What is your Calling?

What is your calling?  How did you receive your calling?  If you look in the Hebrew Bible, more often than not, when God called, the people at first said -- send someone else.  Moses said -- I can't speak well, so God said -- take along Aaron, he can talk for you.  Jonah receives the call and runs the other way.  Jeremiah said -- I'm but a boy.  In every case God seems to have an answer to the attempt to put off the call.

But how does a call come?  I didn't hear an audible voice, but I think I knew from early on a direction (though I framed it differently than time would reveal).  I can say with some surety that when I decided to pursue the M.Div. and ordination I didn't have parish ministry in mind.  I was going to be a theological educator.  That was my calling!  And yet, here I am, in my 26th year of ordination and in my 13th year as pastor of a congregation. 

All of this leads to my sharing of a video of Martin Marty sharing his sense of what it means to receive a call to ministry in the Christian community.  He notes that traditionally it has been assumed that God calls through the community (the church), but in his conversations with people entering ministry, it would be better to say that God calls "through billions of particulars."  I think he may be right.  I invite you to watch, consider, and add your own sense of what it means to be called.  The video comes from the What's Your Calling? -- a movement/organization inspired by a PBS miniseries -- The Calling. 

Being in the Presence of God

God, in Christian theology, becomes present to humanity in the person of Jesus. In the words of John, “the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth” (Jn. 1:14). In Jesus, God has walked in our shoes, tasting life as we live it, tasting death as we do. Even temptation did not pass God by, but Jesus remained faithful though having tasted life as we live it. Yes, in Jesus, God faced temptation as we do, but did not sin (Heb. 4:14-15). In the words of Paul, God humbled God’s self, in an act of self-emptying revelation. Not even death itself was withheld (Phil. 2:6-8). What transpired in the life of Jesus, God becoming manifest to humanity, is extended to us by the Spirit who makes the God known in Jesus present to all humanity.

Our assumption of God’s universal presence through the Spirit is humanized by the Christian belief that God became present to us in a person: “The Word became flesh and lived among us” (Jn. 1:14). The question remains: How is God present to me as a child of God? Scripture gives us at least two important ways of understanding God’s “particularized” presence with us. One means of the Spirit’s presence is corporate – in the church – but this does not mean the Spirit is not present to us as individuals. Help can be found to understand both the corporate and individual dimensions of God’s presence in the image of the Temple.

Ancient Judaism believed that God’s presence dwelt in the Tabernacle/Temple. The Ark of the Covenant was understood to be carrying God’s presence, God’s kabod or glory. This kabod or glory is what made the Temple holy. In Rabbinic Judaism the concept of the Shekinah emerged to describe God’s specific, self-willed presence in the world (immanence). Taking this understanding of the particularized presence of God, the kabod or the Shekinah to heart, we can better understand the New Testament concept of the church being the Temple of the Holy Spirit (1 Cor. 3:16-17; 2 Cor. 6:16; Eph. 2:21-22). They also help us understand the image of the human body being a “temple of the Holy Spirit. Paul wrote to the Corinthian church, saying: “or do you know that your body is the temple of the Holy Spirit within you, which you have from God, and that you are not your own? For you were bought with a price; therefore glorify God in your body” (1 Cor. 6:19-20). Although this particular passage speaks to the issue of sexual morality, the idea that the body is a temple of the Spirit suggests that God’s Spirit is present in the world wherever God’s people are present. Therefore, even as the Ark of the Covenant provides blessing to those who faithfully came into contact with it (1 Sam. 5:1- 7:2) -- and a word of judgment on those who seek to deny the Spirit’s presence – when the Spirit indwelt people of God are present, blessing is possible. This means that the Spirit’s ministry takes place not just within the church walls, but wherever the “temple” (the body) is present.

An excerpt from Gifts of Love (a book in process).

A Church Moved by the Spirit

The keystone story of the Christian pathway to spiritual transformation is found in the Pentecost story. Having been told by Jesus to wait upon the Spirit before taking up their calling to carry his good news to the ends of the earth (Acts 1:8), a small band of Jesus’ followers wait patiently until the day of Pentecost, when the Spirit falls upon them like “a mighty wind.” At that moment, as the Spirit of God falls upon this gathering of God’s people, it is quickly apparent that this room cannot contain the presence of the Spirit. Soon, the whole city --a city that’s full of pilgrims -- begins to hear the message that the Spirit has come to give witness to the risen Lord, Jesus the Christ (Acts 2). In the moment that the Spirit blows through this community of disheartened and fearful disciples, they find new resolve and purpose, giving birth to a new movement of God in the world. It is through them, and all who follow in their footsteps that Jesus Christ is present to the world.

If one takes a journey through the Book of Acts, one will watch as the Spirit empowers and guides this new movement of ordinary people who took up extraordinary callings. The result of this movement of the Spirit is that the people who would come to be called Christians would leave an indelible mark on the world. The Spirit drew these first disciples together, empowering and gifting them, so that they could go to their community with a word of healing. As Peter said to the man sitting in the city gate: “I have no silver or gold, but what I have I give you; in the name of Jesus Christ of Nazareth, stand up and walk” (Acts 3:6). This has been the message of the church, when the church has truly understood its calling: God will not leave your life unchanged.

When that earliest community of faith gathered for worship and prayer, they comforted each other and gave generously to those in need. At our best, we continue this tradition. We serve meals to the hungry and provide homes for the homeless. We lift up the downcast and bring healing to the hurting. Such a church, to quote Fred Craddock, is “going out and serving other people who are not even grateful, hurting when anybody else hurts, emptying their pockets for other people’s children, building a Habitat house when their own house is in bad need of repair and the paint is peeling, going to the woman’s house and mowing her lawn when their own grass is twelve inches high.”  [Fred B. Craddock, The Cherry Log Sermons, (Louisville: Westminster/John Knox Press, 2001), 69.]

The message of Pentecost is simple: when the Spirit begins to move in our midst, expect things to change. When the Spirit is moving our hearts begin to focus on the needs and concerns of our neighbor. We begin to practice the ancient art of hospitality. We advocate for justice and for peace. With the coming of the Spirit, the call to change the world begins to resound. It’s important that we understand that the point of Pentecost is not the spectacle of tongues of fire, but is instead the transformation that occurs when the Spirit moves in the midst of the church. As the church opens its doors to this refreshing wind of the Spirit one should expect to find a community that is learning to live out the two great commandments: love God and love neighbor.

An excerpt from Gifts of Love (unpublished manuscript)

THE CHURCH ALIVE IN THE SPIRIT

Prefatory Note:  For many years I've been writing and rewriting a book on spiritual gifts.  The book itself is part of my journey, and it has been revised as my own thinking and experiences have developed.  So, from time to time I'll be sharing bits and pieces of the manuscript as a way of encouraging a conversation and also to help me refine and develop an idea that drives my own thinking about church and ministry.

**********************

Love of God and love of neighbor are the foundational principles of the Christian faith - even when we fail to abide by them. It is the love of God, which Jesus embodied, that defines the church that is made alive in the Spirit. Without love, all that is done in the name of Christ is for naught (1 Corinthians 13:1-3). Thus, the mark of a church that is moving in the power of the Spirit is that it exhibits the kind of love that Jesus lived and taught.

