"Agape and Mother's Day"

            I am returning to my sermon blog after a rather long interruption caused by several different factors.  For me, it is hard to believe that this coming weekend is Mother’s Day and that summer is right around the corner!

            Our worship theme this weekend will center on the loving relationship between a mother and her family.  At the same time, I would like to expand the scope of reflections to include other persons in our lives—both women and men—who have “been like a mother” to us.  Our scriptural base for these meditations will be Ruth 1: 1-19.

            The Book of Ruth in the Hebrew Scriptures is a love story.  In the story, Ruth, a foreigner who has emigrated from the country of Moab, falls in love with Boaz.  Through this poignant love story, we are reminded that God’s love extends to all persons, regardless of country, culture, or ethnicity.  Further this story underscores that it is God’s intention for us to welcome and offer hospitality to the sojourners and refugees who are in our midst. 

            While the principal theme of Ruth is the love story between Ruth and Boaz, the first chapter focuses on family relationships, instead.  The story begins with a Hebrew couple, Elimelech and Naomi, who decide to leave Bethlehem in Judah because of a terrible famine, which grips the people. 

            For the Hebrew people, the land and people of Moab would have had very negative connotations.  The Israelites looked down upon the Moabites, with contempt and loathing.  The two peoples had a history of bickering, hostilities, and shameful encounters.[1]  However, despite the contempt which their culture had for Moab, the couple take their two sons, Mahlon and Chilion, and immigrate to Moab.  At first, Naomi and her family seem to flourish in Moab. 

Then, tragedy suddenly strikes when Elimelech dies.  Yet, even after Elimelech’s death, Naomi and her two sons remain in Moab.  The two sons grow up to become men and they marry Moabite women, Orpah and Ruth.  After about ten years, another tragedy occurs when Naomi’s two sons die, leaving Naomi and her two daughters-in-law.

After burying her husband and two sons in the soil of Moab, Naomi is left without any family to support her.  At this point in history, the government did not provide social safety nets for those who were without a family or source of income.  This meant that widows and orphans were especially vulnerable to poverty and hunger.  So, without a husband or extended family in Moab, Naomi faces a financially threatening future.  At about the same time, she hears news that the famine is finally over in her native home of Bethlehem in Judah.  So, Naomi decides to go home to Bethlehem, where she has extended family who can help her.

As she prepares for her trip home, Naomi encourages her two daughters-in-law to return to their Moabite families because they, too, are now widows and need the support of their extended families.  Addressing them as her daughters, Naomi urges them to return to their homes and re-marry.  Naomi says, “‘Go back each of you to your mother’s house.  May the Lord deal kindly with you, as you have dealt with…me.  The Lord grant that each of you may find security, each of you in the house of your [new] husband.’” (Ruth 1:8-9)  Both Orpah and Ruth are very distraught because they deeply love their mother-in-law.  In a tearful farewell, all three women cry and hug one another.

But, then, the two young women make very different decisions about their lives.  With Naomi’s blessing, Orpah decides to return to her family.  In her decision, Orpah follows the social customs and conventions of the time.  She obeys Naomi and returns to her family.  We should emphasize that the storyteller does not condemn Orpah for her decision; it is the conventional choice.

By contrast, Ruth chooses an alternative, unconventional path.  Instead of taking her leave from Naomi and returning home, Ruth clings to Naomi.  Ruth says, “Where you go, I will go; where you lodge, I will lodge; your people shall be my people, and your God my God. Where you die, I will die— there will I be buried.”  (Ruth 1: 16b-17a)  So, Ruth accompanies Naomi back to reside with her family in Bethlehem in Judah.  And, it is at that point that the love story between Ruth and Boaz begins.

I think that this first chapter of Ruth raises some interesting questions for reflection on Mother’s Day.  We typically focus on celebrating our biological mothers on Mother’s Day.  And, we rightfully remember our mothers’ love and dedication and care and sacrifice for their children—for each of us.  Yet, there are some biological mothers whom we cannot really celebrate on Mother’s Day.  Consider, for example, Susan Smith, the South Carolina mother who drowned her two young sons by strapping them in their car seats and then driving the car into a lake.  Of course, it is easy to condemn Susan Smith.  Yet, in her trial, testimony revealed that Smith had been molested as a teenager by her stepfather and that she had tried to commit suicide several times.  So, perhaps it is more accurate to say that Smith was psychologically unfit to be a mother.[2]

The point is that those qualities which we justifiably celebrate on Mother’s Day are not dependent upon giving biological birth.  Instead, they are qualities which all of us—women and men—can share and cultivate with those around us.  Naomi exemplifies this observation in her treatment of her daughters-in-law.  Naomi loved and cared for Orpah and Ruth.  She was like a mother to them.  So much so that they desperately wanted to go to Bethlehem with Naomi.  Even though Orpah and Ruth would be living as foreigners, among a people who historically viewed Moabite women with loathing and contempt, love for their mother-in-law outweighed the social difficulties of living in a hostile land.

