What DOES God Want? Lectionary Meditations

Micah 6:1-8



1 Corinthians 1:18-31


Matthew 5:1-12

What DOES God Want?

What is it that God wants from us? Is it our money? Our obeisance? Our unwavering belief in the Bible, without having any doubts whatsoever? Is it esoteric knowledge or hidden wisdom? Down through the centuries we have asked the question – what does God want? In the course of time, we’ve also been given lots of answers, some of which are conflicting and some to the minds of many, especially in this modern age, purely nonsensical. Consider the practice of child sacrifice – what kind of God would demand child sacrifice? (Oh, I may need to be careful with this one!) What of temple prostitution? Is God some kind of voyeur who needs to get sexually aroused to give us children or bless our fields? I realize that the Law offers strict guidelines as to which sacrifices should be offered, when they should be offered, and in what manner they should be offered, but the prophets all seem to be of one mind even though religious ritual and offerings of grain and oil and even the fatted calf might have their place, what really matters is that we act with justice, mercy, and loving kindness. Yes, God is less interested in our religious rites and more concerned with how we treat one another.

The three texts that stand before us this week, all of which in one way or another are well known to Christians, seeks to answer the question: What is it that God wants from us. Micah 6:8 is, of course, a favorite of the social justice crowd, while 1 Corinthians 1:18 would seem to speak to those who have put the atonement high on their list of important doctrines. As for the Beatitudes – shall we spiritualize them or should we understand that the poverty and the meekness, the persecution and grieving is all too real?

We begin this reflection with the reading from the Hebrew Bible. Its closing verse is well known to many Christians for it answers quite directly the question – what does God want? There in seemingly bold print, Micah 6:8 declares that God wants justice, mercy, kindness, and humility. But while this passage speaks powerfully to us, we need to hear it in context.

The prophet begins this chapter with a listing of God’s charges against Israel. God tells the people to plead their case before the mountains and the hills. Yes, God has a beef with you them. God says to the people with whom he’s in this dispute – How have I wearied you? What have I done to you that you respond this way? Don’t you remember that I brought you out of Egyptian slavery? Don’t you remember that when things were difficult I sent Moses, Aaron and Miriam to you? (I need to point out here the inclusion of Miriam). Remember how Balaam undermined Balaak of Moab’s plans against you? Do you remember? So, why are you not following my precepts?

The people respond – with what shall I come before you? Do you want burnt offerings? Do you want an offering of fatted calves? What about 1000 rams or 10,000 rivers of oil? Indeed, will an offering of my first born – the “fruit of my body for the sin of my soul” -- suffice to turn your anger from me? In other words, what religious rituals do you demand?

The response from God cuts in a very different direction – religious rituals and sacrificial offerings are irrelevant. Here is what the Lord wants from you – “to do justice, to love kindness, and to walk humbly with your God.” This is all God asks – love your neighbor and you will show your love for God. And with this call I’m reminded of Tom Oord’s definition of love:

“To love is to act intentionally, in sympathetic/empathetic response to God, to promote overall well-being.” (The Nature of Love, p. 17).

What does God want from us? God wants us to be committed to promoting the overall well-being of the Creation.

In 1 Corinthians 1 Paul continues the conversation about what it is that God desires from us, though the language changes somewhat. Here the target isn’t religious ritual, but worldly wisdom. Paul speaks on behalf of God: “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart” (1 Cor. 1:19). This is a passage that some, including me, will struggle with, for it seems to suggest that the Christian faith is anti-intellectual. That is, however, not what Paul would want us to hear (I don’t think – hopefully). Instead, he suggests that what the world considers foolish – the cross – God considers wise. He notes that while the Jews want signs and the Greeks wisdom, all Christians have to proclaim is the cross, which is a stumbling block to one group and foolishness to another. And yet, to those who wish to have their lives transformed, the message of the Cross is full of the power of God’s wisdom. You may not be powerful, you may not be strong, you may not be of high estate, but that need not be a problem, for God’s wisdom, strength, and stature is sufficient for righteousness, sanctification, and redemption. So, if you must boast, boast in the one who was crucified – the one who experienced complete powerlessness, and yet in this reveals the righteousness of God.

