"Give Us Today Our Daily Bread"
3/22/09
Lord's Prayer Series- 4th Sunday of Lent
Exodus 16:2-4, 11-18; John 6:28-35
I invite you this morning to join me in a prayer that I read this past week and found it to be helpful in expressing my own words. Let us pray:
"Lord, we are such hungry people. Give us this day our daily bread. We hunger for food, for acceptance, for love. Give us this day our daily bread. Lord, we hunger for mercy and truth, for righteousness and simplicity of heart. Give us this day our daily bread. Lord, we hunger for forgiveness, for enlightenment, for holy vision, for peace. Give us this day our daily bread. We hunger in hope... for the needy, for the downtrodden and forgotten, for the weak, for ourselves. Lord, we are such a hungry people. Give us this day our daily bread."[1] Amen.
Needs and wants. Needs and wants. Ohhhhh how much time I've spent lately exploring the difference in my life from what I NEED and what I merely WANT. This is a tough question and I know many of us have been asking it lately. What can we absolutely live without, or live without for the moment, what do we want, and what do we NEED to live? What are the basic needs for survival? What does our culture tell us we NEED? And, where do these things that we need come from? I can also guess that for most of us, if not all of us right now, the answers to these questions today differ greatly from what they would have been 6 months or a year ago. Today's phrase from the Lord's Prayer, “Give us today our daily bread,” gets at this very basic question of what is needed for life and where it comes from.
"Give us today our daily bread" can be translated different ways, but the one I find most helpful in exploring the meaning of the phrase prays, "Give us today the bread that doesn't run out."[2] As we explore what we need and where it comes from, the image of bread is front and center in this request. The image of bread appears throughout the Old and New Testaments. Bread that Abraham fed the angels in Genesis, Manna that God provided for the Israelites in the wilderness, Bread that Jesus fed to 5000 and broke on his trip to Emmaus--Bread is symbolic of basic food. Basic food is a basic need. Bread--not cake or Filet Minion--Bread is a very basic item. No, we aren't praying for the finest ingredients and highest quality. We instead are communally praying for Bread--for our basic needs. It's literally and symbolically at the core for those needing basic sustenance. This very basic food was part of Jesus' Jewish culture, and it remains a core in our culture today. I still laugh every time there is a hurricane or snowstorm predicted as I watch the news stations report on bread and bottled water flying off the shelves at the grocery store. Why these two items? They are core to our psyche to represent sustenance and security--basic NEEDS.
As needs, we must ask for them from the only true and reliable giver of all good things--God. The security that we will have enough comes only from God. Give us today the bread that doesn't run out. This phrase in the Lord's Prayer is a request made to God to provide our most basic NEEDS; it opens with a plea or command--"Give us." It is in the mundane things like food, water, shelter, clothing--the ordinary things of life--if we stop and notice and give thanks--that we can see signs of the divine gift and divine presence.[3] It's as if we're praying, "Give us the tools for basic survival, and in receiving them, help us to recognize that Your hand, God, is involved in all we receive, whether it is bread or water or our other NEEDS."
Speaking of seeing signs of the divine in the ordinary things of life, it is no coincidence that Jesus used bread in the Last Supper--a meal where the ordinary food became an extraordinary sign of the divine presence. It was during this meal that Jesus took bread, broke it, and gave it to his disciples. We do the same thing here whenever we partake of Communion. The Sacrament of Communion takes ordinary bread and grape juice or wine and transforms it into something holy. Communion is sometimes called the Eucharist--which literally means "Give Thanks"--it is in giving thanks for the gift from God that we are drawn closer to God and see signs of the divine in the ordinary.
I heard a story about how someone came to church one Sunday after having bread for breakfast. She then partook of bread and wine during Communion in Worship. The bread of Communion looked much like the bread from breakfast. But she said, "At breakfast, I did not think of that bread as holy." The church responded, "That's the point. Now, after praying this prayer of the bread at church on Sunday, perhaps you will eat your bread differently on Monday."[4] Bread as a gift from God--Give us today our bread that won't run out. Bread--A simple symbol of divine presence in our needs and also a reminder of the gifts we receive from God. When the crowd asked Jesus for a sign to believe he was The Divine in their presence, Jesus said, "I am the Bread of Life." He offered himself up as bread and gave of himself as a sign for the people to believe. Their needs were fulfilled in Jesus and our needs today are fulfilled in the Bread of Life--Jesus Christ.
Stanley Hauerwas and Will Willimon, professor and former professor at Duke's Divinity School, remind us that, "The act of asking for bread is for us a daily reminder that our lives, like our bread, are gifts from God. Daily we are dependent on God. Just like the Hebrews in the wilderness who would have starved had not God sent the gift of manna (Exodus 16:1-36), so we would perish were it not for the daily, mundane, essential gift of God."[5] Give us today the bread that doesn't run out.
Just as Bread is a literal and figurative reminder of God's provision and care in our daily lives, water also serves as a tangible symbol of God's care. Besides bread, water ranks right up at the top of the list for items we are most likely to grab at the store when a storm is approaching. Water is a necessary component of life. Without water, life ends quickly! Water is a symbol we see throughout Scripture, just like bread.
Today we celebrate Jillian entering into the covenant of grace and the community of the church through the waters of baptism. We proclaimed and thanked God for the gift of water, and we also professed our own faith as part of receiving Jillian into our community. Each time we celebrate a baptism, ordinary and mundane water is transformed into a sign of God's care and provision. Each time we celebrate a baptism, we are invited to remember our own baptism. Each time we touch water, we are invited to see it as a sign of God's care and give thanks. Perhaps we will think of water differently on Monday because we have seen it today as an extraordinary sign of God's care. Jesus has given us living water (John 4), and Jesus is the Bread of life. Give us today the bread that doesn't run out.
Bread and Water--this morning and anytime we celebrate one of the Sacraments, Bread and Water remind us of God's daily provision and care. God provides. God provided manna in the wilderness for the Israelites. God provided the Bread of Life and Living Water--God provides for our basic needs today and God will provide for our basic needs always. Give us today the bread that doesn't run out. Amen.
1. Gregory V. Palmer, Cindy M. McCalmont, & Brian K. Milford, Becoming Jesus' Prayer: Transforming Your Life Through The Lord's Prayer (Cleveland, OH: The Pilgrim Press, 2005) 83-84.
2. Kenneth E. Bailey, Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels (Downers Grove, IL: InterVarsity Press, 2008) 121.
3. William H. Willimon and Stanley Hauerwas, Lord, Teach Us: The Lord's Prayer & Christian Life (Nashville, TN: Abingdon Press, 1996) 72.
4. Willimon and Hauerwas, Lord, Teach Us, 72.
5. Willimon and Hauerwas, Lord, Teach Us, 70.
Sunday, March 22, 2009
Wednesday, March 11, 2009
What is "Fair Trade" and where can I find it?
People have asked me about my reference to "Fair Trade" Coffee in my sermon on Sunday (3/8/09 "Your Kingdom Come"). I wanted to provide some more information and places where you can locate these items.