If you live in the Lincoln, Nebraska area and do not have a place of worship, then I invite you to come and join us this Sunday, May 14th, as we celebrate Mother’s Day at Christ United Methodist Church.  Our classic worship services are at 8:30 and 11:00 on Sunday mornings. 

Come and join us.  Everyone is welcome and accepted because God loves us all.

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[1] In the Hebrew Book of Numbers, there is a story of the Israelites staying in the land of Moab during the forty years, when they wandered in the desert before settling in the Promised Land.  During their stay in Moab, many Israelite men began to have illicit sexual relationships with Moabite women. This led to some of the Jews beginning to worship the false god of Baal.  That is, the Israelites turned away from worshiping and obeying Yahweh, the one true God, who had delivered them out of slavery in Egypt.  This apostasy angered Yahweh and so the Hebrew leaders imposed a prohibition upon intermarriage with Moabite women (See Numbers 25: 1-5). 

[2] “Susan Smith” in Wikipedia, https://en.wikipedia.org/wiki/Susan_Smith, accessed 11 May 2017.

"Good Friday Meditations"

       During the six week period of Lent, we have been reflecting on “Jesus’ Words from the Cross.”  These are the sayings of Jesus during his crucifixion, as recorded in the four Gospels.  They are:

1.     Luke 23:34: “Father, forgive them, for they do not know what they do.”

2.     Luke 23:43: “Truly, I say to you, today you will be with me in paradise.”

3.     John 19:26–27: “Woman, here is your son. Here is your mother.”

4.     Matthew 27:46 & Mark 15:34 “My God, My God, why have you forsaken me?”

5.     John 19:28: “I am thirsty.”

6.     John 19:30: “It is finished.”

7.     Luke 23:46: “Father, into your hands I commit my spirit.”

       As we have reflected on these sayings from the Cross, we have asked one, central question:  “What do these sayings teach us about Christian discipleship in the twenty-first century?”  For Good Friday, we examine the last two of these sayings.  First, in the Gospel of John, we have these words:

After this, when Jesus knew that all was now finished, he said (in order to fulfill the scripture), “I am thirsty.” A jar full of sour wine was standing there. So they put a sponge full of the wine on a branch of hyssop and held it to his mouth. When Jesus had received the wine, he said, “It is finished.” Then he bowed his head and gave up his spirit. ~ John 19:  28-30

It is interesting.  In the original Greek of the New Testament, the word which is translated into English as “finished” is the Greek word, “teleo.”  As a noun, the Greek word, “telos” refers to one’s end or goal.  As a verb, “teleo” means to complete, as in to complete a task or a project.  Thus, as Jesus’ life ends, suffering on the Cross, he proclaims that his ministry—his mission—on Earth has been completed. 

Earlier, before his arrest and crucifixion, Jesus seeks to prepare his disciples for his death in Jerusalem.  To prepare them, Jesus says, “No one has greater love than this, to lay down one’s life for one’s friends.  You are my friends if you do what I command you.” (John 15: 13-14)  Then, that is what Jesus did for us.  In enduring the suffering and humiliation of the crucifixion, Jesus demonstrated in a profound and poignant way the awesome, incomprehensible depth of his love for us.  Then, his work, his ministry, was completed.

So then, we might ask what does Jesus’ declaration that he has completed his ministry on Earth teach us, who live in the twenty-first century, about faithfully following him; that is, what does this saying teach us about discipleship? 

It seems to me that what this saying teaches is that, just as Jesus had a purpose and mission, so also God has a plan for each of us as followers of Christ.  As Christian disciples, God invites each of us into a junior partnership, in which we are asked to help establish and expand the Reign of God throughout the Earth. The work of building God’s Kingdom is not always easy.  Sometimes it can be very hard and difficult.  Yet, despite the hardships, the invitation to join with God in building God’s Reign is also a profound privilege and honor. 

The second passage for reflection comes from the Gospel of Luke.

It was now about noon, and darkness came over the whole land until three in the afternoon, while the sun’s light failed; and the curtain of the temple was torn in two. Then Jesus, crying with a loud voice, said, “Father, into your hands I commend my spirit.” Having said this, he breathed his last. ~ Luke 23:  44-46

Luke records that there was darkness over all the land from 12 noon to 3 pm.  In the scriptures, the darkness points to a distance from God; or, it points to a barrier which separates the created Order from God.  Then, come Jesus’ words”  “Father, into your hands I commend my spirit.” Then, he died.

