November 20, 2011
Pentecost Last – Reign of Christ; Children's Sunday
Ezekiel 34:11-24
Matthew 25:31-46
(prayer)
Welcome to the end of the year. Yup, this is it!
//
After today, there are only four more Sundays before Christmas. So, next Sunday is the first Sunday in the season of Advent and Advent is the beginning of the church year.
//
This last Sunday of the church year is the final Sunday in the season after Pentecost. Pentecost Sunday was 23 weeks ago, on June 12th. The last Sunday in the Pentecost season is traditionally a time when we explore the leadership and authority of Jesus for Christians and for the church. Sometimes, we use the metaphor of Jesus as king to begin this exploration – after all the New Testament books of 1st Timothy and Revelation call Jesus ‘King of kings and Lord of lords’.
Remember that Jesus’ first sermon point when he began his ministry was to tell people that ‘the Kingdom of God has come near’. Jesus also did a lot of teaching on this Kingdom of God, which he said was like ‘a tiny seed that grew into a huge bush’ (Mark 4) and like ‘a found sheep or coin or son’ (Luke 15) but also like ‘a leaky jar that loses all its contents if you’re not paying attention’ (Gospel of Thomas 97).
This final Sunday of the church year can be called “Christ the King” Sunday or the “Reign of Christ” Sunday.
//
Like any metaphor, kingship imagery has its limits. In our day and age, when most of us have never lived under the power and leadership of an earthly king, we do well to try and understand the context that gave us this imagery, so that we can appreciate its impact and meaning on those first readers of the books of our New Testament.
For me, and suspect for others, the idea of a monarch with power seems to be an old notion (although it still exists in many parts of the modern world). I’m guess that many of us that have grown up in democratic systems believe that our leaders are chosen for their abilities, not their family linage – they rise to power from among the populous to serve the common good (okay that’s still the theory and hope). And we enjoy systems and structures that allow us to change leadership on a fairly regular basis – usually without the need for a revolution or coup (although those methods are practiced still in our modern world).
As well, kingship language has the baggage of patriarchy. The very word is ‘male’ and comes from an era where women were not granted anything close to equal status with men in society and certainly not within the hallways and battlefield of power. For goodness sakes, it was just this year that within the figurehead monarchy of Great Britain, [that] women were granted equal status within the lines of ascension.
So, to appreciate the impact of the word, king, in a first century context, we have to park our modern feelings about king-type language and leaders.
//
It’s not as easy as saying this is “the Presidency (or Prime Minister-ship) of Jesus Sunday”. Political leadership of the first century was generally autocratic: one person held supreme power – that person’s rise to power was not a movement of popular ascension. There was no election – no grassroots political movement. Changes often happened through the murder of the king. For the people of the first century, this is what they assumed was how things simply were.
Practically for Jesus and his followers, there were regional kings or rulers. Herod was a Jewish king of the area that included Galilee, but real power was centred elsewhere. In New Testament times the ‘king’ was the Roman Caesar. When Jesus was born Augustus was Caesar; when Jesus was about 20, a general under Augustus, Tiberius, became Caesar after Augustus’ death. Tiberius was likely the Caesar when Jesus was killed (although Tiberius was exiled for a few years in the mid 30s so it may have been Sejanus who was really running the show). By the end of the first century, the Roman Empire would see ten other Caesars besides the two of Jesus’ lifetime.
Plain and simple: the people (who wrote and first read various parts of the New Testament) knew no other kind of political authority than that of imperial autocracy.
So, when Jesus taught about the Kingdom of God, when his followers in the decades to come called him King of kings – we can understand how some people heard this as the “treasonous imagining” of Jesus as Caesar in Rome?
That’s actually the claim that got Jesus executed: treason – making claims to kingship. The crime was displayed above his cross for all passers-by to see: “Jesus of Nazareth – King of the Jews”.
//
And yet, by the time that the gospels were written a few decades later, we can see that the church was beginning to see quite a difference between the kingship of Tiberius and the kingship of Jesus. In gospel of John, we can read that Jesus’ kingdom is “not from this world” (John 18:36). In other words, it’s not like the kingdoms of this world. Jesus’ leadership and authority was not like the autocracy of Rome. And these different kinds of authorities required different levels of allegiance: “give to Caesar what belongs to Caesar and give to God what belongs to God” Jesus once said. (Mark 12:17)
//
So what kind of ‘king’ is Jesus? What is the Kingdom of God all about?
