine our hearts and to consider where we are being called to work for reconciliation with one another right here.
We are going to move into a period of silent prayer. And during this prayer ask God to show you where you are being called to work for reconciliation and to overcome the secret thoughts of your heart to be part of God’s mission in this place. Let us move into a time of prayer. (After a long period of silent prayer, “Amen.”) I trust that God has revealed things to each of us. Let us commit to moving forward on this. Reach out to one another; be open to hearing how we have hurt one another and to how we can move forward. And out of this may we continue to be part of God’s new thing happening in our midst. Amen.

Stepping Up

2011-02-24T22:11:00.000-08:00

Flavored Life

2011-02-24T22:10:00.000-08:00

WESTMINSTER PRESBYTERIAN CHURCH
February 6th 2011
Communion Meditation
Rev. Mark R. Bradshaw-Miller
Matthew 5:13-20
“Flavored Life”

This little light of mine
I'm going to let it shine
Oh, this little light of mine
I'm going to let it shine
Hallelujah
This little light of mine
I'm going to let it shine
Let it shine, let it shine, let it shine (This was sung)

The words of this spiritual were inspired by our passage this morning. This song is well known as a civil right anthem. It inspired the life and work of Fannie Lou Hammer and many others, as well as those connected with the Highlander Folk School. The power of that anthem and the power of this passage is its ability to inspire people. It helps to remind people of the need for people of faith to live with authenticity particularly in the public eye. But, it has also lead to other interpretations as well.

In 1630 John Winthrop preached a sermon called, “Model of Christian Charity.” In that sermon he called for the new settlers in North America to be an example of God’s justice and righteousness. This sermon and its’ ideas inspired political speeches. The imagery found its way into presidential rhetoric ranging from John F. Kennedy in 1961 to Ronald Regan. The call to be exemplary and to live as an example to others is a powerful and honorable calling. However, too often the calling becomes distorted and even delusional when it becomes certain that God is only on our side alone. In order to avoid these mistakes and others, we must look closer at the whole sermon of Jesus. During this month, that is exactly what we are going to do.

So let us go back to the beginning of the Sermon on the Mount. The Sermon begins with these words:
Blessed are the poor in spirit, for theirs is the kingdom of heaven. “Blessed are those who mourn, for they will be comforted. “Blessed are the meek, for they will inherit the earth. “Blessed are those who hunger and thirst for righteousness, for they will be filled. “Blessed are the merciful, for they will receive mercy. “Blessed are the pure in heart, for they will see God. “Blessed are the peacemakers, for they will be called children of God. “Blessed are those who are persecuted for righteousness’ sake, for theirs is the Kingdom of heaven. Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.
As Jesus speaks these words of it is hard to imagine he intended a triumphant theology or one that would lead to exclusion or exceptionalism. It is important to keep this in mind as we move into our scripture for the day.
Looking at the history of how this passage has been interpreted, much energy has been spent on light but little on salt. I wonder if that has something to do with the ways in which we understand being salt and light. After all, when one is called to be light, it gives us the idea that we get to be center stage. But with salt, we might be essential to the final product but people only really notice when you are not around. As a result, fewer people want the salty parts of our faith.
Despite being overlooked, salt is powerful. In small amounts it helps sustain life, but in large amounts it is deadly. It has the power to preserve food and to melting of ice and snow which covers our streets right now. I think the way to best understand the role of salt is an anecdotal story I heard while travelling in Israel. Our guide asked us: “Why is the Dead Sea Dead?” The answer is this: “Because it only takes in and it never gives out.” The Dead Sea is fed by rivers but it no longer feeds any other body of water. The salt content is now so high that nothing can live in it at all.
I have begun to see this as a challenge to the followers of Jesus. As those who are called to be salt, we cannot remain behind closed doors with those of like mind. We must move beyond the comfort of likeminded friends and believers. The followers of Jesus should not gather together too frequently without being out in the world. If we do not ever give out or move out of our places of comfort then we become like the Dead Sea. Otherwise, the future of the church will look much like that of the Dead Sea. We will become a thing people will study as we slowly die.
If we are called to be salt and light, what does that look like? I think on an individual level we should begin with our natural impulse. Some of us are happy to stand by the side and let others take credit. Others of us like to be in charge and stand in the limelight. If your natural impulse is to stand back… listen to the words of Jesus to let your light shine. Peter was always willing to take center stage and he had to learn what it meant to be salt. On the other hand, his brother Andrew was more like the salt. He brought Peter to Jesus. Andrew needed to learn to let his light shine. So if we are going to let our light shine, we can do so through standing in the limelight or buy working behind the scenes.
Even though Jesus talks about being salt and light, I believe we should focus on salt these days. Too many people seeking the limelight cause trouble. So too does too many people waiting for the next living light to come along and save us. We cannot wait for the next Dr. King, or President Obama to fix what ails us. The struggles in our world will not be someone else’s light who will solve our troubles. To be light and salt means we move beyond complaining to using all our gifts to make sure the hungry are fed and our work in doing so gives glory to God.
Jesus calling to be salt and light is not really a choice. He does not say, if you like, or if you feel good, or if you want to be my disciples. He says… You are. It is a done deal. It means we are either salt or light or we have ceased to be Jesus followers. It means our work and worth is not wrapped up on our own glory but in making sure it points to the God we know in Jesus Christ. It means that even this little light, isn’t mine at all, but God’s light meant for the whole world. That is our faith that is our calling.
As we stand with Jesus on the Mountaintop and see God’s vision for our world and for our church, we are invited to say thank you for what is taking place even in our lives right now. Let us live as people of the Sermon on the Mount who know the rest of the story.

This little light of mine
I'm going to let it shine
Oh, this little light of mine
I'm going to let it shine
Hallelujah
This little light of mine
I'm going to let it shine
Let it shine, let it shine, let it shine (This was sung)

Amen? Amen!

This Cannot Be Right

2011-01-11T17:23:00.001-08:00

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”

2011-01-03T15:14:00.000-08:00

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?”

2011-01-03T15:13:00.000-08:00

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!

Angels? Really?!

2010-12-13T08:11:00.000-08:00

WESTMINSTER PRESBYTERIAN CHURCH
December 12th 2010
Third Sunday in Advent
Rev. Mark R. Bradshaw-Miller
Luke 1:8-20; Luke 1:26-28; 2:8-19
“Angels? Really?!”

Talking about Prophets is easy. Sure, you have to work against the popular notion that they are just fortune tellers for God. Prophets bring a message from God. That message is rooted in the law and built upon justice for all people. Underlying all messages of prophets is that society’s problems are directly related to how well people care for the poor and how equitably resources are divided in society. While that is a message not all that welcome in our own society, there is still a bit of comfort in talking about a human being with a humane message. Angels are another story all together.
When Presbyterians face talk of angels the conversation can get awkwardly silent. What do we believe about angels? What do angels do? What do angels look like? Are they for real? Most of us can equate modern people with the prophets of the bible. But equating angels with modern day people is a bit more complex. To get at this each one of us will need to come to grips with what we think angels look like and what we believe their role. In order to do this we really ought to start simply with what the bible teaches. Fortunately, the bible is not silent on such things.
But before jumping into the biblical world, I want to share a story that I heard recently. It was a conversation that a parent had with their child. It went something like this. Parent: “What do you think about angels?” Child: “I only know the names of two angels, Hark and Harold. Angels don’t eat, but they drink milk from Holy Cows. Angels live in cloud houses made by God and his son, who’s a very good carpenter. My guardian angel helps me with math, but he’s not much good for science.”
The truth is that most of us may have had some notion of this definition in our own lives. And, at some point, we grew up and discarded this way of thinking. Unfortunately, our discomfort, if we have any, may come out of the baggage of such beliefs that are not tempered by the biblical reality. The bible says nothing about guardian angels that walk along with us and keep us out of trouble. The basis of this belief comes from outside our faith and has been co-opted by portions of the church. But, there is much that the bible has to say about angels particularly in the birth stories of Jesus and John.
Zechariah was in the temple. He was a priest and it was his job to enter the most holy place in the temple to offer sacrifices. No one would go in except the priest on his rotation. It was a high honor and as such Zechariah was someone who had spent many hours praying and in contact with God’s presence in the temple. If ever you were to expect to find or to hear a message from God the temple and the holy of holies is the place where one might expect it. As the one chosen to serve God in this way you would expect that Zechariah could be fearful but also filled with joy.
Zechariah is neither. He is paralyzed by fear and overcome with doubt. After all, he had lived a long time. He was well educated and he knew how the world worked. Sure there were folks who talked about such spiritual experiences. And, he knew all the stories of how God had met people and spoken to them through messengers and even dreams. But, Zechariah also knew that the real world worked a certain way. And if he had not seen or heard such things by now, there was no way he was going to believe the good news. The encounter is not shock but absolute doubt.
The angel comes with absolute joyful news. The prayers that Zechariah and Elizabeth have been praying are finally going to be answered in positive ways. They will have a child who will do great things for God. And Zechariah is so trapped by his own way of seeing the world and so trapped that he knows better that such news seems foolish. As a result Zechariah is rendered unable to speak. When he goes out to meet the congregation and cannot speak those who were gathered immediately knew he had seen a vision. They didn’t have to see to believe. They could see what the priest could not.
In the birth of Jesus angels show up all around, in dreams and face to face. The message from the angels is personal for some but also world changing. The message is that God is doing a new thing and those who have had their faces grinded in the dirt by the powerful will be lifted up. God is going to bring about the leveling of society. When this message comes to the shepherds in the field or to an unmarried young woman, the response is joy and wonder. Mary says yes and ponders things in her hearts. While she wants to know how God is going to do such things she does not doubt. The message of the angels most often comes to those outside the expected circles.
Today is the feast of the virgin of Guadalupe. It is a Mexican and catholic celebration. The story is powerful in the way it shows how those inside God’s church are often least receptive to the possibility of God’s actions and message. On December 9th 1531, the peasant Juan Diego saw a vision of a young girl fifteen or sixteen, surrounded my light, on the slope of the Hill of Tepyeyac. Speaking in the local language, the Lady asked that a church be built on this site in her honor. It was then that Juan Diego recognized this was the Virgin Mary. Juan Diego had doubts because he was just a peasant. He went to the bishop who doubted the words of this peasant and said he should go back and ask for a miracle to prove this was real. Juan Diego went back, saw the Virgin again and told him of his troubles. She told him to gather flowers from the top of the mountain. It was winter and no flowers were to be growing. He took them to the bishop who finally believed because he could see. The angel and vision came to those outside so that those inside might see.
For those who are relatively comfortable with the current arrangement, news that it will be coming to an end is not welcome. Even change that will be positive is resisted by those invested in the status quo. But for shepherds, and young girls, and peasants, the message of the Angels is good news of great joy. I cannot say I have seen angels and I would like to believe that I would believe if one met me here in the midst of the sanctuary. But like most of us, I am part of the establishment and would probably come out without a voice for a while. The good news is that God is not finished with those like Zechariah. We might find out that we are called to do a lot more listening than we are used to. It means we need to start listening to the very people we think we know more than to find out that the God we worship usually doesn’t come to folks like us. We are not excluded but instead are called to listen and to look for the way God is still speaking. And when we do, we are called to ponder these things in our heart. And if we don’t, the good news is we just might get to rest our voices for a while. Amen.

What Good are Prophets?

2010-12-06T12:29:00.000-08:00

WESTMINSTER PRESBYTERIAN CHURCH
December 5th 2010
Communion Meditation/ Second Sunday in Advent
Rev. Mark R. Bradshaw-Miller
Isaiah 2:1-5; 11:2-10
“What Good are Prophets?”

These visions form Isaiah come as a part of a warning and challenge to the people of Israel. Israel had fallen prey to the notion that more chariots, spears and swords would bring ultimate security. They were trapped by the belief that imitating the world powers of Egypt and Assyria would bring security to the homeland. When a people or nations are trapped by this way of thinking, there is no argument or persuasive speech that can set them free. When people are caught in the continuing cycle of violence, only strange visions and imaginative poetry will do. That may sound strange but the message from God in the bible is exactly that.
The vision and poetry in Isaiah is often lost on the very people it is intended to engage. So what is happening? In the passage Libby read for us this morning, the message points to a future time. It is Gods’ intended future that carries a message for the present time. In the future, the knowledge of God is going to be in every place and nations. When that happens, people will cease to participate in the continuing cycle of violence. On that day, the pentagon will be home to the department of agriculture. Swords and spears will be turned into tools for feeding the hungry. God wants our war technology to be used to feed people.
It is a lovely vision. But it seems remote and mostly foolish and idealistic. How could Israel even consider such a vision while the great nations are still threatening war? While that question is clearly ignored by the prophet what is clear is that the people of God cannot act as if God’s intended future has no bearing on the present. The final words of the passage make that clear: “Let us walk in the Lords way.” It is a call for the people of God to take the lead in the meantime. But when faced with this choice the leaders of Israel trusted in spears and swords. The cycle of violence continued.
The second vision of Isaiah is even stranger. It is a word to the people who are hungry for a leader who will make things right, or bring about Gods promised vision. The king in this vision is a clear contrast to the current king who favors the rich and powerful. The king to come will be one who knows justice and righteousness. This new king will be filled with the spirit of God and will treat the poor fairly. The laws for the poor and meek will be the same for the powerful. Not only will they be the same laws, but they will be enforced equally.
If this seems unusual in our time it was even more so in ancient Israel. We live in a time where drugs laws unfairly target the poor and black men. Some will even notice something is wrong when there is plenty of money for banks but nothing for the middle class and poor. Hearing the words from Isaiah can be a welcome sound in our own day in age. But in ancient Israel, a king who cared for the poor and meek is one that they had never seen. As a result, it took a radically strange image to help the hearers of the prophetic oracle to help them grasp the message.
For a people who lived in or near the wilderness, the image in the second scripture makes sense. But in their world, wolves, leopards and lions were to be feared. They were the predators. So Isaiah shows what God intends. No longer will the calves, lambs and children have to fear the hunger of the lions. A boy king will lead a new world. Predators will no longer live off the blood of their neighbors. The prey will no longer play the victim. When the knowledge of God permeates the earth, the new reality will emerge.
But even this vision is strange. It is not that we cannot grasp that the wolves and lambs represent people and nations. It is more of an issue that our society is exactly the opposite. The powerful take what they want, often at the expense of those who less likely to fight back. The meet get run over in our world and are blamed for being week. And yet, here we sit, once again on this Sunday and proclaim peace. Are we crazy? Or, have we decided this vision is simply too radical for our world of lions?
This week I asked the participants in the youth bible study what they thought about this passage. My favorite answer was that we are all the lambs. And what we need to do is joining with other lambs to stand against the lions. And in doing so we can make sure the lions get what they deserve. While I relate to the impulse I mentioned that it was partially correct. The power of this vision is that it is about ending the continuing cycle of violence. I believe it is true that the lambs of this world need to join together.
When lambs joined together India gained its independence without continuing the cycle of violence. When lambs joined together the apartheid regime in South Africa was brought down without furthering the cycle of violence. And when lambs joined together the civil rights movement brought an end to legalized segregation without continuing the cycle of violence. In fact, this vision is not foolish at all; it is simply too often dismissed as such. When the knowledge of God was brought to light in each of these instances, we saw a glimpse of that promised day.
We are indeed lambs who worship the lamb on the throne. The prince of peace who will bring this new day is the one who we are preparing for during this season. As such, we can never give ourselves over to the continuing cycle of violence. This year, let us seek to be a witness in following God’s way. Let us be counted with those who took the first steps to bring light to the new day. Let us claim the mantle of lambs in our homes, in our neighbors, our city, not as victims but as those who have chosen to end the cycle of violence. And who knows what story will be told about the people who had a hand in changing the most violent city in the nation. Amen?

"Ready, Set."

2010-11-30T10:06:00.000-08:00

WESTMINSTER PRESBYTERIAN CHURCH
November 28th 2010
First Sunday of Advent
Libby Feagans-King
Matthew 24:36-44
“Ready, Set.”