A living and vibrant church is one that is marked by love and is committed to justice and mercy for all. It is one that is hospitable, gracious, compassionate, and committed to serving others. It is also marked by vibrant worship. Indeed, it is a community that looks beyond its own walls and sees fields ripe for harvest, fields in which the Spirit is already present and at work. We hear the question, "where can I go, that the Spirit is not already there?" In the words of the Psalmist, we pray:

Where can I go from your spirit?

Or where can I flee from your presence?

If I ascend to heaven, you are there;

If I make my bed in Sheol, you are there (Ps. 139:7-8).

Knowing that the Spirit is present, the church's vision is not limited to "religious work." Our work as the Spirit endowed community encompasses all of life's experience, from politics to family life to popular culture. It is, admittedly, the goal and not the reality. But guided by the Spirit we can envision a time when the church, empowered by the Spirit, will not be cliquish, inward looking, protective of turf, or suspicious of new people and new ideas.

We start from the premise that the Spirit of God is already present in the church and in the world. That is the message of Pentecost. Although some might take from Pentecost the idea that when the Spirit moves it is with loudness and spectacle, such an interpretation would miss the point. We do not experience the presence of the Spirit as either loudness or coerciveness. The Spirit may come as a mighty wind, but the Spirit also comes as a gentle breeze inviting us to share in the Spirit's gifts of service to the world. Discovery of spiritual gifts leads to the realization that every person in this world has God-given purpose. With the Spirit present, all things become knew, including our relationships with our God and with our neighbor. No longer will we look at life from a human point of view (2 Cor. 5:16).

What then is the nature of this Spirit that animates and empowers the church and enables both vertical (divine-human) and horizontal (human-human) relationships? What is this life giving force that is present in our churches and in our lives? God is, we confess, spirit. God is without material form, and yet God is something more than an ephemeral wisp of smoke - as if to say, God is there and yet not there. Mindful of the limits of human images and metaphors, we confess that God is more than an impersonal force that can be manipulated for human benefit. That is, God is something more than the "Force" of the popular Star Wars sagas. However we understand personhood, the biblical portrayal of the Holy Spirit is that of an intimate presence of God in human life. This Spirit is a divine presence that is both personal and free from human manipulation; as the immanent presence of God, the Spirit remains a transcendent "determining subject" who is free to act. With regard to the Spirit, we cannot merely say the right words or perform the proper rituals and expect the Spirit to act. When we experience the Spirit's presence and activity, we do so with openness to the unexpected. But, when the Holy Spirit acts in our lives, we are awakened to new possibilities for life and we are energized to carry them out.

Starting with Spirit -- A Review

STARTING WITH SPIRIT: Nurturing your Call to Pastoral Leadership. By Bruce G. Epperly. Herndon, VA: Alban Institute, 2011. Viii + 224 pages.

A first call to ministry can be both an exciting and a terrifying opportunity, especially if that first call is a solo pastorate. If you’re a Mainline Protestant pastor you have gone through seminary, an internship, and maybe Clinical Pastoral Education (CPE), but now you’re on your own. Hopefully, during this period of preparation the new pastor has received a well-rounded education that will enable this person to step out in service to God and church with confidence, but as every first call pastor knows, this is a season of firsts and you wonder if you’re ready for what will come. In fact, it is a lot like being a new parent – you have the responsibility, but are you truly ready?

Bruce Epperly has written a wonderful book that looks at many of the issues that new pastors face as they enter their calls. Much of the material that is present in the book is culled from conversations that the author has had with first call pastors over a period of about seven years. As he examines issues that range from what one learned in seminary (and things one wished one had learned) to experiencing life as an associate minister, he draws upon these conversations. Every pastor who reads this book will identify with the journeys these men and women have taken in their ministries.

The book begins by examining the world of the pastorate. Bruce notes that many first time clergy experience both grief and anticipation as they move out into the world from seminary. While one may be “itching to get into the game,” upon leaving seminary one quickly discovers that it can be lonely out there in the real world of ministry. You may experience isolation, knowing that one cannot root one’s friendship circles in the congregation but find it difficult to make connections outside the congregation. There may also be feelings of inadequacy as one takes up many firsts in ministry from weddings to funerals.

In the course of these chapters Bruce looks into such questions as the need to continually develop new skills for ministry, developing an appropriate sense of authority that matches situations, recognizing that “honeymoons” can end quickly, along with wrestling with boundary issues and self-care. Then there is the issue of innovation. Many of us are eager to come in and do a new thing, but often congregations need time to build trust before they’re ready to innovate. Then there is death – which as the title of a chapter suggests “never takes a holiday.”

Some chapters speak clearly not only to first call pastors, but to those of us who have been at this work for some time. Chapters dealing with the spiritual life of the pastor, something that is of special concern to the author, and taking care of one’s own health are of special note for all. He talks too about the nature of our relationships, the challenges of being an associate, and the importance of continuing education.

By utilizing the conversations with first call pastors, Epperly helps his readers realize that they’re not alone, that pastors all across the country, young and not so young, have set out on a journey that demands much and that doesn’t always get a lot of respect. Ministry is like no other occupation. It is not simply a helping profession, though pastors engage in the work of helping professionals. It is not simply a teaching profession, though teaching is at the heart of this work.

Clergy are generalists, addressing all manner of issues, from administration to walking with the dying and the grieving. They are professionals, but more than professionals. They are accountable, you might say, to a higher authority. There is a certain distance that professions place between the practitioner and the one being served, but in ministry the distance is there but it’s much more fluid. And so wise guidance is needed if one is not only going to succeed but survive.

When it comes to survival it’s well known that large numbers of clergy abandon their calling soon after taking up their first call. They may not be ready for the politics that is present in many congregations or prepared for resistance to new ideas. They may experience not only resistance but abuse from congregants. And so they need wise advice, which Bruce provides.

I’m not a new pastor. I’ve been ordained for more than a quarter century, and have experienced both the ups and downs of ministry. I’ve been tempted to give up the calling on many an occasion, but there is something exciting and powerful about this vocation. Because clergy, especially solo pastors, are generalists there is something new and different to deal with each day. Yes, there is loneliness and there is frustration, but there is also great joy and satisfaction to be experienced. So, while this book is addressed to first call pastors, there is much wisdom here that we who have been on the journey for sometime can benefit from. This is clearly a book that needs wide distribution and reading. Whether in your first year or your fiftieth, this is a worthwhile read.

Good News About Grief -- Maybe what we've learned is wrong!

As a pastor I'm regularly called upon to walk with those who are grieving.  I'm not a trained counselor so I'm not equipped to do long term counseling and grief support, but I've learned the basics.  But, it's possible that much of what I've learned -- much of what you've been told might not be correct. 

In this week's Time Magazine there is an excerpt from Ruth Davis Konigsberg's new book The Truth About Grief.  In this excerpt we learn about five myths that have been propagated over the years, often based on little research.  You will be surprised to learn, for instance, that there really isn't much basis to the Kubler-Ross teaching concerning the 5-Stages of Grief.  The most recent research shows that grief isn't a series of steps we all go through, but instead "a grab bag of symptoms that come and go and, eventually, simply lift."  