One of the best places to start is Ten Thousand Villages. If you're in the Raleigh area, they are a store in Cameron Village shopping center. Their website is: http://www.villagesofraleigh.org/ . Everything they sell is Fair Trade and they have wonderful gifts, coffee, chocolate, musical instruments, and more. The organization's main website is http://www.tenthousandvillages.com/ . They also provide good information about the practical aspects of what Fair Trade means for those receiving the wages. Check out their information here.
I have been trying to pay close attention recently to be able to name other places in our community to find Fair Trade. Fair Trade items are typically marked with a small emblem on the packaging or signs in the store indicate it. Most often in the US and Canada, the image will look like this:
Other images have been used in the past:
There is also an international symbol that is used (except in the US and Canada) that looks like:
Another website with information, history, and also some critique of the idea is found on Wikipedia (yes I can't believe I'm recommending this site--sorry Seminary professors!)
Click here for the Fair Trade Site. You are also able to find lots of links by going to www.google.com and searching for "Fair Trade."
I will keep updating this list as I find places to purchase stuff that is Fair Trade. If you find items or stores you would like included, please comment to the Blog or email me at suzparkermiller@gmail.com to add to my list. Thanks!
Fair Trade Retailers, Companies, and Products:
One of the best places to start is Ten Thousand Villages. If you're in the Raleigh area, they are a store in Cameron Village shopping center. Their website is: http://www.villagesofraleigh.org/ . Everything they sell is Fair Trade and they have wonderful gifts, coffee, chocolate, musical instruments, and more. The organization's main website is http://www.tenthousandvillages.com/ . They also provide good information about the practical aspects of what Fair Trade means for those receiving the wages. Check out their information here.
I have been trying to pay close attention recently to be able to name other places in our community to find Fair Trade. Fair Trade items are typically marked with a small emblem on the packaging or signs in the store indicate it. Most often in the US and Canada, the image will look like this:
Other images have been used in the past:
There is also an international symbol that is used (except in the US and Canada) that looks like:
Another website with information, history, and also some critique of the idea is found on Wikipedia (yes I can't believe I'm recommending this site--sorry Seminary professors!)
Click here for the Fair Trade Site. You are also able to find lots of links by going to www.google.com and searching for "Fair Trade."
I will keep updating this list as I find places to purchase stuff that is Fair Trade. If you find items or stores you would like included, please comment to the Blog or email me at suzparkermiller@gmail.com to add to my list. Thanks!
Fair Trade Retailers, Companies, and Products:
- Ten Thousand Villages (mentioned above)
- Starbucks (most of their coffee is "Ethically Traded" but is not well marked-ask at the counter. Also you get a $.10 discount for bringing your own mug/cup/used Starbucks cup, etc). www.starbucks.com
- Brueggers Bagels (Currently they offer French Roast and French Toast (which I highly recommend!) flavors in Fair Trade and also sell the French Roast. If you bring your own mug, you can get a "Refill" for a cheaper price.) http://www.brueggers.com/
- Caribou Coffee offers rotating varieties of Fair Trade Coffee--ask in the store for which are available at that time. http://www.cariboucoffee.com/
- World Mission Shop (Moravian Missions shop in Winston-Salem, NC off Miller Street near Baptist Hospital.)
- Equal Exchange Brand Products are all fair trade--coffee, chocolate, tea and more. Sold at Ten Thousand Villages and other retailers. http://www.equalexchange.coop/
- Larry's Beans--a local Raleigh producer of Fair Trade, Organic Coffee. Their beans and coffee can be found at lots of local shops and is spreading out too! http://www.larrysbeans.com/
- Whole Foods Markets
Tuesday, March 10, 2009
Recycling Oportunities in our Community
Best Buy has just announced a new recycling program for electronics, batteries, and other technology. Check this link for more information about what they can and cannot accept at this point. Thanks to Best Buy for helping us make a difference in our world!
Click here or copy and paste the link below.
http://www.bestbuy.com/site/olspage.jsp?type=category&id=pcmcat149900050025&ref=36&loc=28
Click here or copy and paste the link below.
http://www.bestbuy.com/site/olspage.jsp?type=category&id=pcmcat149900050025&ref=36&loc=28
Monday, March 9, 2009
Lord's Prayer Series: "Your Kingdom Come" 3/8/09
Lord's Prayer Series-Part 2 "Your Kingdom Come"
Preaching Texts: Matthew 5:1-12; Matthew 6:9-13; Matthew 13; Matthew 22:1-10
3/8/2009
What do you advertise? What do you advertise with your life? Advertisements are a huge part of our world. Signs are everywhere with the latest brands and products on display. We see them just about everywhere we go. They are hard to escape. Ads are there trying to sell us this or have us try that. Ads tell us what we want, and the hardest of all--ads make us think we NEED the latest --shoes, cars, cell phones, you name it. I get annoyed watching TV when the ads come on and tell me what I NEED to be successful, be rich, be able to survive in this economy, be beautiful, or be whatever they think is important. If you wear this shirt, you will be more successful--like the shirt really makes a difference. It is easy, thought, to fall into these traps--after all that is the point of advertising to begin with--to move us toward something.
Jesus is advertising something completely different in our Scripture readings today from Matthew 5, a passage known as the Beatitudes from The Sermon on the Mount. This well-known list includes nine blessings that are signposts showing us the Kingdom of God, but they might not look like blessings to begin with. Blessed are the peacemakers, blessed are the pure in heart. Many can agree with these. But we also see blessed are the poor in spirit, blessed are those who mourn, and blessed are those who are persecuted. These are harder for our culture to accept. Those who are spiritually poor are blessed--huh? Those who are persecuted--what? What kind of crazy-talk is Jesus preaching about here?
First, we must make a distinction in what blessed means in our culture today and how Jesus uses it in the Beatitudes. It is not a difference we can see on the surface in English, but goes back to the original language. Our culture often uses blessed in terms of offering a blessing to someone or a community like "O God, bless the children or bless the sick."[1] The word used in the Beatitudes is different. Instead of offering a blessing, it describes a recognized state of happiness or good fortune."[2] We sometimes hear a reference to a "bless-ed" lady in the community or a person who is a bless-ed soul--meaning they are in a state of happiness, not that they will receive blessing for the actions they are doing.[3] In some ways this is a subtle difference, but I believe it makes these Beatitudes more counter-cultural, more revolutionary than they seem at first glance. The Kingdom of God is also counter-cultural and revolutionary, and the clues we see in Matthew 5 are there to help us understand Matthew 6's recording of the Lord's Prayer. This model prayer is a prayer to bring about a different world/kingdom/realm than what our culture recognizes as important or the norm.