Everything that a runner trains for comes together when they step into the starting blocks, waiting for “ready, set” and the sound of the starter’s gun. John Bingham, a marathon runner, speaker and writer, said “The miracle isn’t that I finished. The miracle is that I had the courage to start.” It takes courage to begin a race because you do not know what life will throw at you during the race. For the runner, it could be a leg cramp, bad weather, faulty equipment or even a loss of focus that can impede or even stop their performance. All important is the strategy that a runner is going to use to get a good start. Sprinters often practice just coming out of the starting blocks. Marathon runners try to be at a certain place in the pack before the start – some like to start in front to set the pace and some prefer to be further back to save some energy and thread their way through as the pack thins out. The common denominator is all runners snap to focus when they hear the “ready, set” for they know the starting gun will sound seconds after these two commands.
But what if the starting gun didn’t sound? What if you were in a race, but you were not given a clue as to when the race would start? The rules would state that a runner must be at the starting line, ready to run, but there was no promise that the race would start that minute, that hour or even that day? How could you prepare for such a race? How would a coach’s strategy need to change in view of this type of race?
One strategy may be to hire people to watch the starter for signs of the start. Like, is he reaching for the starting gun, does the starter’s arm look tired or does the starter’s finger start to twitch? I know, it sounds funny, but this is what coaches from other sports do. They attempt to read or decipher each other signs. That’s why in football and basketball when the cameras pan to the coaches, they often have their scorecards up in front of their mouths – so their opponents cannot see what plays they are calling. Yes, there are lip readers out there, trying to gain an edge for their teams, trying to see each other’s signs. So perhaps our race starter is being watched to see if they will indicate when the race will start, maybe by whispering “let’s wait until the wind dies down a little” to the person next to them. Perhaps the watcher is looking for nods from the other race officials. Let’s not forget that the watcher then must have a sign to send to the runner if they see any clue that will give the runner an advantage.
If we can’t get any inside information on the start of the race, what is our next strategy? Let’s break it down in time increments. Minutes - For anyone who has ever been in starting blocks for a race, you know that maintaining that position for more than a couple minutes will actually hinder your performance. Your leg muscles will begin to cramp and your neck begins to get sore. The next strategy would be to find an appropriate position that the runner can maintain while remaining in a ready position. Hours – the coach must now make sure that the runner is hydrated and has a calorie intake that supports an energy level but does not hinder the runner’s performance. After a period of eight to ten hours the coach must consider how to rest their runner. This is when the coach could create a running team, so that there is always a well hydrated, energetic and well rested runner at the starting line. Days – As the days wear on, the needs of the running team expand. The coach will need to create a support team that can tend not only to the runners physical needs, but also to equipment and housing issues. One day sleeping on the ground and eating high energy foods may be plausible, but one cannot continue this way for days. The team will need a place to rest and actual meals prepared for them. Months – this is the hardest level yet. The coach needs to find a way to keep the runners mentally in the race. Although the runners are in limbo, waiting for the start of the race, life continues to go on. Other people are going to work, to school, out to eat and basically drifting away from the starting line that the runners stand at. Not only are the runners struggling with the decision of whether to continue to the race or to give up on it, their support team is battling with the same issues. Why am I here? This race will never start?
But this is absurd isn’t it? A race that waits months to start? Why am I even telling this story? My friends, this race is the Christian life. We are the runners waiting for the coming of Christ.
The starter in this race, the one without a start time, is God. The signs for the race are there – there is a starting line, there are runners and a path is marked. But God is not checking with anyone else regarding when the starting gun will sound. It would be more like a sonic boom. When I was growing up in Mattoon, we had jet planes that would break the sound barrier as they sped away creating a loud boom. You never knew when these would happen, because you couldn’t hear the jet, and it usually scared the wee jeebers out of me. Even if you did notice a jet overhead, that did not guarantee that a boom was going to happen. We have the signs that the race is going to happen, but these signs do not tell us when.
There have been many who have tried to nail down a date for the end of the world. The most recent is the Mayan date of 2012. But the signs are not given to us as a schedule. Jesus tells us that even he does not know the time. “But about that day and hour no one knows, neither the angels of heaven, or the Son, but only God.” (Matt 24:36) The signs are given to us so that we know there is a race! It will happen. Jesus will come again.
We are not very good at identifying God’s signs. When God told Noah to build the ark – we mostly see the ark as salvation – the ark was the vehicle in which God was going to save life from the flood. Yet the ark was also a sign. As this huge ark was being built is was a sign that an end was coming to the world as the people knew it. During the first days of the building, perhaps there were people considering the purpose of this structure, perhaps they helped in the building or supplying the materials. In the coming months as the ark took shape, we know that Noah did not get much help. Noah is the runner. Noah’s family was his support team. God was Noah’s coach. When the floods came, Noah was ready and Noah finished the race. No one else did. They were so busy with life that they missed out on life. Quite a paradox isn’t it?
So let’s break down this Christian race. Minutes – God gives us signs every minute to let us know that God is in the world and salvation through Jesus Christ is ours. You become the racer when you accept Jesus Christ into your life and you ready yourself for fulfillment of God’s promise. There are no qualification trials for this race, we are all made worthy of God.
Hours – As new Christian runners, we are fed by God’s Word. Through baptism we wash away the attachments of our old life and enter a new life with God as our focus. We prepare to live in a readiness mode for the second coming.
Months/Years/Decades/Centuries – This is where the going gets difficult. But God doesn’t forsake us. God builds a support team for us. God calls us to be musicians, healers, cooks, builders, teachers and many other positions so that we may support one another. God makes for us a place where we can come to worship, to recharge. Our biggest challenge…. is life goes one. The Christian life is a constant struggle of whether we are going to be ready for Jesus, or are we going to be drawn away from the starting line by life on earth. Are we doing the things that keep ourselves and each other ready for Jesus, or do we do things to be successful in this world? Honestly, it is all very confusing. We often count our material gains as blessings from God. I’m not saying that God doesn’t want us to have houses and cars and money, but are these things blessings from God or blessings from the world we live in? The question you have to answer is this. When Jesus comes, are you ready to walk away from your house, cars and money? Are you ready to walk away from the blessing of this world? Are you ready to leave one life for a life eternal? Because it is the willing heart that is ready for the race.
Michael Johnson said “Life is often compared to a marathon, but I think it is more like being a sprinter; long stretches of hard work punctuated by brief moments in which we are given the opportunity to perform at our best." It takes hard work to be ready to perform your best. We need to be mindful of our training for the race. Mindful of which race we are training for. God’s race or the rat race of this world. When we choose God’s race over the rat race, these are the sprints that that make us strong for God. When we come together as a community for worship and service, these are the sprints that make us strong for God. When we share God’s word and welcome new runners to the race, these are the sprints that make us strong for God. My friends we are at the starting line. We need to work together to stay strong for the race.
Matthew tells us to be ready for the Son of Man is coming at an unexpected hour. What do you need to be ready? New shoes or the right path? Are your goals a bigger house, a better car or eternal life as a child of God’s promise? Are you a runner for the world or a runner for God? The struggle between this world and God is real. So many times we look around and realize that we have wander away from the starting line, that we are no longer ready for the race. The good news is God is gracious and invites us back into readiness.
God has fed you and clothed your for the race. May God be our coach as we prepare for this race, keeping us ready for life eternal. Get ready. Get set. Go in peace.

It Matters

2010-11-15T12:39:00.000-08:00

WESTMINSTER PRESBYTERIAN CHURCH
November 14th 2010
Stewardship Dedication Sunday
Rev. Mark R. Bradshaw-Miller
Isaiah 12; 2 Thessalonians 3:6-13
“It Matters!”

“If you don’t work, you don’t eat!” That is the heart of the scripture reading. And yet it is a passage that should cause us to pause and ask what is really being said. Some who hear this passage will say: “Of course, that is what is wrong with (fill in the gap with your favorite group.)” Others will say: “Of course I would work if anyone would hire me.” And still others might say: “I cannot work anymore does that mean I will starve?” Add to this our current culture climate of personal responsibility, rugged individualism, and political polarization and this passage becomes a mine field. On top of this, I chose this passage for stewardship commitment Sunday. I have to say that choice seemed wiser months ago.
The community which heard these words was in turmoil. This turmoil was external and internal. From the outside came persecution. The outside world just could not understand these strange followers of the crucified Jesus who shared so much in their common life. And from the inside the turmoil focused around community life. Too many people misinterpreted the teaching about the coming of the kingdom of God. If Jesus was coming back soon there was little reason to get married, or to work. As a result many folks had ceased to work. The growing ranks of the idle was draining resources and straining nerves.
On top of this, those who were not working moved into the ranks of Paul calls: “Busybodies.” It appears that people in the community became busybodies or meddlers because they had little else to worry about. Instead of using their gifts to support the struggling community they found ways to focus on the minutia of other peoples’ lives. These folks were stirring up trouble while at the same time they were not contributing to the up building of the community. All of the gifts they had been given by God were focused not on edification but on sharing their “wisdom” of how everyone else should be doing their work and living their lives. I wish I was exaggerating on this point but the Greek word really means people who meddle in the affairs of others. This particularly means the meddling in others affairs of which they are not directly related.
This teaching of Paul is not simply about getting people to mind their own business or even to put everyone to work. Instead, the goal was the health of the community. The idleness which leads to meddling has a toxic effect in any community. The resentment which is bread and grows in that sort of environment is something we have all experienced at some point in our lives. And if you have not yet, you will. As a result of this understanding, Paul demands that the complainers be put to work. He does so not simply because it is good for the idlers, but because it will determine the health and even faithfulness of the community as a whole. After all, if only a few people do all they work it will not be long before people get resentful.
If we are honest with one another, this communitarian ethic is strange and can even seem dangerous in a society built on the myth of the individual. Shared responsibility as an extension of shared benefits can quickly get labeled as socialism or communism. But, if the sharing of resources, the extension of benefits based on need and not ability to produce is socialism then the early church was exactly that. But it was more than that. The scripture says, those who do not work do not eat. The scripture does not say, those who cannot work do not eat. This distinction is important. Paul expects those who are able to work and be productive and active members of the community to do so. To act in any other way, he says, is an act of selfishness and faithlessness. But, Paul also expects the community to support those who are not able to work or to fend for themselves. This vision for community is at the heart of any strong healthy community and community of faith.
While it might seem strange or even heavy handed to say things like “those who do not work do not eat,” on a stewardship commitment Sunday I think it is the perfect message. For our community to grow more deeply in faith each one of us has a hand in making it happen. Each one of us in this community has something, gift or resource, that will make a difference to the vitality of this community. I have seen amazing generosity of time and money in the most surprising ways. I know people who may not be able to get out for worship, or others who have very little financial resources beyond making sure food gets on the table, but they offer the generosity of their prayers and their service. But I have also seen resentment when others those who could give more of themselves and do not.
In our community and on this Sunday I do not stand here to twist arms or to levy guilt. Instead I want to remind each one of us that we matter. Each one of us makes this community a better place. We need your gifts not just to pay the light bill. We need the gift of your presence, your wisdom, your involvement, and your skills. Learning to live in a community with others is a hard thing. But the gifts of relationship, transformation, struggle, and growth are just as much a part of life in this community as anything else. So let us make this the year where we focus on what we do have and who we are and give from the places of our abundance. Each one of us has something we can share. It will take all of us giving of ourselves from the gifts we have been given by God to continue on our journey to live out God’s vision for this community of reconciliation. Will you join me this year? Amen! Amen.

Now is the Time

2010-11-07T12:25:00.001-08:00

WESTMINSTER PRESBYTERIAN CHURCH
November 7th 2010
Communion Sunday/ All Saints Sunday
Rev. Mark R. Bradshaw-Miller
Luke 18:9-14
“Now is The Time”

This poor Pharisee gets a bad rap. After all, he is understands the rules of the faith community. He knows the rules and plays by them. And along comes Jesus and tells us that he had got it all wrong. I know, this particular Pharisee is not a real person. But because it is a parable of Jesus it is one of those stories which can allow us to remain at a safe distance. We see the story of contrasts and cannot image this story has anything to do with us. Or, if you do try to imagine this story actually has something for us, you might be like me where I imagine that I fall somewhere in between the two characters. Even in my personal prayers I cannot imagine thanking God that I am not as bad as some other group of people. But, I also like to think that I am not really as bad as the tax collectors and sinners. As good Presbyterians we are destined for the middle group. In other words, we are not self-righteous or sinners, at least not too much.
While none of us like to believe we have self-righteous tendencies, it is clear that Jesus believes it is a sin worth getting worked up about. And, it is something for which we are all at risk of falling prey. Yes, I really just said that we all have the tendency of getting self-righteous. It is not that we start out intending to act the part of the Pharisee. Instead, it begins in simple and small ways. It begins with our interpretations of others actions. When we see the actions, and hear the words of others we interpret them through our own limited life experiences. If you are not sure what I am talking about, let me ask: “Have you ever thought to yourself, “Why does that person treat me that way?!” Or, “Why do they act like that?!” Or, “How can she think that?!” If you recognize those questions or ever harbored those thoughts then welcome to the world of the Pharisee. And what Jesus is seeking to challenge is the distance we put between ourselves and others that leads to feelings of superiority, among other things.
What would have happened if instead of standing at a distance, the Pharisee took the time to get to know this “sinner?” What would have the Pharisee come to know about this person who understood clearly his own faults and limitations in the eyes of God? That kind of engagement is difficult. It requires we risk sharing ourselves and possibly giving up our well worn grudges and prejudices. Instead of trying to get know the person it is far easier to call into question their thoughts, actions and beliefs. And while these actions seem harmless enough to laugh about, I believe self-righteousness is an often silent sin which threatens the very unity of the body of Christ.
Acting in this way does provide some personal benefit however. It allows us to exempt ourselves from a far harder task of self examination. What seems easier, looking closely at the way we interpret the world and examining our shortcomings, or comparing ourselves to those we know do not measure up to our interpretive lens. In other words, self-righteousness is really a weapon that can disguise our own insecurities. If we can pick apart or criticize others we never have to open ourselves up. We never use those same skills of criticism upon ourselves. And, in the end, we never have to get honest with ourselves.
This way of being in the world, of self-righteous living, is not a sin unique to the church. This is no more evident than in the public arena. Gone are the days of thoughtful political discourse. Instead, we stand on our certain foundations and question the very integrity and even humanity of those who do not use the same talking points. So instead of trying to understand, really understand where others are coming from and how they came to understand the world the way they do, we simply decide they must be wrong. Or worse, we decide they cannot really be human. And while the followers of Jesus should know better, we are too often at the forefront of this behavior.
When Jesus tells this story, he may be using unreal characters, but he is showing a deeper truth. By pointing out the flaws and foolishness of others we can ignore our own foolishness. Whenever we use things like, our education, expertise, or insider knowledge to exclude or to make ourselves feel more important it is a sign that there is some deeper insecurity we wish to cover over. But when Jesus comes along and says you are welcome here, you the Pharisee, you the uneducated, you the arrogant, you the outcast, you the CEO, and you the person without a home, it is a clear indication he is not looking for uniformity. Jesus knows that self-righteousness will be what divides the body of Christ, and divided we have become. Jesus understand that in any faith community we are going to drive one another a bit crazy and step on toes and leave scratching our heads some days. But Jesus knows that grace will abound when we truly know the stories of others and open ourselves up to the simple idea that we do not really know everything. And this is hard for well educated folks.
When Jesus gathered his disciples around the table and institutes the Lord’s Supper, it was a pretty diverse group. There was a tax collector and some zealots who were sworn enemies. And yet, they were there eating together because Jesus has welcomed them. Jesus did not want to exclude the self-righteous Pharisee but to help him, and those like him, recognize their own sinfulness and the full humanity of those they considered sinful. This sort of transformation was going to take a new way of looking at the world and a new engagement with others.
So, what does this look like in more concrete ways? Well, practically it means that in our church we are going to have to seek out members that we do not know well. Or it may require that you track down the person with whom you are angry or feel they are wrong about something. And when speaking with one another let us not do so without any other agenda except to get to know each other better. Ask them about themselves, or let them teach you something you already know. In the process we will find out far more about the rich diversity in this community, and it will lead to a deeper understanding and appreciation for the many gifted people who are part of our community. And, in practical ways it will help blunt the secret self-righteous tendencies we all carry. So let it begin again at this table, on this day. May this bread and cup nourish us again to show the world it is possible for diverse folks to come together, not just for show, but because we are committed to the friends we have in this place. Amen? Amen!

Invitations are Peculiar Things

2010-11-03T21:17:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
October 31st 2010
Libby Feagans-King
Luke 16:19-31
“Invitations are Peculiar Things”