Another myth is that we should "express it; don't repress it."  You know how we're always pushing people to get it out, you'll be healthier if you don't keep it in!  Well there doesn't seem to be much basis for this need. 

I'm not at all surprised about the third myth -- that women have a harder time with grief than men.  My experience has been that many men, especially older men, find it more difficult to cope with the loss of a spouse than the other way around.  The fourth myth suggests that grief never ends.  There are those who have what is called "Prolonged Grief Disorder," but most people get back to life.  They don't forget the person, but they don't spend all their time dwelling on this as well.  So, resilience isn't a disorder to be cured!

Finally, and this really may surprise you -- there's no evidence that Grief Counseling helps.  Even though grief counseling is a major industry, with grief professionals and grief groups proliferating -- likely using as their guide the Kubler-Ross book -- Konigsburg writes that "for a practice that has become so ubiquitous, it has been awfully hard to verify its effectiveness, no matter how well intentioned its advocates may be.

Now, it could be that these myths are harmless and we shouldn't worry about this issue.  But, it is also possible that all our efforts to help people grieve can prolong the process and force people into rigid steps. 

So, she writes, and I'd like us to ponder this word of advice, if it is true:

Instead of rushing to prescribe ways to grief, it would be more helpful to spread a different, more liberating message based on what the science is beginning to tell us:  that most people are resilient enough to get through loss on their own without stages or phases or tasks.  A small minority will have a much harder time of it, and clinicians should focus their efforts on tailoring interventions for this group that are based on evidence, not assumptions.  As with all social science, these new findings are not the last word, but they do give us a better sense of the different responses to bereavement and their prevalence.

I'm not sure what to make of this, but just based on my own observations over the years, I think there's a lot of truth to these new findings.  I think it's incumbent upon the church especially to be aware of this and make sure we're not making things worse for our people.  So, what say you?

Mamma's Don't Let Your Babies Grow Up to Be Pastors!

What is the life of the pastor like?  Here's one music video take!

Church in the Inventive Age -- Review

CHURCH IN THE INVENTIVE AGE. By Doug Pagitt. Minneapolis: Sparkhouse Press, 2010. 114 pages.

Whether we’re ready or not, we have entered the “inventive age,” so says Doug Pagitt, pastor of Solomon’s Porch in Minneapolis. Of course, other writers have suggested other names for this new age that we’ve entered. Consider that Harvey Cox has called this the Age of the Spirit,” and Phyllis Tickle speaks of the “Great Emergence.” Whatever you want to call it, the world is changing and we can embrace the changes, resist them, or adapt as best we can – sort of survive. Doug puts it this way:

We live in the midst of inescapable change. Maybe this thrills you. Maybe this scares you. Regardless, the changes happening right now in American society mean every cultural institution, every community, every individual has a choice to make: We can either be in on the change or we can be left behind. (p. 3).

The choice is rather stark, but real.

Church in the Inventive Age is a rather brief and even breezy book. As Doug notes early on the focus is on the big idea and not necessarily the details – like you’ll find in a book such as American Grace by Robert Putnam and David Campbell. The first three ages will be familiar to most readers – the Agrarian Age, the Industrial Age, and then the Information Age. There are churches that still exist, and may even thrive that represent each of these patterns, but even the information age is giving way to something new, something that will focus on collaboration and creativity. But, in focusing on the future and on change, Pagitt doesn’t want us to jettison the path, but rather to make sure we don’t get stuck in the past

So, what are the first three ages and how does the church exist in them? The first age is the Agrarian Age, and interestingly this was the age into which the American Republic was born. This was an age in which the people were dependent on the land and on each other. In this age the church was often structured around the parish – that is, it was geographically defined. You didn’t go looking for something different, at least not very often. Besides, most communities were mono-cultural, and churches were defined by those cultures. And for the most part the churches themselves, as buildings, were fairly simple structures. . And the dominant image of minister/church leader was that of pastor or shepherd, who was charged with caring for the flock. I’m assuming that this image is deeply ingrained in the psyche’s of many, even in this age of massive change.

The second age, the Industrial Age, emerged on the American scene in the 19th century, taking hold first in the north and then later making headway in the south. This is the age of urbanization and massive immigration. Here the farm is replaced by the factory as the primary social/cultural image. Instead of dependence the metaphor of the age might be that of repeatability – Henry Ford! The church of this age, as it tried to respond to the changes remained ethnically monocultural, even if the community itself was diverse. And the simple structures of the past gave way to what Pagitt refers to as “fortresses with smokestack-like steeples and red brick facades" (in his presentation at Theology after Google, Doug showed us a slide of the former Methodist Church that Solomon’s Porch took over that looks very much like the one in this metaphor). This is also the age in which denominations began to gain strength, and the pastor was called to teach the denomination’s theology, and so we shouldn’t be surprised to see the expansion of seminaries.

Finally we come to the Information Age. You may be wondering – isn’t that the age we’re in currently? Well, apparently not. This is the age of the suburb and the megachurch. With few exceptions, those who are by definition Caucasian can mix and be Americanized. Schools and Education are emphasized, and thus not only in the public field but Christian education has its hey day. Churches become learning centers, and the pastor is teacher/CEO. Of course in this era, bigger is better! Or is it?

The Information Age, which emerged just yesterday, or so it seems, has begun to lose its hold on the populace, which is increasingly disenchanted by the way things are going. It’s not that mega-churches are going away, but more and more people are looking for alternatives. In the Inventive Age the focus is on creativity in a context where the future remains unknown. There is a great lack of certainty, which makes long term planning difficult! This is the age of more dynamic forms of media, such as blogs and social media (Facebook and Twitter), which allows for much more creativity and collaboration across vast spaces in the world. Pagitt writes: “The Inventive Age is one in which inclusion, participation, collaboration, and beauty are essential values. The values of the previous age still exist, but in different, even subservient, roles” (p. 30). In this new age size might not matter all that much, with focus being placed on participation. The pastor, while still teaching, preaching, and leading, will put her or his focus on creating space for “open-source faith experiences.” That is, making a place for the people be spiritually creative.

If we’re to understand these different ages, we must understand what makes for culture and cultural change. Pagitt uses four images – head (thinking), heart (values), gut (aesthetics), and hands (tools). In each age these cultural components exist, but in different ways, and with different components having greater sway. What is true of previous ages is true of the Inventive Age, which must concern itself with each aspect of culture. And to survive in this age there must be collaboration between those who emphasize different aspects – and thus there is need for collaboration between evangelical and mainline (that word should get the attention of those in both camps that would rather not engage the other). So what must the church be doing in this new age? According to Pagitt, it must be engaged in remaking the culture. That is, even as we adapt to culture, we must be engaged in its creation – lest we be left behind.

So, what shall we do? That may depend on where we find ourselves – we have, according to Pagitt, three options. We can exist for, with or as the Inventive Age. To live for the Inventive Age is to take what we have and bring it to bear on and in the new age. As I read the book, I saw my own church in this position. We’re keeping alive an older – industrial age – model in many ways, but there is something valuable to bring to the table, even as the church makes room for new things. The key here is being authentic to yourself. I appreciated this word from Doug because some in the Emergent Movement give off the vibe that the older Mainline churches are essentially old hat. Doug seems, at least here, to give room for older traditional churches to play a significant role in the future.

