Sunday, June 22, 2014

Values, Addicts and Chuck Noll



God’s grace, peace and mercy be with you. … My theme is God gives us personal value. My focus is Matthew 10:24-25 “A disciple is not above his teacher, nor a servant above his master. It is enough for the disciple to be like his teacher, and the servant like his master.”
Let us pray. Heavenly Father, the psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’”[i] Now that our feet are within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.
You got a happy dance? Pharrell has a song for your happy dance. His “Happy” video features people dancing the 4-minute song for 24 hours. A 24-hour video!
Of course, Happy is not the first song to promote happiness. The list includes Don’t Worry, Be Happy; Happy Together; You’ve Made Me So Very Happy; The Happiest Girl in the Whole USA; Happy Days; and Oh Happy Day.
I begin a sermon entitled God gives us personal value with happy thoughts because many view happiness as a personal value. So, let us look at Value, Pauline Values, Matthean Values, and because we are planning summer vacations, my Prescription for Spiritual Laziness, which may be your key to happiness.
First, value. Although our founding fathers penned “pursuit of happiness” into the Declaration of Independence, they did not define it as we do. Definitions evolve. For example, the word nice comes from the Latin word nescius meaning “ignorant.” In the 14th century, it meant “foolish,” then evolved to mean cowardice, and then shyness. Today, when someone says you are nice, you take it as a compliment.[ii]
In the context of the Declaration of Independence, happiness was about one’s contribution to society rather than pursuit of self-gratification.[iii] I contribute to society the personal values I learned and modeled as a child. These personal values provide an internal reference for what is good. In a society where people come from various ethnic and religious backgrounds, our cultural values emphasize those that people broadly share.
We derive our Christian values from the teachings of Jesus and from Christian teachers throughout the history of our religion. What we believe and practice as Lutherans is not exactly what Baptists, Methodists or other Christians believe and practice, but we share some basic Christian values.
To sort out Christian values, we return to our roots, and turn to my second point – Pauline values.
Paul came to believe, practice and hand on to Jesus’ early followers what the Holy Spirit revealed to him as essential. He was sophisticated enough to understand that the teachings of Jesus, like definitions, may not mean the same thing to all people.
Learned, practicing 1st century Jews in Jerusalem understood the deeper meaning of Jesus’ Last Supper differently than Gentile converts reared to worship other gods. Hence, Paul taught a new theology of baptism and communion that Jews and Gentiles alike understood and appropriated.
Paul did the same with sin and grace, redemption and sanctification. He conveyed to cultures that lacked Scripture the concept that humans are sinful by nature and by choice. Once he presented this, Paul could teach that because our loving God values us, He redeemed us through His Son.
Today, we take for granted Paul’s teaching on sin, redemption, baptism and Christian values. We even take for granted a brand new term that Paul coined – sanctification.
Do we fully understand what Paul meant when he wrote present yourselves as slaves to righteousness leading to sanctification? … Recall the story I told last fall of Minh Dang, enslaved by her parents until she broke free as an adult.[iv] Minh understands the concept of slavery quite differently than we do. We have no personal experience of what it means to be a slave.
I see myself as master of my own destiny. No one tells me how to live, how to think, how to behave. I am my own man. That makes it difficult to grasp the meaning of Paul’s words. We might understand the concept of presenting ourselves as slaves to righteousness leading to sanctification if we considered ourselves not as slaves but as addicts.
In the Roman Empire, addicts were bankrupt people given as slaves to their creditors. Addict comes from the Latin addictus, meaning “a debtor awarded as a slave to his creditor.” In the 1600s, it meant giving yourself to someone or some practice. By the 1900s, addict became associated with dependency on drugs.
So, when Paul says we are slaves to sin, he means addicted to sin. This addiction extends beyond acts of murder, theft, adultery or gossip, and goes to the heart of sin – idolatry. … We are addicted to thinking that we control our own destiny. God is not my master. I have no master. I am my own master.
From his encounter with the Risen Christ, Paul knew better. As sinners whose debt was paid through the death and resurrection of Christ Jesus, we, the baptized, should live as addicts of the Holy Trinity. That is what “present yourselves as slaves to righteousness leading to sanctification” means. You are addicted to God. As a drug controls the life of an addict, the Trinity controls the life of a Christian. Addiction to God leads me to my third point, Matthean values.
The kernel of today’s Gospel is that Christians resemble their Teacher and Master, Jesus Christ. When baptized, we put on Christ, but often fail to resemble Him. By grace, Christians become more like Christ by prayerfully reading God’s Word and receiving Holy Communion.
Paul pointed out that God favored the Jews over Gentiles because He chose them and remained faithfully present to them. We are favored because God remains faithfully present to us through Word and Sacrament. Word and Sacrament are essential to our worship and life. They are essential to other Christians as they too attempt to become more like Christ. However, other denominations interpret Word and Sacrament differently.
