Monday, January 30, 2017

Reflections on "A Call to Faithfulness" Micah 6:1-8; I Corinthians 1: 18-31

The lectionary provided a powerful Scripture lesson from Micah, particularly in the week when lots of executive actions by our new president had led to changes in policies and people talking a lot about whether these changes are good or not, moral or not.  I would guess in the pews we had people who felt strongly on both sides of the issues.  I was not trying to split the difference, but challenge all of us to bring theological reflection into what we do and how we articulate our positions.  I do not believe either side (as if there are two sides; it seems more like as many variances of thoughts as there are people in the conversation) in the political debate has sole possession of God's will.  I want the questions we ask to be about where do we see God at work in this or that policy, instead of the accusations being hurled back and forth.  

I also played with the idea of our corporate nature.  Israel understood itself as a group bound together by their faith in Yahweh.  Is there a corollary in our world or country?  Micah speaks to the group and holds them all accountable.  Am I accountable for the actions of my country if I do not like the decisions being made?  Do I need to be in conversation with those who disagree with me, or can I simply ignore them?  no way answers.

Confession:  I meant to do a little work on the Balak/Balaam and Shiitic/Gilgal references, but I never got to it.  It might have had some interesting insights for the sermon.

Leading up the sermon in the service:  The choir sang a beautiful anthem based on Micah 6:1-8, which used almost the exact words of verse 8 as part of the anthem.  Our Call to Faithfulness (we say it after the Declaration of Pardon each week) since Christmas has been Micah 6:8.  I shared during the Time with Young Disciples about how this verse was being repeated throughout the worship service and encouraged them to talk to their parents about it when they got home.  


“A Call to Faithfulness” SAPC, January 29, 2017; Micah 6: 1-8


Hear what the Lord says:  Rise, plead your case before the mountains, and let the hills hear your voice.

Hear, you mountains, the controversy of the Lord,
    and you enduring foundations of the earth;
for the Lord has a controversy with his people,
    and he will contend with Israel.

“O my people, what have I done to you? In what have I wearied you? Answer me!

For I brought you up from the land of Egypt, and redeemed you from the house of slavery; and I sent before you Moses, Aaron, and Miriam.

O my people, remember now what King Balak of Moab devised, what Balaam son of Beor answered him,
and what happened from Shittim to Gilgal, that you may know the saving acts of the Lord.”

“With what shall I come before the Lord,and bow myself before God on high?  Shall I come before him with burnt offerings, with calves a year old?

Will the Lord be pleased with thousands of rams,
    with ten thousands of rivers of oil?
Shall I give my firstborn for my transgression,
    the fruit of my body for the sin of my soul?”

He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness,
and to walk humbly with your God?

Introduction:  I don’t know about you, but I am a bit overwhelmed right now with all the public discourse and outrage about whether the direction our country is headed is a good thing or a bad thing.

If we divided up in our pews this morning and had conversations about the correct approach to the major issues we face in our world, I suspect we would have a wide variance of opinion and perhaps some heated discussions.

I am not sure we could find common agreement.

Micah, the prophet whose words we read this morning was not looking for common agreement.  Instead, he shares that the only approaches to issues which will satisfy God are ones which do justice, love kindness, and walk humbly with our god.

move 1:  That may sound simplistic in the face of the complexities of the issues we face, but Micah makes it pretty simple.

a.  God is not happy with how Israel is acting, so God sort of takes Israel to court.

1. God goes first.

2.  God reminds the Israelites of what God has done for them.

2.  “I brought you up from the land of Egypt.”

3. “I redeemed you from slavery.”

4. “I sent you leaders to guide lead you out of Egypt, through the wilderness, and into the Promised Land.”

5. God lays out a pretty good case for how God has redeemed and saved the Israelites.

6. In other words, who the Israelites are and all they have comes from God and binds them to God.

b.  Imagine the God might make against us.

1.  “I have sent my Son to die on the cross for you.”

2.  i have forgiven your sins and offered you the hope of eternal life.

3. I have given you more resources than most of the people around the world.

4. I have given you a great place to worship and do ministry a block off the downtown.

5. In other words, who we are and all we have comes from God and binds us to God.

c.  The Israelites respond to  God by noting what they are doing.