As we move through the Lord's Prayer this Lent, we find ourselves today at "Your Kingdom Come." This phrase has been described as the crux of the whole prayer, and is probably the most radical phrase in it as well. By praying it, we are arguably saying the most radical, revolutionary, and counter-cultural words possible because we are pledging allegiance to God and not our worldly kingdom. The words in and of themselves are pretty basic. Your--meaning God; Kingdom--meaning a realm or boundary or state; come--a verb of invitation for arrival. Your Kingdom Come. Three little words, yet one big, radical idea. We are called to make a decision—become part of God’s Kingdom or walk away declaring our allegiance to this world.
As I've thought about the phrase, Your Kingdom Come, there is not only one definition or explanation of the Kingdom of Heaven, as Matthew calls it, because Jesus never gives us just ONE idea or definition. Instead, we learn about the Kingdom through his many parables. Matthew 13 includes lots of Kingdom parables but I only want to briefly mention two. One says: "The kingdom of heaven is like a mustard seed that someone took and sowed in his field; it is the smallest of all the seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches.”[4] The chapter goes on to say: “Again, the kingdom of heaven is like a merchant in search of fine pearls; on finding one pearl of great value, he went and sold all that he had and bought it."[5] The interesting thing in the pearl parable is that the pearl is not what Jesus is comparing the kingdom to. Instead, he compares it to the search the merchant undertakes to find the pearl.[6] Maybe our searching for the kingdom is of value. Part of the phrase Your Kingdom Come is that we have to search and be on the lookout for it. The advertisements for the kingdom are not often greatly noticed like the billboard along the Highway, but require some searching to see them.
Jesus teaches many parables of the Kingdom that leave us with paradoxes. The Kingdom of God is thus defined by paradoxes--these statements that affirm two opposing ideas at the same time that cannot be logically reconciled.[7] How has the kingdom already come and yet is still in the future? How is the Kingdom of God near by and close at hand and also far away in the future? How can there be signs of the Kingdom and yet we can never tell when it is coming, that only God knows when the time is for the Kingdom's arrival? These statements do not fit our worldly logic and understanding. It is in these paradoxes that we discover how we are to live into it and watch for "Your Kingdom Come." It is something we find through searching and yet may not know we've even found it until much later.
The Kingdom is something that only God can bring about.[8] Because of sin, we cannot fully bring about the Kingdom. But that doesn't mean that we have no part in it. Our citizenship in the Kingdom of God comes through our baptism.[9] By being marked and set-apart through baptism, we receive our citizenship card and passport for the Kingdom. Though we cannot bring about the Kingdom, we can be signs pointing the way. There are a number of ways to be signs pointing to God's Kingdom through our lives. Some of them are easy, others are more difficult. One way is through our intentionally living together in community as the church. The Kingdom is best found in community as we live and work together and thus grow together in our faith.
Another example of the Kingdom is found in the choices we make and the ethics that guide our daily decisions and actions. God's Kingdom is concerned about peace, justice, the environment, the outcast, the overlooked, and the oppressed.[10] How do our words and actions convey to the world that God cares about these issues? How are we signs that show the way toward Godly values and Kingdom ethics? We witnessed a Youth-Group-sized signpost of the Kingdom last week here in our community. The youth and leaders arrived at the Wilmington Street Men's Shelter on Sunday morning like every first Sunday of the month. But this time, a bomb threat left our youth standing outside in the 30some-degree rain with the men from the shelter. Some of the men were in flip flops. Others only had t-shirts and shorts. It is likely that none had the ability to change into dry clothes when they were able to return inside. After passing out the clothing they brought to give away and waiting for over 10 minutes without seeing sign of the police, some of our youth were asked if they wanted to go sit inside the leader's cars to get warm and dry. They chose to stand with the men, choosing instead to sing, hand out the warm cider they brought, and make new friends during this damp and dreary time. These men are the outcasts and overlooked of our society. They certainly seemed overlooked by police last Sunday, who finally arrived after about 30 minutes. But our youth served as signposts of God's Kingdom by standing, singing, and serving in solidarity and love. Your Kingdom Come.
New Testament Scholar Kenneth Bailey offers this synopsis of the Kingdom of God after analyzing all Jesus said and did. "The kingdom established ethical patterns. It must be approached like a child and it is hard for the rich to enter into it. Its great commandment is to love God and the neighbor. The eucharistic meal [a.k.a. The Lord's Supper/Communion] is related to it, and it is the central focus of Jesus' preaching. We labor to receive its blessing in our hearts and in our societies as we look to the future with hope."[11]
One of my favorite quotes about how to live as a Christian is attributed to St. Francis of Assisi and says, "Preach the Gospel. Use words if you must." I think this idea applies here as we think about the Kingdom. Maybe we should adapt the quote to say, "Practice the Kingdom of God. Use words if you must." Or "Be a signpost for the Kingdom. Use words if you must." Steve and I have been taking steps to be more ecological and environmentally friendly. We have only made small steps so far, but see each step as another way we can be signs pointing the way to God's Kingdom. We take our own mugs to the coffee shop, drink Fair Trade coffee when possible, carry our bags in with us to the grocery store, and recycle much of our trash. We know we have a long way to go, but I realized the other day how it is becoming a habit in my own life. I went to the grocery store and left my shopping bags at home. I lamented my actions and realized how I was not being a sign of the Kingdom. It's a small thing to change, but it can make a difference as God works in our lives to show signs of the Kingdom. Our church has a recycling program, but what a sign of the Kingdom we could be if we recycled as much as possible. What a sign we would be if we used real mugs for coffee time or church dinners to reduce our trash instead of Styrofoam or paper. What a sign we would be if we switched to Fair Trade coffee to show love and justice to our Central American neighbors who grow our coffee and are thus able to earn fair wages for their efforts. I can see it now on the bottom of our Lovefeast Odes: “Raleigh Moravian support Fair Trade Coffee and Local Bakeries to be a sign of the Kingdom of God.” This community is a great place, probably the best place, to "Practice the Kingdom of God", using words if we must. What a sign we would be!
When we pray, "Your Kingdom Come" what do we do after that? Do we mindlessly pray the Lord's Prayer, or do we allow it to energize us for action in our world? Do our words help us remember our role as signposts for the kingdom? "What do you advertise?" If we are to be signposts of the Kingdom of God, what do you advertise? What do others see in you to help them know what the Kingdom of God looks like?
My favorite parable of the Kingdom of God involves the Wedding Banquet that we read this morning. We see the Kingdom compared to a huge banquet feast that draws its crowd from the people on Main Street. The guests fill the hall and everyone is welcome at this huge Kingdom party--the good, the bad, and the ugly as the saying goes. As part of God's Kingdom, our signs are like the appetizers for the great banquet feast. They might include our hospitality, love, care, and concern for the outcast, the overlooked, and the oppressed. The music at the party will cause us to march to a different tune, one that is out-of-step with our world. This party is counter-cultural and revolutionary, in fact, because everyone is invited, even rain-soaked men from a shelter that our world might not expect to see.
