3,2,1

A Sermon for Proper 14; Genesis 37:1-4, 12-28, Psalm 105, 1-6, 16-22, 45b, Romans 10:5-15, Matthew 14:22-33 

I rarely title a sermon at this point; however, today’s title is 3, 2, 1; 3 news stories, 2 bible stories, and a revelation.

We start with the continuing Bible story of Abraham’s family and the state of the promise. A lot has happened in two weeks. So much so we’ll simply have to leave it at Esau and Jacob reconcile, jointly attend Isaac’s burial, and go their own ways. Jacob’s sons are grown the youngest are in their teens. Joseph, the first son of his favorite wife Rachel, is his favorite son. Jacob shows it, giving him a long-sleeved robe, which is a public sign of favor (Gaventa and Petersen). Joseph doesn’t help by telling the story of two dreams. We do not read those verses this morning, but both dreams indicate that his brothers will serve him and that they and their parents will bow down to him. Once again, the younger is favored over the older. We pick up the story with older brothers out tending sheep. Jacob sends Joseph to check up on them. It seems like a silly idea given the public nature of their strained relationship. And through the help of a stranger, he finds them. They see him coming and plot to kill him. Ruben, the oldest brother intercedes and convinces them to put Joseph in a pit for now; because he plans to rescue him later. However, led by Judah they decide to sell him to a caravan of Ishmaelite and Midian traders. Judah, may have seen a rescue opportunity here, or he may have been motivated by profit, we cannot really tell (Fretheim). In the end, Joseph is sold by his brothers to his cousins (remember Ishmaelites and Midianites are descendants of Abraham) (Fretheim) Joseph is sold to his cousins for 20 pieces of silver. We don’t read it; but, the brothers take Joseph’s special coat, rip it up, drench it goat’s blood and use it to tell Jacob that Joseph is dead. What was a sign of favor has become a sign of death. Yet again egregious, terribly frightful behavior puts God’s promise at risk. For the next 13 chapters, God is silent (Bratt).

We have 1 grim bible story. Now for 3 news stories.

On August 4, Religious News Service published a commentary about how Trump’s evangelical prophets are curiously silent about the RAISE Act, to reform immigration by deemphasizing family relationships. Their silence is curious because in 1980 Jerry Farwell wrote

The family is the fundamental building block and the basic unit of our society, and its continued health is a prerequisite for a strong and prosperous nation. It appears that the President’s house prophets either tell him what he wants to hear or forever hold their peace.

Mark Silk goes on to explore the story of Israel’s King Ahab’s effort to get King Jehoshaphat of Judea to join him in waging war against Ramoth. They consult Ahab’s 400 prophets who say God supports the plan. Jehoshaphat isn’t convinced and asks if there isn’t there another prophet. Well, there is, but Ahab doesn’t like him because he never says anything in his favor. Nonetheless, Micaiah is consulted. He too supports the plan. Strangely enough, Ahab insists that he tells the truth, which he does, painting of a picture of sheep without a shepherd. Stranger yet

19 Micaiah continued,

 “Therefore hear the word of the Lord: I saw the Lord sitting on his throne with all the multitudes of heaven standing around him on his right and on his left.

20 And the Lord said, ‘Who will entice Ahab into attacking Ramoth Gilead and going to his death there?’ “One suggested this, and another that.

 21 Finally, a spirit came forward, stood before the Lord and said, ‘I will entice him.’

 22 “‘By what means?’ the Lord asked.

 “‘I will go out and be a deceiving spirit in the mouths of all his prophets,’ he said.

“‘You will succeed in enticing him,’ said the Lord. ‘Go and do it.’

 23 “So now the Lord has put a deceiving spirit in the mouths of all these prophets of yours. The Lord has decreed disaster for you.” (1 Kings)

Ahab doesn’t believe the truth he asked for, imprisons Micaiah, goes off to war and is killed (Silk).

