Greetings. Here are the notes from the second round of Theology on Tap.
How is God revealed to us?
Paul Althaus writes that “Theology is concerned with the knowledge of God and of man (humanity).” This continues our conversation from the first gathering and is a summary of our theological journey together.
A foundational thinking from Luther articulates this idea; “God can be properly known only in terms of God’s relationship to humanity; and humanity can be properly known only in terms of their relationship to God.”
(I cleaned up the language of the original quote to make it more inclusive.)
This relationship is grounded in our understanding of creation. God created us to be in a relationship with God.
Paul writes in his letter to the Romans (1:20);
“Ever since the creation of the world God’s eternal power and divine nature, invisible through they are, have been understood and seen through the things God has made.”
The first creation story in Genesis points to this reality:
“God created humanity in God’s own image,
in the divine image God created them.”
Genesis 1:27 (Common English Bible)
We are made in the image of God. This image can be understood as creative, nurturing, sustaining, and loving - all the aspects of God we encounter in Genesis 1 and 2.
This is the beginning of our knowledge of God.
Luther articulates two ways to understand God:
General and Proper knowledge.
General knowledge: Knows what God is - created the world, is righteous, and judges - but lacks the certainty about what God thinks about us, and God’s intention to save us sinners. This is the Law - God’s “left hand.”
Proper knowledge: Knows what God thinks of us - God’s intention to give to and save us sinners.
Gospel - God’s “right hand.”
(Luther’s commentary on Galatians, Luther’s Works, American Edition, pg. 399)
Luther:
- “Legal knowledge knows God’s left hand, evangelical knowledge know’s God’s right hand.”
“In order to really know God one must hold on to God’s right hand.”
This is how we know what God thinks of us and what God’s intentions are - to give to and to save us from our sins!
Here I am summarizing what Luther articulates in various parts of his works. Exact citations are absent.
The God we know through the law shows us God’s backside - Exodus 33:18-23 (CEB)
“Moses said, “Please show me your glory.” And he said, “I will make all my goodness pass before you and will proclaim before you my name ‘The Lord.’ And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. But,” he said, “you cannot see my face, for man shall not see me and live.” And the Lord said, “Behold, there is a place by me where you shall stand on the rock, and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by. Then I will take away my hand, and you shall see my back, but my face shall not be seen.”
Through Christ “we look into the face of God.” John 3:16
“For God so loved the world, that God gave his only Son, that whoever believes in him should not perish but have eternal life.”
We cannot handle or comprehend God’s majesty and glory directly. Therefore, as Luther would say, God comes to us in a mask, hidden by “fog and shadows.” What we truly can see and encounter about God comes through Christ. Through Christ God concretizes, humanizes, and incarnates for us.
The important understanding throughout this conversation is that God manifests God’s self at God’s will. We do not get to call the shots. God’s revelation is always chosen by God and on God’s terms. We do not make the rules. This is a reminder of our humanity and keeps us humble.
Symbols are a way for us to discuss and get close to God. Paul Tillich states that anything we say about God is symbolic.
In the Jewish tradition, the name of God was not spoken or written out of respect. To say or write a name is to claim authority about that person or thing. Saying God’s name is saying we know God - which we do not fully know God. The name of God can be translated as “I am who I am, I was who I was, I will be who I will be.”
Language is key! Through our language we shape our imagination. Through our language we shape how we encounter the world, each other, and creation.
God’s revelation is sometimes indirect. 1 Kings 19:1-15 - God is in the silence, not in the storm or earthquake. Luther would say that God’s “revelation is under it’s opposite.” We who follow Jesus look to the manger and the cross - places where we would not expect God to be. We are called to pay attention to that which may surprise us - where we least expect to encounter God.
Luke 24:13-35 - On the Road to Emmaus
Jesus appears to the disciples in the breaking of the bread.
This is sacramental in nature. Through Baptism and the Lord's Supper. God comes to us in ordinary things: Words, Water, Bread and Wine. All of these are attached to a promise from God.
Again: God’s revelation is on God’s terms. In the sacraments God promises to be there and we trust that promise.
Next we will take a deeper look at God’s self-revelation - Jesus the Christ.
Peace and blessings,
Travis
Friday, January 31, 2014
Thursday, January 30, 2014
The Beatitudes and Privilege - Confronting Powerlessness
I have been blessed to be part of a conversation that engages privilege. I am not sure that some would see this as a blessing. I struggle with engaging this topic because it is truly a hard look in the mirror for me - a person of privilege. But it is a blessing for me because it has caused me to engage the world in a different way - a way that I trust is in line with what Jesus has called us to do with his invitation, “Follow me.” A life that engages the world as God engages the world - through love and mercy. It's a journey to be sure.
This week Dr. David Creech continued this conversation by writing a response to his initial 5 minute blog post.
This most recent post can be found here - Privilege Revisited.
He responded in two ways; Using power and privilege in the small acts of life, and the sense of powerlessness that can overcome those confronted with their privilege, namely the act of giving up power.
I want to address the second.
I too struggle with a sense of powerlessness. When confronted by systems (racism, homophobia, sexism, immigration) that seem too big to name and engage, I tend to shrug my shoulders and give away my power as a privileged person to name the injustice that I see. But this does not match up with the call to be a disciple that I hear from Jesus in the Gospels.
Enter the Beatitudes, the first movement of Jesus’ famous “Sermon on the Mount.” We are beginning a sermon series on this teaching moment from the Gospel of Matthew at the church I serve. I am preaching this weekend on these famous statements from Jesus. With the conversation of privilege rattling around in my mind, two of them jumped off the page at me in a entirely new way.
Here is something foundational. I understand the Beatitudes as a vision of how God encounters the world, not as a list of moral maxims or a set of rules by which to live. The Beatitudes, this series of blessings, is a glimpse of how God encounters the world through the kingdom of heaven. Jesus shows us what God sees, who God blesses, how God engages the world. God has already blessed these people - how will the community respond? I am thankful for Hauerwas and Willimon and their book Resident Aliens; A provocative Christian assessment of culture and ministry for people who know something is wrong. This book brought this new understanding to light.
With this understanding in place, I saw two of these “blessings” anew.
Matthew 5:5 - “Blessed are the meek, for they will inherit the earth.”
I have always had a misguided understanding of the work meek. It registered in my vocabulary with an overtone of cowardice and fear - a bad understanding of “turn the other cheek” (we’ll get to that in a few weeks).
In seminary I learned that this word had a different nuance, that it pointed to a state of being that was gentle and humble. This week I came across this definition from Matthew Skinner; “Meek: those who are gentle and unobtrusive, who refuse to use power over others as a tool to make things happen.” I was struck by this. With the concept of privilege in my mind I began to understand meekness with a great sense of power - but power un-abused. A meek person understands their power, but does not use it to further systems of injustice and oppression, but to work against them.
For a privileged person, I think we can push it a little further. It’s not that privileged people are to “refuse use their power as a tool to make things happen” - I think this may only further a sense of powerlessness. I think that meekness points to a way of life that uses power and privilege in a way that is a critique of the system of power and privilege. I, as a privileged person, can understand meekness to be a state of being that recognizes its privilege, learns the effects of that privilege, and becomes a critical voice of that privilege, on behalf of those who are oppressed. Meekness is direct action to undo privilege, by the privileged, on behalf of the oppressed. It’s a way of life that encounters and engages the world based on God’s kingdom of heaven.