Your Kingdom Come. Three little words. Words that call forth God's Kingdom here on earth now and in the future. Words that put our actions in step with God's call to serve the outcast, overlooked, and oppressed. Words that cause us to be the signs to our world that point toward the Kingdom of God. Your Kingdom Come. Three little words; one revolutionary idea. Your Kingdom Come. Amen.
[1] Kenneth E. Bailey, Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels (Downers Grove, IL: IVPAcademic, 2008) 67.
[2] Bailey, Jesus Through Middle Eastern Eyes, 67-68.
[3] Bailey, Jesus Through Middle Eastern Eyes, 68.
[4] Matthew 13:31-32. NRSV.
[5] Matthew 13:45-46. NRSV.
[6] Bailey, Jesus Through Middle Eastern Eyes, 77.
[7] Bailey, Jesus Through Middle Eastern Eyes, 114-115. Bailey defines the 3 Paradoxes and gives examples too numerous to include here. This is a great book to check out for his cultural look at key passages in the Gospels.
[8] Attributed to Karl Barth, source unknown.
[9] William H. Willimon & Stanley Hauerwas, Lord Teach Us: The Lord's Prayer and the Christian Life (Nashville, TN: Abingdon Press, 1996) 54.
[10] Bailey, Jesus Through Middle Eastern Eyes, 116. Barbara J. Essex, “Homiletical Perspective on John 10:11-18” in Feasting on the Word, Year B Vol. 2 (Louisville, KY: Westminster John Knox Press) 453.
[11] Bailey, Jesus Through Middle Eastern Eyes, 116.
Preaching Texts: Matthew 5:1-12; Matthew 6:9-13; Matthew 13; Matthew 22:1-10
3/8/2009
What do you advertise? What do you advertise with your life? Advertisements are a huge part of our world. Signs are everywhere with the latest brands and products on display. We see them just about everywhere we go. They are hard to escape. Ads are there trying to sell us this or have us try that. Ads tell us what we want, and the hardest of all--ads make us think we NEED the latest --shoes, cars, cell phones, you name it. I get annoyed watching TV when the ads come on and tell me what I NEED to be successful, be rich, be able to survive in this economy, be beautiful, or be whatever they think is important. If you wear this shirt, you will be more successful--like the shirt really makes a difference. It is easy, thought, to fall into these traps--after all that is the point of advertising to begin with--to move us toward something.
Jesus is advertising something completely different in our Scripture readings today from Matthew 5, a passage known as the Beatitudes from The Sermon on the Mount. This well-known list includes nine blessings that are signposts showing us the Kingdom of God, but they might not look like blessings to begin with. Blessed are the peacemakers, blessed are the pure in heart. Many can agree with these. But we also see blessed are the poor in spirit, blessed are those who mourn, and blessed are those who are persecuted. These are harder for our culture to accept. Those who are spiritually poor are blessed--huh? Those who are persecuted--what? What kind of crazy-talk is Jesus preaching about here?
First, we must make a distinction in what blessed means in our culture today and how Jesus uses it in the Beatitudes. It is not a difference we can see on the surface in English, but goes back to the original language. Our culture often uses blessed in terms of offering a blessing to someone or a community like "O God, bless the children or bless the sick."[1] The word used in the Beatitudes is different. Instead of offering a blessing, it describes a recognized state of happiness or good fortune."[2] We sometimes hear a reference to a "bless-ed" lady in the community or a person who is a bless-ed soul--meaning they are in a state of happiness, not that they will receive blessing for the actions they are doing.[3] In some ways this is a subtle difference, but I believe it makes these Beatitudes more counter-cultural, more revolutionary than they seem at first glance. The Kingdom of God is also counter-cultural and revolutionary, and the clues we see in Matthew 5 are there to help us understand Matthew 6's recording of the Lord's Prayer. This model prayer is a prayer to bring about a different world/kingdom/realm than what our culture recognizes as important or the norm.
As we move through the Lord's Prayer this Lent, we find ourselves today at "Your Kingdom Come." This phrase has been described as the crux of the whole prayer, and is probably the most radical phrase in it as well. By praying it, we are arguably saying the most radical, revolutionary, and counter-cultural words possible because we are pledging allegiance to God and not our worldly kingdom. The words in and of themselves are pretty basic. Your--meaning God; Kingdom--meaning a realm or boundary or state; come--a verb of invitation for arrival. Your Kingdom Come. Three little words, yet one big, radical idea. We are called to make a decision—become part of God’s Kingdom or walk away declaring our allegiance to this world.
As I've thought about the phrase, Your Kingdom Come, there is not only one definition or explanation of the Kingdom of Heaven, as Matthew calls it, because Jesus never gives us just ONE idea or definition. Instead, we learn about the Kingdom through his many parables. Matthew 13 includes lots of Kingdom parables but I only want to briefly mention two. One says: "The kingdom of heaven is like a mustard seed that someone took and sowed in his field; it is the smallest of all the seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches.”[4] The chapter goes on to say: “Again, the kingdom of heaven is like a merchant in search of fine pearls; on finding one pearl of great value, he went and sold all that he had and bought it."[5] The interesting thing in the pearl parable is that the pearl is not what Jesus is comparing the kingdom to. Instead, he compares it to the search the merchant undertakes to find the pearl.[6] Maybe our searching for the kingdom is of value. Part of the phrase Your Kingdom Come is that we have to search and be on the lookout for it. The advertisements for the kingdom are not often greatly noticed like the billboard along the Highway, but require some searching to see them.
Jesus teaches many parables of the Kingdom that leave us with paradoxes. The Kingdom of God is thus defined by paradoxes--these statements that affirm two opposing ideas at the same time that cannot be logically reconciled.[7] How has the kingdom already come and yet is still in the future? How is the Kingdom of God near by and close at hand and also far away in the future? How can there be signs of the Kingdom and yet we can never tell when it is coming, that only God knows when the time is for the Kingdom's arrival? These statements do not fit our worldly logic and understanding. It is in these paradoxes that we discover how we are to live into it and watch for "Your Kingdom Come." It is something we find through searching and yet may not know we've even found it until much later.
The Kingdom is something that only God can bring about.[8] Because of sin, we cannot fully bring about the Kingdom. But that doesn't mean that we have no part in it. Our citizenship in the Kingdom of God comes through our baptism.[9] By being marked and set-apart through baptism, we receive our citizenship card and passport for the Kingdom. Though we cannot bring about the Kingdom, we can be signs pointing the way. There are a number of ways to be signs pointing to God's Kingdom through our lives. Some of them are easy, others are more difficult. One way is through our intentionally living together in community as the church. The Kingdom is best found in community as we live and work together and thus grow together in our faith.
