“Visitors of God’s Own Choosing”

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

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

“Is THIS Part of Christmas?”

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

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

Angels? Really?!

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?

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?