Perhaps the most difficult situation to be in is to live with the Inventive Age. In essence this stature means being a church within a church. Many churches have tried to have both traditional and contemporary styles, though this doesn’t often work easily. But the point is finding ways to make room within the structure for younger generations. Success here requires being willing to walk alongside each other as equal partners and learn from each other. That requires incredible trust, which isn’t easy to build. It also means being loose with the furniture! I’ll leave that one to your imagination. And as Doug points out, “churches that do the ‘with’ relationship well often end up becoming separate congregations for all the right reasons” (p. 94).

Finally there is the church that lives “as the Inventive Age.” This is the church that’s being born now. It may be, like Doug’s one that lives within a building, or it could be one like Koinonia, a church launched and led by Kimberly Knight that exists in Second Life, a virtual reality. Such realities exist in what Doug calls “perpetual beta.” They’re always changing and adapting – much like Facebook, which never goes down completely, but recreates itself on the fly. It may be multilingual in that it brings together ancient and modern symbols and realities. It is an age of “coulds,” where the past is curated for service to the future and meaning is central. And its not simply creating meaningful spiritual experiences for the individual – so that the focus gets put on personal salvation. No, what the Inventives long for are “spiritual communities in which their faith matters – not only to them, but to the world around them” (p. 102). In this movement forward, there is no “target audience,” so don’t think this is just about 20-somethings!

So, what should we expect about the future church? We can’t really know all the particulars, we must be ready to adapt and grow with the changing times. Instead of using the metaphor of a road, Pagitt suggests that of flight. A road moves from one location to another, with flight the space is open. What we must do in setting the flight plan is account for the variables and risks that we will encounter, and then head out!

As I noted at the beginning of the review. This is a fast reading book that is big on big ideas and not on details. As a historian I could get picky on the time lines, but that’s not the point. Key here is getting the sense that our churches represent different ages, and that all four ages are existing simultaneously. It’s also key to know that the faith structures of the past ages aren’t bad or wrong, but they don’t work for everyone, including a growing number of younger people. There are other places to go for deeper analysis, but what I find useful here is that it can open us up to a conversation about the world that we inhabit and the tools and experiences that we all bring to the conversation. Pick up and read Church in the Inventive Age and begin the conversation.

Proficient and Persistent -- A Sermon

2 Timothy 3:14-4:5

    A moment ago we commissioned two of our own to do the work of the ministry.  We shared together in the commissioning of Alex and Rial to be Stephen Ministers, a ministry of pastoral care and service to this community of faith.  According to information I found on the Stephen Ministries website:

    The Stephen Series is a complete system for training and organizing lay people to provide one-to-one Christian care to hurting people in and around your congregation.

With their commissioning, we have recognized and affirmed the gifts and calling of these two people to take up this caring ministry in the congregation.

    Perhaps it’s providential that this service of commissioning occurred on the day that we begin observing the Week of the Ministry.  Each October our churches observe The Week of the Ministry in order to lift up the call to ministry, both in its lay and clergy forms.  This year, fortuitously, the emphasis is on “Many Gifts, One Spirit.”  The message is simple; although our gifts maybe different, there is but one Spirit who empowers and equips and calls forth the ministries of God’s people. 

    Not only have we commissioned Alex and Rial to be Stephen Ministers, and have begun our observance of the Week of the Ministry, but even the lectionary reading from the Epistles focuses its attention on ministry.  In this second letter to Timothy, a letter that is attributed to Paul, advice is given to a young pastor who is experiencing some troubles in his church.  Although most scholars don’t think Paul wrote this letter, if you go back a few verses, to verse 10, you will find “Paul,” or someone writing in his name,  talking about his own experiences in life and in ministry, and he suggests to his charge, that he should follow this example and heed the teachings that have been handed down to him by his mentor. 

    It’s not surprising that Timothy is having some difficulties – he’s young and not everyone respects his calling to the ministry.  He’s doing his best to preach the gospel, but some in the church are looking elsewhere for answers.  Yes, the mentor pastor notes that there are those in the congregation who have “itching ears” and are looking for teachers who will “suit their own desires.”  Isn’t it good to know that such a thing would never happen here?  I mean, I take great comfort in the knowledge that everyone in this congregation agrees with me 100% on every issue.  Yes, I take great joy in knowing that whatever I say, you believe and will do, without question!!  Okay, you can stop laughing!   But all kidding aside, this passage of scripture has two important points to make that are essential to the way we understand ministry in the church.  Christian ministry requires proficiency and persistence.

1.  Proficient   

    In this passage proficiency has to do with proper preparation for ministry, and the mentor pastor asks Timothy to remember who it was who taught him the scriptures and prepared him to live according to these scriptures.  I wonder, can you picture in your mind who it was who introduced you to the Christian faith?  Maybe it was your mother or father who shared with you the basic message of the Christian faith.  Or maybe it was a Sunday school teacher, who was there for you, Sunday after Sunday, teaching in both word and deed the good news of Jesus. 

    I can’t remember when I first heard the message, after all I’ve been the church all my life.  But I can picture two men who exemplified for me the Christian faith, and both were at one point or another my Sunday School teachers – Paul Sabo and John Harmon.  I can’t remember exactly what they taught me, but I remember that they modeled what being a Christian was like.  I also remember that they stood with me, even after I left the Episcopal Church.  They loved me and cared about me.  John even surprised me by flying down to LA to be at our wedding.  I also remember my youth ministers at the church I attended during most of my high school years – Steve, Del, and Ray.  Although I may look at the scriptures today in a very different way from what they taught me, I can say that they cemented within me a love for the Scriptures that continues to this very day.  I could go on and name my teachers in college and seminary, who helped me understand more fully the Christian faith and the Scriptures that stand at the heart of this faith, people like Herb Works, Dennis Helsabeck, Jim Butler, Scott Bartchy, Colin Brown, and Jim Bradley.  Each of these teachers helped prepare me for the journey that I have taken to this point. 

    The message of this passage reminds us to pay close attention to the things that were passed down to us. Remember what you were taught, because, as the New Living Translation renders verse 14 – “You know you can trust those who taught you.”   There is, the author reminds us, a relational component to the way in which we experience the teachings of our faith.  

    Deeply rooted in this passage is a reminder that if our faith is to have any impact on our lives and the lives of others, we must be fully instructed in the substance of our faith – and not just doctrinally, but also in terms of the foundational Christian practices, including loving God and loving our neighbor.  It might be instructive to remember that Alex and Rial didn’t just decide one day to be Stephen Ministers and then the next day received their badges and authorization in the mail!  No, they went through lengthy and rigorous training.  Right now Alex is also beginning her seminary training, which is a reminder that the call to pastoral ministry requires lengthy training as well. 

    In this text we discover that  the foundation for every form of ministry is a proper grounding in the Scriptures.  The mentor pastor commends Timothy for his commitment to understand and live out the teachings of the Scriptures, which in his case would have been what we call the Old Testament.  According to this letter, Scripture is inspired by God and useful for the purposes of God.  Yes, these sacred writings are theopneusto.  That is, they are, as the Greek makes very clear, God-breathed.  That doesn’t mean that God verbally dictated the words of Scripture, nor does it mean that they are necessarily inerrant or infallible.  But this passage does suggest that when we attend to the words of Scripture, when we wrestle with them, and seek to understand and live out the message that is found in these words, God promises to be in them and with them, so that we might be taught, corrected, and trained in righteousness.  As you hear this litany of possible uses, it’s clear that the author has in mind the full body of a person.  The Scriptures are useful to instruct our minds, but they also help form the way we live in the world, and that is because the Spirit is present in them and with them as well as being in us and with us. 