Invitations are peculiar things. On one hand we feel slighted if we don't get an invitation; on the other hand we conveniently dispose of invitations to events that we don't want to attend. There is actually a broad spectrum of invitations, with the invitations that we deem as being meaningful and important on one and in the ones that seem to only want to solicit our money and time on the other. And in the midst of all this is a complex set of cultural rules that help us to tell the difference. I know this because I used to work in the development office of a major hospital. This is the office that plans and coordinates all the fund raising activities for the hospital. And of course one of our major activities was to invite people to help in our mission. Now there were several ways that we would do this. One way was to send a letter, an invitation of sorts, to anyone who had been associated with the hospital. These "invitations" were your basic business letter sent out explaining our mission and asking for their gift to help us continue to help others. It was enclosed in a regular business envelope, personalized by the latest mail merge program, and had the reproduced signature of the hospital CEO. And from this letter we could expect approximately a 4% return. The invitation had all of the basic elements, it had a mission, it offered a solution and it was personal. You see that's where our culture comes in because it didn't matter that this invitation had those elements, it was how the elements were presented that mattered.
Now we had another fundraiser that was the series of parties given by very influential people in the city. This invitation came professionally printed in a large gold envelope that was addressed in a very different manner. You see the people who had attended these parties in previous years, received an envelope that was hand addressed and in that envelope was a letter written to them from the co-chairs of the fundraiser, which of course were always their peers. These letters, instead of just using Mr. or Mrs., or using the first name oftentimes used a familiar name. For example, my legal name is Frances and when I receive letters that say dear Frances I know immediately that this person does not know me, for if they knew me the letter would say dear Libby. The other thing about these letters was that they were hand signed by their co-chairs. The third difference was that even though this invitation was asking the invitee to give money, in return the invitee was able to attend an elaborate party. The rate of return on these invitations was closer to 80%.
The difference between these two invitations is not in them being personal for they were both personalized, but it was the degree to which they were personalized. The first invitation had a name and address, but it had no real personal relationship to the person receiving it. The second invitation however was not only personalized in name, it was also personalized by offering the person who was receiving it something in return for participation.
By now you're probably wondering just what any of this has to do with Lazarus and the rich man in Jesus’ story. Well, this story is all about invitations and being personal. Jesus’ ministry was all about liberation of the oppressed. Jesus was eating with the sinners, healing the sick and caring for the poor. And the Pharisees just didn't understand this. If Jesus was such a great teacher, why wasn't he lecturing in the elaborate Temples and eating with the elite. For if you are righteous then God will give you great blessings. And that is how the Pharisees would judge the righteous, by how many blessings God had given them in their lives. What made Jesus even the more of a paradox to the Pharisees was that Jesus himself was denying his status in the Jewish community and was eating and ministering to those who were beneath his status. So they are yelling things at Jesus like, “look at the man who is talking about riches in heaven when he can’t even take care of his riches here” or “you better hope you will have riches in heaven because you are sure throwing them away here”. So Jesus tells a story of a rich man who was very much aware of his status in life. This rich man had many blessings. He had a big house and plenty to eat. He had beautiful clothing and many friends. This was the type of man who could stand out in town square and exclaim "look at the many blessings that the Lord has given me," and many would believe in this man’s righteousness. And down by the gate was a man named Lazarus. The contrast here is huge. The rich man had a home and food and health. Lazarus had no home. Lazarus had no food and in fact was envious of the leftovers that the dog of the rich man ate. And when people saw Lazarus they would shake their heads saying "what horrible thing must he have done to be so punished by God?"
Then comes the day when the rich man and Lazarus dies. And here is kind of interesting paradox, because now that both of these men have died, one can really tell who was righteous by what blessings they receive. It wasn't the rich man who was blessed. It was the rich man now who suffered. And when he looked up into heaven he saw Lazarus. And you know at this point the rich man still does not get it. He doesn't see Lazarus as receiving reward. He sees Lazarus as the Abraham’s servant and he asked that the Abraham send Lazarus down to him if only to give a drop of water from his finger. And Abraham corrects the rich man and says "Lazarus could not come help you even if he wanted to, for Lazarus is receiving his reward. He has suffered on earth and he will suffer no more."
This is when the rich men begins to get it. He knows that he has missed out. And he's worried about his family. You see at this moment the rich man realizes that Lazarus was his invitation. Lazarus was business envelope invitation for the rich man to participate in God’s mission. Lazarus was a personal invitation to this man because he was at this man’s front gate day in and day out. So the rich man wants to send Lazarus back to his family to warn them to change their ways. We're having kind of a Charles Dickens moment here with ghosts coming to tell people to change their ways or else. The rich man wanted Abraham to dress up the invitation and send it again. He didn't say he put Lazarus back at the front gate so that my brothers have another chance to pick up the invitation. No, the rich man wanted Abraham to send Lazarus as he was now, healed and clean and all dressed up. You see in this way his brothers would receive the personal invitation, because they knew Lazarus, plus they would also understand the benefit that this invitation was for them. The rich man knew that his brothers would accept this invitation because they will be able to see the benefits.
And Abraham said "No, they have Moses and the prophets; they should listen to them." Lazarus was not the only invitation. Abraham is telling the rich man that many invitations have been sent and still there's been no response. But the rich man tells Abraham "it wasn't made it personal enough, but if you send Lazarus then they will know that this is an invitation not to be ignored." You see the rich man wanted Lazarus to be the pretty invitation. And Lazarus was to go directly to his brothers, which would make this invitation hand addressed. Let's not forget this invitation was to include a warning. "Tell my brothers that I am in a place of torment and they need to change so that they do not come here.” He knew that his brothers would listen if Lazarus, someone they knew, came back from the dead, healed and dressed up with a message from their dead brother. His brothers would see that the poor will become the rich – so there really is value in helping the poor!
But Abraham says no. Abraham tells the rich man that if his brothers won’t listen to Moses and the prophets, they won’t listen to Lazarus. Abraham will not send this invitation.
So why won’t Abraham send this invitation? Let me tell you a little more about what I learned when I worked with the fundraising department at the hospital. This fancy invitation made us a lot of money one time of the year. We could not be guaranteed that come next year the same people will once again even attend one of the parties. Because it all has to do with who was giving the party. The people who responded to this invitation weren't really giving, they were buying. They were making sure that they would get a place at a party where they could be seen and people would know how important they are. Never once did we receive a letter that said "I remember what a good time I had at that party and what a good cause the party was for so I'm sending more money.”
So what about the 4% that answered the business like invitation? These were the people who continue to send gifts to the hospital all year round. Sometimes they were small gifts, many times they were substantial gifts. During my time working in this department, there were two gifts where people left their estates to the hospital. And when we looked them up in the database to see what programs they had been involved with, it was the simple invitation that they first answered. Now you may think only 4% is not enough to be the foundation of our program, but remember this 4% grew with every new invitation that we sent out. The 4% that I'm talking about were from people who had never given before, but believed in our mission and once they started to give, they continued to give.
The rich man wanted Abraham to send Lazarus to his brothers to tell them that they are going to the wrong party. If they don’t change their ways, they are going to end up at the same party as the rich man is now at and the party that they want to be at is the one that Lazarus is at, the heavenly party. They will be good and caring if they know that it is to their advantage. But Abraham says “if they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.”
This is how Jesus ends the story. Jesus actually did raise someone from the dead, in fact in Luke’s account, Jesus did it twice, once with the widow’s son and again with a young girl. The widow’s son was being carried to the burial grounds when Jesus had compassion on the widow and touched the son and the son sat up and began to speak. And remember when Jesus arrived at a young girl’s house and the parents told him, you are too late, she is dead. Jesus told them she is just sleeping and took her by the hand and her spirit returned. And yet the Pharisees ridiculed Jesus for his teachings. This brings me to the last difference between these two invitations. It is timing. The simple invitation has no time limit. You could respond to the invitation at any time. It was often the case that when a gift came in and we looked to see which letter the person had received, that letter could be over a year old. However, the fancy invitation had a definite time limit. No response ever came in late, because it would be too late to attend one of the parties. It was also very important not to send the invitations out too early – for if you did that, people would either forget or dismiss the invitation saying that’s just too far ahead to plan for.
God doesn’t send the fancy invitation because time will invariably run out. If, in the story, Lazarus had been sent to the brothers, they may have repented for awhile – but just like the Pharisees had forgotten the people that had been raised from the dead, so would the brothers have forgotten about Lazarus.
God doesn’t want us to think of heaven as the place to be or a party to be present at. God wants us to join in the mission. God wants us to live each day caring for one another. God doesn’t want us to present once a year, God was us to be in a continuing relationship. God’s invitation does not have a time limit. God’s invitation is open and waiting for us.

God Money

2010-11-03T21:12:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
October 24th 2010
Rev. Mark R. Bradshaw-Miller
Luke 16:1-13
“God Money”

He probably did not begin with the intent of stealing. Being a thief was not the goal. In fact, it probably started out rather small. It might have even begun as a simple accounting mistake. But then he realized that no one was noticing. A few cents here and there led to larger and larger sums of money and the next thing you know he is committing fraud. It is not what he would have called it but that strange twinge when he looked at himself in the eye each morning was a good indication that something was wrong. In fact, his fraud was so great that word finally came back to the owner of what was happening. By that time it was too late and now he was going to lose his job and only source of income he had ever known. It is in this moment of crisis everything changed.
When Jesus says that no one can serve two masters, that no one can serve God and money, most of us do not imagine he is talking to, or about us. After all, none of us get up on a Sunday morning and think, ‘Wow, I cannot wait to get to church and bow down before money.’ We do not rise up each day thinking we belong to Mammon, or God Money. Instead, it all begins with the fact that we live in a society that is obsessed with consuming and obsessed with money. We struggle each day to survive, to make enough money to pay the bills or to save for retirement or for college or to pay the loans we have taken in our search for the “American dream” or simply to put food on the table. In the process of living in such a culture the byproduct is a way of looking at the world that begins and ends with questions about money. Then one day we wake up and realize that questions about God, theology, faith, religion have become luxuries we deal with when and if the bills get paid.
When the manager finally comes face to face with who he has become his life is a mess. It is then that he must strip off the layers of self deception and get honest about who he is and what he must do. The crisis is acknowledged when he says: ‘What will I do, now that my master is taking the position away from me?’ Once he faces the crisis he then does a very honest thing and names something about himself that I am sure before now he has been unwilling to acknowledge. ‘I am not strong enough to dig, and I am ashamed to beg.’ Finally having admitted the problem and made and honest assessment of his situation the manager has a moment of clarity and realizes the only course of action. ‘I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.’ In this moment the manager comes to the realization that he cannot rely on money and will have to rely on the hospitality of others.
We live in a very different culture than the one inhabited by the manager. But we do live under some similar delusions. Until the moment when the money ran out, the manager believed that he did not need other people. We too live in a time when we believe that we do not need other people. The great myth today is that we do not need and should not care for others. If you are unable to stand on your own two feet then there is something wrong with you. It does not matter the circumstance, if you find yourself in need, our society believes you are flawed as a human being. That is why we struggle over tax policy and healthcare, social security, and other programs designed to share the burdens of everyday life. But, despite our best attempts at believing we can be totally self-sufficient, the truth is that we are designed, by God, to be in relationship with one another. We have been created to need and care for one another’s’ needs. We come into this world needing to be fed and clothed and if we live long enough the same will be true at the end of our lives. Unfortunately, until a crisis hits most of us live under the myth we can get by alone if we just try hard enough.
The manager orders that all the debtors come. It is not clear what goes through the minds of these debtors. Having heard that the manager is finally going to get what is coming to him they have no idea what they might face. Or worse, what if one of them was the one who told the owner what has been happening. So, when the debtors come to face the manager you can imagine they are dreading the encounter. Standing before the manager each is ordered to give an accounting for what they owe. It seems now the moment of truth is at hand. But, instead of dread these debtors are given release. Having their debt cancelled or cut in half is the greatest gift they could receive. And in that moment the debtor and the manager are tied together. The manager is no longer the man who takes from them but the one who helped to set them free. One at a time these people struggling under the burden of debt are set free. And, one at a time the manager moves from outsider to insider in the community.
At the end of the parable, we do not actually find out what happens. Does the owner actually fire the manager? Or did the owner cause the crisis to bring about his desired result. Did the owner, so impressed with the shrewdness of the manager decide to keep him around? The answers do not really matter. Whether the manager lost his job or kept his job he has been transformed, and so has the community. The manager is no longer seen as an agent for the absentee landlord. The manager is now part of the community. The manager has recognized his need for other people and the reality of their interconnectedness. The generosity, though birthed in selfishness, exhibited by the manager saved his life. The fabric of the community is restored and life will never be the same.
With a story that really defies most of our sense of what a religious story should convey, the praising of an unjust manager, Jesus shows that generosity is at the heart of our faith. Each year around this time, we start talking about money. We call it stewardship, but what we mean is that we have to raise money for our budget for the coming year. Sometimes we do it with great fanfare and other times we do it with a whimper. This year we are going to talk about it and indeed we need folks to be givers. But the reverse is also true. Each one of us needs to give in order to develop our generosity. When you give to the church you are not ‘helping out’ and being ‘benevolent.’ When you give and develop a spirit of generosity you are helping out yourself. You are standing up to the notion that we can stand on our own or that we do not need other people.
Let me ask a very honest question, ‘Where would you be if you did not have Westminster as part of your life?’ Think for a moment about the relationships, the friendships, yes the struggles and the joys as well. Remember the moments where you have had enlightenment and the moments where you have left scratching your head. Remember the funerals in this place, the baptisms at this font, the sharing of bread around this table, and the people you know here that you would have never have encountered outside of this place. Being generous with our resources enable this community to continue the ministry that has been meaningful to each one of us so that that others, who have not yet been here get to experience the same thing. And who knows, developing a spirit of generosity might just be the thing that gives us new life and helps us to recognize when we are bowing before money instead of God. So please begin praying now as to how you will develop that spirit of generosity for 2011. Amen? Amen!

Love your Enemies?!

2010-10-18T10:28:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
October 17th 2010
Rev. Mark R. Bradshaw-Miller
Luke 6:20-31
“Love Your Enemies?!”

Reading this scripture makes me think two things. 1) There are probably fifty-two sermons in this reading and 2) Does Jesus really expect us to follow this stuff? On the first point please know that I do not intend to cover everything or even touch on everything in this passage. It would either leave us here for a few hours or simply say so little about each thing that what I would say probably would insult your intelligence. And on the second point, this sermon is Jesus longest sermon so we cannot ignore it or explain it away.
My plan on answering this question is to focus on one part of what is called the Sermon on the Mount in the Gospel of Matthew. In the Gospel of Luke, Jesus comes down on a level place to be with the people and we receive the same message. The most troubling words in this passage to a people in the midst of its longest war in history, is to love your enemy. Love is a word that gets uses and abused by many folks. So what is Jesus talking about when he says love? Why would Jesus call people to love those who might not love us? Doesn’t he know that this might put our lives at risk?
As I child, I remember really hearing this passage for the first time. What I mean is that I realized that I was not supposed to hit back. Asking an adult I challenged this thinking when we are faced with bullies. That adult told me that Jesus did not mean we were called to be doormats so occasionally we need to stand up to bullies and punch them right in the face. There was something deeply troubling about that answer for me even then. But I did not like the idea of being the brunt of bullying myself. So I was left on my own to sort it out.
Jesus is not asking us to be doormats. In fact, Jesus is actually turning some things on it is head. First of all he was talking to people who had little hope of success of overthrowing the Roman Occupation. He was also talking to people who know what it was like to be repeatedly humiliated. So, just for example, when Jesus says turn the other cheek he is not suggesting we ask for another beating. Well, not really. (Show example of the cheek smack) Jesus is upping the ante on the bully. Without participating in the cycle of violence, his active challenge brought it to an end and gave the person in a subordinate position power.
This example is not simply about gaining power or turning the tables but creating a crisis moment so that transformation can occur. Jesus concern for the enemy is first our maintaining our own faithfulness and then the transformation of the other. So in participating in these actions requires a true love even for the enemy. It requires all our actions be guided by this principle of love. We are a people who are to engage one another in love even as we disagree with one another. It means that our way of interacting cannot be through lies, misdirection, and deceit. The church is not called to be a place where power politics are a refined art.
I believe it is not an overstatement to say that our mission, no matter what our institutional statement may be, is to be a community of love. But that requires us to ask what love is and what love looks like. Being a community whose mission is love, in action not simply words, and is probably the hardest thing I cannot imagine. Love is about letting someone be. But it does not mean to let them alone. It is a fine line between trying to fix someone and encouraging them to live their lives following Jesus. Letting someone be is not about making people become who we want them to be. To be a place that loves in this way means we would say to people: We are a people that know God has a plan for your life and wants you to use your gifts. We want to encourage you on that journey and are not interested in manipulating the outcome. In other words we are not trying to reeducated or argue, belittle, or manipulate someone into doing a particular service in the life of the church. To love in this way, to be a community whose mission is this is more difficult than anything I can imagine.
This is not the kind of mission most churches are interested in because of the difficulty. After all, it is easier to build a habitat house than to love your enemy. It is easier to give money than to give up well worn grudges. It is easier to have meetings and plan events than to engage the reality of strained relationships. It is easier to be busy than to be those who love. Jesus knows this and we know this to be true. The mission of the people of God is to do everything in our power to become the people God has created us to be. Mission is not something we do for other people or to people and it is not us doing something for others they cannot do for themselves. Serving others only loves if we provide those we serve to return the service and be open to being served ourselves.
So how do we become this community? How do we continue to encourage one another on our journey of faith? One way is through the acknowledgement and development of our gifts. This year we are providing Spiritual Gifts inventory. We want %100 participation. We believe that it will enable us to find out and refine the gifts we are currently using. But we are not setting you up for service. We believe that there is a place for all to serve in some capacity but we are not going to take your answers and assign you jobs to do. We are going to encourage you to do so but that will be on you. Our hope is that you will come to see that God indeed has a plan for your life and wants you to use your gifts and talents in loving ways. And the truth is that in order to get to the point where we can truly love our enemies we need to begin with ourselves and those closest to us before we can venture on that difficult road. May God encourage us in this journey as we seek to serve Christ in all our daily tasks. Amen? Amen!

Holy Grumbling Part 2

2010-10-11T09:07:00.002-07:00

WESTMINSTER PRESBYTERIAN CHURCH
October 10, 2010
Rev. Mark R. Bradshaw-Miller
Luke 19:1-10
“Holy Grumbling Part 2”

Jericho was not Jesus’ destination. Jericho is a city that is about a day’s walk from Jerusalem and as a result became a common place to stop rest and replenish for the next day’s journey. It was a place used to pilgrims and travelers. Despite it being common for people to travel through Jericho, news of Jesus arrival caused a stir. Everywhere Jesus went a crowd was sure to follow and Jericho was no exception.
Crowds and followers are funny things. Ask anyone who has been to the pinnacle of a very public career and they will tell you the adoring fans can become detractors rather quickly. As a result, those who are able to remain at the top for a long time, politicians, sports figures, celebrities and others know how to play to the crowd. Unfortunately, Jesus did not do this and was not interested in playing to the crowd. And his encounter with Zacchaeus in Jericho was a prime example.
Zacchaeus was not a well loved figure in the city. He was the chief tax collector. As a result he worked very closely with the Roman occupiers. Zacchaeus would take what little money people had and as a result he became very rich. Now it is important to note that traditionally people have assumed he became rich because he defrauded people. However, the scripture does not say that. He worked in a position that allowed him to become rather wealthy.
He was also someone who was not welcome in the faith community and in the community at large. It seems that he was a natural outcast. In a society where the average height for men was five foot five, Zacchaeus was considered too short to see in a crowd. We are talking about a very small man. So, I am guessing that he faced ridicule most of his life for his slight stature. Despite or maybe because of this he became very rich but also even more isolated. He may have had everything he wanted but he was alone. But despite this, despite being excluded his whole life, despite knowing the crowd would not want him around, Zacchaeus knew there was something about this rabbi he needed.
We know the story; Zacchaeus climbed the tree and waited. This is when Jesus goes to this man in the tree. Jesus calls him by name and invites himself to dinner. This is no small gesture. Jesus is not hungry and looking for a free meal at the rich man’s house. Beyond that, Jesus then stirs up the anger of the crowd. Faced with this familiar encounter we need to ask ourselves what does this all mean? Martyn Percy answers this very question when he says:
…in the midst of a crowd bestowing their adulation he refused to side with their base prejudices. Zacchaeus is affirmed for who he is. He does not repent, contrary to how the story is usually read: he has no need to. Rather, a person who is despised is allowed to flourish, and he is now seen as a person of generosity. Consistently, Jesus sides with the ostracized, the rejected, the unclean, the impure, the (alleged) sinner. He is no crowd pleaser, he is their confounder.
Jesus goes to the one, who the community decided was not worthy, and said this person is no sinner. He is a child of God and deserving of a place in the community as well.

I think it is important to go back to something I said last week about table manners.
The Pharisees did not eat with tax collectors and sinners for more than just exclusionary reasons. They do not eat with them because to do so means that they become equals instead of objects of mission to be served or sinners to be converted. If they do not eat with them they can maintain a distance. ‘Those people’ become objects of mission instead of a possible brother or sister in Christ. Our calling is to befriend people. Listen to them, learn from them. Go out and spend time in the fields in which they work. Do not tell people what you know they are seldom interested. Instead give them the time of day, get to know them ask them about themselves. In doing so you show the love of God in Christ because you let them know they matter because you listened. This is the mission of the church and it is our calling. We are called to risk our reputation for the kingdom of God. That is the calling of Jesus disciples.
Throughout his ministry Jesus calls us to the places where we might least expect. The traditional, the socially acceptable, the proper are not rejected in God’s kingdom but expected to move beyond their comfort and move beyond the walls. The church of Jesus Christ is called to move beyond itself. The mission of the church is not survival but transformation. We exist not for ourselves but for doing just what Jesus did. The love of God is for all people without restraint without limitation. This is the message of the Gospel and we need to hear it again and again. We are a people who have been called to go… Amen? Amen!