Finally we come to the Beatitudes, and return to the mountain. Jesus is depicted here in this moment as the new law-giver, the new Moses, the one who brings God’s directives to humanity. In Micah, the people are commanded to make their defense to the mountains, and here the mountains bear witness to God’s new word. Actually it’s not a new word, but a reaffirmation and reapplying of God’s longstanding commitment to the well-being of the creation. Now, we can, if we wish, spiritualize these first statements of blessings into the “Be Happy Attitudes,” but to turn these into expressions of positive confession would be a mistake. It would also be a mistake to turn these blessings into requirements – so that we must earn God’s blessings by experiencing poverty and grief, persecution and humiliation. It is not something that we pursue, as if we’re seeking after martyrdom, but it is a description of reality in the world. As God engages this world, Jesus promises us that God has chosen to bless those whom society relegates to the sidelines (at best).

The blessings that Matthew presents are the gifts of God bestowed on those who are not rich and powerful in this life. It is a statement that in contrast to the way the world usually works; God isn’t inclined to bless the strong and the powerful, the acquisitive and the violent. But instead, God reaches out to bless the poor and the meek, those who mourn and those hunger and thirst for justice, the merciful, pure in heart and those who seek to be peacemakers, those who are persecuted – whether for righteousness or for the sake of the Christ. And the blessings are all wrapped up in experiencing firsthand the realm of God. The phrase in Matthew is Kingdom of Heaven, but we make a mistake if we assume that these blessings of the Kingdom are reserved for some other life, beyond this one. Consider the promise that the meek “will inherit the earth.” And if we understand the prayer Jesus taught the disciples, God’s will is being done on earth as in heaven – there is therefore no bifurcation between the two. To follow Jesus is not an opiate, but a call to live out the new law of love that Jesus is revealing from the mountain of God. But remember, walking humbly with God means that suffering may likely continue. There may be blessing and happiness, but it is to be found in the midst of this life, with its suffering, even as we work to transform the world in which we find ourselves? For as Jesus says, if you’re persecuted, remember that you stand in a long line of those who have experienced persecution, a line that takes you back to the prophets of old. .

So what DOES God want? God wants us to remember that we live in a world that is filled with suffering and injustice and unhappiness, and God wishes us to devote our lives to transforming this reality. Thich Nhat Hanh, the Buddhist monk who has thought deeply about the relationship of the Buddha and Jesus points out that both the Buddha and Jesus understood that life involved suffering, and that both sought to provide a way out of it. He writes:

We too must learn to live in ways that reduce the world’s suffering. Suffering is always there, around us and inside us, and we have to find ways that alleviate the suffering and transform it into well-being and peace. (Living Buddha, Living Christ, Riverhead Books, 1995, pp. 48-49).

 

In this we will find blessings, for that is the promise of God, who has been revealed to us in the crucified one – Jesus the Christ.

Counting the Cost -- A Sermon

Luke 14:25-33

It makes sense to count the costs when deciding to make a big purchase such as a home or a car. Although it would seem prudent to sit down and “work the pencil,” not everyone takes the time to do so. One of the reasons why our nation is in the economic mess it’s in, is that too many people bought houses they couldn’t afford. Many were sucked in by suggestions that ours is an “ownership society,” offers of easy money, and promises that property was going to appreciate year after year, without end. In places like Southern California, Florida, and Las Vegas, everyone wanted to get on the band wagon as housing values increased at an annual rate of 25% to 45%. Many made a fortune, but as we’ve seen many more have lost untold millions. I wonder about how many people counted the cost before they bought?

There was a war that our nation entered into In 2003. We were told that this war would be over quickly and with little sacrifice on our part. Just months after the invasion began, the President announced with much fanfare the end of “major combat operations.” As you may know, just this past week, another President, with much less fanfare, declared an end to combat operations in Iraq -- seven years later, with many lives lost and hundreds of billions of dollars spent. With this announcement a chapter in what is one of the longest wars in American history came to a close. Those who planned this operation might have benefited from reading Luke 14.

When Jesus spoke of counting costs he used analogies that ring as true today as they did two millennia ago. But, Jesus was less concerned about building projects or battle plans than he was about the spiritual costs of being a disciple. At the heart of this passage is the question: What does the Lord require of me?

For those of us who have grown up in a Euro-American context, being a disciple of Christ isn’t all that difficult. For many in our nation, being a Christian means little more than checking a box on a survey or census. That’s why 80% of Americans say they’re Christians, but only about 30% attend church regularly. Since the time of Constantine, we’ve assumed that if you live in Western society, you’re a Christian. Baptism became for many little more than a sign of one’s citizenship. But is that what Jesus has in mind for us?

1. What are the Costs?

Sometimes Jesus can beat around the bush, and at other times he hits you across the forehead with a 2 x4. His parables sometimes enlighten, but at other times muddy the waters. In this passage, Jesus leaves little doubt as to his intentions, and what he says should make us all a little bit uncomfortable.