We should understand that although we agree with denominations whose personal and communal values are formed by the teachings of Christ, when it comes to the interpretation of Word and Sacrament, we view these quite differently. Some denominations, such as Methodists and Presbyterians, teach that Christ is only symbolically present in Holy Communion.[v] They practice open Communion even for the unbaptized.
We have more than a symbolic presence. We have the true Body and Blood of Christ in, with and under the forms of bread and wine. Because that true Body and Blood of Christ is available to us and because God calls us to be like our Teacher and Master, think how deep can our relationship with God could be if we made ourselves present to Him in Word and Sacrament?
Imagine how deep your relationships would be if you made yourself present to each member of your family. Now, imagine yourself as the hot water heater. Everyone takes for granted the hot water heater. No one notices it until something is wrong. We all have relationships like that. Family members take us for granted or never notice something is wrong until we break down.
How do we respond when faithful friends and family members treat us like the hot water heater? How does God respond when we treat Him like a hot water heater?
My friends, summer vacation means taking time away. Unfortunately, for some that includes time away from Word and Sacrament. Like our relationship with the hot water heater, we become spiritual lazy. Hence, my final point, my Summer Prescription for Spiritual Laziness.
Oswald Chambers once wrote, “We are all capable of being spiritually lazy saints.” We are all capable of being spiritually lazy saints. Now, before I give you this prescription, let me tell you the story of a man who never became spiritually lazy.
Maximillian Kolbe was born in Poland in 1894. As a young man, he saw religious indifference as the deadliest poison of his day. A missionary in Japan in the early 30’s, he returned to Poland to found a newspaper and radio station, tools to spread the Gospel and to speak out against Nazi atrocities.[vi]
In 1941, the Nazis arrested Kolbe and incarcerated him at Auschwitz. That July, a prisoner escaped. As punishment, the commandant announced 10 men would die. As the 10 were being marched away to the starvation bunkers, Kolbe, Prisoner Number 16670, stepped from the line, and requested, “I would like to take that man’s place. He has a wife and children.” The dumbfounded commandant kicked the doomed sergeant out of line and ordered Kolbe to go with the nine. They were stripped naked as their slow starvation began in darkness. … There was no screaming from the prisoners. Instead, they raised their spirits by singing. By August 14, the jailer came to finish off Kolbe as he sat in a corner praying. Kolbe lifted his fleshless arm to receive the bite of the hypodermic needle filled with carbolic acid. The Nazis burned his body with all the others.
Kolbe could not have witnessed for Christ in Auschwitz if he had not formed a deep, full, rich intimate relationship with Him throughout his life. We may never find ourselves condemned to death by starvation or as slaves to cruel masters, but daily we have the opportunity to witness for Christ.
When faced with adversity – religious harassment, ethnic persecution, war, death, divorce, faithless family and friends, unemployment, poverty, sickness, incurable disease and impending death – we have the opportunity to witness for Christ, our Master and Teacher. In order to do so, experience tells me to prescribe something to counter spiritual laziness – the five P’s of Prayer: Passage, Place, Posture, Presence and Passage.
Passage. Depending on the circumstances, choose a Scripture passage. Slowly read it several times until a word or phrase rises to the surface.
Place. Choose a place where you will not be disturbed. It may be in your home or a quiet church.
Posture. Find a sturdy comfortable chair that will allow you to sit upright. Posture is important. Do not slouch or lie down.
Presence. Set a timer for 10 minutes. Start there and gradually increase your prayer time to 25 minutes. Close your eyes so you are not distracted. Be present to God as He is present to you. Thoughts, feelings, physical discomforts and audible distractions will occur. Stand firm in the stream and let these distractions flow by as flotsam and jetsam go downstream.
Passage. When you get distracted, return to the passage and refocus. When your minutes have passed, close your meditation by reciting aloud The Lord’s Prayer.
Because Jesus personally values you, try this for 25 minutes a day for the next 30-some years – the lifespan of Jesus. I guarantee you a deeper, richer, fuller, more intimate relationship with our Triune God. If it does not work, you can return it for your old relationship with God.
If you are satisfied with your present relationship with God and are living a respectable Christian life, consider these words of the recently passed Chuck Noll, the only NFL coach to win four Super Bowls. Asked at his first news conference if his goal was to make the Steelers respectable, Noll said, “Respectability? Who wants to be respectable? That's spoken like a true loser.”[vii]
Be a champion for Christ. Step out of line and witness for Christ in the manner Maximillian Kolbe did. Like a true champion, witness for our Teacher and Master, Jesus Christ, and not Satan, sin and self. … We are more likely to witness for Christ if we are addicted to Him and not ourselves. When we step out of line in faith and love, the peace of God that surpasses all understanding, will keep our hearts and minds in Christ Jesus. Amen.