Holy Grumbling Part 1

2010-10-11T09:07:00.001-07:00

WESTMINSTER PRESBYTERIAN CHURCH
World Communion and Peacemaking Sunday
October 2, 2010
Rev. Mark R. Bradshaw-Miller
Luke 15:1-10
“Holy Grumbling Part 1”

A few weeks ago a handful of our high school students saw the new movie, Devil. I received many questions following that movie as to the nature of evil and the devil. As a result we spent the next two weeks of our Wednesday evening bible study looking at what the bible had to say. I looked up every reference to the words Satan, Demon, and Devil in the bible and all of them put together did not equal a whole page. I then took a very large concordance which has all the words used in the bible, Old and New Testament, and dropped it on the table. Next I took that sheet of paper and dropped it on the table. My point was that the amount of time the bible spends on the devil, demons, or Satan is far less than many movies would lead you to believe.
Unlike movies which show the followers of Jesus battling with the followers of Satan, the bible does not show such things. In other words, it is not as exciting as most movies and televisions specials might lead you to believe. Throughout his ministry Jesus does cast out demons and is tempted by the devil. However, the greatest struggles Jesus encounters are from the religious community. The greatest causes of Jesus frustration and even anger are reserved for the religiously observant and the disciples. In fact, a majority of the struggles Jesus faces are over who is welcome and who is pure enough to be part of the faith community.
When I hear the charges that Jesus is guilty of welcoming tax collectors and sinners my first reaction is to think how that the religious leadership is foolish and ignorant. After all, for those of us who know the stories, we expect Jesus to eat with the sinners instead of the saints. However, the religious community has a different set of standards. In the religious community we are supposed to first decide who are the sinners and then demand they repent before we are willing to eat with them and welcome them. The message from the faith community seems to be, “get right” with God as we think you should, and then we can talk. Get your life together, make yourself pure, do everything right, and then we will have a place for you in church. The church says, “Repent and then you are welcome here.” In contrast to this message we have Jesus who seeks out those who have been excluded ad goes and eats with them. Then and now this does not sit well with the faith community.
If there is one thing the faithful Pharisees know how to do is grumble. Hearing the grumbling of the ‘holy crowd,’ Jesus tells a story. Instead of arguing or preaching, Jesus tells a parable. The parables are well known to the church. However, this parable has a couple of twists. In fact, these parables make no logical sense, not then and certainly not now. When Jesus asks the question about who wouldn’t leave the ninety-nine sheep to find one lost lamb, the logical reasoned answer is that no one would. It is foolish and risky. To leave the ninety-nine sheep puts them all at risk. To do so is actually irresponsible. It is not good stewardship. But Jesus does not end there. He goes even further by commending the use of labor to find a coin which is not even valuable enough to cover the costs of the time spent looking. So when Jesus says, who would not do such things, the religious community must respond, we would not do those things it makes no sense. That is the offence of Jesus actions. Actions like this are foolish and a waste of time. And yet, Jesus says this is how God works.
Last week the Congress invited well known comedian Stephen Colbert to testify over the issue of immigration. For those of you who do not know Mr. Colbert, he is a comedian who plays a character that is modeled on the Fox News Commentator Bill O’Reilly. He was invited to testify because last summer Mr. Colbert took up the United Farm Workers challenge to work in the fields for a day. This invitation by the United Farm Workers union was intended to address the belief that migrant and immigrant labor are stealing jobs from Americans. It turns out that very few people were actually waiting to take those jobs, none in fact. While the investigation was little more than political theatre, Mr. Colbert’s answer to the final question asked of him left me speechless. Mr. Colbert was asked why he would bother with the issue of immigration. For the first time during the hearing it was clear that Mr. Colbert broke character and said, I like talking about people who don’t have any power. It seems like one of the least powerful people in the United States are Migrant workers who come and do our work but don’t have any rights as a result. And yet we still invite them to come here and at the same time ask them to leave and that’s an interesting contradiction to me. And you know “whatsoever you do to the least of these my brothers,” and they seem like the least of these, right now... They suffer and have no rights. He went on to say that there are many people who are the least of these, these days, but this is where he feels compelled to spend his energy. While his testimony and presence at the hearing was ridiculed by many people, his final words left most of his critics unable to respond. In that answer he was not trying to score political points or to settle scores. Mr. Colbert was giving a public witness to his faith and the foundation for his actions.
When Jesus shared the parables with the Pharisees it was not meant to chastise them or to score political points or to show them up. Instead, Jesus is calling them to change. He was inviting them to repent of their judgmental and exclusionary practices. It is a message that is as timely now for the faith community as it was then. I believe Mr. Colbert is right that migrant workers are without a voice and are in need of our voice. But there are more people who are considered the least, who are considered unclean and who need people of faith to go out, eat with, befriend, and to share the love of God with them. Gay teens are four times more likely to attempt suicide then heterosexual teens. In the last month alone four gay teens have committed suicide because of harassment and bullying. Tyler Clementi was a college student who jumped off a bridge after his roommate, without his knowledge, taped him having sex with a man and posted it on the internet. On September 23rd, 13-year-old Asher Brown, from Houston, Texas, shot himself in the head after being persistently harassed by other students who thought he was gay. Fifteen-year-old Billy Lucas, of Indiana, hanged himself because he had been bullied for years over his sexual orientation. 13-year-old, Seth Walsh from Minnesota, died in the hospital eight days after attempting to hang himself. He too is said to have endured taunts and abuse for being gay from other students.
Growing up as a boy I remember the fear of being thought you might be gay. If you talked, walked, or acted a certain way or if you participated in certain activities you risked begin considered gay. What I remember as a teenage boy was that there was no fate worse than being thought to be gay. So as long as there were some boys who were considered Gay, then you were safe and would just stay silent when the bullies would go after them because you were afraid they would come after you instead. If you spoke up, you might get a reputation of welcoming and eating with gay people. Unfortunately, I didn’t learn anything in church which would help me navigate those difficult adolescent waters.
If you want to talk about people who have been sinners, unclean, and unwelcome it is gay and lesbian folk. Unfortunately we have much in common with the Pharisees on this one. We will welcome and share God’s love with the tax collectors and sinners when you change. But Jesus invites us to a different way of living. Instead, we are called to go to any place and any people who are being excluded and labeled sinner and outcast and eat with them.
The ‘eating with’ is an important piece particularly in the ancient society. I have come to believe that the Pharisees did not eat with tax collectors and sinners for more than just exclusionary reasons. They do not eat with them because to do so means that they become equals instead of objects of mission to be served or sinners to be converted. If they do not eat with them they can maintain a distance. ‘Those people’ become objects of mission instead of a possible brother or sister in Christ. The simple truth is that the mission of the church is not to fix anyone or to convert anyone. The fixing, changing, conversion, transformation, and more importantly the healing are all in God’s hands. And, God has a tendency of doing all that in ways that are often surprising and often unwelcome by those of us in the church. Instead, our calling is to befriend people. Listen to them, learn from them. Go out and spend time in the fields in which they work. Do not tell people what you know they are seldom interested. Instead give them the time of day, get to know them ask them about themselves. In doing so you show the love of God in Christ because you let them know they matter because you listened. This is the mission of the church and it is our calling. We are called to risk our reputation for the kingdom of God. That is the calling of Jesus disciples. Amen? Amen.

Holy Grumbling Part 1

2010-10-05T05:41:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
World Communion and Peacemaking Sunday
October 2, 2010
Rev. Mark R. Bradshaw-Miller
Luke 15:1-10
“Holy Grumbling Part 1”

A few weeks ago a handful of our high school students saw the new movie, Devil. I received many questions following that movie as to the nature of evil and the devil. As a result we spent the next two weeks of our Wednesday evening bible study looking at what the bible had to say. I looked up every reference to the words Satan, Demon, and Devil in the bible and all of them put together did not equal a whole page. I then took a very large concordance which has all the words used in the bible, Old and New Testament, and dropped it on the table. Next I took that sheet of paper and dropped it on the table. My point was that the amount of time the bible spends on the devil, demons, or Satan is far less than many movies would lead you to believe.
Unlike movies which show the followers of Jesus battling with the followers of Satan, the bible does not show such things. In other words, it is not as exciting as most movies and televisions specials might lead you to believe. Throughout his ministry Jesus does cast out demons and is tempted by the devil. However, the greatest struggles Jesus encounters are from the religious community. The greatest causes of Jesus frustration and even anger are reserved for the religiously observant and the disciples. In fact, a majority of the struggles Jesus faces are over who is welcome and who is pure enough to be part of the faith community.
When I hear the charges that Jesus is guilty of welcoming tax collectors and sinners my first reaction is to think how that the religious leadership is foolish and ignorant. After all, for those of us who know the stories, we expect Jesus to eat with the sinners instead of the saints. However, the religious community has a different set of standards. In the religious community we are supposed to first decide who are the sinners and then demand they repent before we are willing to eat with them and welcome them. The message from the faith community seems to be, “get right” with God as we think you should, and then we can talk. Get your life together, make yourself pure, do everything right, and then we will have a place for you in church. The church says, “Repent and then you are welcome here.” In contrast to this message we have Jesus who seeks out those who have been excluded ad goes and eats with them. Then and now this does not sit well with the faith community.
If there is one thing the faithful Pharisees know how to do is grumble. Hearing the grumbling of the ‘holy crowd,’ Jesus tells a story. Instead of arguing or preaching, Jesus tells a parable. The parables are well known to the church. However, this parable has a couple of twists. In fact, these parables make no logical sense, not then and certainly not now. When Jesus asks the question about who wouldn’t leave the ninety-nine sheep to find one lost lamb, the logical reasoned answer is that no one would. It is foolish and risky. To leave the ninety-nine sheep puts them all at risk. To do so is actually irresponsible. It is not good stewardship. But Jesus does not end there. He goes even further by commending the use of labor to find a coin which is not even valuable enough to cover the costs of the time spent looking. So when Jesus says, who would not do such things, the religious community must respond, we would not do those things it makes no sense. That is the offence of Jesus actions. Actions like this are foolish and a waste of time. And yet, Jesus says this is how God works.
Last week the Congress invited well known comedian Stephen Colbert to testify over the issue of immigration. For those of you who do not know Mr. Colbert, he is a comedian who plays a character that is modeled on the Fox News Commentator Bill O’Reilly. He was invited to testify because last summer Mr. Colbert took up the United Farm Workers challenge to work in the fields for a day. This invitation by the United Farm Workers union was intended to address the belief that migrant and immigrant labor are stealing jobs from Americans. It turns out that very few people were actually waiting to take those jobs, none in fact. While the investigation was little more than political theatre, Mr. Colbert’s answer to the final question asked of him left me speechless. Mr. Colbert was asked why he would bother with the issue of immigration. For the first time during the hearing it was clear that Mr. Colbert broke character and said, I like talking about people who don’t have any power. It seems like one of the least powerful people in the United States are Migrant workers who come and do our work but don’t have any rights as a result. And yet we still invite them to come here and at the same time ask them to leave and that’s an interesting contradiction to me. And you know “whatsoever you do to the least of these my brothers,” and they seem like the least of these, right now... They suffer and have no rights. He went on to say that there are many people who are the least of these, these days, but this is where he feels compelled to spend his energy. While his testimony and presence at the hearing was ridiculed by many people, his final words left most of his critics unable to respond. In that answer he was not trying to score political points or to settle scores. Mr. Colbert was giving a public witness to his faith and the foundation for his actions.
When Jesus shared the parables with the Pharisees it was not meant to chastise them or to score political points or to show them up. Instead, Jesus is calling them to change. He was inviting them to repent of their judgmental and exclusionary practices. It is a message that is as timely now for the faith community as it was then. I believe Mr. Colbert is right that migrant workers are without a voice and are in need of our voice. But there are more people who are considered the least, who are considered unclean and who need people of faith to go out, eat with, befriend, and to share the love of God with them. Gay teens are four times more likely to attempt suicide then heterosexual teens. In the last month alone four gay teens have committed suicide because of harassment and bullying. Tyler Clementi was a college student who jumped off a bridge after his roommate, without his knowledge, taped him having sex with a man and posted it on the internet. On September 23rd, 13-year-old Asher Brown, from Houston, Texas, shot himself in the head after being persistently harassed by other students who thought he was gay. Fifteen-year-old Billy Lucas, of Indiana, hanged himself because he had been bullied for years over his sexual orientation. 13-year-old, Seth Walsh from Minnesota, died in the hospital eight days after attempting to hang himself. He too is said to have endured taunts and abuse for being gay from other students.
Growing up as a boy I remember the fear of being thought you might be gay. If you talked, walked, or acted a certain way or if you participated in certain activities you risked begin considered gay. What I remember as a teenage boy was that there was no fate worse than being thought to be gay. So as long as there were some boys who were considered Gay, then you were safe and would just stay silent when the bullies would go after them because you were afraid they would come after you instead. If you spoke up, you might get a reputation of welcoming and eating with gay people. Unofrtunately, I didn’t learn anything in church which would help me navigate those difficult adolescent waters.
If you want to talk about people who have been sinners, unclean, and unwelcome it is gay and lesbian folk. Unfortunately we have much in common with the Pharisees on this one. We will welcome and share God’s love with the tax collectors and sinners when you change. But Jesus invites us to a different way of living. Instead, we are called to go to any place and any people who are being excluded and labeled sinner and outcast and eat with them.
The ‘eating with’ is an important piece particularly in the ancient society. I have come to believe that the Pharisees did not eat with tax collectors and sinners for more than just exclusionary reasons. They do not eat with them because to do so means that they become equals instead of objects of mission to be served or sinners to be converted. If they do not eat with them they can maintain a distance. ‘Those people’ become objects of mission instead of a possible brother or sister in Christ. The simple truth is that the mission of the church is not to fix anyone or to convert anyone. The fixing, changing, conversion, transformation, and more importantly the healing are all in God’s hands. And, God has a tendency of doing all that in ways that are often surprising and often unwelcome by those of us in the church. Instead, our calling is to befriend people. Listen to them, learn from them. Go out and spend time in the fields in which they work. Do not tell people what you know they are seldom interested. Instead give them the time of day, get to know them ask them about themselves. In doing so you show the love of God in Christ because you let them know they matter because you listened. This is the mission of the church and it is our calling. We are called to risk our reputation for the kingdom of God. That is the calling of Jesus disciples. Amen? Amen.

What Do You Remember?

2010-09-13T09:58:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
September 12th 2010
Rev. Mark R. Bradshaw-Miller
2 Timothy 2:8-15
“What Do You Remember?”

What does it mean to remember? Do you remember where you were 9 years ago? When you first saw the buildings and begin to grasp it was for real, what was your first instinct? If you were like most people your instinct was to find those closest to you, your loved ones, and reconnect with them. But it didn’t take long for the event to become a rallying cry for war. Then over the next few years, the answer to every question, every political problem, every social problem, became: 9/11. We quickly learned that the collective called-upon memory has a real power that goes way beyond nostalgia.
This is not a new phenomenon. Every war has a similar rallying cry. Vietnam had the Gulf of Tonkin to a much less successful degree, and WWII had Pearl Harbor. But who now, remembers the Lusitania?” The rallying cry which was used to garner the nations support for entrance into WWI? Or before that, there was, “Remember the Maine?” This was the rallying cry for entrance into the Spanish American War. And, of course, those from Texas are asked to, remember the Alamo, which became the rallying cry for the Mexican American War. The use and occasional abuse of tragic memories have real power. Their use can feel manipulative or they can lead to greater action.
When Paul speaks to Timothy in this letter, he is not working at manipulation but inspiration. Paul is getting to the essence of the gospel – The resurrection of Jesus Christ. Throughout the letter are a great number of practical issues which need attention. In this middle of all this teaching Timothy is encouraged to remember the heart of the faith. Out of the tragedy of the crucifixion, God brings healing and justice, not through more death, but through resurrection. Death is no longer the power it once was and we have no need to fear. Paul is calling Timothy to remember what is essential and to remember what is not. When the concerns of our day swirl around us it can be a powerful gift to clarify what is of ultimate importance.
There is a great deal of talk about institutional survival these days. Church seminars and speakers and the next great thing, we are told will solve whatever we worry about. Some make claims that rigid orthodoxy and “getting back to our roots” will take care of everything. If we can create the newest style of worship, or just have the best educational program, everything will be perfect. But I am convinced that not only does magic bullet not exist, but that all of these programs and concerns have a flawed foundation. Can the church, in the form we like best, survive does little to inspire or bring salvation in difficult times.
It is almost cliché now to say one is spiritual but not religious. While it might be a cover for some to say they do not need a faith community, I think it points us in the right direction. In other words, it actually gets at the heart of our faith. If taken seriously it will force us to ask questions about the current arrangements of things. Are we really being nurtured and fed by the things we do or do we hunger for something more? Have you ever stopped and thought if the resurrection is true, are we focused on the most important things? A faith community focused on the essential of the Gospel will ask themselves these questions out of a hunger for something more.
When I speak to friends of my outside of the church, people who do not attend church, the spiritual but not religious, I believe they could find kindred spirits in this church. When we ask ourselves the deeper questions, when we seek deeper truths instead of simply accepting or ignoring what we have learned, then we are on the path to greater faithfulness. The question for us is what do we remember? What was your first memory of the faith? I am sure it has nothing to do with meetings or old grudges or struggles. Whatever it is for you place that at the center of all you do. These are also the same questions which each faith community must ask. What is the essence of our faith? What is the point of being a Christian of being the church? The simple answer is that following Jesus is about being and making disciples.
Nurturing disciples is our essential task. But because there are so many important things with which we spend our energy it is worth our while to name those clearly. The three essential ingredients are education, generosity, and service. If you want to know how to nurture a disciple, it is this way. Throughout this fall we will be talking more about each and over the next three weeks we are going to focus on education, or rather seeking deeper truths.
If you have spent any time at all in this place you know that we do not demand a rigid orthodoxy. The truth is that we demand little at all. But to be more faithful and honest as followers of Jesus we must find a way of worshiping God with our heads. When is the last time you really studied something in the bible or grew in the knowledge of your faith in a group setting? I do hate to tell you that worship, while a setting for growth and understanding, cannot deeper our understanding alone. A challenge being laid before the congregation is to find some place where you will commit to a time of growth and study. If you look around at our offerings and think, nothing really excites me but I would like to, then talk to me. We will find a way for all of us to grow deeper in the faith.
Why is this so important? Well, if we are not seeking deeper truths on our own, we will be at the whim of anyone who might seek to use our memories for all sorts of ends. But if we are seeking deeper truths then our memories will not be up for grabs. Take up the challenge to grow deeper in the faith this fall. Commit to growing deeper in the faith and expand your knowledge and understanding. The essence of our faith is the resurrection of Jesus Christ but it does not end there. Take up the challenge to worship God with your head as well as your heart. Amen? Amen!