            The word, “commend,” means to entrust or give over with confidence.  Jesus' prayer is actually a quotation from Psalm 31:5, “Into your hand I commit my spirit.”  Then, the psalmist continues by adding:  “You have redeemed me, O Lord, faithful God.”  Commenting on this passage, the Biblical scholar Alan Culpepper suggests that we should see these last words of Jesus as a “prayer of consecration” for his life.[i]  Throughout his time on Earth, Jesus has set his life apart and dedicated it to God’s service.  Jesus has consecrated his life to God's work.  Now, Jesus confidently gives his life back to God, with a serenity that is possible only because of God’s deep and abiding love.  Jesus accepts death easily because he knows God will care for him.  As the Apostle Paul would later write, “For I am convinced that neither death…nor anything else in all creation, will be able to separate us from the love of God through Christ Jesus our Lord” (Romans 8:38-39)

In dying, Jesus gives us twenty-first century Christians the fundamental key for living.  God calls us to consecrate our lives to the Divine and to become faithful disciples.  As we saw earlier in our analysis of Jesus’ words, “It is finished,” God invites us to enter into an affirming, junior partnership, in which we join with Christ in building and developing the Kingdom of God.  We are called to dedicate and even consecrate our lives to the work of establishing the Reign of God on Earth.  This can be hard work sometimes.  Yet, despite the difficulties, when we consecrate our lives to serving God, then we can experience a joyful and flourishing life with deep meaning. 

There is also a second lesson to learn from these last words of Jesus.  When we consecrate our lives to God, then we can face our own death with the same serenity and confidence as Jesus on the Cross.  By dedicating our lives to Christ, then over time we develop a deep and everlasting bond with the Divine.  We grow confident in our relationship with God as we fully experience God’s incomprehensible love for us.  As the Apostle Paul writes in his second letter to Timothy, “I have fought the good fight, I have finished the race, I have kept the faith.  Henceforth, there is reserved for me the crown of righteousness…”  (2 Timothy 4: 7-8).  As we grow in our faith, we become more prepared to face our death, serenely, knowing that God will continue to watch over us. 

If you live in the Lincoln, Nebraska area and do not have a place of worship, then I invite you to come and join us this Easter weekend, April 14-16th, at Christ United Methodist Church.  Our worship services include:

Good Friday Service, April 14, at 7 pm. During this service, I will conclude our reflections on “Jesus’ Words from the Cross,” with “Father, into your hands I commit my spirit.” This service will also include the Sacrament of Holy Communion.  It ends in semi-darkness with members of the congregation encouraged to help “strip the church” of all its paraments and decorations, as we remember that Jesus laid in a tomb for three days.

Easter Sunday, April 16th

Easter Services, 8:30 and 11 am, with Easter Breakfast between Services

Join us for the Flowers, the Music, & the Joy of Easter.  My proclamation is entitled, “Alleluia!”  Our church is located at 4530 A Street.  Our classic worship services are at 8:30 and 11:00 on Sunday mornings. 

Everyone is welcome and accepted because God loves us all.

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[i] R. Alan Culpepper, Commentary on the Gospel of Luke in the New Interpreter’s Bible, vol 9, (Nashville, Abingdon Press, 2002), CD-ROM Edition.

“Father, Forgive Them, for They Do Not Know What They Do”

I’m resuming my blog after a two-week break from the pulpit, as we welcomed a guest speaker the first week and were inspired by a Lenten Cantata the second week.  Returning to the pulpit and preaching this Sunday, April 9th, I will resume my reflections on "Jesus’ Words from the Cross.”  These are the sayings of Jesus during his crucifixion, as recorded in the four Gospels.  Recall that during these reflections, we have been guided by one, central question:  “What do these sayings teach us about Christian discipleship in the twenty-first century?” 

This Sunday, April 9th, we will examine Jesus’ prayer of forgiveness to those who are crucifying him.  This prayer appears in Luke’s account of the crucifixion:

“Two others also, who were criminals, were led away to be put to death with him. When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. Then Jesus said, ‘Father, forgive them; for they do not know what they are doing.’ And they cast lots to divide his clothing.” 

  - Luke 23:  34-35

The Christian Lenten season is time for self-examination and repentance, as we reflect upon our brokenness and need for reconciliation with God.  When many of us read this scripture, our minds naturally turn to our own sinfulness and need for forgiveness—and rightfully so.  However, there is a second way to approach this text, and it is this second approach which comes closest to our central question:  “What does this saying from the Cross teach us about Christian discipleship in the twenty-first century?” 

This second approach looks at what Jesus does, as he suffers on the Cross:  Jesus forgives those who are crucifying him.  Jesus forgives.  But, who does Jesus forgive?  Does he forgive the Roman soldiers charged with carrying out the crucifixion, who pounded the nails into his hands and feet and then lifted his body on the Cross?  Or, does he mean the Jewish leaders who conspired to have Jesus arrested, convicted, and crucified?  Or, instead, does Jesus mean the Jewish crowd who cried out, “Crucify him!” when Pilate wanted to release Jesus? (see Luke 23:  13-25)  Perhaps Jesus meant to forgive Judas Iscariot, his disciple, who betrayed him?  Or, perhaps Jesus intended to forgive Pilate, the Roman prefect, who succumbed to pressure from the Jewish leaders and sentenced Jesus to crucifixion? 

I believe that Jesus intends for his prayer of forgiveness to include everyone who had some role in his suffering and crucifixion; the soldiers, the Jewish leaders, the crowd, everyone. 

