Fuld-modell-frankfurt

God Calls People

Fourteenth Sunday after Pentecost

Jeremiah 1:4-10
Hebrews 12:18-29
Luke 13:10-17

I know, I know. There’s no one that pastoral types like me distrust more than someone who declares they are called by God to do this or that. Self-proclaimed prophets and preachers in church are a dime a dozen. Believe me, I am one! In an election year we have to make do with narcissists who tell us they are God’s answers to the nation’s pressing issues. Yet if you pressed me on the matter, I would be forced to admit that I too have been called by God. Read more

Illustration from the 1980s showing the elements of a Peacekeeper missile. (U.S. Air Force photo)

A Deeper Communion

Thirteenth Sunday after Pentecost
Twentieth Sunday in Ordinary Time

Isaiah 5:1-7
Hebrews 11:29-12:2
Luke 12:49-56

“Do you think that I have come to bring peace to the earth?” Jesus asks his disciples. “No, I tell you, but rather division.”

At first glance, Jesus’ proclamation seems to resonate profoundly with our current cultural moment, which has a surplus of division and a deficit of peace. The faction-based rhetoric clogging our airwaves and the vitriol that plagues our social media sites seems just the sort of thing that divides “father against son” and “mother against daughter.”

We have elevated divisiveness to an art form, so that not just households, but communities, classrooms, and congregations bear the marks of estrangement. Even among followers of Christ, virtues like gentleness and kindness are dismissed as “political correctness,” and a willingness to offend is worn as a badge of honor.

It’s not hard to see why this Jesus found in Luke chapter 12 might excite some readers. “Gentle Jesus, meek and mild,” it seems, has been replaced by a tough-talking firebrand who tells it like it is and who isn’t afraid to burn bridges and upset apple carts.

Imagine this Jesus on Twitter, taking no prisoners as he drops truth bombs, 140 characters at a time. At first glance, this is a Messiah tailor-made for our times. But a first glance, at this biblical passage or any other, hardly makes for a responsible or faithful reading of God’s word. We have to ask whether Jesus is really laying out the kind of iconoclastic vision that animates our political rallies and fills our Facebook pages, or if, when he informs his disciples not to anticipate that he will bring peace, he might be getting at something deeper. Read more

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What Are You Preparing For?

 

Proper 14 (C)
Isaiah 1:1, 10-20
Psalm 50:1-8, 23-24
Hebrews 11:1-3, 8-16
Luke 12:32-40

If you’re planning on buying a winter place in Miami Beach, I wouldn’t advise it. It’s an island and the only thing on the rise there is the sea level. As Elizabeth Kolbert chronicled last fall in the New Yorker, when a super tide comes crashing in it floods the the lawns of million dollar homes and soaks sports cars in corrosive salt water. This is happening more and more. It will keep happening more and more.

The city of Miami Beach is, of course, working to correct the problem. They are looking to levees and pumps and all sorts of feats of modern engineering to keep business going and insurers from declaring the place uninsurable.

With enough pumps running, enough machines working, enough ingenuity and the sheer verve of the human spirit they will be able to beat this thing and keep going as they’ve been going. Unless, the water keeps rising. Unless, they’ve been basing their plans on a lie all along.

Those who want to save Miami Beach through more building and more pumps are like the people of Judah when Isaiah came to warn them of their ways. The fundamentals of their society had been corrupted and was unraveling as a result, but they kept on sacrificing in the temple, pretending that everything was just fine, God would keep them just as God always had. They had ceased to be in relationship with a living God, responsive and adaptive, and had become instead engineers of the sacred. As such, they had become idolaters, more interested in controlling the holy than in living in reverence of it. Read more

(White_onion)

The Beginning of a Heavenly Sowing

Eleventh Sunday after Pentecost
Eighteenth Sunday in Ordinary Time

Luke 12:13-21

“Imitate the earth, O mortal. Bear fruit as it does; do not show yourself inferior to inanimate soil. After all, the earth does not nurture fruit for its own enjoyment, but for your benefit… Let the end of your harvesting be the beginning of a heavenly sowing.”
-St. Basil the Great, “On Social Justice.”

I arrived at the community garden early one morning, and followed the voices to the greenhouse at the back edge of the property. As I stepped through the door into the humidity, I was overwhelmed by the pungent aroma of soil and onions. Instead of the usual black trays of infant plants getting a good start on growth, before me were long rows of drying tables, heaped with onions – such an abundance that the metal tables had begun to tip and sink into the ground from the weight.

Soon I was told the story: the garden interns, knowing this planting of onions would soon rot in the ground, had pulled them all the day before. But the harvest they expected and the harvest they received were very different. Considering the yields from the prior year and what they’d already harvested, the garden director imagined they might pull a flat-bed trailer’s worth from the onion beds up at the nearby farm.

Instead, they filled the trailer two and a half times, plus an enclosed pickup truck bed. It was an incredible number of onions! Read more

199_foot_cross_in_Louisiana

The Last Word

Tenth Sunday after Pentecost

Hosea 1:2-10
Colossians 2:6-19
Luke 11:1-13

This week’s lectionary readings invite a nuanced continuation of the theme developed last week by Jessie Larkins, who juxtaposed God’s blistering and apparently final judgment upon Judah from Amos 8 (vv. 1-12) with the very different message of Colossians 1:15-28, where judgment is leveled not so much against a people as an idolatrous way of life that the Cross of Jesus makes it possible to abandon. Again this week we are offered a word of prophetic judgment (from Hosea) and a reiteration of the author of Colossians’ account of what transpires in the cross. However, in both texts we discover a delightful comedic turn that opens to us the possibility of seeing ourselves and our world in surprising new ways.

The passage from Hosea is the familiar story of the prophet’s commissioning. Hosea is told by the LORD to marry a prostitute and have children with her; their marriage is to be a metaphor for Israel’s relationship to God, inasmuch as “the land commits great whoredom by forsaking the LORD.”

The names given to the three children made by the marriage are all indicative of God’s impending judgment on Israel: The name of the first son, Jezreel (“God sows”), is evocative of God’s judgment on the house of Ahab and Jezebel, which came in the form of an extremely bloody coup d’etat which began in the valley of Jezreel. The second child, a daughter named Lo-ruhamah (“not pitied”) suggests God’s mercy toward Israel is being withdrawn. This is affirmed when another son, Lo-ammi (“not my people”) is born; this name portends not simply the LORD’s withdrawal of mercy, but his outright abandonment of the covenant—“for you are not my people and I am not your God.”

Judgment, however, is not the last word in the passage. Read more