1. sort of pleading their own case.

3.  We have come before you with burnt offerings.

4.  We will bring sacrifices for our transgressions.  

5.  Do you want me to offer my firstborn? 

6.  Sounds a bit desperate to me.

d. What might we offer to God?

1. Maybe promise to sacrifice some of your time each week to come to church?

2.  Maybe pledge to give some of your resources back to God.

4. As we contemplate what we can give to God, we realize there is nothing we can give to match what God has given to us.

5. So what does God want from us?  Do justice, love kindness, and walk humbly with our God.

Move 2:  This becomes the criteria by which we judge how we are doing.

a. After worship today, we have the annual congregational meeting.

1.  you know the drill.

2.  Discuss the budget.

3. Reflect on what has happened in 2016.

4.  Look toward 2017.

5.  Give you a preview — we will receive some info about what the SMART committee discovered in its work, and we will hear a little bit about what information was gathered at the town hall meetings we held the last three months of 2016.

6. Micah reminds us what lens we ought use as we evaluate what St. Andrew is doing.

7. how do the ministries in which we engage and the ministries we dream about beginning do just, love kindness, or allow us to be walk humbly with our God?

8.  Our goal is not to do ministries we want to do, but to engage in God wants us to do.

b.  Or take any hot button issue out there right now in the life our country and apply that criteria:

1.  Immigration

2. health care

3. Social services

4. the economy

5.  And then ask the question:  how does the approach you support for any of those issues do justice, love kindness, or allow you to walk humbly with God.

6. That’s the question Micah puts before us.

Move 3:  By the way, Micah reminds us that we cannot opt out.

a.  Micah is speaking collectively to Israel.

1. It is not Seth an Israelite pleading his case before God.

2. Or Sarah another Israelite talking to God about how she has been doing.

3.  it’s not Richard talking with God about how I’ve been doing.

2. or Lisa making her own case before God.

5.  It is the second person plural you, which in TX lingo is y’all.

6. we are in this together.

b.   Two priests served parishes in the same Canadian city.  I forget their real names, so will call them Al and Sam.  Sam liked to eat his lunch in a park near his church.  He'd eat his sandwich and watch the birds and people. Over time, he became acquainted with some of the homeless people who frequented the park.  As they began to know and trust Sam, they started asking him to share his sandwich with them.  Sometimes he'd give away half his sandwich, sometimes all of it.  So he started bringing two sandwiches, so he'd have more to share.  The two grew to three, and four, and five, and pretty soon he had members of his parish involved in making and distributing sandwiches.  The program grew until they were distributing hundreds of sandwiches every Tuesday to the homeless and destitute in the area.    The newspapers got hold of the story and published an article about Sam's sandwich ministry.  Al read the story and was impressed.   He sent Sam a letter telling him Al and Al's parishioners were praying for Sam's ministry and wanted to support it.  He enclosed a check from the church for $250.     A few weeks later, Al received an answering letter from Sam.  It read, "Dear Al.  Thank you for your support and prayers.  Make your own damned sandwiches."  The $250 check was enclosed, unwashed (I read this story several years ago before I was tracking sources as well as I try to do now). 

1.  We are all accountable to do justice, love kindness, and walk humbly with God.

  2.  Not just in our personal lives, but in our corporate lives.

3. The God who called us into being and into relationship with one another demands that we all take responsibility.

4. It means we keep talking and working together, even as it shifts the conversation from what we want to happen to what God wants to have happen.

Conclusion:  In two different settings in the last week, I heard the same question asked of both sides of the issues by someone on the other side of the issue.  

“What are they looking for?”

Micah suggests that we should be a lot less worried about what we might be looking for and a lot more interested in what God is looking for.  

the God who calls us “to do justice, and to love kindness, and to walk humbly with your God?






Sunday, January 22, 2017

Reflections on "Same Story, Another Version" I Corinthians 1: 10-18; Matthew 4: 12-23


The lectionary offered several unique opportunities this week.  We had a baptism, which fit well with the Corinthians passage.  It particularly fit because the former minister was back to baptize his granddaughter.  It also fit well in this context because the church as a long history of former ministers participating in the life of the congregation after their retirement.  

