Keeping the Light On

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

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?

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

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.