The message is simple: If you want to be my disciple then you’d better count the costs. It’s an “all or nothing” proposition. If you’re not ready to jump in with both feet, and stay with the journey until the very end, then perhaps its best to stay behind rather than suffer the embarrassment of starting out on the journey and having to turn back before you get to the end.

It’s important to remember, Jesus says to us, if you decide to be my follower, it can cost you your family, friendships, jobs, and your place in society. And that’s the way it was up until Constantine made Christianity a legal religion in the Roman Empire and granted it most favored status. No sooner did this take place than things changed for the church. Not only did it become beneficial to be a Christian, but your life might depend upon it. And so, the churches filled up, but the fervor of the people began to decline. Converts in countries where Christianity still isn’t the majority religion, understand much better than us the truth in Jesus’ statement about the costs involved in being a disciple.

Of course, the words of Jesus remained part of the Christian story, and so even as it became easier to join the church, some in the church, like St. Anthony, decided to head for the desert and live an ascetic life in a cave. Monasticism developed in the church to give the most devout a way of giving up everything to follow Jesus, and over time, they became honored as saints. People treated them with great honor, asking these holy people to pray for them, so that they could continue living as they wanted, with a clear conscience. But is this word that we hear in Luke’s gospel meant only for ascetics like Anthony and Julian of Norwich? Or did Jesus direct this word to us?

What does it mean to take up the cross? What does it mean to sing that old gospel song: “I have decided to follow Jesus – no turning back, no turning back?” Even though the world lies behind me and the cross goes before me, even though none go with me, I have decided to follow Jesus? (Chalice Hymnal 344).

2. What do you mean?  Hate My Family! 

Before he gets to his parable about counting costs, Jesus raises the biggest obstacle to faith – our families. The question that millions of people have faced, down through the centuries, concerns their responsibility to their families. Although we hear preachers and pundits talk about the importance of family values, with Christianity being the supposed foundation for healthy families, we don’t find much support for this view in the gospels.

If Christianity is all about the family, then what do we make of Jesus’ statement:

Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes and even life itself, cannot be my disciple.

If you’re like me, you probably wish Luke would have left this statement out of his gospel. It seems so harsh and unrealistic, which is why some translations try to soften the blow. Consider the way the Good News Bible puts it:

"Those who come to me cannot be my disciple unless they love me more than they love father and mother, wife and children, etc."

That doesn’t sound so bad. Surely I can love God more than my family and my friends. Besides, Jesus was known to exaggerate things. Still, the more formal translations stick to the word hate to describe the contrast between our loyalty to God and our loyalty to family. This usage has to make us feel uncomfortable.

If we assume, as I do, that the core message of Jesus is one of hospitality, generosity, and love of God and neighbor, then surely he doesn’t mean for us to loathe and despise our families. Hopefully, this is hyperbole and exaggeration, but even if it is, as the Lord’s Prayer reminds us, our ultimate allegiance is to the kingdom of God, a kingdom that is defined by the cross. If we’re to follow Jesus then we must give over everything to him. And as Dietrich Bonhoeffer points out, it’s a decision that we must make for ourselves. But, “out of fear of such aloneness, a human being seeks safety in the people and things around them. Individuals suddenly discover all their responsibilities and cling to them.” (Discipleship, DBW 4, Fortress, 92). When Jesus calls us to be his disciples, he breaks these bonds, and asks us to trust him and follow him, without ever looking back. And as Bonhoeffer also writes:

“No one can follow Christ without recognizing and affirming that this break is already complete. Not the caprice of a self-willed life, but Christ himself leads the disciple to such a break” (p. 93).

What needs to be acknowledged here is that when Christ breaks these bonds of family, tribe, and nation, it affects not only the one receiving the call, but also everyone in the family and nation as well.

3. Making Tough Choices

What I hear Jesus saying to us this morning is this: Being a Christian involves making choices, and when it comes to making choices, I’m cautious by nature. Just ask Cheryl. She hates to go grocery shopping with me, because I have to analyze all the product codes so we get the best deal. To do otherwise, just wouldn't be prudent!

So, what does it cost us to be a disciple of Jesus? For St. Francis it meant becoming a fool for Christ. For Julian of Norwich it meant taking up residence in a small room attached to a medieval church. For Mother Teresa it meant serving the lepers of Calcutta. And for Dietrich Bonhoeffer it meant returning home to Germany from the safety of a teaching post at Union Theological Seminary to take up the struggle against Nazi tyranny. Bonhoeffer never saw himself being a martyr nor did Mother Teresa see herself as a saint. Indeed, in letters released after her death, she confessed to experiencing spiritual desolation and a sense that God had abandoned her. Despite questions about the wisdom of their choices, they remained true to their calling. As a result, the witness of these women and men have been an inspiration to many. But, if all we do is live vicariously through their stories, then is this enough?