Another example of the Kingdom is found in the choices we make and the ethics that guide our daily decisions and actions. God's Kingdom is concerned about peace, justice, the environment, the outcast, the overlooked, and the oppressed.[10] How do our words and actions convey to the world that God cares about these issues? How are we signs that show the way toward Godly values and Kingdom ethics? We witnessed a Youth-Group-sized signpost of the Kingdom last week here in our community. The youth and leaders arrived at the Wilmington Street Men's Shelter on Sunday morning like every first Sunday of the month. But this time, a bomb threat left our youth standing outside in the 30some-degree rain with the men from the shelter. Some of the men were in flip flops. Others only had t-shirts and shorts. It is likely that none had the ability to change into dry clothes when they were able to return inside. After passing out the clothing they brought to give away and waiting for over 10 minutes without seeing sign of the police, some of our youth were asked if they wanted to go sit inside the leader's cars to get warm and dry. They chose to stand with the men, choosing instead to sing, hand out the warm cider they brought, and make new friends during this damp and dreary time. These men are the outcasts and overlooked of our society. They certainly seemed overlooked by police last Sunday, who finally arrived after about 30 minutes. But our youth served as signposts of God's Kingdom by standing, singing, and serving in solidarity and love. Your Kingdom Come.
New Testament Scholar Kenneth Bailey offers this synopsis of the Kingdom of God after analyzing all Jesus said and did. "The kingdom established ethical patterns. It must be approached like a child and it is hard for the rich to enter into it. Its great commandment is to love God and the neighbor. The eucharistic meal [a.k.a. The Lord's Supper/Communion] is related to it, and it is the central focus of Jesus' preaching. We labor to receive its blessing in our hearts and in our societies as we look to the future with hope."[11]
One of my favorite quotes about how to live as a Christian is attributed to St. Francis of Assisi and says, "Preach the Gospel. Use words if you must." I think this idea applies here as we think about the Kingdom. Maybe we should adapt the quote to say, "Practice the Kingdom of God. Use words if you must." Or "Be a signpost for the Kingdom. Use words if you must." Steve and I have been taking steps to be more ecological and environmentally friendly. We have only made small steps so far, but see each step as another way we can be signs pointing the way to God's Kingdom. We take our own mugs to the coffee shop, drink Fair Trade coffee when possible, carry our bags in with us to the grocery store, and recycle much of our trash. We know we have a long way to go, but I realized the other day how it is becoming a habit in my own life. I went to the grocery store and left my shopping bags at home. I lamented my actions and realized how I was not being a sign of the Kingdom. It's a small thing to change, but it can make a difference as God works in our lives to show signs of the Kingdom. Our church has a recycling program, but what a sign of the Kingdom we could be if we recycled as much as possible. What a sign we would be if we used real mugs for coffee time or church dinners to reduce our trash instead of Styrofoam or paper. What a sign we would be if we switched to Fair Trade coffee to show love and justice to our Central American neighbors who grow our coffee and are thus able to earn fair wages for their efforts. I can see it now on the bottom of our Lovefeast Odes: “Raleigh Moravian support Fair Trade Coffee and Local Bakeries to be a sign of the Kingdom of God.” This community is a great place, probably the best place, to "Practice the Kingdom of God", using words if we must. What a sign we would be!
When we pray, "Your Kingdom Come" what do we do after that? Do we mindlessly pray the Lord's Prayer, or do we allow it to energize us for action in our world? Do our words help us remember our role as signposts for the kingdom? "What do you advertise?" If we are to be signposts of the Kingdom of God, what do you advertise? What do others see in you to help them know what the Kingdom of God looks like?
My favorite parable of the Kingdom of God involves the Wedding Banquet that we read this morning. We see the Kingdom compared to a huge banquet feast that draws its crowd from the people on Main Street. The guests fill the hall and everyone is welcome at this huge Kingdom party--the good, the bad, and the ugly as the saying goes. As part of God's Kingdom, our signs are like the appetizers for the great banquet feast. They might include our hospitality, love, care, and concern for the outcast, the overlooked, and the oppressed. The music at the party will cause us to march to a different tune, one that is out-of-step with our world. This party is counter-cultural and revolutionary, in fact, because everyone is invited, even rain-soaked men from a shelter that our world might not expect to see.
Your Kingdom Come. Three little words. Words that call forth God's Kingdom here on earth now and in the future. Words that put our actions in step with God's call to serve the outcast, overlooked, and oppressed. Words that cause us to be the signs to our world that point toward the Kingdom of God. Your Kingdom Come. Three little words; one revolutionary idea. Your Kingdom Come. Amen.
[1] Kenneth E. Bailey, Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels (Downers Grove, IL: IVPAcademic, 2008) 67.
[2] Bailey, Jesus Through Middle Eastern Eyes, 67-68.
[3] Bailey, Jesus Through Middle Eastern Eyes, 68.
[4] Matthew 13:31-32. NRSV.
[5] Matthew 13:45-46. NRSV.
[6] Bailey, Jesus Through Middle Eastern Eyes, 77.
[7] Bailey, Jesus Through Middle Eastern Eyes, 114-115. Bailey defines the 3 Paradoxes and gives examples too numerous to include here. This is a great book to check out for his cultural look at key passages in the Gospels.
[8] Attributed to Karl Barth, source unknown.
[9] William H. Willimon & Stanley Hauerwas, Lord Teach Us: The Lord's Prayer and the Christian Life (Nashville, TN: Abingdon Press, 1996) 54.
[10] Bailey, Jesus Through Middle Eastern Eyes, 116. Barbara J. Essex, “Homiletical Perspective on John 10:11-18” in Feasting on the Word, Year B Vol. 2 (Louisville, KY: Westminster John Knox Press) 453.
[11] Bailey, Jesus Through Middle Eastern Eyes, 116.
Sunday, February 8, 2009
Rembrandt or Kinkade? [Epiphany 5B, 2/8/09]
2/8/09
5th Sunday after Epiphany, Year B
Isaiah 40:18-30 (Preaching Text)
Mark 1:29-39
Is anyone stressed out? Anyone worried? Do we sense anxiety among us? If you are anything like me, you probably feel uneasy yourself or know someone who does. Are we tired of hearing only the negative numbers and situations as things keep getting worse with our economy. The words layoffs, cutbacks, and foreclosures are now a part of our daily
conversation. You don't need me up here telling you these things, nor do we need to be reminded about the situations we face as we walk out the door after worship. This information is everywhere and seems unavoidable. But if you are like me, you probably are looking for a reassuring word anywhere it can be found. I imagine that some of you here today tried to leave these worries at the door. We are here seeking hope and comfort in community. Hope and comfort have been on my mind a lot lately. They are not things we are finding in many places today in our world, but that is exactly what Isaiah offers us if we listen and look for it.
I assume most of you are familiar with Rembrandt and Kinkade--two particular artists from the 17th and 21st centuries. An article Jeanette Coppedge shared with me offered an analogy involving these two artists and Isaiah, and helped me to look at today's scripture passage with new eyes (1). If you are not familiar with these two artists, let me offer a brief description of the famous Dutch painter Rembrandt van Rijn from the 1600s, and well-known current American artist Thomas Kinkade. Kinkade is often seen in local galleries, and his paintings are found on everything from greeting cards and afghan blankets to coffee mugs. These Kinkade paintings show angelic scenery that evokes peaceful, serene, and calm feelings. They glow brightly. In fact, Kinkade is known as the painter of light. Here is a small image of his work, "The Night Before Christmas." If you can see it, you can tell how bright it is. The snow around the house is crisp and even. The snowman is completed in the front yard; the Christmas lights and wreaths are perfectly hung awaiting the big event. This is possibly the perfect Christmas that all of us imagine and sometimes even strive for in our own lives. It is an illumination of all that is good in the world. Though snow covers the ground, the light in it brings warm, happy thoughts of years gone by or the ideal for years to come.