The Matthew passage was John's version of the calling of the disciples, which I find a little odd since that means parallel gospel stories are read one after the other when we follow the lectionary.  For me, it connected with the Corinthians passage and baptism being performed since it was a similar story, but told and heard differently.  If I had not been focusing on baptism, I might have pursued the geographic places in the Matthew passage (commentators seem to focus on that); or the idea that John's death prompted Jesus to initiate his ministry (it might be fun to think about what makes us take on ministry); or reflect more on how Jesus seeks us out (Matthew's story) vs. disciples seeking out the Messiah (John).

One move  in the sermon deals with the differences internal to a group; the other move focuses on the differences in time s we live out our calling in our context.  It sort of worked, but I might not tie those two together if I did it again.

“Same Story, Another Version” SAPC, January 22, 2017; I Corinthians 1: 10-18; Matthew 4: 12-23 

Now when Jesus[a] heard that John had been arrested, he withdrew to Galilee. 13 He left Nazareth and made his home in Capernaum by the sea, in the territory of Zebulun and Naphtali, 14 so that what had been spoken through the prophet Isaiah might be fulfilled:

“Land of Zebulun, land of Naphtali,
    on the road by the sea, across the Jordan, Galilee of the Gentiles—

the people who sat in darkness
    have seen a great light,
and for those who sat in the region and shadow of death
    light has dawned.”
 From that time Jesus began to proclaim, “Repent, for the kingdom of heaven has come near.”

 As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the sea—for they were fishermen.  And he said to them, “Follow me, and I will make you fish for people.”  Immediately they left their nets and followed him.  As he went from there, he saw two other brothers, James son of Zebedee and his brother John, in the boat with their father Zebedee, mending their nets, and he called them.  Immediately they left the boat and their father, and followed him.

 Jesus went throughout Galilee, teaching in their synagogues and proclaiming the good news[d] of the kingdom and curing every disease and every sickness among the people.

Introduction:  January 22, 1984 First Presbyterian Church, rusk TX.  Alison Plunkett was baptized by her maternal grandfather, Rev. Thomas Currie, Jr.

Today in St. Andrew Presbyterian Church in Denton, TX, Margaret Rose McStravick, Alison McStravick daughter (Kevin’s daughter, too) will be baptized by her maternal grandfather, Rev. Steve Plunkett.

Same baptism, different version.

Same baptism, because it is the same Lord and Savior with whom Maggie is united in baptism, with whom Alison was united in baptism, with whom each of us was united in baptism  

Different version, because it takes place in a different time frame, a different context.

but the different versions are all part of the same story of the God who claims us in the waters of baptism and sends us into the world to proclaim the good news.

move 1:  One of the challenges we face as the body of Christ  is not letting the different versions separate us.

a.  the Corinthians to whom Paul writes have a problem brewing in their church.

1. They are focusing on the different versions. 

2.  They are linking themselves up with the person who baptized them.

2. same baptism, different baptizer; and it is becoming a point of division.

3.  Imagine what that might look like here at St. Andrew.  
3. last week Lisa baptized Connor; this week Steve is baptizing Maggie; one of these Sundays, I’ll do the baptism.
4. what if as each child grows up, they see themselves as different based on who baptized him or her?

5. We could extend that beyond the last couple of weeks. If Fred Cassel baptized you, go sit with him; John Marvin baptized you, go over there;  Lloyd Hindman baptized you, go over here;  if John McCoy baptized you sit in front pews (since I’m in that category, we get that good seats) section;  Dick Nygren; Steve Plunkett; and so on.

6. We can divide over baptism, or lots of other issues connected to the different ways we live out our calling.  You can always find a reason to divide.

b.  But Paul is clear, the one baptizing does not matter; the one in whose name we are baptized does.

1.  Recasting the story of Jesus Christ in our context does not mean creating divisions; rather, it is an invitation for us to connect our calling in our particular context.

2.  Each of us lives out our calling a bit differently, but it is the same calling — the call to teach and proclaim the good news and bring God’s healing power to people in need.

Move 2:  For those of you who were here last week, we read the story of the calling of Pater and Andrew from the Gospel of John.  

a.  This week we read Matthew’s story of the calling of the disciples. 