Matthew 5:7 - “Blessed are the merciful, for they will receive mercy.”
Mercy has also been interpreted anew. Skinner writes; “The merciful: people who willingly surrender their privileges or otherwise go out of their way to improve others’ well-being.”
Mercy understands power and privilege. Mercy can seen the difference between the haves and the have-nots. Mercy knows of inequality. And mercy is a state of being that critiques and combats these systems of injustice.
I also want to push Mr. Skinner’s definition a little. I understand mercy as a willingness to use privilege to go out of one’s way to improve the well being of another. Again, this is to combat the sense of powerlessness. The state of being that is mercy is an active force. It understands privilege. Mercy is a way of life by which the one with privilege names and engages that privilege in a critical manner, in an effort to end injustice and oppression. Surrendering privilege does not help in this instance. The privilege needs to be named, critiqued, and used as an avenue of renewal - always on behalf of the other.
Perhaps there is a nuance of surrender here that I am missing. This is after all a work in progress. A journey. A way of life.
God has blessed both the meek and the merciful. They are not powerless. They are blessed, already and forever, to be workers in the kingdom of heaven. When the meek and merciful are confronted with their privilege and power they know they are called to action, to work against the injustice and oppression brought on by fallen systems of power and privilege. They are blessed to be a blessing. And to live out God's radical vision for community that is the kingdom of heaven.
I want to keep the conversation moving. How do these definitions help the conversation? What are your thoughts? Do you encounter the tension of privilege and powerlessness? What do you do when you see it?
Blessings on the journey. Now it’s back to sermon writing.
Peace,
Travis
This week Dr. David Creech continued this conversation by writing a response to his initial 5 minute blog post.
This most recent post can be found here - Privilege Revisited.
He responded in two ways; Using power and privilege in the small acts of life, and the sense of powerlessness that can overcome those confronted with their privilege, namely the act of giving up power.
I want to address the second.
I too struggle with a sense of powerlessness. When confronted by systems (racism, homophobia, sexism, immigration) that seem too big to name and engage, I tend to shrug my shoulders and give away my power as a privileged person to name the injustice that I see. But this does not match up with the call to be a disciple that I hear from Jesus in the Gospels.
Enter the Beatitudes, the first movement of Jesus’ famous “Sermon on the Mount.” We are beginning a sermon series on this teaching moment from the Gospel of Matthew at the church I serve. I am preaching this weekend on these famous statements from Jesus. With the conversation of privilege rattling around in my mind, two of them jumped off the page at me in a entirely new way.
Here is something foundational. I understand the Beatitudes as a vision of how God encounters the world, not as a list of moral maxims or a set of rules by which to live. The Beatitudes, this series of blessings, is a glimpse of how God encounters the world through the kingdom of heaven. Jesus shows us what God sees, who God blesses, how God engages the world. God has already blessed these people - how will the community respond? I am thankful for Hauerwas and Willimon and their book Resident Aliens; A provocative Christian assessment of culture and ministry for people who know something is wrong. This book brought this new understanding to light.
With this understanding in place, I saw two of these “blessings” anew.
Matthew 5:5 - “Blessed are the meek, for they will inherit the earth.”
I have always had a misguided understanding of the work meek. It registered in my vocabulary with an overtone of cowardice and fear - a bad understanding of “turn the other cheek” (we’ll get to that in a few weeks).
In seminary I learned that this word had a different nuance, that it pointed to a state of being that was gentle and humble. This week I came across this definition from Matthew Skinner; “Meek: those who are gentle and unobtrusive, who refuse to use power over others as a tool to make things happen.” I was struck by this. With the concept of privilege in my mind I began to understand meekness with a great sense of power - but power un-abused. A meek person understands their power, but does not use it to further systems of injustice and oppression, but to work against them.
For a privileged person, I think we can push it a little further. It’s not that privileged people are to “refuse use their power as a tool to make things happen” - I think this may only further a sense of powerlessness. I think that meekness points to a way of life that uses power and privilege in a way that is a critique of the system of power and privilege. I, as a privileged person, can understand meekness to be a state of being that recognizes its privilege, learns the effects of that privilege, and becomes a critical voice of that privilege, on behalf of those who are oppressed. Meekness is direct action to undo privilege, by the privileged, on behalf of the oppressed. It’s a way of life that encounters and engages the world based on God’s kingdom of heaven.
Matthew 5:7 - “Blessed are the merciful, for they will receive mercy.”
Mercy has also been interpreted anew. Skinner writes; “The merciful: people who willingly surrender their privileges or otherwise go out of their way to improve others’ well-being.”
Mercy understands power and privilege. Mercy can seen the difference between the haves and the have-nots. Mercy knows of inequality. And mercy is a state of being that critiques and combats these systems of injustice.
I also want to push Mr. Skinner’s definition a little. I understand mercy as a willingness to use privilege to go out of one’s way to improve the well being of another. Again, this is to combat the sense of powerlessness. The state of being that is mercy is an active force. It understands privilege. Mercy is a way of life by which the one with privilege names and engages that privilege in a critical manner, in an effort to end injustice and oppression. Surrendering privilege does not help in this instance. The privilege needs to be named, critiqued, and used as an avenue of renewal - always on behalf of the other.
Perhaps there is a nuance of surrender here that I am missing. This is after all a work in progress. A journey. A way of life.
God has blessed both the meek and the merciful. They are not powerless. They are blessed, already and forever, to be workers in the kingdom of heaven. When the meek and merciful are confronted with their privilege and power they know they are called to action, to work against the injustice and oppression brought on by fallen systems of power and privilege. They are blessed to be a blessing. And to live out God's radical vision for community that is the kingdom of heaven.
I want to keep the conversation moving. How do these definitions help the conversation? What are your thoughts? Do you encounter the tension of privilege and powerlessness? What do you do when you see it?
Blessings on the journey. Now it’s back to sermon writing.
Peace,
Travis
Sunday, January 26, 2014
Making Disciples of Jesus Christ
A sermon from the third Sunday after Epiphany - "Making Disciples of Jesus Christ."
This sermon manuscript comes from part three of a sermon series that engaged the mission statement of Bethany Lutheran Church. Our mission is - "Being, Living as, and Making Disciples of Jesus Christ." This sermon is about the finale of the statement - "Making Disciples of Jesus Christ."
Matthew 4:12-23
Now when Jesus heard that John had been arrested, he withdrew to Galilee. He left Nazareth and made his home in Capernaum by the sea, in the territory of Zebulun and Naphtali, so that what had been spoken through the prophet Isaiah might be fulfilled:
“Land of Zebulun, land of Naphtali,
on the way by the sea, across the Jordan, Galilee of the Gentiles—
the people who sat in darkness
have seen a great light,
and for those who sat in the region and shadow of death
light has dawned.”
From that time Jesus began to proclaim, “Repent, for the kingdom of heaven has come near.”
As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the sea—for they were fishermen. And he said to them, “Follow me, and I will make you fish for people.” Immediately they left their nets and followed him. As he went from there, he saw two other brothers, James son of Zebedee and his brother John, in the boat with their father Zebedee, mending their nets, and he called them. Immediately they left the boat and their father, and followed him.
Jesus went throughout Galilee, teaching in their synagogues and proclaiming the good news of the kingdom and curing every disease and every sickness among the people.