2.  Persistent   

    Therefore, being proficient in the things of God, we are ready to proclaim the message of God to the world.  But, this will take persistence, which isn’t the same thing as stubbornness.  I know first hand about stubbornness, for I have been known to be stubborn!  So, persistence doesn’t mean doing the same thing year after year, even though all the evidence suggests that it might be time to try something new, which might work a lot better!  It’s good to remember that church leaders sometimes get a burr under the saddle and can’t seem to get rid of it, and so they beat that old proverbial horse until it can’t move any further.

    But, as the author of this letter makes quite clear, the call to ministry isn’t always a bed of roses.  This young pastor, as I mentioned earlier seems to be feeling abandoned by his people, who are chasing after the latest spiritual fads.  Although Paul is probably not the author of this letter, he would have understood what Timothy is going through, because when we read his undisputed letters, we discover that he faced untold difficulties with the churches he planted.  Paul told the Corinthians, for instance, to bear for a moment with his jealousy for them, because he was perturbed by their willingness to entertain views of God that were contrary to his teachings, which led him give a litany of his own sufferings for the Lord.  After all, he’d been imprisoned, flogged, beaten, stoned, shipwrecked, and set adrift at sea, along with facing the dangers of bandits and floods (2 Corinthians 11).  Despite the odds, Paul remained faithful.  That is, he was persistent in his calling.

    And if you need a more contemporary lesson in persistence, just think about the thirty-three Chilean miners who spent nearly ten weeks underground.  What a joy it was to watch them emerge from the mine the other day. But that moment came only because the people involved were persistent.  The miners decided that they would survive, and so they worked together to accomplish this goal, while above ground a team of people – engineers, psychologists, physicians, miners, and more -- joined forces to not only bore a hole in the ground so that the trapped miners could be pulled to safety, but they continued to provide words of inspiration and encouragement to them, much like this pastor did for Timothy.

    With the examples of Paul and the Chilean miners in our minds, like Timothy, we hear a call to remain true to our gifts and calling, which God’s Spirit has poured out on the church of Jesus Christ.  Some are teachers and some are prophets, some assist those in need, and others listen attentively to the concerns of others.  Some give financially beyond measure so that the ministry of the church can proceed and God’s name might be proclaimed.  Yes, we are being encouraged to stay true to our calling, even when things get difficult and we feel abandoned.  The reason we can do this is that God remains faithful.  Even when we feel alone, we can take heart in the promise that God remains present with us in season and out.   So, be persistent in your ministry – convince, rebuke, encourage others with utmost patience.  And, perhaps, like Timothy, you will hear a reminder to do the work of an evangelist.  But, whatever your calling, be proficient and persistent in carrying out your ministry in its fullness.    

Preached by:

Dr. Robert D. Cornwall

Pastor, Central Woodward Christian Church (Disciples of Christ)

Troy, Michigan

October 17th

Ministry Sunday

Being Persistent in the Faith -- A Lectionary Meditation

Jeremiah 31:27-34

2 Timothy 3:14-4:5

Luke 18:1-8

Being Persistent in the Faith

“In those days,” is a phrase that sticks out from Jeremiah’s vision of God’s intention to bring into being a new community, one that is bound together not by a covenant written on stone tablets, but on human hearts. “In those days” carries a future tense, a sense that God is up to something, and that God will bring this “plan” to fruition. Theologians call this kind of talk “eschatology.” Eschatology has to do with so-called “last things,” but it entails much more than wrapping up things at the end. Instead, it is a conversation about the promise that stands out front of us as people of God.

As I read these three texts together, seeking a sense of what they might have to say to us today, the word “persistence” stands out. You will find the word explicitly used in the 2^nd letter to Timothy, a letter written by an experienced pastor to a younger one, seeking to offer a word of encouragement to someone who is struggling with the demands of guiding a community of faith in the direction he (I’m assuming the pastor is a male due to the times) believes God is leading. Jeremiah has a similar job – announcing to a people living in exile that God is with them, and that God is going to do a new thing in and for them.

God will, Jeremiah says, “sow the house of Israel and the hose of Judah with the seed of humans and the seed of animals” (Jeremiah 31:27). Yes, the God who plucked up and destroyed will replant the houses of Israel and Judah. But, the time is not yet present, because the message remains “in those days they shall no longer say.” The time is coming, but is not yet. The unstated request is that they remain persistent, until that time in which the new covenant is established, and then they shall again be God’s people. Then, they’ll no longer have to teach one another to know the Lord, for everyone will know the Lord and their “iniquity” will be forgiven and they shall sin no more. The time is coming, but is not yet, and yet, that the word is announced is suggestive that the recipients of this word should start living as if the promised age has already been established.

In Luke’s gospel, we have this parable, in which a woman comes to a judge seeking justice against her opponent. We don’t know what the issue is. Perhaps the opponent is seeking to evict her from her home, because as a widow with no visible means of support she’s unable to pay her rent. Maybe the opponent is a family member who has taken control of her assets and is robbing her. The judge, whose tenure on the bench seems so secure that he is unconcerned about how the public deems him, sees no point in acting on her request. After all, she’s just a widow. Why bother? But the woman is persistent. She keeps knocking on his door, perhaps even camping out in front of his office, until the judge finally relents and grants her requests. The judge doesn’t act because it’s the right thing to do or because he’ll gain greater respect from the community or even God, but so that the widow will go away. Well, Jesus says, if a judge will do such a thing due to the persistence of this widow; then surely God, who is just and merciful, will grant us justice without delay. Of course, there’s a caveat at the end – one that again points to the future – when the son of Man arrives, will he find faith present in those who claim to be the children of God? In other words, is their persistence in the things of God?

All of this leads to the text I’ve decided to focus on in my preaching this coming Sunday – the piece from 2 Timothy. In this passage, the older pastor, the mentor of the younger pastor, writes a word of encouragement to one who is struggling to lead a beleaguered community of faith into God’s future. The word is “be persistent whether the time is favorable or not.” Indeed, the pastor writes that the younger leader should keep in mind the impending appearing of God and God’s kingdom, and so in that spirit be consistent in proclaiming the message of God, convincing, rebuking (oh a word that we’d just as soon leave out of the conversation), and encourage the people – with patience! Persistence is needed because not everyone is ready to hear the word that the pastor had learned from the scriptures, a word passed on not only by this pastor, but others who understood the things of God, and had offered this guidance, so that this young pastor might be proficient and equipped for every good work.

Yes, be persistent in the things of God and carry out your ministry fully. Do so knowing that God is at work in the world, bringing into existence the realm of God, the place in which people will in due time know God and thus no longer need instruction (including those rebukes mentioned in 2 Timothy).