If we are to heed this call to count the costs of discipleship, then we will be wary of those who turn the beatitudes of Jesus into the “Be Happy Attitudes” and the cross of Jesus into a mere piece of jewelry.

Preached by:
Dr. Robert D. Cornwall
Pastor, Central Woodward Christian Church (Disciples of Christ)
Troy, Michigan
September 5, 2010
15th Sunday after Pentecost

Duty Calls? A Sermon

Luke 9:51-62

The Life of Brian, a Monte Python movie from the 1970s, tells the story of a young man who just happens to have been born the same night and just a few houses down from where Jesus was born. Although Brian doesn’t want to be a messiah, he gets taken for one by the crowd, which is looking for a messiah. They’re not just looking for someone to throw out the Romans, after all, “what have the Romans ever done for us,” besides the aqueducts and the roads, they’re also looking for someone to tell them what to do. Even though Brian keeps telling the people that they have to think for themselves and that he’s “not the messiah,” something his mother confirms, telling anyone who will listen, that Brian is really a “very naughty boy,” the crowds keep coming to seek his wisdom. In the end, Brian gets the same treatment the Romans give to other would-be messiahs. He gets crucified – another contribution the Romans gave to Judea!

Yes, even though Brian just wants to be left alone so he can live a normal life – with his beloved Judith – despite trying everything he can to flee his would be followers, they won’t leave him be. In the end, he gets picked up by the Romans and then is crucified, despite his protestations that he’s not a messiah. Well, as his fellow executionees sing to him from their Roman-made crosses, you have to “Always look on the bright side of life.”

Now, if you’re not familiar with Monte Python or the Life of Brian, you probably have no idea about what I’m talking about. Still, even if you don’t know much about the Life of Brian, there’s a connection between that comedic story and our text. You see, unlike Brian, who denies his messiahship and tries to flee his would-be followers, Jesus understands all-too-well the consequences of his calling. But, despite this knowledge, he still sets his face toward Jerusalem. The question for us today is: Do we understand the consequences of our calling? And, are we willing to follow through?

1. Heading to Jerusalem

As Luke puts it, Jesus “set his face to go to Jerusalem.” With this statement, Luke begins his travelogue, which describes Jesus’ final journey to Jerusalem. The text picks up soon after Luke’s account of the Transfiguration, that moment when Jesus meets with Moses and Elijah on the mountain to discuss his impending departure, his exodus, from this earth (Luke 9:28-36). According to the text, a cloud envelopes Jesus, and a voice from heaven declares: “This is my son, my chosen, listen to him.” Having heard this divine message, Jesus sets off for Jerusalem, knowing full well the consequences of that decision. At least in Luke’s telling of the story, there will be no turning back. He’s finished with his ministry in Galilee.

This reading from Luke should be read along side today’s lectionary reading from the Old Testament. In 2 Kings 2, Elijah begins the final journey of his life, in the company of Elisha, the one on whom Elijah had placed his mantle. The question that haunts this text is whether Elisha has the wherewithal to stay with Elijah to the end. What is important to understand at this point, is that the manner of Elijah’s departure is very different from that of Jesus. Elijah doesn’t have to suffer death, instead, a chariot of fire sweeps down from heaven, and then carries the prophet off into the presence of God. For Jesus, the path forward won’t be quite so glorious, because it leads to his death, along with the abandonment of him by his closest followers. Still, Jesus stays true to his calling and sets “his face toward Jerusalem,” a seemingly odd phrase that carries with it great importance. You see, to set your face toward something is both a sign of determination and a prophetic stance. He is ready to face those who will oppose his message, beginning with the Samaritans who turn him away when they discover where he’s heading. Yes, there will be no turning back.

2. Excuses, Excuses

Like Brian, not everyone shares Jesus’ determination. One person comes up to him as he was walking south, and tells Jesus: I’ll follow you, wherever you go. To which Jesus replies: unlike the foxes and the birds, the son of man has no place to lay his head. Now, we don’t know what happened with this person. He might have joined Jesus’ band, or maybe, upon further reflection, decided it would be best to stay home. There was another person, whom Jesus encountered. This time Jesus himself put out the call, and the man said – I’d like to go with you, but first I have to bury my father. While we really don’t know if this man’s father was alive or dead, we hear Jesus say, “let the dead bury the dead.” When another would-be follower tells Jesus that he’d like to come with him, but first he has to say goodbye to his family, Jesus says: once you put your hand to the plow, you can’t look back, or you’ll not be fit for the kingdom.