Compassion and Ideology

2010-08-22T12:32:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
August 22nd 2010
Rev. Mark R. Bradshaw-Miller
Luke 13:10-17
“Compassion and Ideology”

Westminster is a congregation with some very talented singers. Westminster is also a congregation with people who are afraid of singing. Yet singing is at the heart of our faith. “Sing a joyful noise to the Lord.” Yet somewhere along the line too many of us heard the voice of someone who told us to keep our voice to ourselves. But I believe each one of us has a song to sing. I believe God wants each one of us to share our song.
For eighteen years this woman was bent over. The weight of the world had pushed her over and kept her down. Why did she not come on the other days to be healed? She was probably afraid. Or she began to believe that this bent over and stunted life was all she was ever going to have. She had lost the belief that healing might come in the house of God. So day after day she walked, bent over believing this is all there was to her life.
Have you ever tried to sing bent over? Have you ever tried to sing when you are afraid? When we are full of fear and when we are bent over the sound of our song is pinched and shallow and weak. In the end our song becomes a self fulfilling prophecy. Let me show you what I mean. When you bend over and pinch off your voice in fear the sound is actually held back. But when you stand up straight and breath deeply from your diaphragm and open your throat the sound is rather different. While bad posture can cause this to happen, more often than not fear will lead us to hold back the deep song inside us. Whether you are a singer or not, there is a song inside you waiting to be heard, waiting to break through the fear.
The leader of the synagogue was indignant that Jesus would heal on the Sabbath. How could he do such a thing? It is easy to heap criticism on the leaders. We can set them up as people unlike us or people we see as our opposition. But, that will not lead down fruitful paths. It will allow us to find ourselves as righteous and on the side of Jesus, as people who are naturally going to be the healers. If this story is to be about us, we must recognize and admit that we are both people in need of healing and people who are indignant at healing that is out of order. In this story, for true compassion, the love of God, to overcome any ideology that has become our idol, we have to see parts of ourselves in the voice of the leader and in the place of the bound woman.
One of the techniques for dealing with stress is to breath. Sounds overly simplistic, but when we are under stress our respiration drops. When we our bent over it is not only difficult to sing but even to breath. If the leaders of the synagogue had taken a moment to breathe and to realize what was going on, they might have joined the woman in her healing and praising God. While it is not possible for all people to physically stand strait up we can take an internal posture the moves us from being bent over.
When our song becomes pinched or even silenced we need to take a deep breath. We need to ask ourselves why? Are we being held back by some external force? Is what is happening to us because of our race, our gender, our sexuality, our speech, or disability? If that is case, we must also ask ourselves where have we taken those soul killing externals and taken them and made them our own. Saint Louis’ own author Debra Dickerson wrote a blog for a while called: The Last Plantation is the Mind. It was a poignant reminder of how we can internalize the systems of oppression around us.
The woman who had been bent over for eighteen years never thought she could find healing in God’s own house. It never occurred to the leaders of the synagogue that she didn’t come for healing on the other six days because they made it clear she wasn’t welcome. On that day the woman, the leaders, and all those gathered were invited to see freedom born of compassion. A deep cleansing breath was taken by all.
This passage of healing is one that does not allow us to walk away unchallenged. It forces us to ask the hard questions. Where has our song been silenced and where have we silenced our own song? We are all in need of life, healing, connection, love and purpose. But instead we put up with far less. Let us take a deep breath, relax our throats and let out our song so that true healing can come. Amen? Amen!

Bad Influence

2010-08-16T08:49:00.001-07:00

WESTMINSTER PRESBYTERIAN CHURCH
August 15th 2010
Rev. Mark R. Bradshaw-Miller
Luke 12:49-56
“Bad Influence”

I do not know about you but the words of Jesus seem pretty inflammatory and not really in character. They are exactly the sort of words that those will ill intentions could use to prove that Christianity is a religion of war and violence. “I came to bring fire to the earth,” and “Do you think that I have come to bring peace to the earth? No, I tell you, but rather division!” How do we explain that away? What are we supposed to do when the person we call; “The Prince of Peace,” claims his mission was NOT to bring peace on earth?
The truth is that the whole concept of division makes no sense at face value. We love to believe that Jesus is welcoming and bringing people together. But this notion of division cannot be easily dismissed. Division can come in many forms. Out of this passage we can justify the belief that only “we” are the chosen ones of God. But this interpretation, while tempting to some, is not the Jesus we come to know in the Gospels. But what then are we to do with division?
A clue to what might be going on is to look at the framing of the parings. Jesus is not saying that he came to bring division among people of different faith or nation. Jesus did not say he came to bring division between neighbors or communities. The division that Jesus brings is in families and more specifically among generations. Look closely at the divisions and it comes in a family. Mothers and daughters, Fathers and Sons, mother-in-law, and daughter-in-law, each one of these pairings provide a specific familial and generation struggle.
Frankly, this does not provide us any better ground on which to stand. At the heart of the passage is still this issue of division and division between generations. However, it is a story we actually know well. Today there is a great deal of struggle between the generations and the church needs to study these carefully. There are seismic changes afoot, from the political, economic, religious, and cultural landscape. If you look at the generational attitudes on race, politics, gender, sexuality and economics, it is clear that our world is not going to look the same in a few short years. Most of the arguments that dominate the headlines under the topic of the “cultural war,” do not matter to those under forty-five. In other words, the culture war is over but those most vocally fighting just do not know it yet.
These changes, as changes often do, have led to a backlash of fear and anger. This is true inside as well as outside the church. So what does that mean for us? How should we respond? The first thing to remember is that this sort of seismic shift is not new and it will not be the last. That does not mean we can put our heads in the sand and believe the church has always and will always be around. While that is true, the church as we know it, is an endanger specie and will not last.
On a more accessible scale, right here at Westminster, it means that we need not just to recognize our differences in all its forms, but to investigate what they mean. Everyone is not the same nor do they have them same experiences, understandings, tastes, desires, and hopes. When we worship, some of us believe worship is a solitary quiet experience that is well ordered so that speech is to happen at “proper” times. Others feel the movement of the spirit and are moved to respond in speech or with clapping. There has to be a place for all these expressions of faith. Each comes from a deep spiritual well that needs to be acknowledged, and welcomed so that each can exist in side-by-side. In doing so we can move beyond the surprised look that gets interpreted as condescension of lack of welcome. We have to listen and share with one another.
However, with all the talk of change, the good news is that many things have, and will, stay the same. At the heart of our faith is the sharing of meals, study of scripture, serving others, being generous with our resources, and worshipping God. While the shape and form has been in flux for two-thousand years, the content has remained the same. As we face these new seismic shifts we need to make this our central focus. Being disciples is our sole responsibility and our calling. And when Jesus talks about bring division; I believe it has everything to do with the flexibility of shape and the constancy of content. He knows that divisions will arise and we need to figure out what is essential and what is worth our energy and passion. Jesus says, look out… every generation is going to come along and stir things up. Our job is to make sure they get the content. Worship, shared meals, scripture, generosity and service. Change is coming… let us make sure we have a hand in passing along the most enduring parts of our faith and not another example of generational strife. That is the best of what Westminster really is all about. And for that, I give thanks and say: Amen.

Keeping the Light On

2010-08-08T09:27:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
August 8th 2010
Rev. Mark R. Bradshaw-Miller
Luke 12:32-40
“Keeping the Light On”

“Keep your lamps trimmed and burning.” The old spiritual is a powerful reminder of the need for endurance in the life of faith. And every time I read this scripture I am drawn back to that song. It has been in my head all week. But, for the first time something new occurred to me. I am actually not sure that the image of keeping a lamp burning is simply a metaphor for endurance in discipleship. Instead, I think keeping the burning lamp is about something deeper.
A few years ago the Purpose Driven Life was all the rage. The appeal of that series was the way it fed the hunger many people have to live more fulfilling lives, lives of purpose. The size of the self-help section in most bookstores is a testament to this. But this hunger is more than simply a modern fad. Sewn into the fabric of our being is the need for purpose. This hunger is not foreign to our faith. When Jesus said keep your lamps burning, he is talking about our purpose and passion.
That may seem like I am accommodating to the modern desire for self-fulfillment and self-knowledge above all else. John Calvin, one of the early reformers and foreparent of the Presbyterian tradition, begins his great theological work, the institutes, with what might sound rather trendy. The knowledge of God begins with the knowledge of self, and the knowledge of self begins with the knowledge of God. The journey to self understanding is not a selfish journey. In the process of this journey, we learn that we are made to be in relationship with others. The greatest commandment is that we love our neighbors as ourselves. So in order to love and serve our neighbors we have to begin by loving ourselves. It really is about keeping our lamps burning. But how do we do that?
We do this by taking time to get to know ourselves better. Being a child of God means we have been created to be ourselves. We are not called to be anything other than who God created us to be. But, all our lives life we are told we are not enough simply as we are. As a result we learn to put on masks: Masks of arrogance that cover our insecurities, masks of joy that cover deep pains, masks of energy that cover a flame long since extinguished. We all wear masks and we all play roles and the problem comes when the masks we wear and the role we play no longer resembles the person we are inside. But that is not the calling of our lives; we have been created for more.
Finding and nurturing our flame does not involve a major life change or a journey around the world. It usually begins with simple yet profound questions: Where is your heart? Where is your joy? What puts a smile on your face? In the answer to those questions is the answer to a greater question. And that question is this: What is your treasure? The answer to that question makes feeding our flame a great deal easier. So if it is so easy, why are we all not doing it? I think the answer lies in the fear, fear of what we might find out. That is why Jesus begins by saying: “Do not fear!”
Jesus knew the result of a life based on fear. Lives based on fear become small. Fear makes our lives small, it makes our actions, and our thoughts small. Fear preys upon our energy our lives, our vitality. Fear will lead us to fight and to defend the really insignificant. Fear blurs our vision so that we end up spending our lives are in the service of other treasures and other masters. It is not something that happens all at once. Mostly it is a step by step, year by year happening and then, one day, that little flame, the light, the energy, the passion is gone. It has been snuffed out by all the insignificant things, ideas, and turf we are trying to protect.
Writer Anne Rice has left the institutional church. Her reasons are simple. She is disgusted by a church which has become small. The church she knows operates out of fear. It fights over money, leadership, custom, race, sexuality, worship style, clothing choice. The Jesus she met in church has been pushed out in favor of turf war and purity. The church which is called to nurture the flame, the passions of the faithful is instead busy sorting out who is faithful, who is pure, who is worthy, who is welcome. As a result all of our energy is spent carving out our turf, collecting allies in the parking lot after a meeting, and making sure everyone knows WE are right.
People are hungry for meaning and purpose and Jesus knows that. It is the church that has a hard time with this message. Instead of waiting faithfully for Jesus return our lights have gone cold and we have gone to sleep. But the good news is that there is more to our faith than what gets published in the news. God has created each one of use for a purpose. The calling is a journey of joy and fulfillment not of self denial and boredom. We are called to live big lives doing great things – even doing what some might think are routine things. But routine things done with a purpose are great. We are not destined to be stuck on the small and insignificant stuff.
Keep your flame burning… What is your great joy? Where do you find energy and passion? When you seek those questions and feed those hungers, it is then that you will come face to face with the one who is coming again. This is the calling, this is our purpose. So let us challenge one another to put aside the small ways, and things for the greater joy. Amen? Amen!

Possessed by Possessions

2010-08-01T09:29:00.001-07:00

WESTMINSTER PRESBYTERIAN CHURCH
August 1st 2010
Rev. Mark R. Bradshaw-Miller
Luke 12:13-21
“Possessed by Possessions”

… greed, for lack of a better word, is good. Greed is right, greed works. Greed clarifies, cuts through, and captures the essence of the evolutionary spirit. Greed, in all of its forms; greed for life, for money, for love, knowledge has marked the upward surge of humankind.
These words come from the movie Wall Street which meant to show the excesses of the market speculation of the early 1990’s. The character who spoke these words, Gordon Gecko, was a ruthless man who did whatever was necessary to accumulate more wealth. These words are the very antithesis of our scripture from this morning.
The easy thing to do with interpreting this scripture would be to lift up people who fit in the model of Gordon Gecko. We could look for modern day Robber Barons. There are many. However, in doing so it becomes easy to throw stones at those who have a lot of money. In the process the scripture is then used as a tool that other people need to listen to and it carries little message for us.
The great danger for those of us who claim to follow Jesus is not that we are misers with our money. And neither is the man who asked Jesus to intervene on his behalf. We have no indication that this gentleman is asking something so terrible. And yet, Jesus tells this story which makes it seem like all wealth is bad. Is this what Jesus is doing? If so, it is a story that means little to any of us other than as a rock to hurl at others. I believe Jesus has a deeper story to tell which has very implications for our lives.
If there is a driving theme in this scripture it is that we are called to use and understand our resources as tools for serving and glorifying God. When the man asked Jesus for help, he is asking that the money be given to him. While he might be well within his legal right, he is doing so from the wrong perspective. The money is mine, I am entitled to it, and no one else better touch it. His way of thinking is based on a flawed theology which says that God is clearly on the side of making sure people keep their own money. The motivation behind this request is self-serving. And that is what Jesus is challenging.
In the parable, a man works very hard and receives a huge abundance. He has so much stuff that he has to build bigger barns. All of his energy and creativity goes into protecting what belongs to him. Once this task is accomplished he decides to live out his days enjoying himself in leisure. A lifetime luxury vacation is his goal. The mindset of this man is completely driven by self-interest. It is his grain, his land, his work, his to do with what he wants. And no one is going to tell him otherwise. Again, the motivation is self-serving. It is the elevation of self that Jesus is preaching against.
Jesus, in this text, does not say that money is evil or that we should not plan well with our resources. What he is saying is that we must do so out of a sense of the common good. Being rich in God is the term he uses. In order to get this point we need to spend some time there. The comment is not simply about protecting ones’ soul; it is about living out kingdom values on earth. Jesus’ ministry of healing and restoration focuses on bringing the individual back into community. Solitary individuals do not fare well and Jesus seeks them out and brings them back. Acting out of self-interest alienates one from others and in the long run is not really in ones’ best self-interest.
A modern contrast might be the difference between billionaire Warren Buffet who seeks to give away his entire fortune to good causes before he dies and the first billionaire who was able to, during the greatest financial crisis since the Great Depression, pass his fortune to his family tax free. While Buffet is not doing his work because of faith, he is an example of the importance of the common good. Jesus does not stand against planning for the future. He is not saying money is of no consequence. Instead, he is saying it is of little consequence particularly when its accumulation is driven by self-interest.
As Christians, the purpose of our resources and possessions are to glorify God. That is a statement I am sure we can all agree with. However, what will that look like in action? Sit down this week with your check book, or online if you no longer use paper. Look over the last month, three months, six months, and a year. As you look back over how you use your resources just ask this simple question: “Does this expense glorify God?” Sometimes the answer will be clear. Other times you may have to ponder a bit. I would focus most on the areas where you have to stop and think. It is in those places where we have the most to learn.
This is true in all areas of our financial lives. Not just in our expenditures but in our saving as well. Jesus is not saying that money should not be saved. But saved for what purpose? Is it to provide for you needs as well as the needs of others? That should be the goal. Just remember, the man in the parable saved only so that he could rest comfortably without a thought to giving to others. The calling is not to deny ourselves but to move beyond ourselves and care for others.
Yesterday I took my oldest daughter to see Toy Story 3. If you have not, and do not intend to see it, that is alright you will get the point. The basis of the story is that a young boy, Andy, has grown up and no longer plays with his toys. These toys are worried about what will happen and hope that they will be placed in the attic where at least they will be safe. However these toys, that come to life whenever humans are not in the room, really want to be played with more than anything else.
In the final scene of the movie Andy is preparing to go off to college. Instead of placing the toys in his attic he does something rather simple yet amazing. Andy takes this box of his favorite toys, to a young girl who will love and care for them. The girl is ecstatic when Andy begins to share his prized childhood possessions. However, Andy had intended to keep his favorite toy Woody. Unknown to Andy, Woody had placed himself in the bottom of the box when he was not looking. When the little girl finds Woody at the bottom she is filled with joy. At this point Andy is conflicted. He wanted to keep this one favorite toy as a memento even though he would not play with it anymore. But seeing the joy on this girls face, and remembering the joy he received from this toy Andy decides to let her have Woody. It is a moment of maturity, of moving beyond his wants and desires he releases his favorite possession so that this young child might also know joy. To this modern parable, Jesus would say: Amen!

Why This Prayer?