[Image Above: The Night Before Christmas by Thomas Kinkade, 2004]
All of Kinkade's works that I have seen bring these same feelings of happiness, warmth, and perfection. In fact, Kinkade describes his work by saying, "I love to create beautiful worlds where light and peace reigns. I like to portray a world without the Fall." (2) A world before the Fall is a world without sin, greed, war, or problems. Or it might be a glimpse of heaven in the world to come. I don't know which, but either way, Kinkade's works serve as a reminder of a different time and place. They certainly are not the images that I see regularly these days when I look around, open the newspaper, or turn on the news.
The other artist I mentioned is Rembrandt van Rijn from Amsterdam during the 1600s. Famous for many different works, he is arguably best known for his mural "The Night Watch" with militia ready to head out.
[Image: The Militia Company of Captain Frans Banning Cocq (known as The Night Watch) by Rembrandt van Rijn, 1642, Rijksmuseum, Amsterdam]
Two others I have here are "The Return of the Prodigal Son" and "The Supper at Emmaus."
[Image: The Return of the Prodigal by Rembrandt van Rijn, c.1666, The Hermitage, St. Petersburg (from Luke 15, "The Lost Son")]
Both of these are based on scenes from Luke's Gospel. Rembrandt, as you may notice from these images or ones you've seen in the past, are often dark and deep paintings. But they highlight certain areas with light to emphasize what is important to pay attention to in the image--usually the people's faces and relationships between them. Rembrandt, like Kinkade, used light, but he did so sparingly and carefully. It is usually seen peaking out through the darkness. Metaphorically speaking, which world do we live in today--Rembrandt's or Kinkade's?
[Image: The Supper at Emmaus by Rembrandt van Rijn, 1648, Louvre, Paris (from Luke 24, "The Road to Emmaus)]
I ask this question and bring these artists' works into discussion today, not because I am interested in lecturing on art history, though I do find it fascinating. I mention these because I find them such strong visual images to explore the passage we read this morning from Isaiah. Chapter 40 in Isaiah begins a section of Isaiah that scholars refer to as 2nd Isaiah that goes through chapter 55. They believe an unnamed prophet wrote it during the exile in Babylon. The Israelites in the kingdom of Judah were conquered by the Babylonians and taken off into exile in a foreign land. Hundred of years passed between chapters 39 and 40, and their situation in life had drastically changed. As a conquered people who had been removed from their homes and forced into exile, things were looking dark. Where was God during all of their problems? Where was hope and comfort in their situation? How could they possibly see God's light through all the darkness around them?
The prophet in Isaiah 40 is asking rhetorical questions of the exiles to help the Israelites see God's light through their own darkness. The prophet uses disputations to establish his argument by asking rhetorical questions. We see the questions included two times: "Have you not known? Have you not heard?" in verses 21 and 28. The prophet is not looking for specific answers, but is instead trying to help them recall their memories. They are questioning God's presence with them in their dark world, and the prophet responds with, "Do y'all REALLY NOT know? Have y'all REALLY NOT heard what God is up to? Have you so easily forgotten God's role in your lives and the lives if your ancestors--Abraham, Isaac, and Jacob?" It seems like because things are so bleak in their world, communally the Israelites are suffering from a bout of spiritual and historical amnesia about how God is at work or whether God is still present at all?
These often-quoted poetic verses from Isaiah are beautiful. The prophet uses images to describe God who was the creator of all we can see and imagine; God who knows us inside and out; God who energizes the weak and weary to give fresh strength. God placed the stars in the sky, knows every one of them, and calls them by name. Not one star is missing from the sky or God's memory. God is everlasting. God doesn't grow weary or tire out. We on the other hand will get tired and fall exhausted, but God is the great renewal of strength. God gives wings to fly and legs that never grow weak. Hope oozes out of these verses. Comfort abounds for everyone who is weak and weary. To me these passages almost invoke the same feelings like Kinkade's paintings, until we remember that people in a dark, troubling exile were hearing these words--the context changes everything. Instead, these words are like the soft glow of light peaking out amidst the Rembrandt paintings. This passage stands out as a glimmer of hope and light amid a dark and difficult world. God knows what is going on for these exiles and is sure to offer hope through the prophet's words when the people need to see God's light the most.
I know from my own life, when things are going well and life is good, it is much easier to ignore or not look for the presence of God around me, because it is everywhere and it gets taken for granted. The light of Christ is bright, but life is good and therefore makes it easy to overlook the true light. But when things get tough and sometimes discouraging, like life is for most of us these days, we long to look for the glimmers of light. It can be hard to adjust our eyes to see the light around us. The other day Steve and I were out house-hunting, and he climbed up into an attic to take a look around. We didn't bring a flashlight along, so he had to stop and wait to look around. His eyes needed a moment to adjust to the darkness to see the light that was present. The light was certainly in the attic, but his eyes needed to refocus in order to see it.
So given our world's situation today, how do we refocus our own spiritual eyes to see the light of God's presence around us? How do we look with new eyes or new determination to see where God is at work around and in us? I believe we have much wisdom to learn from Isaiah in order to see God today. Isaiah was writing to a community, so it would be fair to say that we need our community here today as well. Seeking to find hope and comfort from God is best done in community. We have one another to lift each other up, dust us off when we've fallen from weariness, and help us walk with new strength. When we are weary and exhausted, it can be harder to rightly assess God's call to us, so it is vitally important we seek it together. If one of us stumbles and cannot see the light of God, the church community is here to help.
The prophet in these verses from Isaiah also recollects Israelite history. Going back to the beginning, he recalls creation and the formation of the world. Since God has been there from the beginning, why would God abandon them all of a sudden? We've been through difficult times in the past, but God was there too, and is today. This morning in the Inquirer's class, we discussed different events in the Moravian Church's 550+ year history. Our spiritual ancestors were forced into hiding and had to flee, so they took their faith in God underground in order to survive. This hidden seed carried out their secret faith for almost a hundred year before reemerging in Herrnhut, Germany. They went through so much difficulty, and yet God's light prevailed and burned within them during their difficult days. Today is no different. By looking back, we can begin to look forward with new strength and hope.
We also proclaim God's light and presence with us through our music as we sing the story of faith. The songs give us words when our own words fail. They are our prayers when we have nothing to say on our own. "Come, Let us All With Gladness Raise a joyous song of thanks and praise to God who rules the heavenly host, God, Father, Son, and Holy Ghost" ands "Sing Praise to God who reigns above, the God of all creation." (3) Our hymns today come from our ancient Moravian history and are but two example of how we remember our faith and proclaim God's light, hope, and comfort in our difficult times.