On August 8, the Washington Post prints a story about Robert Jeffress, one of President Trump’s evangelical supporters, releasing a statement saying the president has the moral authority to “take out” North Korean leader Kim Jong Un. He cited Romans 13 giving the government authority to deal with evil doers. It is a complex rationale. Christians in Germany debated this same passage about supporting the Nazi government in WWII. They split some supporting the government, others forming a resistance (Bailey); including Dietrich Bonhoeffer, the author of Cost of Discipleship who was executed in a Nazi concentration camp, two weeks before it was liberated by US soldiers, and a month before the end of the War in Europe (Wikipedia). By the way, Romans 13 can also give Kim Jong Un the authority to govern (Bailey).

On Friday David Brooks, a New York Times columnist whom I greatly admire wrote a column arguing Sundar Pichai, CEO of Google, should resign over the firing of James Damore, the author of the controversial memo about women and technology. His reason is not that he supports the memo, the reason is Pichai failed to stand up to the mob. It turns out Damore cited multiple credible scientific sources about the difference between men and women and how our brains are formed; the measurable differences in how men are interested in things, and women are interested in people. It involves the continuing conflict between the debate over environment and genes in shaping human behavior, which it is turning out to be far more complex and far more interrelated than first anybody ever thought. Multiple credible scientist backup Damore’s summary of the research.

Moreover, Damore makes sure to write that the research applies only to populations not to individuals. Brooks goes on to note that we live our lives as individuals, and it is true women in the tech world face a difficult challenge. He continues, there is real tension here between the competing truths of population science versus gender equality. Brooks acknowledges that the media did a terrible job of covering the complexity of the story and its competing truths. He states that Damore was hounded just as mobs on college campuses have been hounding speakers whose positions they disagree with. It doesn’t help that Google’s diversity officer also ignored the scientific subtlety of the memo and declared it to advance incorrect assumptions about gender.

For Brooks, Pichai fails when he chooses not to wrestle with the tension between population research and individual experience. Instead, he followed the mob writing

To suggest a group of our colleagues, have traits that make them less biologically suited to that work is offensive and not O.K.

which Brooks writes is “a blatantly dishonest characterization of the memo.”

The risk Brooks sees is that

We are at a moment when mobs on the left and on the right ignore evidence and destroy scapegoats (Brooks).

Brooks is right. It is as Matt Skinner wrote

We’re talking a lot right now about preaching in a culture of fear stoked by media, political polarization, and cultural panic (Skinner).

Now to connect the five dots. The story of Joseph, the whole story of Abraham’s family, raises the difficult question of how God works in the world (Fretheim). Is God the single cause of every action? Or is everything random? Or does God just make do, with halfhearted, risk free action or with the evil intentions of the likes of Joseph’s brothers, or the selfish intentions of Joseph, or the biased actions of Jacob, or the failed efforts of Ruben, or the profit driven efforts of Judah to avert death and gain wealth (Epperly) (Fretheim)? In part, we learn that evil and or sinful behavior can disturb God’s plans, but they cannot stop them (Fretheim). But, that does not mean we can ignore the abusive, oppressive, self-absorbed, greedy evil, sinful actions we see.

We also see in this story that if everyone one is guilty we ignore the role of family and community (Fretheim). There is such a thing as social / community guilt. If we turn God into an all controlling deity we negate our responsibility and encourage passivity in the face of evil (Fretheim). Neither Godly determinism nor Godly noninterference, or interaction grasps the truth. The truth is in the fifth dot; the boat.

Jesus has sent the disciples across the sea. After his prayer time, he sets out walking across the sea to catch up with them. They see him and are terrified he is a ghost. Jesus tells them “I am, ~ take heart, ~ do not be afraid.” They recognize him; well maybe. Peter asks, “If it is you” which is so close to what Satan says in the wilderness temptations. Jesus says “come” and Peter steps out of the boat and starts walking to Jesus, until he sees the wind, his heart is transformed, and he panics and cries out for help. Jesus reaches out for him and gets both to safety.