2010-07-26T13:39:00.001-07:00

WESTMINSTER PRESBYTERIAN CHURCH
July 25th 2010
Rev. Mark R. Bradshaw-Miller
Luke 11:1-13
“Why This Prayer”

Prayer –
At the time of the reformation few people could read. As a result most were at the mercy of those who were educated and had power. Most religious education came through rote memory. The early reformers recognized that the church had moved away from what they understood as the basic message of the bible. As a result, the first order of business was to educate people so that they could have access to the teachings of the faith rather than rely on the word of someone else.
Part of the basic foundation of that education was indeed the bible. To teach the basic message of the bible often included the Ten Commandments and the Sermon on the Mount. And, to teach people how to pray, the Lord’s Prayer was used. The use of this prayer with the reformers was about teaching the basics, the foundation for prayer. They were not interested in simple memorization. Given that most religious language was not in the common language of the area, the reformers were often concerned about words spoken in worship for which little thought was given.
As the Reformation spread, the Lord’s Prayer began to be translated in the common language wherever it travelled. As it spread the prayer took on many different forms and styles. However, the basic message remained the same. We are invited to pray to a God who wants to be in relationship with human beings. We are called to pray that the current arrangement of injustice of the world come to an end. We are called to pray for our basic needs and that we will travel the right way.
I have been looking at the many different forms of this prayer. Since the inception of the Anglican/Episcopal tradition there have been six English different versions, three since the founding of our country alone. While the language of the prayer has changed the basic message which Jesus shared with his disciples remains the same. And within the reform tradition the most important issue is that people come to understand the importance of and the ways in which we can pray.
Despite this essential message many of our churches continue to use the Kings James English. What we are now using in worship is a version of the prayer known as the ecumenical version. The purpose of this change is not simply for change sake or to change a prayer that has come to have deep meaning for many. However, as people of the reform faith, we must always be looking for ways to live out our calling to share the gospel so that all might hear in their own language.
For those in our midst for whom English is not the first language it is not uncommon to pray this prayer in their mother tongue. And while we use debts and debtors some people use sins and others trespass. What is the right way to pray this prayer? Well, if we begin to ossify our use of this prayer around language and not on message then we have missed the point. But seeking to use language that is common to our time we are living out the best of our reformed heritage.
In the search for more contemporary versions I was struck by two. The first one comes from Eugene Peterson’s the Message. It goes like this: “Father, Reveal who you are. Set the world right. Keep us alive with three square meals. Keep us forgiven with you and forgiving others. Keep us safe from ourselves and the Devil." Another comes from the Good News bible which reads:
Father: May your holy name be honored; may your Kingdom come. Give us day by day the food we need. Forgive us our sins, for we forgive everyone who does us wrong. And do not bring us to hard testing.
Each of these prayers is rather basic and work well in versions from which they come. You might even find they would be a welcome addition to your own prayer life. Or, you may not like these versions at all. That is the beauty of personal prayer. If the use of thy and thou is an important part of your spiritual journey and if praying to God only as a Father is as well, let it continue to be so. However, in worship the printed version will continue with the ecumenical version and will be simply a guide to your prayer.
This fall we will have the opportunity to study prayer more deeply through a small group opportunity. Following the session retreat, there was a clear desire and need in the life of the church to encourage and to teach prayer. If you are interested in learning more or if you have a hunger to go deeper in your prayer life, or if you simply are unsure of the point of prayer at all, this opportunity is for you. If you enjoyed the fellowship and time of sharing of the small groups with our study of Unbinding the Gospel then you will really love this fall small group. Keep an eye out for more details in the next couple of weeks. And until then, continue to pray the prayer that Jesus taught. Amen.

Real Humility

2010-07-07T12:06:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
July 4th 2010
Rev. Mark R. Bradshaw-Miller
2 Kings 5:1-14; Luke 10:1-11, 16-20
“Real Humility”

I have a great deal of admiration for the character of Naaman. That might seem strange since the easy thing to do is to make dispersions on this General who needs a lesson in humility. But before going after Naaman we must first admit that we all have our blind spots. We all are in need of a lesson in humility that is probably connected to our need for healing in body, mind or spirit. And, like Naaman, it is often our own arrogance and lack of insight which keeps us from the healing we do desperately seek.
Since this is a story about healing, I want to take a moment and talk about healing. When I speak of healing, I do not assume this means cure. Some of us face brokenness in our lives, in mind body and spirit, for which there is no cure. However, there is always healing to be found. That may seem like a contradiction. However, the stories of people facing terminal illness who have found healing are many. It is that kind of healing of which I speak.
Naaman is a great general and someone who God holds in high regard. This is something of an oddity because he is a general in the army of Israel’s sworn enemies. Naaman is an outsider and an enemy to the community of God’s faithful. Naaman is also an outsider in his own country. Though he is a great general he is socially unacceptable because of a skin disease. So he understands about living in two worlds. Despite knowing something of life as an outsider, Naaman has much to learn about the ways of God. As a people who live in this time and place our own needs are not so different.
The healing of Naaman is a contrast of stories. It is a contrast between the ways of kings and generals and the ways of God. Naaman understands the ways of kings and generals. However, Naaman is wise enough, or maybe desperate enough, to listen to the voice of a slave girl. Not one person in his country nation can bring him healing, but this slave understands the wisdom and power of God. She knows of a wilderness prophet who can heal and do great things. However, despite listening to this slave girl, Naaman does not listen long enough. As a result, Naaman follows the wisdom of kings and generals and is off fix the problem. And it is this lack of fully listening that nearly creates an international incident.
Naaman follows proper protocol and seeks permission to cross the border from his King. The king sends Naaman with the proper credentials and a letter to the king. These are the actions of those of understand the ways of the experts; those with special training, degrees, and power. Kings, Generals, experts, and other credentialed folk never listen to the likes of a slave girl. This is why Naaman only listens to part of the wisdom found in the voice of the un-credentialed. His actions nearly start an international incident when the King of Israel turns out not to be the healer. If Naaman had bothered to fully listen to this slave girl, he would have learned that the prophets of God are not at the beck and call of the king.
Fortunately, for the King of Israel, and the great general, the prophets of God always keep a close eye on the ways of kings and generals. That is how it always works. The people on the margins and the people who are invisible to the people of power – servers, farm workers, dishwashers, custodians, and others, often know more about the people of power than the people of power know of themselves. As a result, Elisha is able to send word that he knows what to do so everyone can calm down. But this is not the end of the story.
Elisha does not come to the places of power. He only sends word that the great general will have to make his way to the wilderness. Still operating out of the ways of the credentialed, Naaman follows protocol and has his servants pack up the gifts and proper treasures to provide it to the man of healing. When the great General finally arrives with all the pomp and ceremony ready for healing, the prophet of God does not even come out to greet him. In the land of kings and generals, this is a personal affront. How dare this wilderness prophet refuse to pray proper deference to the general? After all, being treated with deference is always expected by those who have the proper credentials and degrees. However, God does not work this way. With God, wisdom and healing seldom resides with the degreed and credentialed. Fortunately, Naaman has lived just enough of his life and an outsider not to walk away.
Once again, it is not the kings and generals who know. The unnamed aids of the general point out that it is possible that this wilderness prophet might bring healing through this dirty little river. And that is just what happens. In that little river, the great general Naaman finds healing, for his skin disease and for his arrogance. Falling at the feet of Elisha, who finally greats him face to face, Naaman proclaims faith in the God of Israel. It is a powerful scene of transformation. It is true that God can bring healing even when faced with the hubris of kings and generals.
This is not a story of happily ever after where the healed general will return home and transform his country into the faith of Israel’s God. Instead, we see a general who will return to a land where he will be expected to worship and serve other Gods. By taking some dirt back, Naaman will be able to be reminded of the healing he found and by which God his healing came. The dirt will serve as a reminder that the ways of God often come through slave girls, wilderness prophets, and nameless aids. This newly healed General will have to learn to walk in two worlds and it will not be easy. And maybe, just maybe, the next time an un-credentialed person has something to say, he will fully listen before dismissing what is being said.
I am convinced that we are each of us, like Naaman. We are a people who live in one culture and live a faith that is in contrast to much of the dominant culture. Today we are called to sign patriotic songs and that is fine as long as we never forget that we too live another and more powerful story. We are sent to be like lambs among wolves. And as such we will need to work hard to listen to and provide space for the un-credentialed to speak. We will have to give witness to the fact that our faith teaches forgiveness and the theme of our society is retribution, and that our faith teaches that we should pray for our enemies and our society says torture them. If anyone needed to live with a jar of dirt in our pockets it is us. So stand up and give thanks for this country but remember that God works beyond its borders and that wisdom will come even from our enemies. When we reach that place we, like Naaman with find a new and deep confidence that comes from recognizing that our power comes from a God who asks for humility. It might just be our only path to real healing. Amen? Amen.

Moving Forward

2010-06-27T09:20:00.001-07:00

WESTMINSTER PRESBYTERIAN CHURCH
June 27th 2010
Rev. Mark R. Bradshaw-Miller
2Kings 2:1-2; 6-14; Luke 9:51-62
“Moving Ahead”`

What will our legacy be? When the children of our children look back to our time in history, what will they say? Will we take up a few sentences or a few pages in the church history written in 2153? When they look back to us as an example, what will they see? Will it be an example worth following or will it be a warning of what not to do?
The times we face are full of great opportunity, great promise, and great risk. I wish I could stand here today and present a three point plan or five year plan that will perfectly respond to the challenges of our time. The truth is that I cannot and neither can anyone else promise perfection. But, this does not mean we are not without hope.
Look around. No, seriously, please look around. What do you see? In five years, Westminster will not be the same place that it is today. That presents many opportunities and raises a related question. Do you want to have a hand in helping Westminster continue to live into God’s vision? I want to invite you to wrestle with that question with God in prayer. We are going to enter into a time of silence. During that time I want you to pray that God reveal one thing you can be doing right now which will move us closer to faithfulness in that vision. Maybe it will mean being more involved with the ministry of the church, or becoming a more faithful giver, or remembering Westminster in your Will, or a challenge to go deeper you spiritual life, or all of the above. But in this time, pray that God reveal one thing which you can do right now to be a part. What did you hear? Write it down right now. Also, share it with one person before the end of the day. But only do this if you think leaving a legacy for the children of our children is a worthy goal.
Transition and legacy is at the heart of these scriptures. Both Jesus and Elijah are preparing the next generation. Elijah is going to the Jordan River to be taken up and Jesus is going to Jerusalem to be strung up. Elijah is going to be wrapped up in a whirlwind and Jesus will face a storm of trouble. Both the followers of Elijah and Jesus do not fully understand what it will be like when their teachers are gone. Trouble is coming that these followers cannot even imagine. But, both Elijah and Jesus remain faithful leaving a legacy worth following for the children of their followers.
When given the opportunity to control the lives of his successor, Elijah resists. Elijah’s beloved student asks to take over. But instead of working behind the scenes to grant the request or pretending he knows the will of God, Elijah shows what it means to trust. If it is God’s will, it will happen. And if not, then it will not. It is a supreme act of trust. Elijah does not know what will happen when he is gone. He does not know if it will be exactly to his liking, but he has the radical trust that God knows best.
Jesus, in his way, prepares his followers for the road ahead. Knowing that the disciples will abandon him, he does not hold it over their heads or become the harbinger of death. Jesus continues to provide hope and teach from love. He does not hide the tough road ahead and the need to remain faithful but he does not overwhelm or leave them despairing. The followers of Jesus may not have even made it to Jerusalem if he did not lead with hope. Jesus teaches in his actions that we are to remain faithful no matter what lays in the road ahead. Not even the threat of death is to keep us from our faithfulness.
Both Elijah and Jesus leave a legacy that generations continue to follow. So, what will be the content of our story, our legacy? What will be the content of your story? We each have the ability to influence what will be said and written about us by the children of the children present in our midst. Look around, look into the faces of those who come after you and remember they are watching, taking mental notes. Today is the day we can show them our example. Will it be an example worth remembering? Amen.

Wilderness Surprise

2010-06-20T14:37:00.001-07:00

WESTMINSTER PRESBYTERIAN CHURCH
June 20th 2010
Rev. Mark R. Bradshaw-Miller
Luke 8:26-39; I Kings 19:1-15a
“Wilderness Surprise”

As a people of faith we come to believe that our religious life is ultimately about comfort, certainty. This comfort and certainty focuses on the rhythm of our daily life, what we expect to happen in worship, and even to how we experience God in our daily lives. Any deviation from this routine can seem like an affront to very nature of God. When objections arise: “We have never done it that way before!” or the quiet disagreement that leads to behind the scenes organizing or the complete disengagement are really a struggle over a belief in the way God works. Unfortunately, despite our objections, the essence of our faith is not truly built on our desires and beliefs. However, I still believe that faith in God can bring comfort and certainty but it is never what we expect.
Elijah is exhausted and afraid. It is not exactly the picture of comfort and certainty. He has acted faithfully for God and now the Queen has placed a death sentence on his head. To save his life he runs for the wilderness and finally exhausted, physically and emotionally, lies down, begs to die, and falls into a deep sleep. No longer able to handle the direction his faithfulness has taken him Elijah is ready to let it all end.
It is finally when Elijah is fully vulnerable before God, when he is no longer the towering figure who brings down the prophets of Baal that something incredible happens. It is only when Elijah’s certainty of the ways of God come crashing down does God provides for his comfort and sustenance. But this is only the beginning of God exploding the categories of comfort and certainty.
As a people of the book, we should hear this story building up to God’s grand entrance. This journey into the wilderness begins much in the same way as Moses. Moses kills and Egyptian and runs into the wilderness and when he is exhausted it is the daughters of Jethro who provide for his needs. Moses’ whole world of comfort and certainty has come crashing down and it is only then that God provides. Each part of this story echoes something from the story of Moses. If we are not careful we too can fall into the trap of certainty and comfort believing that we know how this is going to work.
When God shows up with Moses, there is great fanfare. Burning bushes, smoke on the Mountain, earthquake, and great noise always let us know that God is on the scene. But there is where the certainty of Elijah is shattered. Expecting that God will make a grand appearance is where the certainty and comfort comes. However, Elijah seems to know that something is going on. God says; I will pass you by. So Elijah goes out and hears the mighty wind, feels the earthquake and sees the fire and realizes that God is not doing things the way God has done them before.
Some interpreters refer to this moment where God speaks as “Sheer silence.” When Elijah recognizes God’s presence in the silence he is coming face to face with what is often called: Silence rich with Holiness. It is a moment where there are no words, no sound but a moment filled with a clear confidence and certainty that God is present. The certainty and comfort that Elijah expected was fulfilled in this moment by the certainty that God is still God and the comfort that he was not alone, even in the wilderness places of life. As much as we would like to believe otherwise, this is the certainty and comfort of our faith and really everything else is up for change.
The disciples had learned their own form of comfort and certainty. Following Jesus was not without its challenges and changes, but as long as he was around, people were getting fed, healed and made clean. The religious establishment was not happy and the crowds just kept coming. But this day, Jesus takes them to the “other side.” The comfort of being in a place they knew and the certainty of the rhythm of life came crashing down on a trip to the other side of the Sea of Galilee. Likewise, the people of Geresene had come to expect that life had a certainty and comfort in knowing that the crazy man lived in the place of death. The certainty and comfort so many had come to expect. Jesus really can bring healing for “those people too,” and even out of the places where we can only see death, God can bring new life.
When I went to Israel I wondered what it would be like to see the places so many people call holy. What was it going to be like to walk in this place that Jesus once walked and lived. As we travelled to the different holy sites I found my interest in actually being in those places was rather low. Each was wrapped in struggle, and conflict, and tradition that the historicity always seemed to be in doubt. But as a natural cynic – hopeful cynic is probably a better term – it was not a great let down.
I did not go expecting to come face to face with God or have some grand encounter with God. I had my own comfort and certainty about what the trip would be all about. But on one Saturday something happened. I do not really have the words to explain it but will do my best. There is a place in Jerusalem that is known as the Western Wall. I had the opportunity to travel there on two occasions. The first was on a Saturday, Sabbath.
By all appearances, this place is just a very large wall with very large stones where people place prayers and where Jewish tradition teaches that God’s presence resides. By the time I got to the wall, the idea that God’s presence could be contained or would reside in this place over others was not something I had taken to heart of frankly believed. As I came through the security checkpoint and around the corner I looked at this collection of stones and was confronted with what I can only say was a powerful presence that I could feel in every inch of my body. I left the group and walked down to within ten feet of the wall where I stopped. It was as if I could not move.
I do not remember hearing any noise around me and at that moment tears streamed down my face. They were not tears of sorrow or joy. In fact, I do not remember being overcome by emotion at all. I remember feeling a calmness and presence and then realizing it was time to go. What seemed like five minutes turned out to be forty-five! I did not come away from that experience with a new message or mission from God, but for the next few days I could not really let it go and after a while I believed it had something to do with being tired.
But, once again, my certainty and comfort came crashing down. Two days later I had the opportunity to go to the Dome of the Rock Mosque. In order to enter the holy site in the Muslim faith, you pass within ten feet of the stones of the western wall. As I wound my way of the security bridge I was rather excited to see this site and had honestly forgotten what had happened only two days earlier. As I turned the final corner I felt the same feeling that I had forgotten about from two days before. I looked through the small slits in the wood to see where I was and noticed that I was standing the same distance from the wall I had only two days earlier. But on this day, I did not get to pause because, for security reasons, there is no stopping on the way into the Dome of the Rock.
So what do I make of this? At the end of the trip I came home with the realization that I too am just as guilty at wallowing in my own expectations of certainty and comfort. I also came home with a renewed commitment to the ministry of Westminster – in case you were wondering. And I also begin to understand just a bit what it means to have a silence filled with holiness, to be surprised in the wilderness places of life to find out that God is providing comfort and certainty but not in the way I always expect or even fully appreciate.
So once again, these passages confront us with questions we too must wrestle with. Where are the places of your comfort and certainty? Where are you seeing only death without the expectation of life? Where are you so sure that you know better than others? Or where are the places where you have narrowed the power of God to be controlled by the thoughts of your own mind? I invite you to find places for silence, find places to quiet your mind and clear the clutter of expectations. Our calling in this place is not an easy one but it is one that will bring great joy and surprise. And it is my prayer that we let down the walls of our resistance, certainty, and expectations of comfort long enough to expect life when we are surrounded by death.