I am reminded of our celebrations on Christmas Eve as I think about Isaiah's passage. The music rang out through this sanctuary and filled the streets beyond the walls. Community, friends, and family gathered outside waiting for a chance to celebrate with us. Our tradition of uplifting the light of Christ tangibly proclaimed that Christ, the light of the world, prevails through the darkness. There is nothing more beautiful on Christmas Eve, I believe, than seeing the congregation grow brighter as the candles are lit and passed around. Then in the culmination of our celebration, we lift up the candles during the last song and the room glows. The darkness has not won. The darkness will not win. Our dark, Rembrandt world is aglow with Christ's light. Like the millions of stars that twinkle to remind us each night that God is bigger than anything we can imagine; God's presence shines in our dark world. We proclaim it each Christmas, and we can draw from this event when our other memories begin to fail or grow dim.
So, Rembrandt or Kinkade? Which world do you live in? Likely, I would guess, we would agree that Rembradt's darkness is what we walk into when we leave this place today. But even in a dark world, God's light shines through. Let us look together for where we see God's presence and proclaim it loudly for others to see. God is here. Hope and comfort are present. Together, we can see the light of God anew. Amen.
(1) John D. Witviet, "Isaiah in Christian Liturgy: Recovering Textual Contrasts and Correcting Theological Astigmatism" in Touching the Altar: The Old Testament For Christian Worship, ed. by Carol M. Bechtel (Grand Rapids, MI: William B. Eerdmans Publishing Co., 2008) 63-94. The comparison and idea for using Rembrandt and Kinkade comes from Witviet's thoughtful article. [Used in Duke Divinity School's Old Testament 2 Class with Dr. Ellen Davis, 2/2009.]
(2) Witviet, "Isaiah in Christian Liturgy" in Touching the Altar, ed. by Carol M. Bechtel (Grand Rapids, MI: William B. Eerdmans Publishing Co., 2008) 68 [quoting from Randal Balmer's "Kinkade Crusade," Christianity Today, 4 December 2000, pp. 51.]
(3) "Come, Let Us All with Gladness Raise" from the Moravian Book of Worship (Bethlehem, Pa: Moravian Church in North America, 1995) 518. Hymn text by Matthew of Kunwald (1457) or Gabriel Komarovsky (1467). Translated by Michael Weisse (1531); Evelyn Renatus Hasse (1911). Tune by Michael Weisse (1531). "Sing Praise to God" from the Moravian Book of Worship, 537. Hymn text by Johann Jacob Schuetz (1675). Hymn tune from a Pre-Reformation melody, Bohemian Brethren's Gesangbuch (1566).
5th Sunday after Epiphany, Year B
Isaiah 40:18-30 (Preaching Text)
Mark 1:29-39
Is anyone stressed out? Anyone worried? Do we sense anxiety among us? If you are anything like me, you probably feel uneasy yourself or know someone who does. Are we tired of hearing only the negative numbers and situations as things keep getting worse with our economy. The words layoffs, cutbacks, and foreclosures are now a part of our daily
conversation. You don't need me up here telling you these things, nor do we need to be reminded about the situations we face as we walk out the door after worship. This information is everywhere and seems unavoidable. But if you are like me, you probably are looking for a reassuring word anywhere it can be found. I imagine that some of you here today tried to leave these worries at the door. We are here seeking hope and comfort in community. Hope and comfort have been on my mind a lot lately. They are not things we are finding in many places today in our world, but that is exactly what Isaiah offers us if we listen and look for it.
I assume most of you are familiar with Rembrandt and Kinkade--two particular artists from the 17th and 21st centuries. An article Jeanette Coppedge shared with me offered an analogy involving these two artists and Isaiah, and helped me to look at today's scripture passage with new eyes (1). If you are not familiar with these two artists, let me offer a brief description of the famous Dutch painter Rembrandt van Rijn from the 1600s, and well-known current American artist Thomas Kinkade. Kinkade is often seen in local galleries, and his paintings are found on everything from greeting cards and afghan blankets to coffee mugs. These Kinkade paintings show angelic scenery that evokes peaceful, serene, and calm feelings. They glow brightly. In fact, Kinkade is known as the painter of light. Here is a small image of his work, "The Night Before Christmas." If you can see it, you can tell how bright it is. The snow around the house is crisp and even. The snowman is completed in the front yard; the Christmas lights and wreaths are perfectly hung awaiting the big event. This is possibly the perfect Christmas that all of us imagine and sometimes even strive for in our own lives. It is an illumination of all that is good in the world. Though snow covers the ground, the light in it brings warm, happy thoughts of years gone by or the ideal for years to come.
[Image Above: The Night Before Christmas by Thomas Kinkade, 2004]
All of Kinkade's works that I have seen bring these same feelings of happiness, warmth, and perfection. In fact, Kinkade describes his work by saying, "I love to create beautiful worlds where light and peace reigns. I like to portray a world without the Fall." (2) A world before the Fall is a world without sin, greed, war, or problems. Or it might be a glimpse of heaven in the world to come. I don't know which, but either way, Kinkade's works serve as a reminder of a different time and place. They certainly are not the images that I see regularly these days when I look around, open the newspaper, or turn on the news.
The other artist I mentioned is Rembrandt van Rijn from Amsterdam during the 1600s. Famous for many different works, he is arguably best known for his mural "The Night Watch" with militia ready to head out.
[Image: The Militia Company of Captain Frans Banning Cocq (known as The Night Watch) by Rembrandt van Rijn, 1642, Rijksmuseum, Amsterdam]
Two others I have here are "The Return of the Prodigal Son" and "The Supper at Emmaus."
[Image: The Return of the Prodigal by Rembrandt van Rijn, c.1666, The Hermitage, St. Petersburg (from Luke 15, "The Lost Son")]
Both of these are based on scenes from Luke's Gospel. Rembrandt, as you may notice from these images or ones you've seen in the past, are often dark and deep paintings. But they highlight certain areas with light to emphasize what is important to pay attention to in the image--usually the people's faces and relationships between them. Rembrandt, like Kinkade, used light, but he did so sparingly and carefully. It is usually seen peaking out through the darkness. Metaphorically speaking, which world do we live in today--Rembrandt's or Kinkade's?
[Image: The Supper at Emmaus by Rembrandt van Rijn, 1648, Louvre, Paris (from Luke 24, "The Road to Emmaus)]
I ask this question and bring these artists' works into discussion today, not because I am interested in lecturing on art history, though I do find it fascinating. I mention these because I find them such strong visual images to explore the passage we read this morning from Isaiah. Chapter 40 in Isaiah begins a section of Isaiah that scholars refer to as 2nd Isaiah that goes through chapter 55. They believe an unnamed prophet wrote it during the exile in Babylon. The Israelites in the kingdom of Judah were conquered by the Babylonians and taken off into exile in a foreign land. Hundred of years passed between chapters 39 and 40, and their situation in life had drastically changed. As a conquered people who had been removed from their homes and forced into exile, things were looking dark. Where was God during all of their problems? Where was hope and comfort in their situation? How could they possibly see God's light through all the darkness around them?