So, the response to our central question is that Jesus’ prayer of forgiveness on the Cross teaches us that, as disciples of Christ, we should be willing to forgive everyone who has wronged us.  For many of us, this is very hard.  There are persons whom we have difficulty forgiving.  There can be many reasons why forgiving someone is difficult:

1.  The pain and harm caused by the other person is just so great that we have trouble forgiving them, even if they are genuinely penitent.  Consider, for example, the difficulty most parents would have forgiving a drunk driver who caused the death of their child.

2.  We feel betrayed by someone whom we trusted and that betrayal is so profound that we have trouble forgiving them, even if they are genuinely apologetic.  For example, consider how hard it would be to forgive a trusted work colleague who went behind our backs and caused us to lose a promotion or a job.

3.  We are angry and seek revenge on someone who has wronged us.  Therefore, we refuse to forgive that person, even if they are sincerely regretful.

            In these circumstances, it can be extremely difficult to forgive someone who has wronged us, even when they are genuinely sorry.  Yet, if we are going to truly follow Jesus, we must forgive.  For the Gospel writer Luke, Jesus models the life of a Christian in his death on the Cross.  This is a special emphasis of this particular Gospel.  For Luke, Jesus models the depth of his faith and obedience to God by accepting his crucifixion.  Similarly, Jesus models discipleship by forgiving those who are crucifying him.  But, why is that? 

            Why does Christ call us to forgive those who harm and betray us?

            I believe that the interpretive key here is love.  To be genuine, all acts of forgiveness must be grounded in love.  We truly forgive someone because we love that person.  As Christians, God intends for us to love all persons.  We love all persons in response to God’s love for us.  As it is written in 1 John 4:19, “We love because God first loved us.”  When we open ourselves to receive God’s love, then God fills us to overflowing with love and—in response—we love God and all other persons.  (Of course, we can love someone, even if we don’t personally like them.)  When we love a person, then we can forgive them, even if it is difficult. 

If you live in the Lincoln, Nebraska area and do not have a place of worship, then I invite you to come and join us this Sunday, April 9th, at Christ United Methodist Church, as we explore Christ’s call to forgive those who harm us.  This Sunday is Palm Sunday, when we commemorate Jesus’ triumphal entry into Jerusalem, as the people waved palms and sang, “Hosanna!!  Hosanna in the highest!!”  Everyone will receive palms and be invited to wave them as we sing our opening hymn, “Hosanna, Loud Hosanna.”  Our church is located at 4530 A Street.  Our traditional worship services are at 8:30 and 11:00 on Sunday mornings. 

Everyone—including doubters—is welcome and accepted because God loves us all.

     During Holy Week services on Wednesday and Thursday, I will complete my ruminations on Jesus’ words from the Cross, reflecting on:  “It is finished” (John 19:30) and “Father, into your hands I commit my spirit” (Luke 23:46).  Please watch for a special, mid-week blog posting on these two final sayings of Jesus from the Cross.  Then, watch the blog at the end of the week for my post on Easter.

“My God, My God, Why Have You Forsaken Me?”

            Doubt is a dirty word for most Christians—and in most churches.  When confronted with doubt, most Christians don’t know what to do or say.  We aren’t sure how to respond to someone who expresses doubts regarding their faith.  And, truthfully, Christians don’t get much practice in responding to someone who articulates doubt.  Most people who have doubts are reluctant to share them with Christian friends—or, in church contexts.  We are afraid that, if we share our doubts, we will be judged and condemned for being weak in our faith.  We fear that our church friends will exclude and avoid us because we are not really “true believers.” 

            Yet, for many, doubt is an integral part of their Christian faith.

            I realize that this is a very bold claim to make about the Christian faith.  Nonetheless, we have the words of Jesus on the Cross in support of my claim:

When it was noon, darkness came over the whole land until three in the afternoon. At three o’clock Jesus cried out with a loud voice, ‘Eloi, Eloi, lema sabachthani?’ which means, ‘My God, my God, why have you forsaken me?’ When some of the bystanders heard it, they said, ‘Listen, he is calling for Elijah.’ And someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink, saying, ‘Wait, let us see whether Elijah will come to take him down.’ Then Jesus gave a loud cry and breathed his last. And the curtain of the temple was torn in two, from top to bottom. Now when the centurion, who stood facing him, saw that in this way he breathed his last, he said, ‘Truly this man was God’s Son!’ ~ Mark 15:  33-39

In his very words from the Cross, Jesus seems to proclaim his own doubt and sense of abandonment.  Jesus words, “My God, my God, why have you forsaken me?” are a direct quotation from Psalms 22:2.  Psalm 22 is a psalm of lament.  As with most laments in the Bible, it ends on a note of joy and hope.  Some Biblical scholars have argued that, when he uttered these words on the Cross, Jesus intended for us to remember and supply the ending words of vindication and hope.  However, this seems like a stretch to me and I do not find it persuasive at all.  Instead, it seems more prudent to hear Jesus’ words as he uttered them and to avoid adding nine more verses from Psalm 22, which are not spoken. 