//
First of all, when Jesus spoke about God having a Kingdom – it was a political statement as well as a spiritual one. Jesus was declaring that when it comes to real allegiance – God is the true sovereign and not any governor in a palace in Jerusalem or even the Caesar in Rome. As I said, there was such a political dimension to Jesus’ message that it got him arrested and sentenced to capital punishment.
//
What was really radical was the nature of this power that Jesus spoke about as the Kingdom of God or that his followers would ascribe to Jesus, by calling him king.
Last week (if you were in church) you may recall that we read [what is called] the Parable of the Talents – where three servant-slaves were judged by how great a return of investment they earned for their master. I mentioned last week, that we have to be careful to not assume that the meaning behind that parable has anything to do with money (just because that is the metaphor which the parable uses).
I suggested that it was really about the investing of our hearts and faith. In the very next passage (which was our reading from Matthew today), we get a more direct picture of what that expected ‘return on investment’ might be.
//
Today we heard: ‘When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats.
A bit of background on these introductory verses to today’s New Testament reading (from Seasons of the Spirit Fusions):
Jesus’ teaching tells how “all the nations” will be gathered before the throne when “the Son of Man” comes in glory. In Matthew “Son of Man” is a term Jesus uses to speak of himself. In Ezekiel, this term refers to a human being; in Daniel 7:13, it refers to God’s chosen saviour. “All the nations” is a reference to the entire world and seems to echo Isaiah’s prophecy of all the nations coming to God’s holy mountain (Isaiah 2:1–4).
The nations will be separated in the same way a shepherd separates sheep and goats. In Jesus’ day, flocks of sheep and goats together were common. Shepherds would count their animals at the end of the day, separating the sheep – which needed more attentive care – from the goats. In the Hebrew Scriptures, sheep sometimes are an image of God’s people (for example, Psalm 100:3 and Isaiah 53:6). In the New Testament, the image of sheep often refers to those who follow Christ, the good shepherd (for example, John 10:1–11 and Hebrews 13:20).
All of that complex imagery would be mixed together from the crowds listening to Jesus speak these words and to the first generations of believers who read the book of Matthew.
The presumption is that a faithful follower of Jesus will have lived their life in service of Kingdom of God – putting their allegiance to their spiritual king of kings. The focus of the faithful was to have been in the service of Christ.
But in a surprising twist (to everyone in this parable – both the so-called sheep and goats) they are to be governed and judged by an obvious criterion: to what degree have they responded to the call to serve the ‘overlooked’ and ‘ignored’ among them? Were they able to see the holy in everyone – especially in those who are often not seen at all?
//
THIS IS IT ! I believe that this is the centre of what it means to be a follower of Jesus! Jesus hinted at it before when he said that the greatest commandments were ‘to love God and love neighbours as yourself’. There are those among us (and sometimes it is us) who are in real need of compassion and care – people who (for reasons of circumstance or choice) are separated from others.
A lack of food and/or clothing [shelter]
Loneliness (the stranger)
Illness
Imprisonment
Ignoring how we can be Christ-like for such as these is a-kin to ignoring Jesus himself.
And on the other side (which was also a surprise to those in the parable) – even not being aware that such compassion was a ‘Christ-like act’ did not stop it from being a direct service of Christ!
Q: What is it that separates people?
A: How well they care for others.
//
Now I can’t ignore the pronounced judgment that is also part of the parable: you, come enjoy the riches of my kingdom – and you, let’s just say it’s not going to be so easy for you; you will be as far away from the comforts of my kingdom as you can imagine!
At the Words of Faith study session this past Wednesday evening, we looked at a United Church Statement of Faith from 1940. People commented on how the language of salvation and judgement (clear lines between right and wrong – good and evil), does not seem to be as useful today (as people try to engage their faith) as it might have been in the context of the start of World War 2 – the notion of a God who throws people in fire for disobedience is hard to mesh with a God who is purported to be Love. So, passages like the end of Matthew 25 raise similar challenges for people of today, as the goats are left to slaughter at the end of the parable.