The prophet in Isaiah 40 is asking rhetorical questions of the exiles to help the Israelites see God's light through their own darkness. The prophet uses disputations to establish his argument by asking rhetorical questions. We see the questions included two times: "Have you not known? Have you not heard?" in verses 21 and 28. The prophet is not looking for specific answers, but is instead trying to help them recall their memories. They are questioning God's presence with them in their dark world, and the prophet responds with, "Do y'all REALLY NOT know? Have y'all REALLY NOT heard what God is up to? Have you so easily forgotten God's role in your lives and the lives if your ancestors--Abraham, Isaac, and Jacob?" It seems like because things are so bleak in their world, communally the Israelites are suffering from a bout of spiritual and historical amnesia about how God is at work or whether God is still present at all?
These often-quoted poetic verses from Isaiah are beautiful. The prophet uses images to describe God who was the creator of all we can see and imagine; God who knows us inside and out; God who energizes the weak and weary to give fresh strength. God placed the stars in the sky, knows every one of them, and calls them by name. Not one star is missing from the sky or God's memory. God is everlasting. God doesn't grow weary or tire out. We on the other hand will get tired and fall exhausted, but God is the great renewal of strength. God gives wings to fly and legs that never grow weak. Hope oozes out of these verses. Comfort abounds for everyone who is weak and weary. To me these passages almost invoke the same feelings like Kinkade's paintings, until we remember that people in a dark, troubling exile were hearing these words--the context changes everything. Instead, these words are like the soft glow of light peaking out amidst the Rembrandt paintings. This passage stands out as a glimmer of hope and light amid a dark and difficult world. God knows what is going on for these exiles and is sure to offer hope through the prophet's words when the people need to see God's light the most.
I know from my own life, when things are going well and life is good, it is much easier to ignore or not look for the presence of God around me, because it is everywhere and it gets taken for granted. The light of Christ is bright, but life is good and therefore makes it easy to overlook the true light. But when things get tough and sometimes discouraging, like life is for most of us these days, we long to look for the glimmers of light. It can be hard to adjust our eyes to see the light around us. The other day Steve and I were out house-hunting, and he climbed up into an attic to take a look around. We didn't bring a flashlight along, so he had to stop and wait to look around. His eyes needed a moment to adjust to the darkness to see the light that was present. The light was certainly in the attic, but his eyes needed to refocus in order to see it.
So given our world's situation today, how do we refocus our own spiritual eyes to see the light of God's presence around us? How do we look with new eyes or new determination to see where God is at work around and in us? I believe we have much wisdom to learn from Isaiah in order to see God today. Isaiah was writing to a community, so it would be fair to say that we need our community here today as well. Seeking to find hope and comfort from God is best done in community. We have one another to lift each other up, dust us off when we've fallen from weariness, and help us walk with new strength. When we are weary and exhausted, it can be harder to rightly assess God's call to us, so it is vitally important we seek it together. If one of us stumbles and cannot see the light of God, the church community is here to help.
The prophet in these verses from Isaiah also recollects Israelite history. Going back to the beginning, he recalls creation and the formation of the world. Since God has been there from the beginning, why would God abandon them all of a sudden? We've been through difficult times in the past, but God was there too, and is today. This morning in the Inquirer's class, we discussed different events in the Moravian Church's 550+ year history. Our spiritual ancestors were forced into hiding and had to flee, so they took their faith in God underground in order to survive. This hidden seed carried out their secret faith for almost a hundred year before reemerging in Herrnhut, Germany. They went through so much difficulty, and yet God's light prevailed and burned within them during their difficult days. Today is no different. By looking back, we can begin to look forward with new strength and hope.
We also proclaim God's light and presence with us through our music as we sing the story of faith. The songs give us words when our own words fail. They are our prayers when we have nothing to say on our own. "Come, Let us All With Gladness Raise a joyous song of thanks and praise to God who rules the heavenly host, God, Father, Son, and Holy Ghost" ands "Sing Praise to God who reigns above, the God of all creation." (3) Our hymns today come from our ancient Moravian history and are but two example of how we remember our faith and proclaim God's light, hope, and comfort in our difficult times.
I am reminded of our celebrations on Christmas Eve as I think about Isaiah's passage. The music rang out through this sanctuary and filled the streets beyond the walls. Community, friends, and family gathered outside waiting for a chance to celebrate with us. Our tradition of uplifting the light of Christ tangibly proclaimed that Christ, the light of the world, prevails through the darkness. There is nothing more beautiful on Christmas Eve, I believe, than seeing the congregation grow brighter as the candles are lit and passed around. Then in the culmination of our celebration, we lift up the candles during the last song and the room glows. The darkness has not won. The darkness will not win. Our dark, Rembrandt world is aglow with Christ's light. Like the millions of stars that twinkle to remind us each night that God is bigger than anything we can imagine; God's presence shines in our dark world. We proclaim it each Christmas, and we can draw from this event when our other memories begin to fail or grow dim.
So, Rembrandt or Kinkade? Which world do you live in? Likely, I would guess, we would agree that Rembradt's darkness is what we walk into when we leave this place today. But even in a dark world, God's light shines through. Let us look together for where we see God's presence and proclaim it loudly for others to see. God is here. Hope and comfort are present. Together, we can see the light of God anew. Amen.
(1) John D. Witviet, "Isaiah in Christian Liturgy: Recovering Textual Contrasts and Correcting Theological Astigmatism" in Touching the Altar: The Old Testament For Christian Worship, ed. by Carol M. Bechtel (Grand Rapids, MI: William B. Eerdmans Publishing Co., 2008) 63-94. The comparison and idea for using Rembrandt and Kinkade comes from Witviet's thoughtful article. [Used in Duke Divinity School's Old Testament 2 Class with Dr. Ellen Davis, 2/2009.]
(2) Witviet, "Isaiah in Christian Liturgy" in Touching the Altar, ed. by Carol M. Bechtel (Grand Rapids, MI: William B. Eerdmans Publishing Co., 2008) 68 [quoting from Randal Balmer's "Kinkade Crusade," Christianity Today, 4 December 2000, pp. 51.]
(3) "Come, Let Us All with Gladness Raise" from the Moravian Book of Worship (Bethlehem, Pa: Moravian Church in North America, 1995) 518. Hymn text by Matthew of Kunwald (1457) or Gabriel Komarovsky (1467). Translated by Michael Weisse (1531); Evelyn Renatus Hasse (1911). Tune by Michael Weisse (1531). "Sing Praise to God" from the Moravian Book of Worship, 537. Hymn text by Johann Jacob Schuetz (1675). Hymn tune from a Pre-Reformation melody, Bohemian Brethren's Gesangbuch (1566).
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