Once they are in the boat Jesus asks, “Why did you doubt?” We always presume Jesus is talking about Peter’s misadventure on the water. However, living with an artist, who favors icons full of images that suggest the true story, I was caught by the realization that the boat is an ancient symbol ~ of the church (Hoezee). It is plausible Jesus is asking Peter, Why, did you step away from your faith community? Why did you step away from the church (Richter)?

We can glean that when we face the winds of a tempestuous world, and as we have explored, they are wildly stormy at the moment, the place from which we should operate is from the God/Jesus/Spirit’s spigot of the strength the church. A further gleaning is that Jesus did not hesitate, immediately he reached out. In this, we learn that Jesus will never let you go. God has not, is not, and will never give up on you, will never give up on his church (Epperly).

 I had completed my writing Friday evening. Saturday morning as the news from Charlottesville broke, I knew I should add a post script. So, this is my post script, albeit, not following the previous end. However, before Charlottesville, a story from Princeton Theological Seminary.

Earlier this year a protest arose over the Seminary’s decision to award Rev. Tim Keller the Kuyper Prize,

because the Presbyterian Church in America does not ordain women or LGBTQ+ individuals.

After multiple phone calls including protesters and Rev Keller, Dr. Craig Barnes, president of the seminary, decided it was more important to hear Rev. Keeler speak than to award a prize, so the awarding the prize was set aside. Additionally, a preaching event featuring female and LBGTQ+ voices was organized. People were invited to attend both events. There were no disruptive protest on the days of the event.

Dr. Barnes notes that people who disagreed spoke to each other were a significant factor. He also believes that Princeton is a Christ Centered community, that we all belong to Christ, and as long as we are clear about that there can be disagreements, but everybody still belongs (Barnes).

Now to Charlottesville. If you do not know, White Nationalists organized a protest over removing a statue of Gen. Lee from a city park formerly named for him, now known as emancipation park. There was a large counter protest. For unknown reasons, the barriers separating the groups began to come down, the police retreated and the two sides engaged in a fight, in which people were injured, including a police officer. Later a car drove into a group of counter protesters. Everybody condemned the violence. Jeff Sessions, Melina Trump, Gov. McAuliffe, his Republican election opponent Ed Gillespie Speaker of the House Paul D. Ryan, and President Donald Trump condemned the actions. But, no one is acknowledging how their previous language and behaviors contributed to the problem. It does. The white nationalist protesters chanted Nazi-era slogans and phrases like

 “You will not replace us” and “Jews will not replace us.”

Former imperial wizard of the Ku Klux Klan David Duke said

We’re going to fulfill the promises of Donald Trump” to “take our country back (Tiefenthaler).

How we act in response to events or words that offend us ~ matters. What we say in the face of what we oppose matters. Our actions that denigrate, exclude, or harm others is never helpful.

Charlottesville is not a single one-off incident. It is not the sole responsibility of the alt right or the left or whatever position we see the other as. Charlottesville is only the latest example of the breakdown in civil discourse lead by our National legislators who will not even speak to each other. It is the result of decades of increasing separation of people with opposing views. It is the result of the failure of the Church to take a stand in the public square, putting our theological differences aside, and proclaiming that everyone belongs to God in Christ. The result is we are losing the ability to talk to each other. And if we cannot do that; how can we negotiate our differences; if we cannot talk to each other how can we work for the common good of all God’s people?

So yes, we live in stormy times. And yes, we are called to be prophets, and speak the radical truth in the face arrogance, discrimination, oppression, and especially mob “they versus us” think. For there is no they, everyone is made in the image of God. And yes, we are called to courageously mediate the tension between complex conflicting truths of divergent views of the world. This means we are also called to listen respectfully and deeply to what “they” have to say and to be open to be changed. For there is no absolute truth, other than God’s love for all creation. And yes, we are to stand between any mob, to the left or to the right and their intended scape goat, bringing them, by our hand, into the safety of our boat, into the safety of the church. For there is no moment when God/Jesus/ Spirit is not by our side, is not by their side.