Same Old Story

2010-06-06T15:44:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
June 6th 2010
Rev. Mark R. Bradshaw-Miller
I Kings 17:8-24; Luke 7:11-17
Communion Meditation
“Same Old Story”

What are the stories which define our lives? Some of them we may be aware of and others may be so subtle that we do not even notice. Instead of who are you, we ask things like, what do you do? Where do you live? What high school did you graduate from? These stories also define our lives in larger ways. War is peace. Destroy the village to save the village. And I am sure you could add to the list. But let me suggest that there is a story, a message which permeates much of our culture. It is the story of Popeye the sailor.
You remember that story right? Popeye is the loveable but strange character who gets pushed around but a bully, Brutus, till he eats his spinach. Then all bets are off. Popeye is transformed into a hero who then beats the bully into a bloody pulp as we cheer at the carnage. That is not the way tell that story, but justified or not, Popeye, with his spinach, does exactly what the bully does. We tell ourselves this is necessary, this is the only way bullies can be reached. And this story is THE story of our lives. From the time of the earliest story-telling cultures to the most recent popular television show 24, a hero must do things that are beyond the scope of the law to keep us all safe because the world is a dangerous place. And, we are supposed to stand by and cheer at the carnage and death, providing a hero’s welcome.
Despite news to the contrary, this is not the story of the people of God. Attempts have been made to make it so through stories like the Chronicles of Narnia and the Left Behind series, but at the end of the day, our hero is executed by the state. At the end of the day Jesus does not eat his spinach and come back looking for revenge. Instead, the message remains the same from the moment enters the scene until the revelation of John. There is no need for Jesus to come back with the sword to cut his enemies down, instead, until the end; there is an offer of redemption.
When Jesus comes on the scene and heals the child of a woman, the crowd understands. They too have been living lives of conflicted stories. The Empire of Rome had come to dominate their lives. The Empire brings peace through strength and through the cross and sword if necessary. Might makes right and a hero must kill to be a hero. God rewards the faithful with power, money and strength, and those without are the wretched of the earth. But, for a moment, when Jesus restores this child to his mother, the crowd remembers another story.
Jesus is not the first to restore a child to his mother. Then knew of another time, a time of chaos where the powerful fed themselves and let the poor fend for themselves. They remembered how a prophet of God was sent to show another way. Elijah was a prophet who testified to otherwise. When the prophets of the powerful said might makes right, Elijah proclaimed that caring for the poor, widow, orphan and alien is right in God’s eyes. Living in a culture that only understood death, Elijah said there was enough for all. And as a widow and her son were about to die, Elijah trusted God and showed that God’s economy is based not on scarcity and limited resources, but on abundance.
If they did know or remember this story Jesus’ healing would have been just that. Jesus would have been a miracle worker – someone new come on the scene. But because the faithful knew and understand that what Jesus had done was more than the present moment they could see it for more. Into their fixed world of stories based on domination and death, the community became alive again nurtured on stories of abundance and restoration. This is our story, this is THE story which has the power to sustain us when inundated by stories of the newest and next Popeye. As we gather at this table, let us remember that the sharing of bread is our story. May we be fed here, on the stories which call us to restoration and to life. And may we find abundance in places where once we only saw death. Amen? Amen.

Three in What?

2010-06-05T07:15:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
May 30th 2010
Rev. Mark R. Bradshaw-Miller
Proverbs 8:1-4; Romans 5:1-5; John 16:12-15
Trinity Sunday
“Three in What”

Who understands the Trinity and why does it matter? Well, the easy answer is because it has been part of church teaching since about the year 325 CE so that is good enough for some folks. I appreciate deeply a faith which has a trust in what has been handed on from subsequent generations. However, I could never leave well enough alone. I always seem to need more, and to ask the hard questions. And the doctrine of the Trinity is no exception. However, with the doctrine of the Trinity, those questions are not easily answered.
Each year I have tried to think through how to preach on the trinity. Each year, I feel like I fall short. On some level that is exactly the way it should be because the doctrine is a way of explaining something which is essentially mystery. However, it also reveals the discomfort with simply using mystery as the default response whenever we are unable to explain something. So what shall we say about this mystery of the God we know in three persons with in being.
I promise that no attempt will be made to explain all the complexities of this doctrine. Instead, I simply say that the doctrine matters at this time and place. We believe that human beings are made in the image of God. And the God we know in Jesus Christ is a God who is not solitary but in community – the communion of three in one, unity in diversity. In other words, human beings were not created to be solitary but in community. In a time of more and more individualism this is radical talk.
But it is not really radical to acknowledge that human beings need other people. So as people of a Trinitarian faith, what might that life look like? Alyce McCKenzie sums up this well when she says:
What kind of life does the Trinity shape? Lives that are a personal response to a personal God that results in participation in community. It does make a difference that God is three persons and one substance. It means we can only know God by personal response that is a participation in the activity of our Triune God in community
What does that mean? It means we can only be fully human in relationship with one another. There are no solitary Christians. We can be faithful as individuals, but not alone.
This week Jim Wallis of the Sojourners community wrote an article asking if Libertarianism and Christianity were compatible. His conclusion was that they are not. And while he is not talking about the trinity I believe he gets at our inherent interconnectedness when he says:
The Libertarian enshrinement of individual choice is not the pre-eminent Christian virtue. Emphasizing individual rights at the expense of others violates the common good, a central Christian teaching and tradition. The Christian answer to the question “Are we our brother’s keeper?” is decidedly “Yes.” Jesus tells us that the greatest commandment is to love God and love our neighbor. Loving your neighbor is a better Christian response than telling your neighbor to leave you alone.
In other words, we are made in the image of a God who shows us that we are not the end of the story. God is not solitary and neither are we.
As our society pushes us to be individuals and places our desires and wants at the center of our economic and communal life we have become more fractured, selfish, and strident. The idolatry of individualism is really just another form of totalitarianism. But the good news is that our faith teaches a different story. Our faith pushes us into relationship because it is part of the fabric of our very being. The God we worship and serve is known to us in three persons. So at the heart of our life we are released from the tyranny of self. Does this solve the mystery of the Trinity or explain away all the contradictions and difficulties? Of course not, but if this doctrine can bring us back from the brink of our current mess, then I for one am willing to live with the mystery, at least for today. Amen? Amen.

What is that Noise?

2010-05-23T15:19:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
May 23rd 2010
Rev. Mark R. Bradshaw-Miller
Genesis 11:1-9; Acts 2:1-11
Pentecost
“What Is That Noise?”

Every year about this time we bring out the Pentecost passage and talk a bit about the Holy Spirit. There are plenty of jokes about Presbyterians lacking spirit and being afraid of the spirit. I am sure I could parade them out and we could all have a good laugh at us. But this year, we will not do this. It is not because I have lost my sense of humor but I believe there are more important issues at hand.
Have you heard all the noise? The noise of the politicians, the noise of business leaders, the noise of religious sectarians, the noise of the non-stop news talk, it is so loud most of us would like to go into hiding, or we find ourselves so drawn that we forget most of it is noise. However, in the midst of all that noise is a story of good news, if we just have ears to hear and hearts to believe.
On the first birthday of the church there were more than a dozen different nationalities gathered for worship. It was the celebration of fifty days after the Passover and on that celebration where they had gathered many times before something new was about to happen. The only problem is that we human beings do not like new. Despite our lip-service to the contrary, we prefer our routines left alone. Unfortunately, Pentecost is simply not routine. It was noisy and disruptive, but with those who had ears to hear and hearts to believe, the noise was a sign of God’s new life.
In years past this news that a new day was coming is something that we celebrated. The year 2050 lay on the horizon where white people will no longer be in the majority on the United States. As a Pentecost people we already know this story and look forward to it, at least in theory. But things have changed and the news has become a scary noise, at least in our culture. The changing face of the United States has brought forth, not joy but, fear and even hate mongering.
In the last few weeks it has become clear to me that there is a backlash in our society to the changing face of the United States. Law’s which target people based on the color of their skin and assumed nationality has taken root in one state, which may soon be debated in our own. A Senatorial candidate in Kentucky openly opposes the civil rights act. And even when he back peddles, it is clear that this will actually get him more votes in a growing number of circles. And the continued calls for a return to the America we grew up with, is just another in a long line of code words which are steeped in racism. I suppose to hear this for what it really is, also requires ears to hear.
Only a short time ago the excitement about calls for hope and change seems to have been replaced by despair and cynicism. The war’s rage on, we continue to torture in the name of security, and the economic collapse is crushing many while a few are paid great bonuses. It is enough to make you angry, or simply go into hiding and hope it all goes away. But with those who have ears to hear and hearts to believe, there is no place to hide. That may not sound like good news but I believe it is.
When the church of Jesus Christ was birthed on that first Pentecost, the world was a volatile place. Revolutionary fervor was high, the roman occupation was at its peak, the religious leadership was corrupt, and Jesus had been executed as an outlaw. In other words, it was not a time of peace. And despite this, the church is called into being through the disruptive and noisy spirit. The church of Jesus Christ, will be a church for all people, not bound by culture, or language or nationality. In the midst of the noise all around them, God had to speak more loudly inside the faith community because they seemed least able to understand what had happened through Jesus. So the good news on that day came with enough fanfare to be heard through the storms of the day.
So into what storms is God speaking today? Where is the church of Jesus Christ being called to follow the noisy Spirit? As a people, as a community, founded in a diversity of everything but faith in Jesus Christ, we must go to the places where division is used as a weapon. At Pentecost, the “natural” divisions of the world founded in Babel, have been broken down and shown not to be God’s final word. The Gospel was not a call for retreat into like minded homogeneous enclaves but a call for us to seek out those who are different from ourselves in thought as well as culture.
Today we celebrate the sacrament of baptism. It is a joyous day where we celebrate where we have had ears to hear and hearts to believe. We celebrate God’s spirit at work again here, even among us. Today we join with generations of Christians who have had ears to hear and hearts to believe that what is happening is not a disruption or people being drunk on new wine, but the Spirit of God. May the Spirit of God continue to show up in the most unexpected ways, and may we continue to have ears to hear and hearts to believe. Amen? Amen!

What will you do?

2010-04-04T19:36:00.001-07:00

WESTMINSTER PRESBYTERIAN CHURCH
April 4th 2010
Easter Meditation
Communion Sunday
Rev. Mark R. Bradshaw-Miller
Isaiah 65:17-25; Mark 16:1-8
“What Will You Do?”

This is a story that we know well. Jesus lived, Jesus died, and Jesus lived again. It is pretty simple and a bit too familiar. Our familiarity with this story is probably more of a hindrance than a help. We know it; there is no need to dwell on it, so let us focus on where we will have our Easter meal. After all, if the whole affair is settled, the only thing left to talk about is the other stuff of the holiday.
One of the things we often focus on is the right way to celebrate. But I must admit that I am not interested in the cultural concerns about Easter. The questions like what does the Bunny have to do with this holiday? Or, what does chocolate, and decorated eggs have to do with the resurrection? There is even a movement afoot to get Christians to stop calling this holiday Easter and refer to it instead as Resurrection Sunday. I believe the conversations around the “cultural war” issues and even the type of food served for dinner is about on the same level of ultimate importance. When God overcame death, I believe we can and should be attentive to that which has ultimate impact.
On that first Easter Sunday, the woman went to the tomb. They expected to find Jesus dead. But, before they did that, they observed the Sabbath. Despite their entire world collapsing, they still observed the Sabbath. When everything was gone they still believe that God could be trusted. It was a supreme act of trust. But despite trusting God, despite having spent three years learning from Jesus, they could not believe what they found. These women were part of the community of faith. They knew the stories of the New Heaven and New Earth. They were raised, and raised others, on the vision of the wolf and the lamb. They knew that one day God would bring about this reality. But I wonder if their familiarity with the story that it had lost its’ power to transform. Were they thinking about the afternoon meal which would follow their early morning visit to the tomb? On that first Easter, their neatly ordered world of faith came apart. Despite being with Jesus for three years, and more, they just did not expect to find anything other than death. Hearing about the resurrection and the new day dawning had not prepared them to see an empty tomb. When the knowledge of faith came face to faith with experience, these first witnesses to the Resurrection the respond in terror. Terror is the first response to Easter. And we sing Alleluia.
The Gospel of Mark was the first written Gospel. In the oldest versions of this Gospel it ends when the women run away in terror. The story ends in terror and silence. The do not tell anyone. It is an odd way to end the gospel. After all, if they did not really tell anyone, we would not be here this morning. So why did it end that way? It is rather disturbing. It is so disturbing that later Christians thought it necessary to add more information. But, in adding to this strange ending, we miss something powerful.
If the story ends with the woman saying nothing and yet we have obvious proof that they told at least one person, there is something deeper at work. If we know how the story goes and we know they told others, what possibly are we to take from this? I believe the ending of the gospel in this way, invites us into the story. More than just knowing the details and being able to say: “He is risen!” The truth is that until we are able to get in touch with the terror, the implications of the empty tomb, our alleluias will lack vigor and possibly authenticity.
The empty tomb should cause us terror. Or at least before we sing alleluia we should ask ourselves, what reason we would have to be terrified at the empty tomb. Today is the forty-second anniversary of the assassination of Dr. Martin Luther King Jr. I think this anniversary brings home the reality of what can happen to people who stand up for the love and peace of God. The vision of a world where all children would join hands – black and white – slave and free – is the vision of the Wolf and Lamb feeding together. And when we hear it we all want to say yes. But, when the vision meets the hard work of implementation, we start to get nervous. Terror arises with the realization that an assassins’’ bullet or a cross might be the end result. It is then when we can begin to grasp the terror facing those women.
The women run in fear because they knew that from now own they did not need to live in fear. However, this way of living might very well cost them their lives and that is the root of the terror. But despite fear, they do speak. After realizing that death no longer had the last word the terror subsided and faith took root. Where are the places of your fear? As you sit down to eat with family and friends on this day, take a moment and remember. Remember that we have so much more for which to be thankful, but it is not always what we expect. So we have come, we have seen the empty tomb, there is just one thing left to say: “What will you do, now that you know? Amen.

What is Your Price?

2010-04-01T18:32:00.001-07:00

WESTMINSTER PRESBYTERIAN CHURCH
April 1st 2010
Maundy Thursday Meditation
Rev. Mark R. Bradshaw-Miller
Luke 11:1-6
“What is Your Price?”

I read a definition of the word scapegoat that said the word “has come to mean a person, often innocent, who is blamed and punished for the sins, crimes, or sufferings of others, generally as a way of distracting attention from the real causes.” It seems to fit with what I am seeing at work these days. People are hungry. People are losing their houses. There appears to be money for Wall Street and not for Main Street. And there are plenty of people who seek to profit in dollars and power from this anger. The Tea Party movement has tapped into white middle and working class anxiety. But instead of pointing out that there are many people in the same boat it is easier to blame: The government, Obama-Pelosi-Reid, Socialists, Progressives, Immigrants, Black folk, Gay and Lesbian Folk, Divorce, Drugs, and the list can go on. There is a lot of scapegoating going on. But, this is not a new story. And tonight, we are about to see this ancient story at work. It is my hope that it will teach us something for just such a time as this.
In ancient Jerusalem, Jesus worked as a scapegoat for the religious and political leaders. The people have been stirred up all week. The people are angry at life under the Roman occupation. The people are angry at their religious and political leaders who seem more interested in power and privilege than the concerns on main street Jerusalem. So tomorrow they will exact revenge for their humiliation. But, as all of that rage and anger is directed toward Jesus, at the end of the day the current arrangements do not really change. But, for a while, the crowds will be satisfied. But the crowds are not the only ones who participate in the ancient social ritual.
I have come to believe that we good religious folk have been using our own spiritual scapegoat. Judas is our scapegoat. Think about this for a moment. No matter what we do in our lives we can sit back and say: “Well, at least I am not Judas.” Judas provides us with the luxury of sitting back with air of contempt and an air of self righteousness. When he dies in the field there is a part of each one of us that secretly cheers for the death of the traitor. Even if we fear naming that place in ourselves, it is there. But, unless we name it we will continue to scapegoat Judas.
But if we take an honest inventory of this story, Judas is not the only traitor. By the time Jesus is hanging on the cross everyone either stands at a distance or turns their back on the savior. No other disciple hangs on a cross next to Jesus. Not one. And, as New Testament scholar Gail O’Day says, let’s not canonize the female disciples because they only stood at a distance. I believe this should keep us from using Judas and ignoring the ways in which we betray Jesus. Yes, I really just said that.
I think the Gospel story is one that tells us that the life of a disciple is one where we will find ourselves standing at a distance. No one is willing to be crucified with Jesus. In other words, just like Judas, everyone has a price. Each one of us has something that stands between us and the cross. If we want to stop using Judas as a scapegoat and get deeper and more authentic in our lives we have to be honest. We have to be able to name what stands in our way. What is your price?
I promise there is good news in this. And it begins when we can name with certainty our inability to be crucified with Jesus. Once we come face to face with that reality we find out something powerful. We do not have to put ourselves on the cross. Jesus does not need more crucifixions, scapegoats and human sacrifice, despite news to the contrary. Jesus was the last sacrifice. It is no longer necessary to find someone to be our scapegoat. We can stand up to those who prey on anger and frustration, and suffering and say: “Enough.” Tell your friends there is another story. Tell people that God is not bloodthirsty and out to get us. Tell the world that we will all get it wrong. We will all fail; we will all fall short of the perfection we seek. So tonight, we hear once again that we can stop clinging to the illusion. We can put down our façades and get honest. May this be the story you hear and tell others as we stand in the shadow of the cross tonight. Amen?

Tell them to Stop!

2010-03-28T11:33:00.000-07:00

WESTMINSTER PRESBYTERIAN CHURCH
March 28th 2010
Palm Sunday
Rev. Mark R. Bradshaw-Miller
Philippians 2:5-11; Luke 19:28-40
“Tell them to Stop!”

