How would you start a conversation with Jesus if you had the chance? Might be challenge enough to be able to utter anything much less something coherent.
Nicodemus comes to Jesus at nighttime, presumably because he was a religious leaders and so he had a reputation to protect. Jesus had become popular, but he was an outsider who did not always say things or do things that were considered orthodox by those who were recognized as authorities.
Nicodemus is one of those authorities, but he sees something special in the miracles Jesus has performed, so he's willing to take a step outside his acceptable circles to interact with Jesus. He'll only take a minimal risk however; he'll come under cloak of darkness.
He starts out proclaiming his brilliance, "We know you are a teacher who has come from God." Starting a conversation with Jesus by proclaiming what you know is probably not the advisable way to begin. Jesus responds, "No one can see the Kingdom without being born from above." I think this is Jesus' way of saying, You haven't a clue, Nic. All of the sudden Jesus is talking a language that Nicodemus doesn't understand at all. It's clear that Nicodemus, though he is a religious leader, knows very little about the spiritual life. Sometimes those who seem to be closest to the truth are actually furthest away. As a pastor, I am very aware of this danger.
Anyone who affiliates in some way with a religious organization should be aware of this danger, because most religious organizations lay out some kind of path to follow to gain maturity and stature in faith. Yet, according to Jesus, the Spirit of God is like a wind that blows in very unpredictable ways. We're currently reading, as a church, Sara Miles' Jesus Freak, which is her story of how the Spirit has affected her life and ministry, although some of her practices have been difficult for her church to understand or approve of.
Have you been born anew (or from above, since the Greek word here could mean either)? How did it happen? Or is it happening or yet to happen?
Thursday, March 17, 2011
Saturday, March 12, 2011
Okay, Beloved, Now What? Matt. 4:1-11
As the gospel writers tell it, immediately after Jesus is baptized and the voice from heaven proclaims, "This is my beloved son in whom I am well-pleased," God's Spirit drives Jesus into the wilderness where he suffers deprivation and is confronted by his own human need. The tempter comes along and begins his offers with, "If you are the son of God..."
The close proximity of these two scenes suggest to me that the gospel writers are trying to show us that the temptation story is about Jesus' identity, and it should lead us to wonder what Jesus will do with his knowledge that he is God's messiah. Will he use his status to alleviate his own human suffering and thus render him invulnerable to the basic human needs that all humans share or will he fully enter into the human condition? Buddha said that life is suffering. Would the son of God willingly enter into this life or use his powers to rise above it?
You know the answers because you know the temptation story. Jesus refused to turn stones into bread, throw himself down from the temple tower hoping for the deliverance of angels or seek earthly rule. Rather, he walks this lonesome valley like the rest of us and uses his power to alleviate the suffering of others.
The seeds of Jesus' resurrection are found in these decisions he makes in the wilderness because when he chooses to live a fully human life, he, of course, is choosing to die a human death. So even in the first Sunday of Lent, we can see a foreshadowing of Easter.
Given that in your baptism God has claimed you as his/her beloved, what are you doing with your considerable powers? And if you are presently in the wilderness, what kind of choices are you making?
The close proximity of these two scenes suggest to me that the gospel writers are trying to show us that the temptation story is about Jesus' identity, and it should lead us to wonder what Jesus will do with his knowledge that he is God's messiah. Will he use his status to alleviate his own human suffering and thus render him invulnerable to the basic human needs that all humans share or will he fully enter into the human condition? Buddha said that life is suffering. Would the son of God willingly enter into this life or use his powers to rise above it?
You know the answers because you know the temptation story. Jesus refused to turn stones into bread, throw himself down from the temple tower hoping for the deliverance of angels or seek earthly rule. Rather, he walks this lonesome valley like the rest of us and uses his power to alleviate the suffering of others.
The seeds of Jesus' resurrection are found in these decisions he makes in the wilderness because when he chooses to live a fully human life, he, of course, is choosing to die a human death. So even in the first Sunday of Lent, we can see a foreshadowing of Easter.
Given that in your baptism God has claimed you as his/her beloved, what are you doing with your considerable powers? And if you are presently in the wilderness, what kind of choices are you making?
Thursday, March 3, 2011
The King's Speech, Matthew 17:1-9
The best picture award at the Academy Awards this year was for The King's Speech. I saw it and also thought it was a fantastic movie. Here was this very powerful man who had a flaw--at least for him and the rest of the royal family--that made him vulnerable to feelings of shame and to ridicule from others. He worked hard and with the help of others, overcame his stammer in time to offer encouragement to his people at a dark time in British history. When the king speaks, people listen.
This Sunday is Transfiguration Sunday. All the lectionary scriptures tell of the experience of encountering a mysterious, awe-inspiring God.