The last few weeks we have been engaged in a sermon series that explores our mission statement. It’s been two weeks, so we ought to have it down by now, but just to get our minds going this morning, let’s remind ourselves of this statement. “Being, living as, and making disciples of Jesus Christ.”
Pastor Casey guided us through the first two movements of our mission statement, “Being,” and “living as.” Two weeks ago, for the first movement, he talked about who we be, our identity as disciples of Jesus Christ - drawing energy and a sense of call by what God has already done for us in baptism. Who God has created and redeemed us to be. Who we be as children of God.
Last week we explored what it means to live as disciples of Jesus Christ. Living as disciples is once again grounded on our baptism. We heard from John’s Gospel about how Jesus invites us to “Come and see.” Come and see how Jesus lives and moves in this world. No threats, no strings attached, just an invite to come and spend time with Jesus. Come and see. Come and look. Come and experience who Jesus is and was and will be in our midst. By spending time with Jesus we begin to hear who Jesus names us to be in this world and where he is calling us to go. Both of these movements -“Being” and “Living as” - lead us into the finale.
Today we finish out our mission statement. Knowing that we are God’s people, followers of Jesus Christ, called to come and see by Jesus, shaping our lives by his life, we now move on to the final movement, inviting others to join the story. We are called to make disciples of Jesus Christ. To share the good news we have received with those we encounter and invite them to join us on the journey. We have an example from Matthew this morning, of what it looks like to invite others to join the story.
Today we hear the call of the first disciples. A familiar story from Matthew. After returning from the desert, and upon hearing that John has been arrested, Jesus senses that kingdom of heaven is on the move and begins his ministry. He packs up and moves to Capernaum, in Galilee, and goes to work.
We have no clue how long Jesus is in Galilee before he gets started. The paint could still be drying on the wall of the main street office, but Jesus is to be found down at the docks - where the people are. When calling followers, its important to be where the people are. And that’s exactly where we find Jesus. Jesus is where the people are. Right in the midst of their lives and the conversation. He first approaches Peter and Andrew - who might have been engaged in a debate over the absurdity of the super bowl being played in an outdoor stadium… in February… in New Jersey. Or perhaps they are caught up in chatter sparked by the local paper’s letters to the editor. In the midst of their everyday lives that Jesus meets them. And he simply calls them to “follow me.” No catchy phrase, no gimmicks, no purpose driven - be your best you now - catch phrases, no promise of eternal life, just “follow me.” And they follow. They drop their nets and follow Jesus. Their lives would never be the same.
Next Jesus finds James and John with old man Zebedee. Old man Zebedee might be complaining that his 401k took a hit over the last month. Or the brothers may be engaged in a debate over the prices of fish in the stock forecasts. And its right in the midst of these everyday conversations that Jesus drops in. With a simple call they too drop their nets. Leaving their father and their jobs behind, they set off with Jesus. Their lives would never be the same.
This is how the movement of making disciples continues, in the following of Jesus. The movement of discipleship continues with following. These first disciples seem to set the bar pretty high. They literally drop everything thing that they are doing to follow Jesus. They leave behind family and friends, homes and jobs, to take up the life of a disciple. It seems like almost too much. When faced with this colossal mountain to climb, the journey wears us out before we can get started. But that’s not how Jesus wants it. Jesus wants us to join in the story. He wants us to follow.
If we flip the pages of Matthew’s story of Jesus, we find all kinds of disciples. There are many who follow who are not one of the twelve. The great crowds of ordinary people, lepers, a Roman centurion, loyal women who stick with Jesus through the horror of the cross and are the first to witness the resurrection. These ordinary people continue the story of Jesus by following. They pass the story down and spread the Gospel to a new generation. This word comes to us again today. And right where we are in our lives, we are invited to join the story of Jesus. Perhaps thats why we are here this morning, because we have been swept into the story of God’s love active in our world. We have heard the call to follow and share the story of Jesus Christ with our lives.
People become disciples because of the power of Jesus’ life. We follow because somehow his words and his love have crept into the cracks of our lives and found their way to our very being. We are captivated and drawn into the story of the Gospel - the story of God’s love for the world. It’s completely unlike anything the world can offer us. In the story of Jesus we find God who challenges the power of death in our world. Jesus loves the outcast, heals the sick, sets the oppressed free. He acts in a way that we could not create had God not acted in our world. The story of Jesus lives on in our midst today because ordinary disciples have been sharing it for generations. And we have been drawn into that legacy.
We make disciples by sharing the story. By sharing the story of the life changing love of God with those we encounter. We follow Jesus to where he is already at work in our world and we share the story. With our hands and feet, we share the story. With our lives we share the story. And it all starts will the call from Jesus - “follow me.”
Will you come and follow me, Jesus calls, and the hymn writer John Bell pleads. Will you come and follow me where the sick and lonely are in need of comfort? Will you come and follow me to the bedside of the person struggling with cancer and remind them that they are loved and that they are not alone in this world? Will you follow me into tense conversations where people are stripped of their dignity and will you see them and engage them as children of God? Will you come and follow me as the kingdom of heaven comes anew into the world around us? Will you share the story of God’s love with your lives?
That’s how disciples are made. By sharing the story of God’s love. That’s how it has happened for generations. That’s how Jesus started his ministry. That’s the finale of our mission statement.
We remember who we be as children of God. We come and see what Jesus is up to. We follow him to where he is already at work in our world. And we tell the Gospel story.
Children of God, may you be blessed this week as you share the story of Jesus with those you meet.
This sermon manuscript comes from part three of a sermon series that engaged the mission statement of Bethany Lutheran Church. Our mission is - "Being, Living as, and Making Disciples of Jesus Christ." This sermon is about the finale of the statement - "Making Disciples of Jesus Christ."
Matthew 4:12-23
Now when Jesus heard that John had been arrested, he withdrew to Galilee. He left Nazareth and made his home in Capernaum by the sea, in the territory of Zebulun and Naphtali, so that what had been spoken through the prophet Isaiah might be fulfilled:
“Land of Zebulun, land of Naphtali,
on the way by the sea, across the Jordan, Galilee of the Gentiles—
the people who sat in darkness
have seen a great light,
and for those who sat in the region and shadow of death
light has dawned.”
From that time Jesus began to proclaim, “Repent, for the kingdom of heaven has come near.”
As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the sea—for they were fishermen. And he said to them, “Follow me, and I will make you fish for people.” Immediately they left their nets and followed him. As he went from there, he saw two other brothers, James son of Zebedee and his brother John, in the boat with their father Zebedee, mending their nets, and he called them. Immediately they left the boat and their father, and followed him.
Jesus went throughout Galilee, teaching in their synagogues and proclaiming the good news of the kingdom and curing every disease and every sickness among the people.
The last few weeks we have been engaged in a sermon series that explores our mission statement. It’s been two weeks, so we ought to have it down by now, but just to get our minds going this morning, let’s remind ourselves of this statement. “Being, living as, and making disciples of Jesus Christ.”
Pastor Casey guided us through the first two movements of our mission statement, “Being,” and “living as.” Two weeks ago, for the first movement, he talked about who we be, our identity as disciples of Jesus Christ - drawing energy and a sense of call by what God has already done for us in baptism. Who God has created and redeemed us to be. Who we be as children of God.