Finally, our 1 revelation. In our opening collect we ask for the wisdom and strength to think and do what is right. And we can always make the effort so long as we Search for the Lord and his strength; continually seek his face (Ps 105:4) for his strength faileth never and his face is always shining upon you.

References

Bailey, Sarah Pulliam. ‘God has given Trump authority to take out Kim Jong Un,’ evangelical adviser says. 13 8 2018. <washingtonpost.com /news/acts-of-faith/wp/2017/08/08/god-has-given-trump-authority-to-take-out-kim-jong-unevangelical-adviser -says>.

Barnes, Craig. What I learned from our seminary’s conflict about hosting. 16 8 2017. <christiancentury.org /article/what-i-learned-our-seminary-conflict-about-hosting-tim-keller>.

Bratt, Doug. Proper 14 A Genesis 37: 1-4, 12-28 . 13 8 2017. <cep.calvinseminary.edu>.

Brooks, David. Sundar Pichai Should Resign as Google’s C.E.O. 11 8 2017. <nytimes.com /2017/08/11/opinion/sundar-pichai-google-memo-diversity.html>.

Epperly, Bruce. The Adventurous Lectionary. 13 8 2017. <http://www.patheos.com/blogs/livingaholyadventure/author/bruceepperly&gt;.

Fretheim, Terence E. New Interpreter’s Bible Commentary; The Book of Genesis. Ed. I. Vol. XII. Nashville: Abingdon Press, 2015. App Olivetree.

Gaventa, Beverly Roberts and David Petersen. New Interpreter’s One Volume Commentary. Nashville, n.d.

Harrelson, Walter J. The New Interpreters’ Study Bible. Abingdon Press, 2003. E-book.

Hoezee, Scott. Proper 14 A Matthew 14: 22-33. 13 8 2017. <http://cep.calvinseminary.edu/sermon-starters/advent-3c/?type=the_lectionary_gospel&gt;.

Lose, David. Pentecost 10 A: Something More. 13 8 2017.

Richter, Amy. “Our Faith inside the Boat, Tenth Sunday after Pentecost.” 13 8 2017. Sermons that Work.

Sakenfeld, Katharine Doob. New Interpreter’s Dictionary of the Bible. Nashville: Abingdon, 2009.

Silk, Mark. Keep up the good work, evangelical prophets! 4 8 2017. <religionnews.com /2017/08/04/keep-up-the-good-work-evangelical-prophets/>.

Skinner, MAtt. That Sinking Feeling. 13 8 2017. <workingpreacher.org>.

Smith, Mitzi J. Commentary on Matthew 14:22-33. 13 8 2017. <http://www.workingpreacher.org/preaching.aspx?commentary_id=2975 1/3>.

Tanner, Beth L. Commentary on Genesis 37:1-4, 12-28. 13 8 2017. <http://www.workingpreacher.org/&gt;.

Tiefenthaler, Ainara. Car Hits Crowd After White Nationalist Rally in Charlottesville Ends in Violence. 12 8 2017. <nytimes.com /2017/08/12/us/charlottesville-protest-white-nationalist.html>.

Wikipedia. “wikipedia.org.” n.d. Dietrich Bonhoeffer. 13 8 2017. <https://en.wikipedia.org/wiki/Passover_Seder&gt;.

 

 

I will. We will. This is my Solemn vow.

I will.
We will.
This is my Solemn vow.

And so late Saturday afternoon our youngest daughter Michelle and Russell marry. They pledge themselves to each other in front of gathered family and friends, who in turn pledge to uphold them in their in their marriage. As they walk together into great expectations: parents weep, friends cheer, and we all head into a grand celebration.