Managing Polarities in Congregations -- A Review

MANAGING POLARITIES IN CONGREGATIONS: Eight Keys for Thriving Faith Communities. By Roy M. Oswald and Barry Johnson. Herndon, VA: Alban Institute, 2010. 251 pages.

It is a rare thing to run into a congregation that doesn’t want to thrive. Yes, there are faith communities that seem satisfied with the status quo, but that’s because the status quo is how they define what it means to be thriving. So, leaving aside those church folks satisfied with simply existing, most church leaders want to know how their congregations can grow in faith, in numbers, and in ministry. In our desire to reach this goal, many of us have run from one promising product to the next. We read about six easy steps to church growth and try each of them, hoping that something sticks. If we read that young people like contemporary music we may be inclined to toss the organ and hire a praise band. Perhaps the key to vitality isn’t flitting from one promised cure to another, but instead involves attending to and managing the polarities that are present in every community of faith? That is the premise of the new book by Roy Oswald, an ELCA pastor, church consultant, and author of several Alban published books, and Barry Johnson, President of Polarity Management Associates.

Oswald and Johnson use polarity maps, a concept that dates back to the mid 1970s to lay out principles by which congregations can discern a path to vitality. The idea here is that there are naturally occurring polarities, two seemingly opposite but interdependent pairs that must be managed properly. This is because they are “unavoidable, unsolvable and indestructible” (p. 209). They are, like a GPS, which when we make wrong turns, simply recalculate and offer an alternate route.

The polarity maps assume that there are two poles, around which energy flows in an “infinity loop.” To get a sense of how this works, think of breathing – we inhale and exhale, continually, as long as we live. The same is true for congregations, as long as they live, they will engage these polarities. They can choose to manage them poorly or well, and the manner in which they manage them will determine congregational vitality.

• Tradition AND Innovation:  Another way of naming this pair is "stability AND change," that is, finding a balance between honoring the past and being relevant to the present situation.
• Spiritual health AND Institutional Health:  This is a key issue in most congregations -- do we focus on the spiritual, the mission, or the institutional life?   Again, it's not an either or situation.
• Management AND Leadership:  Management is about maintenance, leadership is about vision.  Vitality, requires both attending to the institutional life (management) and guiding the community into an embrace of its mission (leadership).
• Strong Clergy Leadership AND Strong Lay Leadership:  Here the issue is shared leadership, instead of competition for power.  Thriving congregations need strong pastors, and yet they also need lay leaders who are willing to work together to achieve the mission of the church. 
• Inreach AND Outreach:  This is again an area that easily lends itself to competition.  Do we focus on meeting the needs of the members or do we reach out to those beyond the congregation's walls -- both in terms of evangelism and social justice.  Is the church a chaplaincy or a mission station?  Or, do we need to make sure that both poles are managed well? 
• Nurture AND Transformation:   We might call this -- loving people as they are AND helping them become who God would have them be.  It is a polarity of focusing on pastoral care and discipleship.
• Making Disciples– Easy Process AND Challenging Process:  Here the focus is on the manner in which discipleship takes place.  The authors recommend two ways for persons to become members of the church, recognizing that the process of discipleship might need to come prior to membership for some, while for others the process might better take place as they are members already.  Either way, the goal is the same.
• Call AND Duty.  How are we motivated to serve?  Is it a call or is it a duty?  On one hand the question is answered by attending to those things that emerge from our basic values, and at the other end attending to those things we feel a definite call to engage in.  On one hand there is the sense of making use of one's gifts, at the other side, recognizing that there are certain things to be done as a Christian. 

As one looks at the eight polarities, it is easy to see how easily it can be for churches to focus on one over the other, as if these are either/or premises. The authors write that “the more people value the upside of one pole, the more they will denigrate the opposite pole by pointing out why it is a bad idea and adding more items to the downside of the pole” (p. 37). The reality is that there are both upsides and downside to each pole. We make a mistake if we assume that one or the other pole is a problem to be solved, rather than a reality of life that must be managed. Thus, by emphasizing one over the other, which often is the tendency of church leaders, we’re more likely to fall prey to the downside of the pole we’re embracing, and this leads to decline. For instance, because institutional survival seems to always trump religious experience, there is the tendency to focus on those things that contribute to survival. Thus, there is the danger for churches that are struggling with survival to focus on inreach over outreach, but as the authors note, “congregations need to remind themselves continually of their primary mission.” Although the spiritual nurture of members is part of the mission of the church, surely the church is also called to evangelism and social justice. Vitality requires that this polarity be managed well.

In eight of the nine chapters the authors lay out the dynamics of the eight polarities, offering insight into both the upside and downside of each pole, show the ways in which the polarities can be managed poorly, offering a guide to early warnings, and also offering guidelines to managing the polarities well. Accompanying each of these chapters is a polarity map so that the reader can get a visual sense of how this works.

This book should prove invaluable to churches and church leaders who seek to move beyond the either/or thinking that so dominates on our communities of faith. By recognizing, as these authors do, that these polarities are naturally occurring and thus a gift from God, we need to receive them accordingly, and seek the proper balance that leads to thriving congregations. This is, therefore, a must read book for all clergy and lay church leaders.

Elders and the Table -- the uniqueness of Disciple experience

I asked the question -- who may preside at the Table --and noted the Disciple experience.  Unlike most other traditions, the Disciples have been known for having lay elders pray at the table and that these prayers are normally of their own composition.  Disciples have worship aids, but no official book of worship.  Due to a shortage of clergy in other traditions, questions are being asked there about how to provide the Eucharist in congregations without regular clergy -- and some of them are trying things that look a lot like what Disciples are doing.   So who are these Elders that share leadership a the Table?  They are not, as in the Presbyterian Church, a board of oversight with no place at the table nor are they clergy like the Methodists.  No they are quite different. 

As a way of helping us understand this situation I'm offering a quotation from Keith Watkins' book Celebrate with Thanksgiving (Chalice Press, 1991).

The typical patter of leadership in Disciples congregations today resembles this ancient system.   Ordinarily congregations are led by one or more ministers, who are theologically educated. occupationally full-time and salaried by the church.  Serving with the minister or ministers are the elders of the congregation, who are men and women from the congregation.  The elders serve on a volunteer basis, giving limited amounts of time, and ordinarily do not have special theological training for their work.  Disciples came to this pattern in three stages.  The early ecclesiology of Alexander Campbell called for the election of ministers from the membership of the congregation.  He used biblical terms -- elder or bishop.  One of these persons would be elected president of the eldership on the basis of superior gifts for the work.  This person would serve full time and be compensated while the other elders would serve part-time without compensation.  (p. 45).

In the next generation, congregations began to call upon young college graduates, presumably from outside the church, to serve with these congregational elders, and in the midst of this questions began to arise about the nature of this ministry -- was "he" an elder or an employee of the church under the supervision of the elders.  Over time, it became established that congregations would be served by pastors who were employed by the church and a board of elders.  The role of these elders was generally limited to praying at the table and gathering to discuss the congregation's spiritual well being.  Early on elders were ordained, for they were considered the ministers of the church, but by the mid-20th century the practice had generally disappeared.  Keith writes:  "Since elders were no longer regarded as ministers, there seemed to be little reason for them to be ordained" (p. 46).