It is hard to overstate the significance of Jesus’ concession.  Here is the Messiah, the Son of God, proclaiming that he has doubts and feels abandoned.  At the brink of completing his mission to bring salvation to human persons and all of Creation on planet Earth, Jesus utters his doubts, “My God, my God, why have you forsaken me?”  With these words, Christ models the reality of doubt as an integral component of faith.

Later, after Christ’s Resurrection, Thomas the doubting disciple, denies the Resurrection until, “I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side…” (John 20:25).  As we know, a week later, when the resurrected Christ appears again to the disciples, he invites Thomas to put his finger in the mark of the nails and his hand in Jesus’ side where the soldiers thrust the spear (John 20:26-29).  For our purposes, what is interesting is how Jesus responded to Thomas’ doubt.  Jesus did not respond with anger, or with condemnation, neither did Jesus banish Thomas from the band of disciples.  Instead, Jesus accepted Thomas’ doubt and provided Thomas with the evidence Thomas had demanded. 

During the Lenten season, my proclamations are examining "Jesus’ Words from the Cross.”  These are the sayings of Jesus during his crucifixion, as recorded in the four Gospels.  As we reflect on these sayings of Jesus from the Cross, our central question is this:  “What do these sayings teach us about Christian discipleship in the twenty-first century?” What can we learn about contemporary Christian discipleship from these words of Jesus on the Cross?

Jesus said:  “My God, my God, why have you forsaken me?”  It seems clear that these words indicate that we should accept doubt as an integral component of faith for many Christians.  Even though doubt can be a harsh, painful, anxious, lonely process, many Christians have experienced profound spiritual growth through struggles with their doubts. 

For example, in his book, Stride Toward Freedom, Dr. Martin Luther King, Jr. recalls a “dark night of the soul,” when he experienced doubt that he was called by God to lead the Civil Rights movement.  Dr. King recalls sitting at his kitchen table, pouring out all of his doubts to God.  Then, he describes how God spoke to him and strengthened his faith and conviction:  “At that moment, I experienced the presence of the Divine as I had never experienced God before.  It seemed as though I could hear the quiet assurance of an inner voice saying:  ‘Stand up for justice, stand up for truth; and God will be at your side forever.’  Almost at once my fears began to go.  My uncertainty disappeared.  I was ready to face anything.”

Currently, the fastest growing religious group is the “nones,” those persons who check “None,” when asked to identify their religion.  In surveys and interviews with “nones,” sociologists have found that this cohort tends to reject Christianity and the Church because of a perceived Christian intolerance for questions and doubts.  Perhaps we in the church should get started sanitizing the word, “doubt”?  Wouldn’t it amaze “nones,” if Christians reassured them that in having doubts and questions they were actually sharing in an important characteristic of Christ and one of his closest disciples?

If you live in the Lincoln, Nebraska area and do not have a place of worship, then I invite you to come and join us this Sunday, March 19th, at Christ United Methodist Church, as we explore what it means to become a community of faith, where it is safe to share and examine our doubts, as well as our certainties. Our church is located at 4530 A Street.  Our classic worship services are at 8:30 and 11:00 on Sunday mornings. 

Everyone—especially doubters—is welcome and accepted because God loves us all.

"Today, In Paradise"

During the Lenten season, my proclamations are examining "Jesus’ Words from the Cross.”  These are the sayings of Jesus during his crucifixion, as recorded in the four Gospels.  As we reflect on these sayings of Jesus from the Cross, it seems to me that the central question we should ask is this:  “What do these sayings teach us about Christian discipleship in the twenty-first century?” 

This Sunday (March 12th), we will reflect on Jesus’ discussion with the pentient thief, who was also being crucified at the same times:

There was also an inscription over him, ‘This is the King of the Jews.’  One of the criminals who were hanged there kept deriding him and saying, ‘Are you not the Messiah? Save yourself and us!’ But the other rebuked him, saying, ‘Do you not fear God, since you are under the same sentence of condemnation? And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.’ Then he said, ‘Jesus, remember me when you come into your kingdom.’ He replied, ‘Truly I tell you, today you will be with me in Paradise.’ (Luke 23:  38-43, NRSV)

In order to accurately interpret this conversation between Jesus and the penitent thief, we must do some groundwork.  We must begin with a discussion of the human soul.  Within the scriptures there are two theories of what it means to be a human person with a soul:

1.      Dualist.  The Dualist theory holds that as human persons we are dually comprised of two different quantities.  On the one hand, we have a physical body for this life in the physical, material world.  On the other hand, we also have a spiritual self, which is our true essence and who we really are.  At death, our spiritual soul leaves our dead physical body and it is through this spiritual soul that we experience the resurrection.  An example of the dualist theory in the Bible would be what the Apostle Paul writes in 2 Corinthians 5: 1-10. If you have ever watched Wile E. Coyote or a similar cartoon, then perhaps you have seen this theory of the soul depicted when a cartoon character dies.  For example, when an anvil falls on Wile E. Coyote, instantly killing him, then we see a faint outline of Wile E. Coyote, with angel wings rising out of the corpse and flying away.  This would be a dualistic perspective.  This theory is sometimes called the Greek perspective because it is also the viewpoint held by some Greek philosophers, such as Plato.