The marriage rite is powerfully similar to our baptismal and confirmation rites particularity in the manner in which individual promise made is followed by the gathered community’s, giving voice to the Church, promise to uphold, or to support, or to journey with the couple or candidates

It is necessary to say, these commitments are not only made to each other, but to and in the presence of God, whose presence is the source of strength that carries us through better or worse. (Yes, better, opulence can be as destructive to relationship as paucity.) I am also being drug into writing that it is God’s presence, peace and strength, that the witnessing community is most obligated to remind the couple, and candidates of as they exercise their promise to “uphold these persons” even though that reminder may be manifest in all sorts of forms.

This morning as I attempt to re-establish my normal routine, I am thankful for 33 years of marriage with Angie, I am thankful for 19 years of ordained service to Christ’s ministry, I am thankful both our daughters have found and are marriage to good spouses, I am thankful for family and church who have and continue to journey with us, and I am thankful for the opportunities to come in which I and we can uphold whoever needs to be held in the presence of God.

It scares me that it scares me …

This Sunday’s Gospel reading opens: “Now large crowds were traveling with Jesus; and he turned and said to them … hate your momma.” I can not think of another image that is so dramatically opposite the behavior of church today. Regardless of all the subtlety of Jesus’ language, it is clear Jesus is not interested in large crowds. Nor do I think Jesus is interested in just a few followers either. What is clear is that Jesus is interested in informed followers, who really understand how counter cultural his calling is, how dangerous choosing to follow him is, how lonely, how disruptive, how … name any adjective a church would absolutely exclude when writing up a PR piece or a minister search profile.

I wonder what would happened if the Church raised the bar, expected, enforced the level of commitment Jesus is articulating? I wonder if I’d measure up? I wonder who would measure up?  I don’t envision this as a congregational development plan. Except, that if we changed from a process focused on leadership, life cycles, demographics, facilities, and taught the divine story revealed in scripture, shared our story, and where the two intersect, how our story changes, in our worship, and then beyond, I know Church would be different.

It doesn’t concern me that I can not envision such a process, envisioning is tactics. It scares me that it scares me, that is the edge of faith.

The Kingdom of God is near.

Hear my sermon at St. Stephen’s Web site: http://www.saintstephensblytheville.org/sermons-2013.php, (Generally available mid Monday.) or read it below

July 7, 2012 Proper 9
2 Kings 5:1-14
Psalm 30
Galatians 6:(1-6), 7-16
Luke 10:1-11, 16-20

When we got to our daughter’s there were hamburgers stacked high on gigantic gilded platters, hotdogs stacked like cordwood, mounds of potato salad, deviled eggs beyond counting, and later fireworks brilliantly flare against the darkened night sky. All in all it was a good day, a really good day. I hope you enjoyed your July 4th celebrations; Angie, Marcel, and I did. But, I must say, I think I’ve a bit of Naaman in me at the moment. Not that I see myself as a great man, not that I have some incurable socially debilitating, degenerating disease, not that I have a letter of introduction to a neighboring state leader; nope none of that stuff. It’s rather strangely like Naaman’s behavior after Elisha’s servant, from behind the partially opened door, tells him to wash in the Jordan seven times and he will be cured. Naaman gets angry, he expects the prophet, this [quote] man of God, to come out say some fancy words, make some intricate motions to effect his cure. And that’s the bit, his cure. For Naaman, this is all about “The Great and Powerful Naaman,” when in it truth, it’s all about God. And, at least as I was pondering all this Friday morning, as I struggled to write my blog bit, and the Facebook posting, and two orders, and a sermon, and facing our daughter’s rapidly approaching wedding, it was suddenly becoming all about me. In my experience, that is never a good thing. Oh I recover, but what I do to myself, and what I do to others it’s simply not as it should be.

That realization, jumped over to how we, as church, get on about our role as one of the 35 pairs Jesus sent ahead. When it goes well we are all about “The Kingdom of God.”
When it doesn’t goes as planned, we are about “Woe is us!” “Will we survive this crisis?” and so on. Sometimes we actually get angry at the people Jesus sent us to. We may not say anything to them, but the curious requirements we’re quick to put around benevolence quickly begins to look like vengeance: “You won’t listen to me about God, I won’t help you with food, clothes, housing, gas, medicine and so on. And if someone in our church begins to miss-behave, which, excluding sex and money, really means going to another church, we are, all too often, quick to chide them; because it’s all about us and their going else-where isn’t good for us.