If we focus our attention on the fate of the parable’s goats, we might miss the wider point.
I do not feel I have to believe in a fiery divine punishment to understand what I see as the key message of this teaching of Jesus – which must never be lost when we read Matthew 25:
How we care for others matters!
The motivation is to act justly and with compassion for Christ’s sake – not simply as a insurance plan against judgement.
If there is anything, I have come to firmly believe about the modern church is that we will NOT help enable spiritual nurture by trying to scare or guilt people into being part of a faith movement.
Compassion must come from within. It must be genuine and heartfelt. That’s one of the most wonderful things about this passage – compassion was so ingrained into the psyche of the first group that they didn’t even realize the deeply spiritual aspect of what they were doing.
As our church year ends, we have come to a time and a place where we can sum it all up in a few words.
To really serve Jesus, we will serve each other – being especially mindful of those who really could use that connection in their lives right now!
//
I am so grateful to be part of a church community here in Leduc that not only sees it mission to welcome in, but also to reach out. As a community of faith together, you all serve your Christ in the ways you carry the light of Christ into the lives of others.
I must say that the support this church has shown to its children’s programming this fall has been nothing short of inspiring. A new curriculum for the Sunday School – the re-designation of part of our multi-purpose space to allow for a more accessible children’s sanctuary in room three is visionary and wonderful. I wonder how welcoming it must feel to the young people among us to know that they are not being ignored – that they have been made a practical priority in the life of this church.
Coincidentally, another theme for this final Sunday of the church year is to call it ‘Children’s Sunday’. You can see a special Call to Worship on the back of today’s printed bulletin. This is all because November 20th has been declared Universal Children’s Day by the United Nations and Reign of Christ Sunday is usually pretty close to that day (of course today is November 20th), but most years the Sunday after Nov 20th is Reign of Christ, so the two dates usually coincide.
The Reign of Christ and Children’s Day are a great pairing – after all Jesus was the one who stunned even his friends by inviting the children to come and sit with him while he was teaching (what people assumed should be an adults-only time).
//
When we make the time and space in our lives for compassion to be lived out, we are showing ourselves and the world a different kind of authority. The Kingdom of God is not an autocracy where the influence is at the top – the Realm of God is only real as long as the people of God live and move and have their being in God – that is:
they are seeking justice, loving with kindness and walking humbly;
they are living out a love of God and neighbour at a level we hope and dream for ourselves;
they are naturally showing compassion for:
those trying to survive with the basic necessities of life;
those who feel alone;
those who are gripped by illness;
and even those who are in need of society’s forgiveness and rehabilitation.
//
This is what it’s all about. This…is…it!
{prayer – Reign in our hearts, O God, so that we can shine your light into the world. Amen.}
#600VU “When I Needed a Neighbour”
Sunday, November 20, 2011
Sunday, November 13, 2011
WHAT TO DO?
November 13, 2011
Pentecost 22
1st Thessalonians 5:1-6
Matthew 25:14-30
(prayer)
When I was a youth, I used to stretch my mind pondering the nature of existence. I would imagine where and how I fit into the grand scheme of the universe as I knew it: living on this earth, on the edge of the Milky Way, swirling and moving within this vast sea of billions and billions of stars and emptiness. I would feel insignificant and special at the same time.
And I would try and imagine what might still exist, if I didn’t exist. I didn’t make the explicit comparison, but I suppose it was my own way of asking “if a tree falls in the forest and no one is there to hear it, does it make a sound?” These are the kinds of thoughts that would keep me up at night.
//
I think that Human beings are amazing and wonderful creatures. We are made up of the primordial elements that enliven our entire universe, a yet our particular combination is this mysterious mix of matter and mind – of flesh and spirit (to use theological language). The fact that we are more than physical beings of instinct is what really defines us. As my youthful mind stretching taught me, we are aware of our existence beyond the innate thrust to survive. We can ponder our existence. That simply act of pondering defines us in a way. In the words of the philosopher, ‘we think, therefore we are.’
What I find especially interesting is that these deep thought allow us to go beyond instinct – even against instinct, when we choose to. Sometimes, this can be seen later as wonderfully wise and at other times, going against our basic instincts leads to embarrassing regret.