2.      Monist or Physicalist.  The alternative theory holds that the soul is integrally part of the person’s physical body.  This view sees my soul as inseparable from my body and who I am as a person.  Thus, according to this view, the soul cannot simply detach from the physical body at death, in the same way that a space probe may detach from the mother ship in a movie about space travel.  This perspective would seem to require that resurrection be a physical resurrection of the whole body.  An example of the Physicalist theory in the Bible would again be provided by the Apostle Paul in 1 Corinthians 15: 42-58.  This theory is sometimes called a Hebraic perspective because it seems to follow the view presented in the Hebrew Scriptures.

Based purely on anecdotal evidence, I believe that most American Christians embrace the first, dualist theory of what the human soul is.  And, at first blush, this passage seems to assume such a dualist understanding of the human soul.  However, a careful exegesis of this passage reveals that actually it is the second, physicalist model of the soul, which is assumed.  The interpretive key is the word, “Paradise.”

            Several Biblical scholars have done an etymological study of the word, “Paradise.”  They note that originally in the Hebrew language the word referred to a rich and beautiful garden; perhaps the garden of a king.  In imagining this garden, we need to remember that Jerusalem and Palestine are very hot, arid, hostile regions.  So, for the early Hebrews, the word, “Paradise,” would conger up the image of an oasis in the middle of a hot, dry desert.  This paradise would be located at a cool, refreshing stream, with lush, green vegetation all around.

            Etymologies of the word, “Paradise,” suggest that over time, the original Garden of Eden began to emerge as imagined garden.  In addition to fresh, clear water and lush vegetation, the Jews would also see the Garden of Eden as the location—or home—of the Divine; that is, God the Creator.  As with most words, the meaning of “Paradise” continued to grow and adjust over time.  By the time of Second Temple Judaism, which included the time of Jesus’ ministry, the word had become more technical in its application.  Here, we should keep in mind that according to Jewish theology, the Resurrection was conceived as a bodily resurrection.  From within this framework, “Paradise” had come to mean that place where the righteous dead stayed prior to their bodily resurrection at the end-time.

            Thus, we could re-construct the dialogue between Jesus and the penitent thief in this way:

            Thief:  Jesus, remember me when you come into your kingdom, meaning Jesus’ eschatological Kingdom at the end-time, when Christ returns in all of his glory, (See Revelation 21:1-8) and the bodily resurrection of Christ’s disciples occurs.

            Jesus: Truly, I tell you, today you will be with me in Paradise, meaning not a physical oasis with cool water and lush vegetation, but rather that place where Christ’s disciples stay until the coming of the eschatological Kingdom and the bodily resurrection of the faithful.

Now that we done our due diligence in carefully analyzing and interpreting this text, we come to the fundamental question of these explorations into the words of Jesus on the Cross:  “What does this saying from the Cross teach us about Christian discipleship in the twenty-first century?”   It seems to me that there are three major lessons for contemporary Christians:

1.      Jesus promise to the penitent thief serves to underscore and confirm the promise of eschatological Resurrection which Christ extends to all of his followers.  Through his own Resurrection on Easter, Jesus guarantees and points ahead to the eschatological Resurrection of the faithful at the end time.  As Christians, God intends for us to be a Resurrection People, living lives of joy, hope, and love, while confidently looking to the future and the full development of God’s Reign.

2.      As followers of Christ, we are to mirror his treatment of the thief in our lives.  The criminal was an outcast from society, marginalized because of evil deeds which he acknowledges from his cross.   Yet, just as he has done throughout his ministry, Jesus offers healing and salvation to the outcast criminal.  Essentially, Jesus’s actions demonstrate that in God’s eyes, no one is a lost cause.  Similarly, Jesus intends for his disciples to embrace and minister to those whom society marginalizes and calls “losers.”

3.      For each of us, just as for the penitent criminal, it is never too late to seek forgiveness, healing, and reconciliation from God.  This criminal confesses to a life of evil.  Yet, even as he hangs dying, Christ is ever ready to forgive, heal, and reconcile.

If you live in the Lincoln, Nebraska area and do not have a place of worship, then I invite you to come and join us this Sunday, March 12th, at Christ United Methodist Church, as we reflect further on these words of Christ from the Cross and how important they are for faithfully following Christ in the twenty-first century.  Our church is located at 4530 A Street.  Our classic worship services are at 8:30 and 11:00 on Sunday mornings. 

Everyone is welcome and accepted because God loves us all.

"Woman, Here Is Your Son"

            My blog has been on a hiatus for a month, and I apologize to my readers for this interruption.  My entries for this blog focus on the sermons which I preach at Christ United Methodist Church in Lincoln.  During February, I was out-of-the pulpit for two Sunday’s and at other times I did not post a blog due to illness. 