Last week we explored what it means to live as disciples of Jesus Christ. Living as disciples is once again grounded on our baptism. We heard from John’s Gospel about how Jesus invites us to “Come and see.” Come and see how Jesus lives and moves in this world. No threats, no strings attached, just an invite to come and spend time with Jesus. Come and see. Come and look. Come and experience who Jesus is and was and will be in our midst. By spending time with Jesus we begin to hear who Jesus names us to be in this world and where he is calling us to go. Both of these movements -“Being” and “Living as” - lead us into the finale.
Today we finish out our mission statement. Knowing that we are God’s people, followers of Jesus Christ, called to come and see by Jesus, shaping our lives by his life, we now move on to the final movement, inviting others to join the story. We are called to make disciples of Jesus Christ. To share the good news we have received with those we encounter and invite them to join us on the journey. We have an example from Matthew this morning, of what it looks like to invite others to join the story.
Today we hear the call of the first disciples. A familiar story from Matthew. After returning from the desert, and upon hearing that John has been arrested, Jesus senses that kingdom of heaven is on the move and begins his ministry. He packs up and moves to Capernaum, in Galilee, and goes to work.
We have no clue how long Jesus is in Galilee before he gets started. The paint could still be drying on the wall of the main street office, but Jesus is to be found down at the docks - where the people are. When calling followers, its important to be where the people are. And that’s exactly where we find Jesus. Jesus is where the people are. Right in the midst of their lives and the conversation. He first approaches Peter and Andrew - who might have been engaged in a debate over the absurdity of the super bowl being played in an outdoor stadium… in February… in New Jersey. Or perhaps they are caught up in chatter sparked by the local paper’s letters to the editor. In the midst of their everyday lives that Jesus meets them. And he simply calls them to “follow me.” No catchy phrase, no gimmicks, no purpose driven - be your best you now - catch phrases, no promise of eternal life, just “follow me.” And they follow. They drop their nets and follow Jesus. Their lives would never be the same.
Next Jesus finds James and John with old man Zebedee. Old man Zebedee might be complaining that his 401k took a hit over the last month. Or the brothers may be engaged in a debate over the prices of fish in the stock forecasts. And its right in the midst of these everyday conversations that Jesus drops in. With a simple call they too drop their nets. Leaving their father and their jobs behind, they set off with Jesus. Their lives would never be the same.
This is how the movement of making disciples continues, in the following of Jesus. The movement of discipleship continues with following. These first disciples seem to set the bar pretty high. They literally drop everything thing that they are doing to follow Jesus. They leave behind family and friends, homes and jobs, to take up the life of a disciple. It seems like almost too much. When faced with this colossal mountain to climb, the journey wears us out before we can get started. But that’s not how Jesus wants it. Jesus wants us to join in the story. He wants us to follow.
If we flip the pages of Matthew’s story of Jesus, we find all kinds of disciples. There are many who follow who are not one of the twelve. The great crowds of ordinary people, lepers, a Roman centurion, loyal women who stick with Jesus through the horror of the cross and are the first to witness the resurrection. These ordinary people continue the story of Jesus by following. They pass the story down and spread the Gospel to a new generation. This word comes to us again today. And right where we are in our lives, we are invited to join the story of Jesus. Perhaps thats why we are here this morning, because we have been swept into the story of God’s love active in our world. We have heard the call to follow and share the story of Jesus Christ with our lives.
People become disciples because of the power of Jesus’ life. We follow because somehow his words and his love have crept into the cracks of our lives and found their way to our very being. We are captivated and drawn into the story of the Gospel - the story of God’s love for the world. It’s completely unlike anything the world can offer us. In the story of Jesus we find God who challenges the power of death in our world. Jesus loves the outcast, heals the sick, sets the oppressed free. He acts in a way that we could not create had God not acted in our world. The story of Jesus lives on in our midst today because ordinary disciples have been sharing it for generations. And we have been drawn into that legacy.
We make disciples by sharing the story. By sharing the story of the life changing love of God with those we encounter. We follow Jesus to where he is already at work in our world and we share the story. With our hands and feet, we share the story. With our lives we share the story. And it all starts will the call from Jesus - “follow me.”
Will you come and follow me, Jesus calls, and the hymn writer John Bell pleads. Will you come and follow me where the sick and lonely are in need of comfort? Will you come and follow me to the bedside of the person struggling with cancer and remind them that they are loved and that they are not alone in this world? Will you follow me into tense conversations where people are stripped of their dignity and will you see them and engage them as children of God? Will you come and follow me as the kingdom of heaven comes anew into the world around us? Will you share the story of God’s love with your lives?
That’s how disciples are made. By sharing the story of God’s love. That’s how it has happened for generations. That’s how Jesus started his ministry. That’s the finale of our mission statement.
We remember who we be as children of God. We come and see what Jesus is up to. We follow him to where he is already at work in our world. And we tell the Gospel story.
Children of God, may you be blessed this week as you share the story of Jesus with those you meet.
Saturday, January 25, 2014
Theology on Tap - What is Theology?
Theology on Tap - Round 1
Our initial gathering started with a question - what is theology? If we were going to embark on a journey of theological conversation together, I thought it would be nice to a have a talk about what theology means. Let’s throw some language on the table to talk about God. Language is important. This conversation will set the tone for going forward and will give all us participants a similar frame of reference.
Our inaugural session was held on Thursday, November 14, 2013.
Here are my notes - again, these are just notes. I will try to cite when I can and give credit where it is due. The bones of this discussion come out of the notes from my systematic theology class at the Lutheran School of Theology at Chicago, led by Dr. Vitor Westhelle.
“What is Theology?”
Theology comes from two greek words. θεός (Theos) - godλόγος (logos) - word, statement, message (This one has more nuances)
Put together they mean “God talk.” Theology is simply how we talk about God.
From Frederick Buechner’s Wishful Thinking (Harper Collins: 1973); “Theology is the study of God and of God’s ways. For all we know, dung beetles may study us and our ways and call it humanology. If so, we would probably be more touched and amused than irritated. One hopes that God feels likewise.” (pg. 112)
This concept develops rather late in the life of the early church - around the 4th century. The early church fathers and mothers did not consider themselves theologians.
Theology (Theologia) is first used in Plato’s Republic - four centuries before the life and times of Jesus. This word was used by Plato to describe those who do “fictional work.” Theologia was not scientific or philosophical discourse and was opposed to philosophy - all subjects that we highly regarded by the Greeks.
Eusebius - one of the early church fathers - is thought to be the first to use theology in connection to talk about God/Jesus. Theology then becomes the ‘currency” for all talks about God.
The historical development of theology has many shifts. Some important words you may encounter:
Historical Theology - documents that deal with Christian faith
Dogmatic Theology - what are the teachings of the church for today
Moral Theology - Ethics; putting into practice what faith requires
Important names:
Martin Luther - Reformer, Biblical Theologian
Paul Tillich - Systematic Theologian, Philosopher - wrote Systematic Theology in 3 volumes. A very dense work!
Karl Barth - Pastor, Swiss Reformed Theologian - considered to be “greatest 20th century Theologian, wrote Church Dogmatics (unfinished) in 14 volumes
So who do we listen to? Where does authority come from?
Irenaeus, a church father from the 2nd century (close to the life and times of Jesus), argues that authority is Apostolic - one who is an eyewitness to the life and teachings of Jesus Christ. Go to the source!
Basil of Caesarea, a church father from the 4th century (farther removed from life and times of Jesus), argues that we need someone to interpret. Enter the Bishops. Folks who are educated and can guide us ordinary folk.
This system begins to break down when money and power became more important than education (sounds familiar!)