With all the joy and excitement of the day it is easy to forget that Palm Sunday was highly organized and was intended to send a clear message. Palm Sunday is a day where the ethos of God and the ethos of empire come into direct conflict. In other words, it’s a fight, a clash of ideals and ideology. And, the values being expressed in the parade may not be of this world, we are expected to live them in this world.
Picking up the palms means we are saying yes to the ways of humility over hubris. We are saying no to hubris, pride, and arrogance. Picking up the Palms means we are saying yes to the ways of honesty and no to the ways of deceptive or misleading speak. It means we are saying yes to the ways of love and no to the ways of domination, violence and even rhetoric that leads to violence.
It has been quite a scary week if you are a legislator in this country, particularly if you are a Democrat who supported the passage of healthcare. Here are a few examples of the rage that is erupting. A gas line was severed at the home of the brother of a representative from Virginia. Windows have been smashed and graffiti was painted in congressional offices. Pictures of nooses were sent to white and black legislators by fax, white powder was sent to another with threatening messages inside. Threatening phone calls have been made and the death threats are piling up. A man was a victim of road rage in Nashville because of his Obama/Biden bumper sticker, and here Saint Louis a coffin was placed out front of Russ Carnahan’s home after he voted in favor of the health care bill. There is clearly something going on around us that is getting out of control.
What began as an angry response to myth and misinformation fed by the flames of a bad economy is now threatening to swallow up even the people who fanned those flames. Over the last week and weekend some of the rhetoric that found voice came from other legislators. Leaders of the opposition party said: "America has just witnessed an unconscionable abuse of power." They also said that what happened was the beginning of Armageddon and that the speaker of the house should get “ready for the firing line this November.” Missouri’s own Todd Akin did his part to fan the flames by saying: Today Americans are reacquainted with the danger of an arrogant all powerful government, a deadly enemy within, a clear and present danger in Washington.” I am sure no coffin showed up on his lawn. And two other congress people have called for revolution saying it was time to water the tree of liberty with the blood of patriots. And a former governor said now is not the time to “Reload.”
It is easy for these legislators to claim they are not inciting violence. Their rhetoric is just that, words. But, as people of the book, we know that words matter. Words have the power to shape reality. And despite the saying, “sticks and stones may break my bones, but words can never hurt me,” we all know that is not true. Today we celebrate the king who taught us that if we have hatred in our hearts for others, that we are responsible for murder. So to our brothers and sisters who are legislators, it is time we call them out, on the right and the left. But even more importantly, we must own the anger that resides in our own hearts. Today is just the day to do it. By picking up the palms and shouting our Hosannas we are recommitting ourselves to the way of the king who would not resort to violence.
It was the celebration of Passover. And by way of refreshing your memory, Passover is the Jewish commemoration of the release from the slavery of the Egyptian Empire by God. Deuteronomy 6:20-22 sums it up quite nicely:
When your children ask you in time to come, “What is the meaning of the decrees and the statutes and the ordinances that the LORD our God has commanded you?” then you shall say to your children, “We were Pharaoh’s slaves in Egypt, but the LORD brought us out of Egypt with a mighty hand. The LORD displayed before our eyes great and awesome signs and wonders against Egypt, against Pharaoh and all his household.
It is a celebration of the event and a claiming of that event in ones current setting. It is about aligning ones life to the story of faith which begins with freedom from slavery and ends with a life meant for serving God alone.
In first century Judea, the Passover celebration was always a cause for concern among the religious and political leadership. It was not good for the security of the Empire for the people to gather and celebrate freedom from oppression. As a result, each year during the Passover celebration an entire Roman Legion was ordered to “keep the peace” in Jerusalem. Their job was to prevent any riots or uprisings from occurring and to brutally end them if they did. That is how the ‘Peace of Empires’ is always maintained. So, it was into this religious and political powder keg that Jesus enters Jerusalem.
When the religious leadership comes to Jesus and orders him to quiet the crowd they are fearful of the crowd and of those brought in for crowd control. They know too well that once a crowd is stirred up only blood will satisfy. Once the people are stirred into a frenzy someone is going to have to die. If Jesus will not bring this crowd down then they will make sure he will pay. And at the end of the week Jesus will pay with his life.
Jesus will pay with his life because he will not play by the rules of the religious authorities. Neither does Jesus bend to the will of the crowd. Instead, he offers everyone a different way of acting and living in the world. To the religious leaders he demands authenticity and integrity. To the political leadership he shows the way of real power. And to the crowd he offers liberation and hope. But for all, he exposes that which each group does not want to face. He does not exploit the anger of the people. He does not use his faith to gain power, and he will not play by the rules of Rome. On this Palm Sunday, as we give all glory laud and honor to King Jesus we are saying no to the rhetoric which leads to violence and to all other claims upon our life. The question that remains for us is as chilling is it liberating: “Will our hosannas lead us to embrace the cross, or will we finally feed our own desire for justice and retribution and blood thirst that resides in every human heart?”

Free Food!!!

2010-03-07T16:21:00.001-08:00

WESTMINSTER PRESBYTERIAN CHURCH
March 7th 2010
Third Sunday in Lent /Communion Meditation
Rev. Mark R. Bradshaw-Miller
Psalm 63:1-8; Isaiah 55:1-9
“Free Food”

This text from Isaiah sounds like a fairy tale. While living in Exile, the people of Israel are told that everything is going to be alright. God is going to take care of it. The good guys win. If we are honest, these stories have the ring of ones we read to our children but do not really believe ourselves. The message of the prophet simply does not look like the world in which we live. And the truth is that we are often afraid to say this out loud. Well, today I am saying it out loud.
How can this not be a fantasy? After all, water, food, wine, milk without a price? For free? In our world bottled water and milk both cost more than a gallon of gasoline. And when was the last time you saw food being handed out for free, when it wasn’t a holiday? Instead of wrestling with this incongruity, we either ignoring these scriptures or simply, and quickly, turn them into metaphor.
By talking about this text as metaphor we can talk more freely and with more confidence. This allows us to ask important questions like: Where are the places in your life you are faced with hunger? This is an important question because we live in a culture which says we should never be hunger. In fact, we may be so hungry for so much that we do not even know how to name those hungers. It is not wrong to ask these questions. This scripture does point us in that direction with the words: “that which is not bread.” So it would be faithful to talk about naming the places of our hunger and then finding healthy ways to feed them. But, I do not believe this passage is really about metaphorical hunger.
When the prophet speaks the words of God:
(E)veryone who thirsts, come to the waters; and you that have no money, come, buy and eat! Come; buy wine and milk without money and without price. Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Listen carefully to me, and eat what is good, and delight yourselves in rich food. (Isaiah 55:1-2)
In a closer examination it turns out that nowhere in this passage does this prophetic poetry point to anything other than real food, water, wine, milk and rich food! In fact, it is clear that the problem has to do with a misallocation of resources. Money is being spent that which is not real food. While I believe the metaphor and the reality are connected, today I want to focus on real food.
Food plays an important role in the bible. When the people of God are in the wilderness and real hunger arises, God provides real food. When a widow in ancient Israel is on the verge of starvation, God provides real food through the prophet Elijah. And when Jesus is surrounded by people facing real hunger he takes five loaves and two fishes, real food, and feeds thousands. And, in the early church, when they celebrated communion it was with enough food to feed everyone to satisfaction.
If you have always had enough food to eat or enough money to get food whenever you wish, this focus on real food can seem strange. So the best approach is to slip into metaphor. But, if we can suspend that impulse I believe we will find out surprising and disturbing things. If this passage is about God’s plan is that people have enough to eat, we have to pay attention to real food. Who has access to it, how it is produced, how is it grown, and its nutritional value.
When we talk about real food we have talk about the epidemic of obesity. This epidemic is not due to an overabundance of real food. In fact, we live in a culture that is awash in that which is not real food. Chemicals, flavoring, fillers, and the food science industry has so confused us that we put too much into our bodies that does not satisfy, makes us fat, and is killing us. Cheep food is available but too often it does nothing to feed us and may even harm us. So is this an issue of faith? I believe the scriptures do have something to say to us about real food.
I am no expert on these issues but do believe we, as a people of faith, need to educate ourselves. There are many places we can learn about the problems with our food. I am a particular fan of Michael Pollan who has written numerous books on the issue. It is no overstatement to say that we have a crisis in our food system. But the good news is that we do not need feel overwhelmed and there is much we can do. Some of these things are quite simple. The call is not to suffer with the newest and latest fad or spend hours getting exercise. I suggest that the first thing we do is, when possible, do not eat alone. At the heart of our faith is a communal meal. Eating with others can raise our spirits and usually means we eat healthier. When we give food to those without enough, like with the Give-a-Meal a month program, buy food that you would actually eat or choose the healthier choice. Or, if you are able, grow your own produce. I learned the joy of a carrot fresh out of the ground and have been ruined ever since. If you do not have a place to grow food at home, you can grow food right here in the community which will get us exercise, and give back to the community. And finally, buy food that is locally grown and in season. This does not mean going to the most expensive grocery story. Instead, there are growing numbers of local farmers who do not expect to take your Whole Paycheck. Not only is it healthy, but it turns out, the food actually tastes better. This is not a political rant or the voice of one avid gardener. Instead, it is a call for spiritual wholeness which begins with real food.
Real food was so important to the early church that the first symbol of the church was fish and bread. Jesus could talk about being the bread of life because people understood that real bread could sustain real life. Until we understand the real in food and hunger, the metaphorical has no place. When we gather around this table seeking God’s sustenance, it is no fairy tale. Let us never forget that food and hunger in the bible are indeed about larger issues in life, but they are never detached from real food and real hunger. The faith we share has much to say about life right now. So let us gather at this table and remember when we leave here that the creator of us all wants us to choose those things that bring life, especially with what we put in our mouths.
Amen? Amen!

A Jubilee from Fisk

2010-02-15T14:03:00.001-08:00

WESTMINSTER PRESBYTERIAN CHURCH
February 14th 2010
Rev. Mark R. Bradshaw-Miller
“A Jubilee from Fisk”
Philippians 3:17-4:1

It was a horrible discovery. Her own daughter had been taught to spy on her. The mistress of the house was turning the child of Sarah Hannah Shepherd against her. Faced with this awful reality she grabbed the child and headed to the river to drown her own child. But God had other plans. Ella Shepherd would recall later that day;
She caught me in her arms, and while rushing to the river to end it all, was overtaken by Aunt Viney who cried out, ‘Don’t do it, Honey. Don’t you see the clouds of the Lord as they pass by? The Lord has got need of this child. My mother took courage... and walked back to slavery to await God's own time.
Because Sarah Shepherd listened to the voice of the wise aunt, Ella Shepherd went on to have audiences with kings and rulers in palaces and cathedrals. Truly God had a plan.
At emancipation came enormous challenges existed. At the top of the list was education. The hunger and passion for education meant that many teachers would be needed. The rise of freedman’s schools filled this need. One such school was Fisk University in Nashville. It has been said that Fisk was truly a university in name only. Meeting in an abandoned army hospital barracks, the new school faced serious financial difficulties in its early years. Facing these challenges the school’s treasurer, George White found a way.
George White was a member of the American Missionary Association from New York. He was brought in by the Association to keep Fisk viable. Unfortunately his qualification did not seem to meet the task. What’s skill set was that of choir master and band leader who’s true passion was music. Hardly the skills one thinks about when thinking about fiscal responsibility. But, these were just the skills needed. After months of writing letters to churches and trying to collect back tuition White realized that the school choir might just be the answer.
The Fisk choir was a talented group that was officially led by White. However, in practice the heart and soul of the group was a young teacher who had become the first black instructor at Fisk University. Her name was Ella Shepherd. White noticed Shepherd’s gifts for music and passion for education and at the age of only eighteen she became the assistant choir director. Together both Shepherd and White prepared the choir for a tour with the repertoire being white European Classical and other popular music of the day. Taking every last dollar in the school’s treasury they set out for a tour along the former Underground Railroad, beginning in Cincinnati
While the singers were well received, the offerings they collected were not even enough to cover expenses. Despite facing hardships, threats of violence, and little hope of success the choir kept on with one mission in mind, save Fisk University. As the journey continued something began to happen. With about seventeen numbers, mostly “white man's music,” the group would occasionally add a spiritual as encores. For these northern white audiences this was something that they had never experienced. When the choir noticed how people responded to the music they made a decision to arrange the music. That is where Ella Shepherd came in. While White would travel ahead to find lodging and drum up support, Shepherd would teach the singers, arranging new melodies, teaching them, practice the spirituals, and all the while they are performing night after night.
For the choir, the decision to include the spirituals was not an easy one. After all, as Ella Shepherd put it
The slave songs were associated with slavery and the dark past, and represented the things to be forgotten. They were sacred to our parents. We did not dream of ever using them in public. It was only after many months that gradually our hearts were opened to the wonderful beauty and power of our songs.
And it is because of this decision that the spirituals were first put down on paper. Before then they only existed in the collective memory of those who were formerly enslaved. If her mother had not listened to the voice of the prophet, who knows what might have happened to this treasury of great music.
Late in the fall, the choir found itself scheduled to perform at Oberlin College in Ohio in front of a national convention of influential ministers. At this gathering they left behind the cantatas and ballads and presented to that group the secret music that before this day had only been sung behind closed doors, the sacred songs of their mothers and fathers. It is recorded that when the singers began to sing their version of “Steal Away” something powerful happened.
And all of a sudden there was no talking. And then they said that you could hear soft weeping and the faces of the people reddened. And I'm sure that the Jubilee singers were joining them in tears, because sometimes when you think about what you are singing, particularly if you believe it, you can't help but be moved.
After that night the invitations came pouring in. Until this time they had not had an official name. On that night the decision was made to call them the Jubilee Singers, which was taken from Leviticus chapter twenty five. The Year of the Jubilee occurred every fiftieth year, and in the year of Jubilee were provisions for debt relief, provisions for redemption of property and for emancipation of slavery.
The Jubilee singers continued to face opposition and the school faced struggle but that was not the end of the story. Not only did the money come but the recognition led them to perform for President Grant, and even the Queen of England. And Missouri’s own Mark Twain said of their music: "I don’t know when anything has so moved me as did the plaintive melodies of the Jubilee Singers." They too performed throughout Europe and everywhere they went this new music moved people to tears.
What had once been the song that sustained behind closed doors became the very heart of the faith which turned humiliation into glory. The power of these songs to sustain the faithful in the most desperate times was made clear because of the gift of Ella Shepherd and the Jubilee singers from Fisk. In the end they sacrificed their health and well being. They suffered humiliation and hardship but pressed on for the goal to provide education and to sustain the faith. Their witness lives on in the songs but even more so in every person who has heard these songs and heard a word that kept them going another day. It is for that reason we have much to be thankful for to Aunt Viney who had a message from the Lord. And that is why we can join in the Jubilee. Amen.

John Gloucester and the First African Presbyterian Church

2010-02-08T11:10:00.001-08:00

WESTMINSTER PRESBYTERIAN CHURCH
February 7th 2010
Rev. Mark R. Bradshaw-Miller
“John Gloucester and the First African Presbyterian Church”
Matthew 13:44-52

The names that often stand out when talking about the development of the black church in North America are Richard Allen and Absalom Jones. In talking about denominations we hear about the organic growth of the Black Baptist church, the various wings of the Methodist and Episcopal churches, but mention the Presbyterian churches and most folks will think we are making things up. But in speaking about the growth and development of the black church in North America to leave out John Gloucester is a grave oversight. With over a two hundred year history, the Presbyterian Church is a part of the fabric of the black church, even if the story is seldom told.
John Gloucester was born in 1776 in Tennessee. If I was to tell you that a gifted young preacher from Tennessee came to become one of Philadelphia’s most prominent ministers you would not assume he was Presbyterian. Because his parents were enslaved, so was John. But a young Presbyterian minister crossed his path and noticed his keen intellect and love for theology. In fact, even before the church officially recognized his ministry, Gloucester had converted many black and white people to the Christian faith. Gideon Blackburn was a Presbyterian pastor who evangelical and abolitionist leanings led him to purchase Gloucester’s and helps him seek his freedom. He petitioned the state of Tennessee for his freedom.
The Tennessee legislature was not keen on the idea. Their concern was that Reverend Blackburn was not only going to free Gloucester but train him to become a minister. The idea of preaching to those who were enslaved was fine if the preacher was white or enslaved himself. But, if the preacher was a freedman then those who were listening might hear that freedom in Christ might mean freedom in life. It does sound as if they understood the Gospel quite well and were afraid. Undeterred by this setback, both Blackburn and Gloucester moved to Philadelphia.
It was there that life began to change for John Gloucester. This time it was due to a relationship he found in the pastor of the Third Presbyterian Church of Philadelphia. The Reverend Archibald Alexander, one of the founders of Princeton seminary was not only a pastor and professor of Theology but an ardent abolitionist. Alexander was a son of the south who had left his native Virginia and become a force in the movement. His impact has repercussions even in St. Louis. One of his other students came here to lead the abolitionist movement and was eventually martyred because of his ideas. His name was Elijah Parish Lovejoy. But that is a sermon for another day.
With the support of Alexander, John Gloucester was freed and entered the process to become ordained as a Presbyterian minister. It was the plan for Gloucester to become the pastor of the first Presbyterian Church for free men and women in Philadelphia. But the road to the establishment of First African church was not easy. Gloucester was undeterred by the many roadblocks. His first challenge was the unwillingness of the Presbytery to ordain him. Despite having the support of such a significant figure in the person of Rev Alexander, the Presbytery decided that Tennessee would have to ordain him. Gloucester moved confidently through the process and was ordained after having to travel all the way back to Tennessee.
First African church began with John Gloucester preaching on the street corners. The first members of the church moved from the street and become a house church. At Gloucester’s first sermon to the church there were one hundred and twenty-three people. When the house could no longer hold them they were finally able to get enough support to build their own church. With the support of the Presbytery of Philadelphia that is exactly what happened.
Throughout the journey to start this church John Gloucester was fighting a very personal battle. Having found freedom himself, Gloucester’s wife and children were still enslaved. As he raised money to build the church he was also personally raising money to get freedom for his family. When the cornerstone of the First African Presbyterian church was laid on May 31st 1811, he had won the freedom for his family. There was no hurdle that kept him from pressing on to his calling from God.
In Philadelphia Gloucester was part of the elite Committee of Twelve, which consisted of Philadelphia's most prominent African American ministers. He was also associated with the Free African Society which was the first black rights organization in the United States. Many of his children joined the struggle for justice and his entire son’s become prominent Presbyterian ministers in their own right.
And while his life was cut short in 1822 after struggling with tuberculosis, John Gloucester’s impact was tremendous. He was indeed like the householder who brings out what is old and what is new. Becoming part of a tradition which had come from Scotland, he learned that freedom in Christ means freedom in life. He was able to take what was old, what had been handed on to him and understood how it could be a word of liberation for others. Gloucester had found his home and knew others would to and his evangelical passion and passion for justice walked hand in hand. John Gloucester’s story is our story. The story of First African Presbyterian church is our story. It is part of the old that we need to recover so that the new we are creating right here, by the Spirit of God, is tied to the rich history of liberation that truly is a Presbyterian story too. Amen.