            During the Lenten season, my proclamations will focus on "Jesus’ Words from the Cross.”  These are the sayings of Jesus during his crucifixion, as recorded in the four Gospels.  They are:

1.     Luke 23:34: “Father, forgive them, for they do not know what they do.”

2.     Luke 23:43: “Truly, I say to you, today you will be with me in paradise.”

3.     John 19:26–27: “Woman, here is your son. Here is your mother.”

4.     Matthew 27:46 & Mark 15:34 “My God, My God, why have you forsaken me?”

5.     John 19:28: “I am thirsty.”

6.     John 19:30: “It is finished.”

7.     Luke 23:46: “Father, into your hands I commit my spirit.”

I began these explorations at our Ash Wednesday service by focusing on Jesus’ exclamation, “I am thirsty!” (Number 5 above).  This Sunday (March 5th), I will focus on Jesus’ words, “Woman, here is your son.  Here is your mother.” (Number 3 above). 

As we reflect on these sayings of Jesus from the Cross, it seems to me that the central question we should ask is this:  “What do these sayings teach us about Christian discipleship in the twenty-first century?” 

In the passage we are examining, the Greek syntax of verse 25 is very confusing.  Consequently, translators have struggled with this verse and there are substantive differences between various English translations.  I prefer the translation in the New International Version:

²⁵ Near the cross of Jesus stood his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. ²⁶ When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to her, “Woman,^[a] here is your son,” ²⁷ and to the disciple, “Here is your mother.” From that time on, this disciple took her into his home.

In verse 26, “the disciple whom he loved” refers to the disciple, John, who was the brother of another disciple, James, and the son of Zebedee.

            There are several ways to interpret this saying from the Cross.  One method of interpretation would be to look at this passage symbolically.  Biblical scholar Gail R. O’Day suggests that we read this passage in that manner.  Dr. O’Day argues that for the John the Gospel writer, Mary symbolizes Jesus’ earthly ministry because she was present at the beginning of his ministry (see John 2: 1-11) and she was present at the end.  Meanwhile, she argues that the Apostle John represents the future when Jesus is resurrected.  O’Day concludes:  “When Jesus entrusts his mother and the beloved disciple to each other, then, the Fourth Evangelist [John] points to Jesus’ death as the link between the past of Jesus’ ministry (represented by Jesus’ mother) and the movement of that ministry into the future (represented by the beloved disciple).”[i]

            I find Dr. O’Day’s symbolic interpretation of this scene instructive.  However, for the purposes of illuminating what we can learn about faithful discipleship in the twenty-first century, it seems to me that a more straightforward reading is more beneficial.  Read from this perspective, what we see is a very poignant act of familial love. 

Even in the midst of a crucifixion’s brutal pain and exhaustive exertion, Jesus exhibits this profound love and concern for his mother.  We must remember in the time and context of Christ, there were no social provisions for the care of widows or the elderly; no Medicare or Social Security.  Women were especially vulnerable because there were no employment opportunities for women outside the home.  So, even dangling from the Cross, Jesus seeks to insure that his mother will be cared for after his death.  He proposes that his mother look upon his favorite disciple as a son, “Woman, here is your son.”  And, he asks John to care for Mary as though she were his own mother, “Here is your mother.”  And, we learn that “From that time on, this disciple took her into his home.”

From the twenty-first century perspective, Jesus’s act of concern and compassion on the Cross mandates that faithful discipleship includes caring for those who are weak and vulnerable within our families, within our communities, within our society, and indeed throughout the world.  This may become even more important within our communities and society, if our federal government finds it necessary to radically curtain social support for the weak and vulnerable in our society, as some elected governmental officials have proposed.  However, for this Sunday, I will focus my attention on the gathered community of faith—our church.

For twenty-first century congregations, Jesus’ concern for his mother, even when dangling from a Cross, provides critical instruction:  The church is called into being as a gathering of love, support, and friendship.  Like a family, the gathered community of faith provides a place to belong, a setting to be in ministry, and the source of pastoral care and support when needed.  Just as Mary received concern and care from her son as he died on the Cross, so also individual disciples should receive concern and care from Jesus through their church; their gathered community of faith.

But, there is more.  The Church is also an eschatological foreshadowing of the community of Christ at the end time, when Christ returns and the Kingdom of God is fully established here on Earth (See the Revelation of John 21: 1-8).  We experience this eschatological promise most fully when the community of faith gathers around the Altar table and celebrates the Sacrament of The Lord’s Supper.  Each time we celebrate the Sacrament, we hear these words from the prayer of institution, “By your Spirit make us one with Christ, one with each other, and one in ministry to all the world, until Christ comes in final victory, and we feast at his heavenly banquet.”[ii]  When we celebrate The Lord's Supper, then we are looking ahead to that future, when we will share in a heavenly banquet with Christ and with all of our loved ones, even those who have passed on ahead of us.