Martin Luther (and other reformers of 16th century) - “Sola Scriptura” - Word Alone - Scripture is our authority. Luther would argue that or authority should be derived from what points us to Christ. Some parts of scripture - according to Luther - do not point to Christ. Luther would say, “Of course it is the word of God, but you are not the people.”
My systematic theology professor, Dr. Westhelle had this to day about theology:
Theology needs to have…
Mouth of Aaron (Exodus 3): Someone to make the talk of God public, someone to share the story. This is a humble task.
House of Martha (Luke 10:38-42): We need infrastructure to provide for the hard stuff of sharing the word. A place to work and listen. A place of hospitality - let all come to the table. A place to serve others - serve, preach, provide.
Mind of Thomas (John 20:19-31): We need to ask the hard questions. We need to be the critical thinkers. We need to be able to voice our doubts and still remain at the table and in community with one another. Thomas was only asking for what the other disciples had already experienced. And he was with them in the end - he remained in the community.
Theology is the response to God’s original address to Adam in the garden of Eden - “Where are you?” Where are we in the world when God is already looking for us? How to we respond to God’s desire to be in relationship with us - these are the work of theology.
I hope these were helpful - I will work on formatting them along the way as this journey continues to develop. Thanks for being a part of this conversation!
Peace, Travis
Our initial gathering started with a question - what is theology? If we were going to embark on a journey of theological conversation together, I thought it would be nice to a have a talk about what theology means. Let’s throw some language on the table to talk about God. Language is important. This conversation will set the tone for going forward and will give all us participants a similar frame of reference.
Our inaugural session was held on Thursday, November 14, 2013.
Here are my notes - again, these are just notes. I will try to cite when I can and give credit where it is due. The bones of this discussion come out of the notes from my systematic theology class at the Lutheran School of Theology at Chicago, led by Dr. Vitor Westhelle.
“What is Theology?”
Theology comes from two greek words. θεός (Theos) - godλόγος (logos) - word, statement, message (This one has more nuances)
Put together they mean “God talk.” Theology is simply how we talk about God.
From Frederick Buechner’s Wishful Thinking (Harper Collins: 1973); “Theology is the study of God and of God’s ways. For all we know, dung beetles may study us and our ways and call it humanology. If so, we would probably be more touched and amused than irritated. One hopes that God feels likewise.” (pg. 112)
This concept develops rather late in the life of the early church - around the 4th century. The early church fathers and mothers did not consider themselves theologians.
Theology (Theologia) is first used in Plato’s Republic - four centuries before the life and times of Jesus. This word was used by Plato to describe those who do “fictional work.” Theologia was not scientific or philosophical discourse and was opposed to philosophy - all subjects that we highly regarded by the Greeks.
Eusebius - one of the early church fathers - is thought to be the first to use theology in connection to talk about God/Jesus. Theology then becomes the ‘currency” for all talks about God.
The historical development of theology has many shifts. Some important words you may encounter:
Historical Theology - documents that deal with Christian faith
Dogmatic Theology - what are the teachings of the church for today
Moral Theology - Ethics; putting into practice what faith requires
Important names:
Martin Luther - Reformer, Biblical Theologian
Paul Tillich - Systematic Theologian, Philosopher - wrote Systematic Theology in 3 volumes. A very dense work!
Karl Barth - Pastor, Swiss Reformed Theologian - considered to be “greatest 20th century Theologian, wrote Church Dogmatics (unfinished) in 14 volumes
So who do we listen to? Where does authority come from?
Irenaeus, a church father from the 2nd century (close to the life and times of Jesus), argues that authority is Apostolic - one who is an eyewitness to the life and teachings of Jesus Christ. Go to the source!
Basil of Caesarea, a church father from the 4th century (farther removed from life and times of Jesus), argues that we need someone to interpret. Enter the Bishops. Folks who are educated and can guide us ordinary folk.
This system begins to break down when money and power became more important than education (sounds familiar!)
Martin Luther (and other reformers of 16th century) - “Sola Scriptura” - Word Alone - Scripture is our authority. Luther would argue that or authority should be derived from what points us to Christ. Some parts of scripture - according to Luther - do not point to Christ. Luther would say, “Of course it is the word of God, but you are not the people.”
My systematic theology professor, Dr. Westhelle had this to day about theology:
Theology needs to have…
Mouth of Aaron (Exodus 3): Someone to make the talk of God public, someone to share the story. This is a humble task.
House of Martha (Luke 10:38-42): We need infrastructure to provide for the hard stuff of sharing the word. A place to work and listen. A place of hospitality - let all come to the table. A place to serve others - serve, preach, provide.
Mind of Thomas (John 20:19-31): We need to ask the hard questions. We need to be the critical thinkers. We need to be able to voice our doubts and still remain at the table and in community with one another. Thomas was only asking for what the other disciples had already experienced. And he was with them in the end - he remained in the community.
Theology is the response to God’s original address to Adam in the garden of Eden - “Where are you?” Where are we in the world when God is already looking for us? How to we respond to God’s desire to be in relationship with us - these are the work of theology.
I hope these were helpful - I will work on formatting them along the way as this journey continues to develop. Thanks for being a part of this conversation!
Peace, Travis
Theology on Tap - Let Me Raise A Toast
We have started a monthly gathering through my congregation here in Fredericksburg, Texas.
Every month, on a Thursday evening, we meet at a local restaurant/pub and we talk about God.
This event is inspired by the famous table talks of Martin Luther. In the 55 volume English translation of Luther’s works, volume 54 is dedicated to the table talks. Luther was a professor at the University of Wittenberg and at some point in his career, he and his wife Katie would host poor college students in their home for dinner and beer. The conversations were so meaningful/inspiring/ridiculous that the students began recording the conversations and specific quotes/stories from Luther. What we have in these table talks is an intimate look into daily life of Luther, the politics of his time, and theological nuggets that never made it into sermons or lectures.
Theology on Tap is also inspired by what I have seen happen in other communities I have encountered in my own journey - namely the Theology on Tap gathering that has flourished through the campus ministry group of Texas A&M and Blinn and my own experience of gathering with friends at the bar (that we dubbed St. Jimmy’s) while in seminary.
We have met three times so far, beginning in November, with the last two meetings being challenged by the weather and holiday gatherings.
As we move into February we will begin meeting twice a month, on the first and third Thursdays at 7pm. We will have the same topic at each monthly gathering.
In an effort to develop a starting point for our conversation, I have decided to blog my notes from each gathering - the thoughts that I put together that serve as a catalyst for our conversations. My hope in posting these notes is that folks will be able to return to the foundations of each one of our gatherings as we continue on our theological journey and build a common language with which to talk about God. These posts will also serve those who enter the conversation at various times so that anyone can go back and have a glimpse of where we have been in our talks.
I want to stress that these are notes only. I will do my best to site quotes and authors - but some of these thoughts come from the pages of my own notes from seminary and lack citations.
Thanks for being a part of the journey.
I look forward to this conversation growing in the future as we continue to follow Jesus and find out what he is up to in our world.
Peace,
Travis
Every month, on a Thursday evening, we meet at a local restaurant/pub and we talk about God.