All in all, this enables us to explore and grow and learn as the creatures we are.
//
We are beings of complex choice.
//
Today is the second of three consecutive weeks when we are invited to read part of chapter twenty-five in the gospel of Matthew. It’s a long chapter, some 46 verses long. Last week, we read verses 1-13 >> ‘The Parable of the Ten Bridesmaids’: a lesson in thinking ahead and choosing to be ready; next week, we will hear verses 31-46 >> a parable about how people are judged to have served Jesus: a lesson that will see how no one really saw the true impact of the choices they made.
Today, we heard the middle story, ‘The Parable of the Talents’.
//
This parable is a favourite of Church Fundraising and Finance Committees. I have heard it reflected on several stewardship or philanthropic events I have attended that encourage us to be cheerful and faithful givers. And why not, this parable talks about multiplying financial resources. In the church, these kind of results provide opportunities for enhanced and expanded mission – to further the realm of God on earth.
The Parable: In an agricultural society, land was the source of wealth. The political leaders and aristocracy lived on the taxing of land and its produce. Other than these political expenses, landowners had great opportunities to expand and grow their wealth. Like today, in Jesus’ day, there was quite a gap between the rich and the poor. The poorer workers struggled hard to survive day-to-day and the rich worried about getting richer. One of the ways they did this was to invest the money they earned into acquiring more lands.
The example in Jesus’ parable in the middle of Matthew 25, is of a wealthy landowner who possessed several tracts of usable land in different areas. Even hands-on owners like this couldn’t manage all of their property at the same time. They had to entrust others to manage things in their absence. In the parable, the master of this property was likely off to visit other parts of his vast holdings and instructed three servants to manage some of his wealth. I just called them servants, but many translations (like the NRSV) uses ‘slaves’ – one word in greek translates to these two English words. We often think of slaves as being ‘unpaid’ forced labourers. Even if these people were paid enough to survive day to day and even if they had the theoretical choice to leave and work elsewhere, the reality is that in the first century, there was little practical difference between a servant and a slave.
All that aside, these three ‘servants/slaves’ were given a white collar kind of job – there were to be brokers/investment managers. And the amount of money they were given is astronomical – way beyond what they could ever hope to see for themselves.
A Talent was a measurement of money in the ancient world. It’s exact value varied from place to place and in different times: about 75 pounds of gold (current value $2.1M+), the wages needed to pay a crew of 200 rowers for a month; One definition of a Talent was to equate it to what a labourer would earn over the totality of their life time: about 50 years daily wages. No worker could ever accumulate this kind of money – the daily wage was just enough for the family for a day: you’d have not work for half a century while not eating to have those kind of savings.
So you can imagine how obscenely high this money would seem to the three servants in the story – and they were given eight times that much to manage (the most trustworthy and talented servant investor was given five talents, the next, 2 talents and the final servant (obviously a first timer in this role) was only given 1 talent). When the master returned, his 400 years worth of wages had grown to 750 (8 talents had become 15 – an average return on investment of 88%. Even Italian government bonds as risky as they are right now are only offering about 7%. But the average return is not what is noticed – instead the fact that servant number three simply buried the money and returned it safely, but with a 0% gain was the topic of conversation.
Since making money was the whole point – the first two servants are praised for their good stewardship. The third servant is fired - his portfolio is given over to the first servant. The reluctant investor is kicked out of his home on the master’s estate and forced to find another way to support himself: not a promising prospect (weeping and gnashing of teeth is more likely).
The moral of the story: “For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away.”
//
I know that we would love to think of this parable literally: how we would love to get a 100% financial return on our investments, like the first two stewards – who are both praised by the master.
But I could not be more firm in my belief that Jesus was NOT preaching about money! The money is a metaphor. If it is a literal parable, I’m not sure I can agree with the ‘master’ – expecting outrageous financial gain at the expense of slave labour. If that was the case, I’d applaud the third servant not expel him for refusing to taking part in the obscene corruption of the system that widens the gap between rich and poor. But I don’t have to go there because, I am sure that Jesus was not actually taking about the investment of money, but rather the way we invest our faith!