1.  Same story, really, but another version.

2.  In some ways, a very different version.

3.  As John tells it,  Andrew is out looking for the Messiah and finds Jesus. Then, he goes and gets his brother, Peter, who has also been looking for the Messiah.

4.  In Matthew, Peter and Andrew are at work, the boat where they go fishing every day.   and here comes Jesus, walking along apparently looking for some people to join with him, so he calls them to leave their boats.

5.  In one version, the disciples are looking for the Messiah and find him.  In the other version, Jesus seeks out the disciples.

6. In both stories, disciples join with Jesus to tech, proclaim the good news, and heal people.

Same story, different versions.

b.  Henry Sloan Coffin, minister of the Madison Avenue Presbyterian Church, NYC, in Some Christian Convictions, pp. 21-22  “The life of men with Christ in God preserves its continuity through the ages; it has to interpret itself to every generation in new forms of  thought. 

1.  Coffin then offered the example of how old monarchies reminted coins when a new king or queen came to power.  

2.  The silver and gold remain, but the impress on them is different. 

3. Coffin suggested that “The reminting of our Christian convictions is a somewhat similar process:”  the precious ore (the call to follow Christ) of the religious experience continues, but it bears the stamp of the current” context [instead of context, Coffin says “ruling ideas in men’s view of the world.” Quoted by Bradley Longfield, The Presbyterian Controversy, (New York:Oxford, 1991), p. 88

b. Theologian Robert Jenson points out that our modern world looks and feels vastly different from the world that existed even a century or two ago, let alone a thousand years ago. 

2.  Our easy use of miracles like the telephone and computer, our understanding of planet Earth’s place in the larger scheme of outer space, our familiarity with cars and jets–all of this makes us very different from most of the people who ever lived.  Imagine the difference in communicating in Corinth and our world of tweeting, cell phones, and FB. 

3.  Jenson goes on to note that “If third-century Christians could see a modern church sanctuary, they would likely be stunned. But no matter how agog such folks would be to see electric lights or to hear a pipe organ, even still, if they could somehow across the centuries listen in on our worship, then we could only pray that the message that they would hear from us in the year 2017 would be the same gospel they heard back in the year 217. 

4. No matter how bizarre the setting of the modern world would be to Christians from the distant past, the message that gets proclaimed should still be so true to the Bible, that any Christian from any time or place would be able to hear what we say and respond, “Yup! that’s my calling too! [Jenson’s actual quote it “Yup, That’s my hope, too! That’s still the same gospel message of God’s love that changed my whole life so long ago!”]


5.  Jesus still calls us, but it looks different in our particular context.

Conclusion: Same story.  Another version.  Go and tell it.






Monday, January 16, 2017

Reflections on "Standing Witnesses" Isaiah 49: 1-7; John 1: 29-42

The texts were the lectionary texts.  I did not include the Isaiah text in the sermon, and I really only needed to have read the second section of the John passage.  

the context of the sermon was a baptism in worship.  It was my first time to be here for a baptism, so i was intrigued by the congregation's tradition of asking, "who will stand with this child?" before the baptism.  I had never seen or heard of that tradition, but I find it powerful.  After the service, I learned that the congregation adopted this tradition based on a Michael Lindvall story about baptism.  If had known that, I probably would have included a reference to it in the sermon. 

This story built on last week's sermon about witnesses, although i did not explicitly make that connection in the sermon.


“Standing Witnesses” SAPC, January 15, 2017; Isaiah 49: 1-7; John 1: 29-42

The next day John the baptist saw Jesus coming toward him and declared, “Here is the Lamb of God who takes away the sin of the world!  This is he of whom I said, ‘After me comes a man who ranks ahead of me because he was before me.’  I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel.”  And John testified, “I saw the Spirit descending from heaven like a dove, and it remained on him.  I myself did not know him, but the one who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.’  And I myself have seen and have testified that this is the Son of God.”