This event is inspired by the famous table talks of Martin Luther. In the 55 volume English translation of Luther’s works, volume 54 is dedicated to the table talks. Luther was a professor at the University of Wittenberg and at some point in his career, he and his wife Katie would host poor college students in their home for dinner and beer. The conversations were so meaningful/inspiring/ridiculous that the students began recording the conversations and specific quotes/stories from Luther. What we have in these table talks is an intimate look into daily life of Luther, the politics of his time, and theological nuggets that never made it into sermons or lectures.
Theology on Tap is also inspired by what I have seen happen in other communities I have encountered in my own journey - namely the Theology on Tap gathering that has flourished through the campus ministry group of Texas A&M and Blinn and my own experience of gathering with friends at the bar (that we dubbed St. Jimmy’s) while in seminary.
We have met three times so far, beginning in November, with the last two meetings being challenged by the weather and holiday gatherings.
As we move into February we will begin meeting twice a month, on the first and third Thursdays at 7pm. We will have the same topic at each monthly gathering.
In an effort to develop a starting point for our conversation, I have decided to blog my notes from each gathering - the thoughts that I put together that serve as a catalyst for our conversations. My hope in posting these notes is that folks will be able to return to the foundations of each one of our gatherings as we continue on our theological journey and build a common language with which to talk about God. These posts will also serve those who enter the conversation at various times so that anyone can go back and have a glimpse of where we have been in our talks.
I want to stress that these are notes only. I will do my best to site quotes and authors - but some of these thoughts come from the pages of my own notes from seminary and lack citations.
Thanks for being a part of the journey.
I look forward to this conversation growing in the future as we continue to follow Jesus and find out what he is up to in our world.
Peace,
Travis
Monday, January 6, 2014
5 Minute Post: Power and Privilege
The last two weeks I have reflected on the powers and principalities in the sermons I have preached. First it was in the shadow of Herod and the slaughter of innocents. This past week it was in the light of Epiphany. Power language can be found throughout the New Testament and is an integral topic for the life of the church and the followers of Jesus.
This post is in response of an earlier post of Dr. David Creech in which he reflected on privilege. The “5 Minute Post” - a title I borrow out of respect - can be read here:
Dr. David Creech - 5 Mintue Post: Wrestling with Privilege
I too struggle with privilege. I am a white, straight, educated (two degrees), Protestant (Lutheran, ELCA), male, pastor. I live in the most powerful nation in the world. I hold power, that I still do not fully understand, in my role as a pastor. I have a great advantage over others and I cannot say, without significant qualifications, that I can claim responsibility for any of them.
The last few years of my life and my time in seminary have greatly altered my world view. A few years ago I could not have articulated my privilege. I had no clue. I have no concept of my privilege or the power that I had in my context. The last two years of my education have contained a significant amount of time in the study of power language in the Bible. In my initial response to Dr. Creech I tried to equate power and privilege. I am not sure that they are exact equivalents, but there is some cross over.
For instance. To his question of how I respond to privilege I perceive a great deal of overlap.
Here is how I respond.
Privilege, just like power, has to be named, unmasked, and engaged. I take this triad from the late Walter Wink who wrote a brilliant trilogy on the powers and principalities that needs to be required reading in seminaries effective immediately. Here is the third book;
Wink: Engaging the Powers
The triad works like this:
1) Privilege, like power, needs to be named. This literally means calling a thing what it is. For example - racism, sexism, or any of the other -isms that get thrown around and dismissed.
Once it is named (acknowledged) it is no longer shrouded in mystery or hidden - both tend to leave things ignored.
2) Once named, privilege needs to be unmasked. What are the underlying factors? What creates the privilege? What are the moving pieces/contributing factors that build and maintain privilege. It’s a web and it’s complex.
3) Once unmasked, privilege needs to be engaged. This part of the process can be simple or complicated, and it requires action. Not earth moving action, but small steps. Simply calling out language (racist, sexist) in conversation (something I fail to do over and over again) is a way to engage privilege and power.
Regardless of the system of power or privilege, this is one means of taking that power or privilege on and working to change it.
What about you? Do you think this works?
This post is in response of an earlier post of Dr. David Creech in which he reflected on privilege. The “5 Minute Post” - a title I borrow out of respect - can be read here:
Dr. David Creech - 5 Mintue Post: Wrestling with Privilege
I too struggle with privilege. I am a white, straight, educated (two degrees), Protestant (Lutheran, ELCA), male, pastor. I live in the most powerful nation in the world. I hold power, that I still do not fully understand, in my role as a pastor. I have a great advantage over others and I cannot say, without significant qualifications, that I can claim responsibility for any of them.
The last few years of my life and my time in seminary have greatly altered my world view. A few years ago I could not have articulated my privilege. I had no clue. I have no concept of my privilege or the power that I had in my context. The last two years of my education have contained a significant amount of time in the study of power language in the Bible. In my initial response to Dr. Creech I tried to equate power and privilege. I am not sure that they are exact equivalents, but there is some cross over.
For instance. To his question of how I respond to privilege I perceive a great deal of overlap.
Here is how I respond.
Privilege, just like power, has to be named, unmasked, and engaged. I take this triad from the late Walter Wink who wrote a brilliant trilogy on the powers and principalities that needs to be required reading in seminaries effective immediately. Here is the third book;
Wink: Engaging the Powers
The triad works like this:
1) Privilege, like power, needs to be named. This literally means calling a thing what it is. For example - racism, sexism, or any of the other -isms that get thrown around and dismissed.
Once it is named (acknowledged) it is no longer shrouded in mystery or hidden - both tend to leave things ignored.
2) Once named, privilege needs to be unmasked. What are the underlying factors? What creates the privilege? What are the moving pieces/contributing factors that build and maintain privilege. It’s a web and it’s complex.
3) Once unmasked, privilege needs to be engaged. This part of the process can be simple or complicated, and it requires action. Not earth moving action, but small steps. Simply calling out language (racist, sexist) in conversation (something I fail to do over and over again) is a way to engage privilege and power.
Regardless of the system of power or privilege, this is one means of taking that power or privilege on and working to change it.
What about you? Do you think this works?
Epiphany: A Revelation and a Revolution.
Epiphany Blessings!
We have moved into a new year and we celebrate this transition by remembering the light of Christ that breaks into the world. The following is a manuscript from the sermon preached on the celebration of Epiphany.
This sermon continues the discussion of the powers and principalities from the previous week. This concept is important as we engage the new testament. My hope is that we will undertake an in-depth study of this integral concept in the coming months - outside of the pulpit. Look for more details in the coming weeks.
"Epiphany: A Revelation and a Revolution"
Based on Ephesians 3:1-12 (ESV)
Ephesians 3:1-12
For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles— 2 assuming that you have heard of the stewardship of God's grace that was given to me for you, 3 how the mystery was made known to me by revelation, as I have written briefly. 4 When you read this, you can perceive my insight into the mystery of Christ, 5 which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. 6 This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.
7 Of this gospel I was made a minister according to the gift of God's grace, which was given me by the working of his power. 8 To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, 9 and to bring to light for everyone what is the plan of the mystery hidden for ages in God who created all things, 10 so that through the church the manifold wisdom of God might now be made known to the principalities and powers in the heavenly places. 11 This was according to the eternal purpose that he has realized in Christ Jesus our Lord, 12 in whom we have boldness and access with confidence through our faith in him.