//
Many sermons of the Parable of the Talents focus on the value of being active in our pursuit of advancing Jesus’ mission. We can be reminded that following Jesus is not always served by being overly cautious and keeping the good news to ourselves, but we are encouraged to risks to grow and learn and expand the church.
All of these are good and fine sermon topics on the ‘Parable of the Talents’. And I’ve preached versions of these in the past.
//
And yet, I wondered if that was really where this text was calling me for this Sunday.
Sometimes, as I plan for the worship service in a given week, I am naturally drawn to a particular message from the readings. Sometimes, I can’t type fast enough to get the sermon out of my head. This week took more time, a greater effort of searching, and prayer and discernment.
“What to do? What to do?”
I had planned to focus my time on Thursday morning this week to figure this out. But as often happens in this ministry biz, the day I expected to have was not the day that occurred: I spent the bulk of Thursday morning consulting with a couple of clergy colleagues from other United Churches about some situations going on in some of the congregations of our Presbytery. We all seemed to have noticed a pattern in churches that are having a tough time right now. I know that the dynamics are not limited to the United Church of Canada.
//
Some modern churches find themselves struggling between the pull to be in ‘maintenance mode’ and the call to be move their mission beyond where they are now. As I finally sat down on Thursday afternoon to work on this message, I was able to see that this parable could be used as a scriptural warning against stubbornly holding our ground instead of using the gifts that have been entrusted to us.
I believe that to be true at the congregational level and I am also quite sure that it applies at the individual level.
The basic question often is:
Is there something about what we have already experienced, faith wise, that really worked for us and that we do not want to loose? In other words, have we discovered what feeds our spirit, what nurtures our soul, what inspires us?
If that is the case, how does a changing world affect that? Do the way we have done church and liked church, still happen the way it once did? Or is it threatened by a changing population in the church, in an increasingly busy world?
One of the conversations I had recently, I imagined two possible statements people might make – people who feel their way of being church slipping away:
I want this church to be here for my grandchildren.
I want this church to be significant for my grandchildren
One of these statements of a proclamation based on maintenance; the other, a proclamation based on mission. One of them looks backwards for a model for how to be the church today, the other looks forward.
//
One of my personal goals as a minister is to be involved in a church that seeks to be relevant to the world we live in. This reminds me to be mindful about the uniqueness of this time in history and to not assume that the way church has been is the way it always has to be.
As I have been reflecting personally on this parable this week, I am coming to see that relevance only tells half the story – the real goal is to “be significant” – to allow faithful endeavours to make a difference in people’s lives.
I want to invite you all to think about a couple of questions:
So, what is it that we all need to be mindful of as we seek to be St. David’s United Church – Leduc in 2011 and beyond? What makes church significant to you at this time in your life? What is missing in our mission together that would improve your faith life in the church?
Who we have been prior to this point is unchangeable history. But I imagine that there can be some value in knowing the path that has led us here. What must we maintain of who we’ve been so that we can move forward with some sense of purpose and continuity?
Take a few minutes to think about this. If you are willing, chat about this with some people around you.
{conversation}
I’m open to talking with people about this. I know your church Council wants to share in these conversations.
Talk to me, email me, facebook me. Your church council usually meets on 3rd Wednesday evening.
I believe that this our mission will be strengthened through engaging what it means to be a church, significant in people’s lives. And like the metaphor in the parable, I believe that these kind of vulnerable and faithful investments of thought and action will bring us more that we can possibly imagine.
Let us pray...
(ad lib)
#509VU “I, the Lord, of Sea and Sky”
Pentecost 22
1st Thessalonians 5:1-6
Matthew 25:14-30
(prayer)
When I was a youth, I used to stretch my mind pondering the nature of existence. I would imagine where and how I fit into the grand scheme of the universe as I knew it: living on this earth, on the edge of the Milky Way, swirling and moving within this vast sea of billions and billions of stars and emptiness. I would feel insignificant and special at the same time.
And I would try and imagine what might still exist, if I didn’t exist. I didn’t make the explicit comparison, but I suppose it was my own way of asking “if a tree falls in the forest and no one is there to hear it, does it make a sound?” These are the kinds of thoughts that would keep me up at night.