The next day John again was standing with two of his disciples,  and as he watched Jesus walk by, he exclaimed, “Look, here is the Lamb of God!” The two disciples heard him say this, and they followed Jesus.  When Jesus turned and saw them following, he said to them, “What are you looking for?” They said to him, “Rabbi” (which translated means Teacher), “where are you staying?” He said to them, “Come and see.” They came and saw where he was staying, and they remained with him that day. It was about four o’clock in the afternoon.  One of the two who heard John speak and followed him was Andrew, Simon Peter’s brother.  He first found his brother Simon and said to him, “We have found the Messiah” (which is translated Anointed).  He brought Simon[c] to Jesus, who looked at him and said, “You are Simon son of John. You are to be called Cephas” (which is translated Peter.

Introduction:  New minister in your midst

But, I also have experienced a few changes in how you do things.

Lisa and I have talked often about the different traditions and expectations we all have and have to adjust.

Worship.

Where are the baptismal font and Lord’s Table this week?

I was intrigued by a tradition you have here at St. Andrew that i have never seen or done.

Before the child is baptized, the minister asks, “Who stands with this child?”

And the congregation stands.

Wow. 

Move 1:  Standing up for baptism — what a powerful image

a. It reminds me of so many movies scenes when the beleaguered good guy is all alone facing the bad guys, and suddenly all the people who had been waiting on the sideline stand up and join the good guy.

1.  the bad guys will now be overcome.

2. the music in the background shifts to “Stand by Me.”

3. and somewhere in the audience tears trickle down.
b.  Standing at baptism is not just high drama, but it is also theological.
1.  In our practice of infant baptism, we not only celebrate the God who claims us in the waters of baptism (even before we know of God), but we also celebrate the role of the community of faith.

2.  No private baptisms in the Presbyterian church because the role of the community of faith is that important.

3. Someone once shared with me the story of their baptism as it had been related to him.

He had been baptized in the Presbyterian church he did not attend because his father forbid them to worship there or for him to be baptized.  

But the infant’s Presbyterian mother desperately wanted her son to be baptized.  so on a Monday morning at 10:00 am she arrived at the Presbyterian church where the minister had agreed to baptize her son.

But, in keeping with the Presbyterian tradition, they were not alone - the minister’s wife was there; the mother’s parents were there; and a couple of elders had left work to come to church to stand up for that child on behalf of the congregation.
A small group to try and keep it a secret, but the community was present in those elders. 

c.  My daughters and I have a running disagreement about whether they can be godmothers.

Family friends.

They stood up there with the parents for the baptism.

But I know they are not godparents.  Why?  Because I was there at the baptism.  I was there when the congregation took vows on behalf of the church universal to raise those children in the faith.

In the Presbyterian tradition no child needs godparents because the congregation plays that role.
Move 2:  The gospel story today is a little less dramatic than standing up, but no less powerful.

a.  Great story about Andrew.  

1.  simple story, really.  

1.  He finds Jesus, recognizes him as the Messiah.

2. what does he do with this information.

3.  He simply goes and tells his brother Peter.  

4.  Andrew, the one for whom this congregation gets its name, looking out for his brother.

5.   when you stand for baptism, you commit to pointing out again and again to the child where he or she can find the Messiah.
b.  Anne Lamott, Traveling Mercies, tells the story of a woman who shared her baptism story in worship.  She was a young child and was baptized in the Mississippi River in Louisiana.  The deacons go out early in the morning and find firm spots in the river and put poles in them so that those who gather to be baptized have a place to stand in the river (262). FPC, Troy, Chapel service, Feb. 15, 2004; Troy, Sanctuary, may 23, 3004

1.  I like that image — those who make up the community of faith, planting poles to guide the young children to the safe places in the water.

2.  when you stand up you commit to planting poles so that those growing up in this community of faith can find the safe places to discover Jesus Christ

3.  All the children and youth in our midst are at various stage of growing in their faith, and we as a community of faith are living out the baptismal vows someone took on our behalf when they were presented for baptism.

2.  not just touchy, feely.  It’s committing to show God’s love and teach the child about Jesus so that one day Connor, in this case, may profess Jesus Christ as his Lord and savior.

c.  when the congregation is asked the question, “Who will stand with this child?”  it is really being asked:

Who will tell this child about Jesus Christ?

Who will show this child unconditional love?

Who will welcome this child back after he has left the church for a while?

Who will hug this child when she desperately needs affirmation?

conclusion:  Are you willing to stand with this child?