Fortunately for Naaman he is surrounded by a bunch of no named, literally they are not named in the story, people who come to his aid: the Jewish slave girl, the Aramaean king, the unmentioned Jewish courtier who says something to Elisha, (He had to find out somehow.) and finally Naaman’s aides. And the good news is Naaman listens, is healed of his leprosy, and )a couple of verses later) comes to believe in God, so much so he carries two mule loads of dirt home, so he can properly worship God.

Now I know, than none of these unnamed characters are knowingly evangelist, but you’ve got ta acknowledge their actions, by hook or by crook, proclaimed to Naaman The Kingdom of God has come near you. and he got the message. And that is my vision for us. No – no, not for us to be unknown evangelists, and certainly not to be unaware evangelists, but to be those who whenever we meet someone be it a welcoming interaction, or a flat out rejection, lets it be known that “The Kingdom of God has come near you!” When Jesus sends those 70 out into a hostile world he tells them what to do when they are welcomed, and what to do when they are rejected, and both sets of instructions include saying “ The Kingdom of God has come near you!”

As I mentioned, I know what it is like to get sucked into that Naamanesque [quote] it’s all about me! mindset. I also know what it’s like for congregations to fall into the same [quote] It’s all about us! behavior. Now, we do not have a cast of unnamed aides to guide us as Naaman did. WE have something better, we have Paul, and he does share a bit of wisdom, with the Galatians, that seems to combat Naamanqesque quite nicely. Note, Paul is speaking about new members who fall under the influence of those preaching a corrupt Gospel. But what he writes applies to prophets, priests and kings, apostles, disciples, missionaries, evangelist, and just plain ordinary people of God, trying to go on ahead of Jesus.
         First,
             be gentle,
                 judgment is God’s work;
         then be careful you are not tempted,
             take care of each other;
        test yourselves;
        do not grow weary in doing what is right;
        work for the good of all;
        boast of nothing except Jesus the Christ;
        and finally, always remember
             that there is no divine division
                 among God’s people,
                 everyone is a new creation.

Do these seven little things and God’s peace and mercy will be upon you, and you will be a living sign that “the Kingdom of God is near!”

 

lectionaryscripturenotes.com http://www.lectionaryscriptureno tes.com/
Proper 9 | Ordinary Time 14 | Pentecost 7, Cycle C

episcopaldigitalnetwork.com
http://episcopaldigitalnetwork.com/stw/2013/06/13/7-pentecost-proper-9-c-2013/
7 Pentecost, Proper 9 (C) – 2013
By the Very Rev. Antho ny F. M. Clavier

cep.calvinseminary.edu http://cep.calvinseminary.edu/thisWeek/index.php
This Week at the Center for Excellence in Preaching
Next sunday is July 07, 2013 (Ordinary T ime)
Luke 10:1-11, 16-20, Scot t Hoezee
2 Kings 5:1-14, Scot t Hoezee
Galatians 6:(1-6), 7-16, Stan Mast
Psalm 30, Doug Bratt

workingpreacher.org
http://www.workingpreacher.org/preaching.aspx?commentary_id=1685
2 Kings 5:1-14, Karla Suomala
Galatians 6:[1-6]7-16, Sarah Henrich
Luke 10:1-11, 16-20, Michael Rogness

… twice before …

Well I have started this twice before.  However, with yesterday’s festivities, today’s news from Egypt, the realization my oldest is getting married in 19 days, a funeral on the horizon, Sunday’s Order of Service and sermon to do, the healthy delta lunches effort, and the week to week humdrum of life and ministry none of it seems so relevant.

Except for Jesus’ words proclaim the Kingdom of God has come near.

Gracious Lord, by your Holy Spirit, may all that I say and all that I do proclaim that your Kingdom is near.