//
I think that Human beings are amazing and wonderful creatures. We are made up of the primordial elements that enliven our entire universe, a yet our particular combination is this mysterious mix of matter and mind – of flesh and spirit (to use theological language). The fact that we are more than physical beings of instinct is what really defines us. As my youthful mind stretching taught me, we are aware of our existence beyond the innate thrust to survive. We can ponder our existence. That simply act of pondering defines us in a way. In the words of the philosopher, ‘we think, therefore we are.’
What I find especially interesting is that these deep thought allow us to go beyond instinct – even against instinct, when we choose to. Sometimes, this can be seen later as wonderfully wise and at other times, going against our basic instincts leads to embarrassing regret.
All in all, this enables us to explore and grow and learn as the creatures we are.
//
We are beings of complex choice.
//
Today is the second of three consecutive weeks when we are invited to read part of chapter twenty-five in the gospel of Matthew. It’s a long chapter, some 46 verses long. Last week, we read verses 1-13 >> ‘The Parable of the Ten Bridesmaids’: a lesson in thinking ahead and choosing to be ready; next week, we will hear verses 31-46 >> a parable about how people are judged to have served Jesus: a lesson that will see how no one really saw the true impact of the choices they made.
Today, we heard the middle story, ‘The Parable of the Talents’.
//
This parable is a favourite of Church Fundraising and Finance Committees. I have heard it reflected on several stewardship or philanthropic events I have attended that encourage us to be cheerful and faithful givers. And why not, this parable talks about multiplying financial resources. In the church, these kind of results provide opportunities for enhanced and expanded mission – to further the realm of God on earth.
The Parable: In an agricultural society, land was the source of wealth. The political leaders and aristocracy lived on the taxing of land and its produce. Other than these political expenses, landowners had great opportunities to expand and grow their wealth. Like today, in Jesus’ day, there was quite a gap between the rich and the poor. The poorer workers struggled hard to survive day-to-day and the rich worried about getting richer. One of the ways they did this was to invest the money they earned into acquiring more lands.
The example in Jesus’ parable in the middle of Matthew 25, is of a wealthy landowner who possessed several tracts of usable land in different areas. Even hands-on owners like this couldn’t manage all of their property at the same time. They had to entrust others to manage things in their absence. In the parable, the master of this property was likely off to visit other parts of his vast holdings and instructed three servants to manage some of his wealth. I just called them servants, but many translations (like the NRSV) uses ‘slaves’ – one word in greek translates to these two English words. We often think of slaves as being ‘unpaid’ forced labourers. Even if these people were paid enough to survive day to day and even if they had the theoretical choice to leave and work elsewhere, the reality is that in the first century, there was little practical difference between a servant and a slave.
All that aside, these three ‘servants/slaves’ were given a white collar kind of job – there were to be brokers/investment managers. And the amount of money they were given is astronomical – way beyond what they could ever hope to see for themselves.
A Talent was a measurement of money in the ancient world. It’s exact value varied from place to place and in different times: about 75 pounds of gold (current value $2.1M+), the wages needed to pay a crew of 200 rowers for a month; One definition of a Talent was to equate it to what a labourer would earn over the totality of their life time: about 50 years daily wages. No worker could ever accumulate this kind of money – the daily wage was just enough for the family for a day: you’d have not work for half a century while not eating to have those kind of savings.
So you can imagine how obscenely high this money would seem to the three servants in the story – and they were given eight times that much to manage (the most trustworthy and talented servant investor was given five talents, the next, 2 talents and the final servant (obviously a first timer in this role) was only given 1 talent). When the master returned, his 400 years worth of wages had grown to 750 (8 talents had become 15 – an average return on investment of 88%. Even Italian government bonds as risky as they are right now are only offering about 7%. But the average return is not what is noticed – instead the fact that servant number three simply buried the money and returned it safely, but with a 0% gain was the topic of conversation.
Since making money was the whole point – the first two servants are praised for their good stewardship. The third servant is fired - his portfolio is given over to the first servant. The reluctant investor is kicked out of his home on the master’s estate and forced to find another way to support himself: not a promising prospect (weeping and gnashing of teeth is more likely).
The moral of the story: “For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away.”