If you live in the Lincoln, Nebraska area and do not have a place of worship, then I invite you to come and join us this Sunday, March 5th, at Christ United Methodist Church, as we reflect further on these words of Christ from the Cross and how important they are for faithfully following Christ in the twenty-first century.  Our church is located at 4530 A Street.  Our classic worship services are at 8:30 and 11:00 on Sunday mornings. 

Everyone is welcome and accepted because God loves us all.

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[i] Carol O’Day, “Commentary on the Gospel of John,” in The New Interpreter’s Bible, vol. 9, accessed by CD-ROM.

[ii] From the United Methodist sacrament of The Lord’s Supper, The United Methodist Book of Worship (Nashville:  The United Methodist Publishing House, 1992).

"Humility"

            This Sunday we conclude our exploration of five core Christian virtues, which are at the heart of a distinctive Christian lifestyle.  These virtues are the values that define our character.  They are the attributes, which others see reflected in our outer life of words and deeds.  Think of virtues as “habits of the heart.”  Virtues become habitual, so ingrained within us that they guide and inform our actions, even though we may not even be aware of their influence.  These five Christian virtues strengthen us as Christians to live ethically in a way that reflects Christ in what we say and do—and, this leads to distinctly Christian lifestyle. 

            Over the past weeks, we have examined the virtues of hope, love, justice, and frugality.  This weekend, we look at a fifth and final virtue:  humility.  As was the case last week with frugality, I believe that there is a great deal of misunderstanding about the virtue of humility.  Popular culture tends to portray humble persons as weak, nobody losers.  By contrast our culture tends to respect and idolize ambitious, powerful, affluent persons who are winners and celebrities. 

            In a sermon on “Humility” preached some years ago, the Rev. Eston Williams also points that the Church has probably also contributed to the disparaging view of humility as well.  Rev. Williams pointed out that historically pastors may have over-stressed how sinful and worthless humans are.  As an illustration, Rev. Williams cites the traditional “Prayer of Humble Access” in The United Methodist liturgy for the Sacrament of Holy Communion, which says in part, “We are not worthy so much as to gather up the crumbs under thy [communion] table.”[i]

            A far better understanding of this virtue would see humility as a balanced self-appraisal which does not overstate, or understate, one’s accomplishments, abilities, and value.  Humility is a virtue of the mean between two extremes.  On one extreme would be someone with an inflated self-esteem which causes the individual to overvalue who they are, find it difficult to admit when they are wrong, and exhibit traits of boastfulness, arrogance, and insensitivity.  On the other extreme would be a person with very low self-esteem, which causes the individual to undervalue and denigrate who they are and what they can do.  And, they exhibit traits of self-deprecation, weakness, and lack of confidence. 

To reiterate, persons with humility take a middle course between these two extremes, acknowledging their contributions, talents, and success, without overstating who they are or what they have accomplished.  A humble person is more concerned with their organization completing a project, instead of being overly concerned with who is going to get credit for the triumph.  As Bernard of Clairveaux pointed out, “It is no great thing to be humble when you are brought low; but to be humble when you are praised is a great and rare attainment.”

From a Christian perspective, humility is a core virtue because it helps us keep a balanced self-understanding:

1.      Properly cultivated, humility empowers us to open ourselves to God and accept God’s love for us through the life, death, and resurrection of Christ.

2.      Humility helps us to recognize all of the blessings and gifts which God has already given to us and be grateful.

3.      Humility strengthens us to admit when we make mistakes, or when we turn away from God and sin.  So, humility prepares our hearts to receive forgiveness and reconciliation from God.

4.      Finally, humility enables us to laugh at ourselves and not take ourselves too seriously.

Most importantly, humility insures that we put God at the center of our lives, and also that we place our ultimate trust and faith in God, rather than falsely trusting in ourselves and our own talents and resources.  In other words, the virtue of humility helps us to keep a balanced self-understanding, and it strengthens our willingness to trust God. 

The Apostle Paul underscores the importance of humility as a Christian virtue most powerfully, when he says:  “For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus’ sake.  For it is the God who said, ‘Let light shine out of darkness,’ who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.  But we have this treasure in clay jars, so that it may be made clear that this extraordinary power belongs to God and does not come from us.” (2 Corinthians 4:  5-7)

If you live in the Lincoln, Nebraska area and do not have a place of worship, then I invite you to come and join us this Sunday, February 5th, at Christ United Methodist Church, as we reflect on the Christian virtue of humility.  In the proclamation, I will conclude with some suggestions on how we can cultivate the virtue of humility within our lives.  The church building is located at 4530 A Street.  Our classic worship services are at 8:30 and 11:00 on Sunday mornings. 

Everyone is welcome and accepted because God loves us all.

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[i] Eston Williams, pastor of Aley United Methodist Church, Seven Points, Texas, sermon entitled, “Humility,” accessed online at http://www.sermoncentral.com/sermons/humility-eston-williams-sermon-on-finding-fulfillment-88027, on 31 January 2017.  The quotation from the United Methodist Sacrament of Holy Communion can be found in The United Methodist Hymn (Nashville:  The United Methodist Publishing House, 1989), 30.