Pentecost 21
Joshua 24:1-3a;14-25
Matthew 25:1-13
(prayer)
On November 11, 1918, the Great War came to an end. The Great War: a war that had been fought mostly of the continent of Europe and a bit in northern Africa and western Asia, even Japan and the US were officially involved; Canada was not, but many Canadians signed up to fight for Britain, France or another country of origin. The Great War was over. And yet in many ways, the war affected much more widely in the world: European imperialism had reached North and South America, Australia. It was in many ways a World War.
A couple of years into the Great War, my maternal grandfather enlisted in the British army as a 16 year old (he lied about his age). After his sister told on him, he was kicked out. Within a year, he had travelled to a different town, lied again and served out the rest of the war. He was 18 on Armistice Day.
In his 39th year, my ‘Pa-pop’ began a five year service in the Canadian Army in another European war that involved a number of countries in the World.
These two major conflicts of the last century are the source of modern Canadian remembrance day celebrations. The camaraderie among these non-career soldiers that was created over several years was maintained through the post war associations in the Royal Canadian Legion. As time rolls on, the number of veterans of these world wars becomes smaller and smaller. We have heard the impact of this decline as Legions (including ours in Leduc) are closing or are struggling to remain vibrant organizations.
It is a sad (but understandable) reality. The professional, career soldiers of the last 6 or 7 decades have not had the multi-year combat experiences; even veterans of the 10 year long war in Afghanistan (longer than the World Wars put together) served relatively short deployments. Although many soldiers served multiple deployments at different time, it is simply a fact that veterans of modern wars live in a very different context from their WW1 and WW2 predecessors, so the context that led to Legions and Remembrance Day commemorations do not apply to them.
Myself, as a child of the sixties (literally born in the 60s), am among the first generations of Canadians who did not live in the context of war. My parents’ may not have fought in the wars, but they lived in homes where their parents did. Remembrance comes more naturally and must be easier for those who have direct ‘experienced’ memories of the 20th century’s world wars. For me, and those like me, the only way we will remember is if we choose to listen to the experiences that are shared in story and in history. Within just one more generation, there will be no one left to speak of the direct experiences. All we will have left is the history.
And so, I think it is fair to say that for the majority of Canadians, remembrance does not come naturally – we must choose to ‘remember’ – even if we can only do that indirectly. Thank you to the people of the Second Leduc Scouting Association for leading us in that today.
//
As I have reflected on the histories I have learned, I am hard pressed to find examples of wars where the results and effects are unquestionably positive. Even wars that we can claim to have been on the winning side, the consequences include so much negative.
The late George Carlin had a routine about a common condition that has affected soldiers throughout history, but how language has soften over the years:
“There's a condition in combat. Most people know about it. It's when a fighting person's nervous system has been stressed to it's absolute peak and maximum. Can't take anymore input. The nervous system has either snapped or is about to snap. In the first world war, that condition was called shell shock. Simple, honest, direct language. Two syllables, shell shock. Almost sounds like the guns themselves. Then a whole generation went by and the second world war came along and very same combat condition was called battle fatigue. Four syllables now. Takes a little longer to say. Doesn't seem to hurt as much. Fatigue is a nicer word than shock. Shell shock! Battle fatigue. Then we had the war in Korea, 1950. Madison Avenue was riding high by that time, and the very same combat condition was called operational exhaustion. Hey, were up to eight syllables now! And the humanity has been squeezed completely out of the phrase. It's totally sterile now. Operational exhaustion. Sounds like something that might happen to your car. Then of course, came the war in Viet Nam, which has only been over for about sixteen or seventeen years, and thanks to the lies and deceits surrounding that war, I guess it's no surprise that the very same condition was called post-traumatic stress disorder. Still eight syllables, but we've added a hyphen! And the pain is completely buried under jargon. Post-traumatic stress disorder. I'll bet you if we'd of still been calling it shell shock, some of those Viet Nam veterans might have gotten the attention they needed at the time.”
Carlin’s words. PTSD is a miserable experience what ever you call it. And it is an example of a very negative consequence of war – even for (especially for) the so-called winners.
//
“Winners” seems like to strong of word. How many wars end, but the conflict doesn’t. Germany fought alongside the Austro-Hungarian Empire in WW1 and history remembers then as the losers of that Great War. And yet, the imperialistic mindsets that fuelled the invasions and battles of the 1910s remained after November 11, 1918. It found a home in fascism and Nazism, leading to a second world war just a few years after the ‘war to end [all] wars.’
//
As we are at that time of year, where we (again) invited to ‘choose to remember’, I also want to encourage us to ‘remember to choose’ which results of war we will focus on as we seek to live into the time still to come.