In Exodus 24:12-18, Moses goes up to Mt. Sinai to receive God's commandments and is enveloped in a divine cloud. To the people of Israel below, it didn't look like a cloud but rather a devouring fire that Moses walked into. Frightening!
Psalm 99 begins: "The Lord is king; let the peoples tremble!"
And in Matthew 17, Jesus is transfigured on the mountain and appears with Elijah and Moses. Peter, James and John have some ideas about how to sustain this glorious occasion so that everyone who wishes can behold it; he wants to build some dwellings. But suddenly there appeared a bright cloud (a lot of clouds in these sorts of stories; what do you make of that?), and a voice from the cloud says, "This is my Son, the Beloved; with him I am well pleased; listen to him!" The disciples fall to the ground in fear.
It is clear that when this King speaks, he doesn't have any problem communicating. The natural reaction is fear and trembling.
How might this connect with the life of faith? When have you trembled in the face of a reality larger than you? Is an awe-inspired trembling healthy sometimes?
This Sunday is Transfiguration Sunday. All the lectionary scriptures tell of the experience of encountering a mysterious, awe-inspiring God.
In Exodus 24:12-18, Moses goes up to Mt. Sinai to receive God's commandments and is enveloped in a divine cloud. To the people of Israel below, it didn't look like a cloud but rather a devouring fire that Moses walked into. Frightening!
Psalm 99 begins: "The Lord is king; let the peoples tremble!"
And in Matthew 17, Jesus is transfigured on the mountain and appears with Elijah and Moses. Peter, James and John have some ideas about how to sustain this glorious occasion so that everyone who wishes can behold it; he wants to build some dwellings. But suddenly there appeared a bright cloud (a lot of clouds in these sorts of stories; what do you make of that?), and a voice from the cloud says, "This is my Son, the Beloved; with him I am well pleased; listen to him!" The disciples fall to the ground in fear.
It is clear that when this King speaks, he doesn't have any problem communicating. The natural reaction is fear and trembling.
How might this connect with the life of faith? When have you trembled in the face of a reality larger than you? Is an awe-inspired trembling healthy sometimes?
Saturday, February 19, 2011
Jesus Freak, Matthew 5:38-48
O to be like thee, O to be like thee,
Blessed Redeemer, pure as thou art...
Old gospel chorus
I still remember singing that song as a child in the church I grew up in. We would usually sing it with eyes closed, focused on the savior and sincerely praying to be better than we were. The tune was really smarmy, as I remember. All in all though, the sentiment is valid. If you're striving to be like someone, I guess Jesus is a pretty good standard. Theologically, we call this process of becoming more like Jesus sanctification.
Of course, then you read the Sermon on the Mount, and you wonder if you ought to be careful what you wish for. " You have heard it said and eye for an eye and a tooth for a tooth, but I say do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other one also; and if anyone wants to sue you and take your coat, give them your cloak also."
Now, this concept of an eye for an eye, for many people, illustrates what is wrong with the Old Testament. It seems angry, vindictive and vengeful. However, as one commentator says, it was meant to restrain vengeance. Vengeance is naturally disproportionate. The desire to get even usually goes beyond getting even, as people, blinded by their own rage, do more than get even. The Law of Moses wisely puts a limit on punishment--an eye for an eye.
But then here comes Jesus challenging us to go beyond the wisdom of the Law. He calls his disciples to steer clear of revenge, but also to let go of our quest for justice for ourselves. He calls his followers to be merciful. Love everyone, not just family and friends but even enemies.
Still want to be like Jesus?
Blessed Redeemer, pure as thou art...
Old gospel chorus
I still remember singing that song as a child in the church I grew up in. We would usually sing it with eyes closed, focused on the savior and sincerely praying to be better than we were. The tune was really smarmy, as I remember. All in all though, the sentiment is valid. If you're striving to be like someone, I guess Jesus is a pretty good standard. Theologically, we call this process of becoming more like Jesus sanctification.
Of course, then you read the Sermon on the Mount, and you wonder if you ought to be careful what you wish for. " You have heard it said and eye for an eye and a tooth for a tooth, but I say do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other one also; and if anyone wants to sue you and take your coat, give them your cloak also."
Now, this concept of an eye for an eye, for many people, illustrates what is wrong with the Old Testament. It seems angry, vindictive and vengeful. However, as one commentator says, it was meant to restrain vengeance. Vengeance is naturally disproportionate. The desire to get even usually goes beyond getting even, as people, blinded by their own rage, do more than get even. The Law of Moses wisely puts a limit on punishment--an eye for an eye.
But then here comes Jesus challenging us to go beyond the wisdom of the Law. He calls his disciples to steer clear of revenge, but also to let go of our quest for justice for ourselves. He calls his followers to be merciful. Love everyone, not just family and friends but even enemies.
Still want to be like Jesus?