The life of Jesus changes everything. This is the message we proclaim with the story of Christmas. In recent days we have remembered the stories that surround the birth of Jesus. We put together the postcard picture manger scene. The birth in Bethlehem after a long journey for an imperial census. The army of angels who bring words of “peace on earth” to startled shepherds keeping watch over their flocks in the hills outside of Bethlehem. The gathering of those same shepherds around the manger. The nativity complete - almost
Today we hear the story that completes our nativity scene. The shepherds arrive on their own time with dazzling gifts, bearing the story of a star and the search for the new born king of the Jews. They witnessed a new star in the night sky and discerned that something significant had taken place - that something had changed. So they journeyed to seek out and celebrate the one who had brought new light into the world.
Indeed, the life of Jesus changes things, changes everything. His epiphany, from the Greek “epiphaneia” - that means “striking appearance” - is an event that changes the course of our lives. We celebrate the Epiphany of Jesus by retelling the visit of the wise men, the magi from the east. This story, so familiar, points to something much deeper about the appearance of Christ in our world, reminding us that everything has indeed changed with the life of Jesus.
The writer of Ephesians celebrates this change with their letter, writing with great joy and passion about what the life of Jesus Christ means for the world. Today we read a part of that letter in which the author (here attributed to Paul) talks about receiving the mystery of Christ and sharing that mystery with those he encounters. This mystery is quite simple in statement, yet earth shattering in result. Through Christ the “Gentiles have become fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the Gospel.” While this might not seem like a momentous statement to us, for the early followers of Jesus and early days of the church, this issue was almost a breaking point.
The great debate of the early church in the decades after the resurrection of Jesus was who exactly had a share in the good news of Jesus Christ. There was a great dividing line between the Jews and the Gentiles. The jews were the people of God, they were people of the covenant. Delivered from Egypt and Babylon, redeemed and brought back into relationship with God. The gentiles, those who were not jewish, were unclean and apart from the gifts of the covenant. The jews had long expected the Messiah of God, the one who would deliver the people and be a light for the world. The messiah did come in the form of Jesus, a jew, and his movement began as a jewish movement. This all changed with Paul and his call to take the good news of Jesus Christ to the gentiles. Paul’s aggressive evangelism practices did not sit too well with the leaders of the church who did not believe that the gentiles were included in the story of Jesus. There was a clear dividing line and the debate over who was included in the good news of Jesus almost tore the early church apart. Acts chapter 15 gives a summary of the council in Jerusalem that settled the matter and allowed for the mission to the Gentiles to continue. The church has never been the same.
Epiphany is about this great mystery, the welcoming of gentiles into the story of Jesus. Epiphany is about the light of Christ breaking into the world. It shines new light on a person’s life or even an entire community. Epiphany shows us how God understands the divine-human relationship. It’s about the revelation of the good news of Jesus Christ to all peoples - to which the magi are a testament. The magi, the so called wise men from the east are, simply put, gentiles. They represent the rest of the world, those outside of the covenant. They recognize something about Jesus that Jesus’ own people do not see or understand. They are a foil to King Herod’s rage and fear. While he seeks the baby Jesus, the king of the Jews, a threat to his thrown, to destroy him, the magi seek out Jesus to honor him and give him gifts, celebrating his life for the whole world. The magi represent all the peoples of the world, peoples drawn to God through the good news of Jesus Christ. They represent us who long to discover God at work in our own lives, and who have witnesses the depths of God’s love - or are perhaps in need of a reminder.
Epiphany is about revelation - God’s revealing the light of Christ to the world. Epiphany reminds us that the world is still in need of the light of Christ. Though God can work through power unimaginable to us, God has chosen to work through us to spread the good news of Jesus Christ. That’s the message of Ephesians today. Tucked away in verse ten we get our call - “so that through the church the wisdom of God in its rich variety might now be made know to the principalities and powers in the heavenly places.” We, the church, have been empowered to proclaim the wisdom of God to the world. And here the writer gets specific, and in an unexpected way. The flow of the letter would lead us to believe that we are to proclaim God’s wisdom to the Gentiles, but that’s not the case. In fact, we are the very Gentiles that are drawn to God through Christ. Our call is to proclaim God’s wisdom to the powers and principalities.
Last week I spoke briefly about the powers and principalities. The last few years of my life have led me into an encounter with the powers language present in the New Testament, and my hope is to share this part of my journey with you some time this spring in a focused study. For the moment, let us keep the talk of the power simple. We can understand the powers and principalities as an image. The presidency is an image. The office of the president is bigger than one person. The office is bigger than George W. Bush, it’s bigger than Barack Obama. Once elected, one must play by the rules of the president. The image of the president is an image of power.
Or we can look at the powers as institutions. Banks are institutions, seats of power. Churches are institutions, seats of powers.
We can look at the powers as ideologies. The “american dream” is an ideology. This sense of rugged individualism - we can pull ourselves up by the boot straps - “have gun will travel” - “git’er done”- attitude that seems to permeate our culture. This attitude is a concept of power.
This triad of image, institution, ideology is a glimpse of how we encounter the powers in the world. If we follow the logic of the New Testament authors, we find that these powers are similar to our own existence. The powers, just like us, were created by God to serve God and God’s people. They are fallen from their calling (Vocation) to serve God and serve God’s people. They can be redeemed and reclaim their calling to serve.
Our call is to proclaim the good news of Jesus Christ to the powers. In a sense, Epiphany is not just about revelation, it’s about revolution. It’s about a fundamental change in power. It’s about God revealing light to the world through Christ. It’s about God being the ultimate power in this world. Not kings or rulers or presidents or nations or banks or armies. God is the one who sets things in motion and holds the ultimate authority. The powers, in their fallen state, have forgotten their call to serve God and to serve God’s people. The light of Epiphany is a bold reminder of whom the powers are to serve, and a call for us to remind the powers of their task.
But how? Here is a humble offering for the new year. It’s no secret that money has everything to do with power. How we invest, where we spend, point to the places and things that hold power in our lives. But money is not evil. It is a blessing from God that was always meant to serve the good of the community. How we spent our money can be a way of preaching the power of God in this world. When we use our gifts to support others, when we poor out our gifts for the benefit of the community, we reclaim God’s power in this world. This is one way we can reveal Christ to the world.
Epiphany is about revelation. God reveals Christ as good news for the whole world, and through Christ draws all people into a relationship grounded in love and forgiveness. Christ is the light of the world, and no matter how dark, the world cannot overcome the light and hope of Christ Jesus who changes everything.
Epiphany is about revolution. It’s about being reminded of God’s power and joining into God’s kingdom that is already breaking into our world. We are called to proclaim the good news of Jesus Christ to the world and to the powers, claiming God as the ultimate sovereign of the world. So preach people of God - preach to the world and to the powers with your words, your actions, and your very lives. Demonstrate God’s power with the way you use your blessings in this new year. May our lives be the light of Christ in this world.
We have moved into a new year and we celebrate this transition by remembering the light of Christ that breaks into the world. The following is a manuscript from the sermon preached on the celebration of Epiphany.
This sermon continues the discussion of the powers and principalities from the previous week. This concept is important as we engage the new testament. My hope is that we will undertake an in-depth study of this integral concept in the coming months - outside of the pulpit. Look for more details in the coming weeks.
"Epiphany: A Revelation and a Revolution"
Based on Ephesians 3:1-12 (ESV)
Ephesians 3:1-12
For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles— 2 assuming that you have heard of the stewardship of God's grace that was given to me for you, 3 how the mystery was made known to me by revelation, as I have written briefly. 4 When you read this, you can perceive my insight into the mystery of Christ, 5 which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. 6 This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.