Keith offers an alternative understanding, one that reaches back to the early days of the Disciples movement, but with revisions, that may make better sense as elders take their place at the table.  He writes:

Pastors and elders together are them ministry of the congregation.  The pastor and assistant pastors work to see that the gospel is proclaimed and the people equipped to do the work of Jesus Christ.  The justification for a praying eldership is that these men and women are united with the pastors to be the corporate spiritual leadership of the congregation.  A well-ordered congregation has one ministry -- elders and pastors acting as one body with varied responsibilities assigned to the several members.  (p. 46).

We need to break this down more, but such an understanding makes sense ecumenically, but it would assume that elders ought to be ordained and that they take very seriously their calling. 

What We Love about the Black Church -- Review

WHAT WE LOVE ABUT THE BLACK CHURCH: Can We Get a Witness? By William H. Crouch, Jr. and Joel C. Gregory. Foreword by J. Alfred Smith, Sr. Afterword by Rhoda McKinney Jones. Valley Forge, PA: Judson Press. xxi + 133 pp.

Years ago I was invited to preach at a black church. I declined the offer, thinking that my style and personality might not match the expectations of the people in the pew. Later on, after I’d taken up a position as pastor of a local church, I did preach for the Latino congregation that rented space from our church. Maturity had set in by then, and I enjoyed my experience. Coming to metro-Detroit I’ve found that the majority of Disciple churches in the area are either black congregations or they are pastored by African-Americans. I’ve found my colleagues to be welcoming and supportive. So, when a colleague from Detroit invited me to bring my choir and preach at a revival scheduled for this fall, I knew that this was something I should, without any hesitation, do. What I didn’t realize back then, but have come to understand more recently, is that the congregation won’t expect me to be anything other than myself.

Although Sunday mornings remain largely segregated, that may have more to do with the role that the church plays in ethnic minority communities. For generations these churches provided social cohesion, support, and leadership opportunities. Culture maybe changing to the point where there are now other avenues by which community leadership and solidarity can be expressed, but these churches remain strong centers for the community of color. For those of us standing outside these communities, it is helpful to understand not just who they are, but what we might take away to enrich our lives of faith.

What We Love about the Black Church is authored by two white Baptist pastors who now hold academic posts. Crouch is President of Georgetown College of Kentucky and Joel Gregory teaches preaching at Truett Seminary at Baylor. Both men have had ministries that have crossed the usual boundaries, and their experiences have led to great appreciation for the distinctives of the black church. The authors don’t claim to be basing their reflections on research, but simply upon their own experiences as white Christians with the black church. write:

We simply write as two seasoned ministers who affirm our own personal histories in the white church, yet we have become more fully human and effective ministers because of our experiences in the black church (p. xvi).

The book contains not just the testimonies of these two white pastors, but also the responses of black pastors. This, in my mind, proves very helpful, because the respondents are able to acknowledge problems within the black community that the authors might be reluctant to broach. This is especially true of the role of women in church leadership.

All told there are twelve chapters, which range across topics from preaching to the role of the “first lady”; hospitality to encouragement; freedom of expression to the power of touch. In each chapter the two authors take turns sharing their own stories, after which there are two responses from among the twenty-two contributors. Since I’m Disciple, I’ll acknowledge that one of these respondents is Dr. Cynthia Hale, pastor of Ray of Hope Christian Church in Decatur, Georgia. Each chapter ends with a set of takeaways, things the majority culture could learn from the black church experience.

One of the most poignant stories in the book is Joel Gregory’s experience of being embraced by his black colleagues after leaving Dallas’ First Baptist Church and seeing his marriage end. While his white colleagues stood aloof from him, the black church reached out and encouraged him, showing grace where none was present in the majority culture. This empathy for the dispossessed, of course, is deeply rooted in the African American experience of oppression and prejudice.

My sense is that most white Christians will have a sense of the black preaching style and even the freedom with which worship is experienced. While these chapters are insightful and helpful, most likely the chapters that will prove most helpful are the ones that talk about honoring elders, respecting the spouses of clergy, and the power of touch. With the later contribution, however, one of the respondents, a woman pastor, reminds us that there are issues of gender equity and respect that need to be addressed. Min. Leslie J. Bowling-Dyer reminds us that any enthusiasm one might have for the “lean,” the typical male greeting, needs to be tempered by making sure that this isn’t practiced in a way that undermines male-female partnership in ministry and full mutuality in all aspects of church life (p. 73).

It needs to be noted, in light of the reaction given to statements made by President Obama’s former pastor, Dr. Jeremiah Wright, that liberation themes are very present in the black church, and have always been there – even though they’ve been given further definition by theologians such as James Cone. In fact, Wright is mentioned several times in the book with great affection and respect – this in a book authored by two white evangelicals (even if they’re not the ones writing about Wright). As the Rev. Dr. Gina Stewart puts it:

The black church has had to minister to the whole person because it rarely had the luxury of separating individual salvation from collective salvation. Consequently, the black church has typically focused on a much broader agenda, by addressing issues related to racism, poverty, economics, civil rights, and injustice, as well as issues of personal piety, holiness, ethics and righteousness (pp. 108-109).

Reality has meant that the church must engage in more than simply nurturing piety. It has been called upon to speak to the broader culture and provide opportunity for leadership.

That last mentioned element of the black church experience – offering a place of leadership when there have been few other opportunities, so that even a school janitor can be a respected Deacon in the church – may be one reason why such respect is given to the pastors and their spouses. It was interesting to read Joel Gregory’s reflection upon the use of titles and formality within the black church, in light of the increasing informality in our white churches. He writes that while the shedding of titles is supposed to make pastors more accessibly and human “something has been lost in translation over time” (p. 118) Such is not the case with the black church where pastors and their spouses are addressed as Reverend, Pastor, Doctor, and in the case of a pastor’s wife, Mrs. Smith or Sister Smith, and if first names are used, they’re not used without the title. At a time when white pastors lament their increasing marginalization, perhaps one way of remedying this problem is to “give people the respect they are due, because old-fashioned manners have modern-day import” (p. 119). That may well be true, but as the respondents remind us, use of praise and respect needs to be equitable, and not reserved only for a chosen few. And, as the Rev. Dr. Valerie Miles-Tribble reminds us, this especially holds for women clergy, who too often do not receive equitable treatment within the black church. It is inappropriate to address male clergy with titles such as “Doc, Reverend, Pastor, or Esteemed Bishop, while reference in the same setting is differentiated toward the female counterpart as Sister or worse, by use of her first name” (p. 122).

This is a unique and helpful book. It is a needed reminder that we can all learn from each other. At times the two primary authors tend to highlight the contributions of black churches in a way that leaves white churches in negative light. They are also less likely to critique the black church experience, which is why the responses play such a helpful role in giving a full sense of the back church experience. The authors are to be commended, not just for writing the book but choosing to engage the black church and its leaders as equals in the ministry of Christ. As one who is more and more engaging black colleagues, this book has proven extremely helpful in understanding their experience, and offering encouragement to broaden my experience in my own setting. Take and read, you will be blessed, especially if you take the step of crossing the boundaries between communities.

An Unexpected Guest -- A Sermon

John 20:1-19

What would do you do if someone were to show up unexpectedly on your doorstep? It might be a parent or in-law, a long lost friend, or a mentor. You’re not expecting them to come to your house, so you have no way of preparing ahead of time. In such a case, how do you respond? Are you hospitable and welcoming? Are you apologetic? Or do you just shut the door?