Wednesday, February 9, 2011
Thoughts! Matthew 5:21,27-28
You're familiar with the command to the ancients, "Do not murder." I'm telling you that anyone who is so much as angry with a brother or sister is guilty of murder... You know the next commandment pretty well too, "Don't go to bed with another's spouse." But don't think you've preserved you virture just by staying out of bed. Your heart can be corrupted by lust even quicker than your body. Those leering looks you think no one notices--they can corrupt also. The Message
Monitoring and controlling your behavior can be pretty difficult. Just look at the Old Testament. You get the Ten Commandments and the rest of the Law of Moses in the Torah, and most of the rest of the OT is about how the people couldn't keep the covenantal behavioral requirements. The prophets tried to set the people on the right course, but it didn't always work, so the people were exiled to Babylon as a consequence of their unrighteousness.
Obedience is difficult. We get it. We're human, after all.
But now in the Sermon on the Mount Jesus is not only calling for right behavior. He is telling us our thoughts need to be pure. Why can't I have my consciousness? Isn't this going a bit far? Can't Jesus let me have my anger? I won't get out of control and strike someone. Can't Jesus let me have my lust? I'll keep appropriate boundaries.
Historically, this teaching from Jesus has been interpreted two ways. First, some have thought that Jesus was the first great cognitive psychologist, showing us that our thoughts are important. They determine how we will experience the world. It is crucial that we are aware of our thought life and seek to bring it into submission to our will, and of course, the will of God.
Augustine, if I remember correctly, thought that Jesus was pushing this obedience thing to the extreme to show that none of us can live a righteous life and therefore are dependent on the grace of God because of our sin. Remember, the scribes and Pharisees prided themselves, according to the Gospels anyway, on their perfect behavior in accordance with the Law. When Jesus says that even our thought life must be perfect, he renders even the most righteous among us as needy.
What do you think? How's your thought life?
Monitoring and controlling your behavior can be pretty difficult. Just look at the Old Testament. You get the Ten Commandments and the rest of the Law of Moses in the Torah, and most of the rest of the OT is about how the people couldn't keep the covenantal behavioral requirements. The prophets tried to set the people on the right course, but it didn't always work, so the people were exiled to Babylon as a consequence of their unrighteousness.
Obedience is difficult. We get it. We're human, after all.
But now in the Sermon on the Mount Jesus is not only calling for right behavior. He is telling us our thoughts need to be pure. Why can't I have my consciousness? Isn't this going a bit far? Can't Jesus let me have my anger? I won't get out of control and strike someone. Can't Jesus let me have my lust? I'll keep appropriate boundaries.
Historically, this teaching from Jesus has been interpreted two ways. First, some have thought that Jesus was the first great cognitive psychologist, showing us that our thoughts are important. They determine how we will experience the world. It is crucial that we are aware of our thought life and seek to bring it into submission to our will, and of course, the will of God.
Augustine, if I remember correctly, thought that Jesus was pushing this obedience thing to the extreme to show that none of us can live a righteous life and therefore are dependent on the grace of God because of our sin. Remember, the scribes and Pharisees prided themselves, according to the Gospels anyway, on their perfect behavior in accordance with the Law. When Jesus says that even our thought life must be perfect, he renders even the most righteous among us as needy.
What do you think? How's your thought life?
Wednesday, February 2, 2011
Lightly Salted, Matthew 5:13-16
You are the salt of the earth, but if salt has lost its taste, how can its saltiness be restored? It is no longer good for anything, but is thrown out and trampled under foot. You are the light of the world. A city built on a hill cannot be hid. No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it give light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your father in heaven.
Note that Jesus' Sermon on the Mount is not like the Ten Commandments. There is no law here; no Thou shalts. Rather, Jesus is simply describing reality, so that his hearers might see clearly into the nature of things. Someone has said, "What is, is the great teacher." Jesus is describing what is in the Kingdom, as if the only things needed from us is acknowledgement and vision.
Jesus doesn't say, Thou shalt be poor in spirit. He says, "Blessed are the poor in spirit..." Jesus doesn't say, Thou shalt be salt and light. He says, "You are the salt of the earth... You are the light of the world."
The only danger here, if I read Jesus correctly, is in refusing to be who you are.
Note that Jesus' Sermon on the Mount is not like the Ten Commandments. There is no law here; no Thou shalts. Rather, Jesus is simply describing reality, so that his hearers might see clearly into the nature of things. Someone has said, "What is, is the great teacher." Jesus is describing what is in the Kingdom, as if the only things needed from us is acknowledgement and vision.
Jesus doesn't say, Thou shalt be poor in spirit. He says, "Blessed are the poor in spirit..." Jesus doesn't say, Thou shalt be salt and light. He says, "You are the salt of the earth... You are the light of the world."
The only danger here, if I read Jesus correctly, is in refusing to be who you are.
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