//
I know that we would love to think of this parable literally: how we would love to get a 100% financial return on our investments, like the first two stewards – who are both praised by the master.
But I could not be more firm in my belief that Jesus was NOT preaching about money! The money is a metaphor. If it is a literal parable, I’m not sure I can agree with the ‘master’ – expecting outrageous financial gain at the expense of slave labour. If that was the case, I’d applaud the third servant not expel him for refusing to taking part in the obscene corruption of the system that widens the gap between rich and poor. But I don’t have to go there because, I am sure that Jesus was not actually taking about the investment of money, but rather the way we invest our faith!
//
Many sermons of the Parable of the Talents focus on the value of being active in our pursuit of advancing Jesus’ mission. We can be reminded that following Jesus is not always served by being overly cautious and keeping the good news to ourselves, but we are encouraged to risks to grow and learn and expand the church.
All of these are good and fine sermon topics on the ‘Parable of the Talents’. And I’ve preached versions of these in the past.
//
And yet, I wondered if that was really where this text was calling me for this Sunday.
Sometimes, as I plan for the worship service in a given week, I am naturally drawn to a particular message from the readings. Sometimes, I can’t type fast enough to get the sermon out of my head. This week took more time, a greater effort of searching, and prayer and discernment.
“What to do? What to do?”
I had planned to focus my time on Thursday morning this week to figure this out. But as often happens in this ministry biz, the day I expected to have was not the day that occurred: I spent the bulk of Thursday morning consulting with a couple of clergy colleagues from other United Churches about some situations going on in some of the congregations of our Presbytery. We all seemed to have noticed a pattern in churches that are having a tough time right now. I know that the dynamics are not limited to the United Church of Canada.
//
Some modern churches find themselves struggling between the pull to be in ‘maintenance mode’ and the call to be move their mission beyond where they are now. As I finally sat down on Thursday afternoon to work on this message, I was able to see that this parable could be used as a scriptural warning against stubbornly holding our ground instead of using the gifts that have been entrusted to us.
I believe that to be true at the congregational level and I am also quite sure that it applies at the individual level.
The basic question often is:
Is there something about what we have already experienced, faith wise, that really worked for us and that we do not want to loose? In other words, have we discovered what feeds our spirit, what nurtures our soul, what inspires us?
If that is the case, how does a changing world affect that? Do the way we have done church and liked church, still happen the way it once did? Or is it threatened by a changing population in the church, in an increasingly busy world?
One of the conversations I had recently, I imagined two possible statements people might make – people who feel their way of being church slipping away:
I want this church to be here for my grandchildren.
I want this church to be significant for my grandchildren
One of these statements of a proclamation based on maintenance; the other, a proclamation based on mission. One of them looks backwards for a model for how to be the church today, the other looks forward.
//
One of my personal goals as a minister is to be involved in a church that seeks to be relevant to the world we live in. This reminds me to be mindful about the uniqueness of this time in history and to not assume that the way church has been is the way it always has to be.
As I have been reflecting personally on this parable this week, I am coming to see that relevance only tells half the story – the real goal is to “be significant” – to allow faithful endeavours to make a difference in people’s lives.
I want to invite you all to think about a couple of questions:
So, what is it that we all need to be mindful of as we seek to be St. David’s United Church – Leduc in 2011 and beyond? What makes church significant to you at this time in your life? What is missing in our mission together that would improve your faith life in the church?
Who we have been prior to this point is unchangeable history. But I imagine that there can be some value in knowing the path that has led us here. What must we maintain of who we’ve been so that we can move forward with some sense of purpose and continuity?
Take a few minutes to think about this. If you are willing, chat about this with some people around you.
{conversation}
I’m open to talking with people about this. I know your church Council wants to share in these conversations.
Talk to me, email me, facebook me. Your church council usually meets on 3rd Wednesday evening.
I believe that this our mission will be strengthened through engaging what it means to be a church, significant in people’s lives. And like the metaphor in the parable, I believe that these kind of vulnerable and faithful investments of thought and action will bring us more that we can possibly imagine.
Let us pray...
(ad lib)
#509VU “I, the Lord, of Sea and Sky”
Sunday, November 6, 2011
REMEMBERING TO CHOOSE
November 6, 2011
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:
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*****
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*****
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