Now, let me push this scenario a bit further: When the unexpected guest arrives at your doorstep are you ready for them to change the course of your life? Sort of like the late Ed McMahon showing up on your doorstep with a Publisher’s Clearing House check? Now, that would change your life, wouldn’t it?

This is a question that’s often raised in the biblical story. Consider the strangers who visit Abraham and Sarah while they are camping at the Oaks of Mamre. As was appropriate in their culture, Abraham invites the strangers in, offering them a place of rest and refreshment. In return, the travelers offer Abraham and Sarah a promise – they will have a child in their old age, and this child will fulfill the promise that God had made in covenanting with Abraham and Sarah, in their descendants God will bless the nations (Genesis 18:1-15).

Then, in Luke we read about a stranger who joins up with two disciples of Jesus, as they head for Emmaus. This stranger explains to them the gospel, but only later as they share a meal, do they realize that it was the risen Jesus who had been explaining the things of God to them (Luke 24:13ff).

Finally, there’s the story of strangers who show up on Peter’s doorstep, even as he is experiencing a vision. These visitors represent a Roman centurion named Cornelius. As a result of their visit, Peter hears the call to extend the gospel to the Gentile world (Acts 10-11).

So, who are the unexpected guests who have impacted your lives with their witness? Can you say, that you were willing to receive their witness? These are questions that are posed to us in the closing chapter of John’s Gospel.

1. Going Fishing

The story begins with seven men sitting on a beach along the Lake of Tiberias. It’s a familiar story, because when we become discouraged or anxious about the direction of our lives, we tend to return to what we know best. Peter was a fisherman, and along with six of his fellow disciples, all Galileans, he had returned home to the only life he’d known before he had encountered Jesus. In his anxiety, he simply says to his friends: “I’m going fishing.” And they respond: “We’ll go with you.” This might not be the response you’d expect from people who had seen the risen Christ and had received the Spirit of God from Jesus (John 20). Indeed, in the prior chapter, Thomas has his own doubts assuaged by Jesus, but now things seem much less certain than they appear at the end of chapter 20, where we read a very fitting conclusion to the Gospel:

“But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name” (Jn. 20:31).

That sounds so final, and yet someone decided to add an epilogue, another story to tidy things up. And in this epilogue, we encounter an unexpected guest with an unexpected word for us. After spending the night out on the lake, casting their nets in all of their favorite fishing holes, they return to the shore at daybreak empty-handed. Can you identify with these disciples? Have you busied yourself with other things, because you’re uncertain as to where God is leading? And when you do this, do you find yourself returning home empty-handed? Can you identify with their frustration?

2. Recognition of the Unexpected Guest

The story continues, and when the boat nears the shore the group of fishermen see someone standing on the beach, waving at them. They weren’t expecting anyone to be there to greet them on the beach, and so they’re even more surprised when the man yells out at them and tells this tired and disappointed group of fishermen to throw their nets out one more time, but this time on the right side of the boat. If you were one of the disciples, would you follow these directions given to you by a stranger? Or, would you laugh off the suggestion? I mean, why would they be more successful on the right of the boat than the left? But, as silly as it seems, they follow the stranger’s advice, and to their amazement, they pull in so many fish that they barely stay afloat. It’s such a big haul that you’d think the net would break, and yet it doesn’t.

In their moment of surprise, the Beloved Disciple recognizes the man on the shore, and he cries out: “It’s the Lord!” How does he know? How else could such a thing have happened? But, while the Beloved Disciple is the first to recognize Jesus, it’s Peter who acts upon this recognition. Peter is a man of action, and so he pulls on his clothes, which he has shed in the course of his work, and jumps into the water, and swims to shore, abandoning the catch. Peter seems to understand that his life no longer involves catching these kinds of fish. As he arrives, he discovers the stranger, busy building a fire and preparing breakfast. Yes, in a twist upon the usual story, it’s the unexpected guest, who offers hospitality – in this case a meal of fish and bread.

As the disciples eat this meal, they dare not ask who it is who has welcomed them, for they all recognized him. As with Luke’s account of Jesus’ encounter with the disciples heading toward Emmaus, recognition seems to happen as Jesus breaks and distributes bread. What is interesting is that John’s gospel doesn’t have an explicit description of Jesus instituting the Lord’s Supper. But, you will find instances where Jesus speaks of bread and fish and wine, and in each case, Jesus reveals something about himself to those who have ears to hear and eyes to see what God is doing in their midst. As you ponder this scene, do you hear a word about what happens when we break bread together at the Table. Do you begin to recognize the presence of Jesus at the Table, offering his life to you in the symbols of bread and cup?

Yes, where do you see Jesus present? Is he present in the meals we share with one another? Is he present in the stranger we encounter on the street? Do you see him in the person crying out in pain and suffering? This is the question of the hour – how do we recognize the Lord in our midst?

3. A Commission

This epilogue is not simply a story of recognition. It is also the story of a commissioning to service. John’s gospel closes with one of the most famous scenes in Scripture. Jesus enters into an intense conversation with Peter, who had denied knowing Jesus three different times on the night of his trial. Peter had promised to stand by him, to the bitter end, but he couldn’t fulfill his promise. Fear got the better of him, and now guilt and shame are eating at his soul. Knowing Peter’s heart, Jesus asks Peter three times, whether Peter loves him. Each time Jesus asks the question, Peter answers, “Yes Lord, You know I love you” And each time Jesus responds with a commission – “tend my sheep.” There is pain in Peter’s voice, but Jesus is offering forgiveness and healing so that Peter might fulfill his calling.

As we read this conversation, we might see in it the basis for commissioning pastors and elders to care for the flock. That would be an appropriate application. Jesus says to those who are called to leadership – if you love me then tend to my sheep. But is this word directed only to those called to church leadership? Or is it a word to all of us?

Remember the context here. According to the story, Peter has denied Jesus three times, and in this threefold call and response, Jesus heals Peter’s soul and restores him to fellowship. “Do you love me?” Jesus asks of Peter and us. In that question, Jesus acknowledges that Peter has denied him, even as we deny him, whether it is in word or in deeds. And each time that Peter responds with an acknowledgment of his love, Jesus reminds him of his calling.

Peter needed this word of assurance and reminder. After all, having been called to be a fisher of people, he had returned to a life of fishing for fish. He did this because he believed that his denials had compromised his ability to fulfill his calling. And while John’s gospel doesn’t include the commission to fish for people, I believe it’s appropriate to hear in this exchange a sense of that calling. Peter won’t be going back to his old life. Jesus has something else in store for him and for us.

Yes, the unexpected guest, who is standing by the lakeshore, is asking us: Do you love me? If we answer yes, then his response will be: then “feed my sheep.” Or, to put it a bit differently, Jesus is answering the question Cain posed to God: “Am I my brother’s keeper?” And, the answer is: “Yes, you are, if you love me.”

 

 

Preached by:

Dr. Robert D. Cornwall

Pastor, Central Woodward Christian Church (Disciples of Christ)

Troy, MI

Third Sunday of Easter

April 18, 2010