I don’t know about you, but the message I hear in this text is it’s “all or nothing.” When it comes to following Jesus, you’re either in or you’re not. There’s no middle ground. This is a very demanding message, and I wonder, are we ready to leave behind family, friends, jobs, future plans, holidays, and fun, for the sake of the kingdom?

I want to dwell for a moment on that last word – fun. I know that some of you think I’m a “serious chap.” But, despite my otherwise sober demeanor, I too like to have fun, and I wonder about my ability to find a balance between my calling and my desire to have fun.

This question of having fun came up in an episode of Lost in Space, that we were watching the other night. If you don’t remember that 1960s TV show, you’re probably not missing anything, but in this episode, Will Robinson gets himself caught up in a galactic plan of conquest, after he kisses a sleeping princess – all because the Robot, who knew the story of Sleeping Beauty, told him to kiss her. Later, when he’s told that he is destined to be the consort of the princess, which means he’ll have to marry her, Will responds in disbelief, after all, he says (I’m paraphrasing from memory):

“I’m just a kid. I don’t want to get married. I want to have fun. We all know that once you get married, the fun is over!"

So, am I ready to follow Jesus? Or, would I rather just have fun? Am I willing to put my hand to the plow and not look back?

3. No Looking Back

As we ponder this question, it’s helpful to listen for the allusions in this passage to the Elijah and Elisha stories. For example, when James and John ask Jesus if it would be okay to call down fire and brimstone on the Samaritan village that refused them entrance, they were appealing to the example of Elijah who called down fire from heaven to consume his enemies (2 Kings 1:1-16). Fortunately for the Samaritans, Jesus rejects this advice and continued on to the next village. Then there’s the statement that closes our text, the one where Jesus says: “No one who puts a hand to the plow and looks back is fit for the kingdom of God.” This statement points back to the calling of Elisha, for when Elijah first meets Elisha, the successor to his prophetic ministry, he is plowing a field. When Elijah invites him to join him, Elisha asks permission to first kiss his parents and say good bye, a request that Elijah grants. So, after Elisha returns home with his oxen, slaughters them, boils the flesh, and passes out the meat to his neighbors so that they might eat, he joins up with Elijah (1 Kings 19:19ff). In this case, it appears that Elijah is the easier task master. He seems more patient than Jesus, but perhaps Jesus understands that his time is short. He can’t wait for would-be disciples to bury their parents or even say goodbye. There’s a sense of urgency in this passage that reminds us that while there’s room for fun in life, the kingdom of God isn’t a game.

What then should we make of this text? How should we respond to its description of living under the reign of God? Is it a call to live an ascetic life, one of poverty, chastity, and obedience? How does such a calling fit with the fact that the modern church is a voluntary organization? No one has to join and no one has to do anything they don’t want to do. Yes, there are certain expectations placed on Pat and me, but that’s because we get paid for our service. So, what does it mean for members of a voluntary organization like this church to follow Jesus?

Besides all of that, don’t we live under grace? Isn’t our worthiness to be in the kingdom dependent on God’s largesse, not on our efforts? At first glance, it would appear that Jesus is suggesting that we have to earn our place in the kingdom. After all, he says, no one who puts their hand to the plow and then looks back is “fit for the kingdom.” If we take this word “fit” to mean worthiness, then it would appear that Jesus is suggesting that we must earn our place in the kingdom.

But, if we take this word to mean “suitable” or “capable,” then the meaning is different. In this case, Jesus is saying is to us that if you’re always looking over your shoulder, wondering what life would be like if we weren’t following Jesus, then it’s likely you’ll get off track. Or to be truer to the analogy, if you’re always looking over your shoulder, then it’s likely that the rows that you’re plowing will be crooked. Yes, to look back while plowing is a bit like driving while texting!

As we hear this text, the questions are many: Do we have a sense of the urgency of the work of Jesus? Do we understand that being church isn’t a game to be played? Can we answer the question with any certainty, why it’s important to be a Christian? That is, what difference does it make that I’m a follower of the one who set his face toward Jerusalem, and didn’t look back?

Preached by:

Dr. Robert D. Cornwall

Pastor, Central Woodward Christian Church (Disciples of Christ)

Troy, MI

June 27, 2010

5th Sunday after Pentecost