//
It is coincidently appropriate that the lectionary cycle of weekly bible readings has us reading from the end of the book of Joshua on this Sunday before Remembrance Day 2011.
Joshua invites the people of Israel to make a choice – now that you are entrenched in the land where Abraham, Isaac and Jacob once lived: who will they serve with they faith – the gods of Abraham’s ancestors which is their oldest spiritual heritage? the gods of Egypt which is the heritage of where they had come from? the gods of Amon or Canaan, where they live now? Or will they serve Yahweh, the God who called Abraham’s family to leave their home in the first place, the God who inspired Moses to lead the people out of slavery and across the wilderness. Joshua doesn’t tell them what to believe – he invites them to choose. Now, he announces his choice: “As for me and my household, we will serve Yahweh!”
//
It is interesting that the context of this conversation is the aftermath of invasion and conquest. I noted last week, when we read from Joshua, chapter 3, when the Israelites first crossed into Canaan, that the fullness of the story is one of battles and invasions and a systematic take over. First was the well-known attack on Jericho; then the sacking of Ai; then a strangely obtained peace with Gibeon. That got the attention of the various kings of “the Hittites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites”, who all agreed that they must stop the Israelite’s imperialistic ways. The Amorites fell trying to attack Gibeon and Joshua publically executed the kings of five major Amorite cities; and it went on in this way: city after city was systematically invaded and overrun (usually so violently that the Israelites left no survivors). Read Joshua chapter 12 for a list of the vanquished; and chapters 13 to 22 for which lands were allotted to the various tribes of Israel.
The biblical version of events is highly romanticized and deeply theologically inclined (Yahweh was given all the credit for the success of the conquest).
Last week I preached about New Beginnings as the Israelites first entered the land. The reality is that this new beginning was brought about with extreme violence. As a ministry colleague said to me this past week “new beginnings brought about [this way] are shaky at best. Has Israel ever known lasting peace. There have been periods of some stability, but when it begins with violence, violence tends to return. It continues today.
//
There has never been ‘a war to end all war’ because violence has a history of breeding further violence. Ten years after the attacks of 9-11, the violent wars fought in response have not eliminated the desire for more terror and violence – ironically, new terrorists have been inspired by the violent responses to 9-11.
Violence breeds violence – it always has. And it will continue to, until a different path is chosen.
If peace is to be given a chance in this world, we have to choose it. When do you think we will be ready to do this?
“When will we ever learn?
When will we e...ver learn?”
Peace will be a reality, when we learn that we have to decide to make it happen! And the living out of this lofty goal will not appear out of no where – it will result from commitment and hope; it will result from resisting the reluctant, easy ways of violence over seeking to understand what divides. It will be opposed by those too proud or too arrogant to compromise; peace will require incredible patience. Peacemakers will need to be among the most prepared of people: people who know that they will have to re-fuel their passion for peace and justice to avoid the lure of indifference and cynicism.
//
Jesus told the story about ten light bearers for a wedding. They all brought lamps full of oil ready for the task – enough for the task...had everything gone as scheduled. As night fell they all lit their lamps. But the bridegroom was delayed. It became obvious that the oil in the lamps would not be sufficient. Half of the women had come prepared with flasks of extra oil. The other half weren’t focused enough on their purpose. They took a short cut and had to leave to get extra oil. Too many things going on – burning the candle at both ends will have you run out of fuel before you are ready. While the five distracted light bearers were gone, they missed the bridegroom. Because of their lack of preparedness and commitment, they ended missing out on the wedding celebration: the whole reason they were there.
Five of the wedding light bearers chose to remember the value of preparation and commitment. Jesus lauds them as mentors of faithfulness.
//
Are we ready to be faithful to the call to share the light and love of Christ? – who reminded people that the greatest way to live was to love God with all we’ve got and to love others as ourselves.
Issues of justice and peace can seem complex and we may not know where to start or even wonder if what we seek is realistic or possible. And yet, I believe that peace is less of an ideal and more of a lifestyle. Peace requires a simplicity of focus – are we going to hold strong to that Old Testament title for the Messiah – prince of peace? Are we going to desire the blessing that comes to peacemakers – a true and honest realization that we are carrying on the legacy of our God: blessed are the peacemakers for they will be called the children of God.” (Matthew 5:9)
//
Peace is realistic at the level of local relationship. Learning to live in peace with those in our lives is our best way to bringing a lasting peace to the world.
What is needed is for the children of God to remember to choose the life-giving love of God experienced in a real peace.
Let us pray;
Holy God, help us to remember that you are our ever-present guide as we try to live out your purpose and as we shine as living examples of your peace and justice. Amen.
*****Offering*****
No comments:
Post a Comment