7 Of this gospel I was made a minister according to the gift of God's grace, which was given me by the working of his power. 8 To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, 9 and to bring to light for everyone what is the plan of the mystery hidden for ages in God who created all things, 10 so that through the church the manifold wisdom of God might now be made known to the principalities and powers in the heavenly places. 11 This was according to the eternal purpose that he has realized in Christ Jesus our Lord, 12 in whom we have boldness and access with confidence through our faith in him.
The life of Jesus changes everything. This is the message we proclaim with the story of Christmas. In recent days we have remembered the stories that surround the birth of Jesus. We put together the postcard picture manger scene. The birth in Bethlehem after a long journey for an imperial census. The army of angels who bring words of “peace on earth” to startled shepherds keeping watch over their flocks in the hills outside of Bethlehem. The gathering of those same shepherds around the manger. The nativity complete - almost
Today we hear the story that completes our nativity scene. The shepherds arrive on their own time with dazzling gifts, bearing the story of a star and the search for the new born king of the Jews. They witnessed a new star in the night sky and discerned that something significant had taken place - that something had changed. So they journeyed to seek out and celebrate the one who had brought new light into the world.
Indeed, the life of Jesus changes things, changes everything. His epiphany, from the Greek “epiphaneia” - that means “striking appearance” - is an event that changes the course of our lives. We celebrate the Epiphany of Jesus by retelling the visit of the wise men, the magi from the east. This story, so familiar, points to something much deeper about the appearance of Christ in our world, reminding us that everything has indeed changed with the life of Jesus.
The writer of Ephesians celebrates this change with their letter, writing with great joy and passion about what the life of Jesus Christ means for the world. Today we read a part of that letter in which the author (here attributed to Paul) talks about receiving the mystery of Christ and sharing that mystery with those he encounters. This mystery is quite simple in statement, yet earth shattering in result. Through Christ the “Gentiles have become fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the Gospel.” While this might not seem like a momentous statement to us, for the early followers of Jesus and early days of the church, this issue was almost a breaking point.
The great debate of the early church in the decades after the resurrection of Jesus was who exactly had a share in the good news of Jesus Christ. There was a great dividing line between the Jews and the Gentiles. The jews were the people of God, they were people of the covenant. Delivered from Egypt and Babylon, redeemed and brought back into relationship with God. The gentiles, those who were not jewish, were unclean and apart from the gifts of the covenant. The jews had long expected the Messiah of God, the one who would deliver the people and be a light for the world. The messiah did come in the form of Jesus, a jew, and his movement began as a jewish movement. This all changed with Paul and his call to take the good news of Jesus Christ to the gentiles. Paul’s aggressive evangelism practices did not sit too well with the leaders of the church who did not believe that the gentiles were included in the story of Jesus. There was a clear dividing line and the debate over who was included in the good news of Jesus almost tore the early church apart. Acts chapter 15 gives a summary of the council in Jerusalem that settled the matter and allowed for the mission to the Gentiles to continue. The church has never been the same.
Epiphany is about this great mystery, the welcoming of gentiles into the story of Jesus. Epiphany is about the light of Christ breaking into the world. It shines new light on a person’s life or even an entire community. Epiphany shows us how God understands the divine-human relationship. It’s about the revelation of the good news of Jesus Christ to all peoples - to which the magi are a testament. The magi, the so called wise men from the east are, simply put, gentiles. They represent the rest of the world, those outside of the covenant. They recognize something about Jesus that Jesus’ own people do not see or understand. They are a foil to King Herod’s rage and fear. While he seeks the baby Jesus, the king of the Jews, a threat to his thrown, to destroy him, the magi seek out Jesus to honor him and give him gifts, celebrating his life for the whole world. The magi represent all the peoples of the world, peoples drawn to God through the good news of Jesus Christ. They represent us who long to discover God at work in our own lives, and who have witnesses the depths of God’s love - or are perhaps in need of a reminder.
Epiphany is about revelation - God’s revealing the light of Christ to the world. Epiphany reminds us that the world is still in need of the light of Christ. Though God can work through power unimaginable to us, God has chosen to work through us to spread the good news of Jesus Christ. That’s the message of Ephesians today. Tucked away in verse ten we get our call - “so that through the church the wisdom of God in its rich variety might now be made know to the principalities and powers in the heavenly places.” We, the church, have been empowered to proclaim the wisdom of God to the world. And here the writer gets specific, and in an unexpected way. The flow of the letter would lead us to believe that we are to proclaim God’s wisdom to the Gentiles, but that’s not the case. In fact, we are the very Gentiles that are drawn to God through Christ. Our call is to proclaim God’s wisdom to the powers and principalities.
Last week I spoke briefly about the powers and principalities. The last few years of my life have led me into an encounter with the powers language present in the New Testament, and my hope is to share this part of my journey with you some time this spring in a focused study. For the moment, let us keep the talk of the power simple. We can understand the powers and principalities as an image. The presidency is an image. The office of the president is bigger than one person. The office is bigger than George W. Bush, it’s bigger than Barack Obama. Once elected, one must play by the rules of the president. The image of the president is an image of power.
Or we can look at the powers as institutions. Banks are institutions, seats of power. Churches are institutions, seats of powers.
We can look at the powers as ideologies. The “american dream” is an ideology. This sense of rugged individualism - we can pull ourselves up by the boot straps - “have gun will travel” - “git’er done”- attitude that seems to permeate our culture. This attitude is a concept of power.
This triad of image, institution, ideology is a glimpse of how we encounter the powers in the world. If we follow the logic of the New Testament authors, we find that these powers are similar to our own existence. The powers, just like us, were created by God to serve God and God’s people. They are fallen from their calling (Vocation) to serve God and serve God’s people. They can be redeemed and reclaim their calling to serve.
Our call is to proclaim the good news of Jesus Christ to the powers. In a sense, Epiphany is not just about revelation, it’s about revolution. It’s about a fundamental change in power. It’s about God revealing light to the world through Christ. It’s about God being the ultimate power in this world. Not kings or rulers or presidents or nations or banks or armies. God is the one who sets things in motion and holds the ultimate authority. The powers, in their fallen state, have forgotten their call to serve God and to serve God’s people. The light of Epiphany is a bold reminder of whom the powers are to serve, and a call for us to remind the powers of their task.
But how? Here is a humble offering for the new year. It’s no secret that money has everything to do with power. How we invest, where we spend, point to the places and things that hold power in our lives. But money is not evil. It is a blessing from God that was always meant to serve the good of the community. How we spent our money can be a way of preaching the power of God in this world. When we use our gifts to support others, when we poor out our gifts for the benefit of the community, we reclaim God’s power in this world. This is one way we can reveal Christ to the world.
Epiphany is about revelation. God reveals Christ as good news for the whole world, and through Christ draws all people into a relationship grounded in love and forgiveness. Christ is the light of the world, and no matter how dark, the world cannot overcome the light and hope of Christ Jesus who changes everything.
Epiphany is about revolution. It’s about being reminded of God’s power and joining into God’s kingdom that is already breaking into our world. We are called to proclaim the good news of Jesus Christ to the world and to the powers, claiming God as the ultimate sovereign of the world. So preach people of God - preach to the world and to the powers with your words, your actions, and your very lives. Demonstrate God’s power with the way you use your blessings in this new year. May our lives be the light of Christ in this world.
Subscribe to:
Posts (Atom)