[iii] See page 36. http://www.civicenterprises.net/MediaLibrary/Docs/national_conference_on_citizenship_2005.pdf

Wednesday, June 11, 2014

Amos the Poetic Prophet



Let us pray. Heavenly Father, the psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’”[1]  Now that our feet are within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.
No one wakes the dead like the Irish. Although the Irish no longer wake the dead in their parlors, one cannot help but be moved by a poem set to music sung at an Irish funeral. The most moving funeral experience I witnessed was listening to an Irish tenor sing “Danny Boy” toward the end of the funeral for a police officer with family, friends and fraternal colleagues filling the church and spilling onto the street. That poem set to music sung in that setting softens hearts and moistens eyes. To quote a Lutheran scholar, “A major function of prophetic poetry is persuasion. Through [poetry], the Holy Spirit works to influence and change people. … The carefully articulated words of Amos in memorable, compelling, persuasive poetic verse are, at the same time, ‘the words of Yahweh’ (8:11).”[2]
Rather than seeing Amos as a street preacher barking revelations from God to a world of heathens and backsliding sinners, we should see him as a sophisticated agricultural entrepreneur firmly devoted to Yahweh, subtly lambasting his hearers with poetry. Read Amos as you would Whitman, Poe, Dickinson, Angelou – poets who move hearts and minds with creatively crafted words. Martin Luther King wove Amos’ words into one of America’s most memorable speeches at the March for Civil Rights in 1963 – “Let justice roll down like waters, and righteousness like an ever-flowing stream.”[3] In his day, Amos creatively constructed God’s words to deliver a poetic message of divine punishment and redemption. Poetic justice, perhaps?
This evening, I will read you chapter three; reflect on two questions that the writers must have asked aloud; and finally, how the passage challenges us today.
First, the chapter. Listen to the words of Amos, the Word of God, words and woes for Israel.
Hear this word that the Lord has spoken against you, O people of Israel, against the whole family that I brought up out of the land of Egypt: “You only have I known of all the families of the earth; therefore I will punish you for all your iniquities.
“Do two walk together, unless they have agreed to meet?
Does a lion roar in the forest, when he has no prey?
Does a young lion cry out from his den, if he has taken nothing?
Does a bird fall in a snare on the earth when there is no trap for it?
Does a snare spring up from the ground, when it has taken nothing?
Is a trumpet blown in a city, and the people are not afraid?
Does disaster come to a city, unless the Lord has done it?
“For the Lord God does nothing without revealing his secret to his servants the prophets. The lion has roared; who will not fear? The Lord God has spoken; who can but prophesy?”
Proclaim to the strongholds in Ashdod and to the strongholds in the land of Egypt, and say, “Assemble yourselves on the mountains of Samaria, and see the great tumults within her, and the oppressed in her midst.”
“They do not know how to do right,” declares the Lord, “those who store up violence and robbery in their strongholds.”
Therefore thus says the Lord God: “An adversary shall surround the land and bring down your defenses from you, and your strongholds shall be plundered.”
Thus says the Lord: “As the shepherd rescues from the mouth of the lion two legs, or a piece of an ear, so shall the people of Israel who dwell in Samaria be rescued, with the corner of a couch and part of a bed.”
“Hear, and testify against the house of Jacob,” declares the Lord God, the God of hosts, “that on the day I punish Israel for his transgressions, I will punish the altars of Bethel, and the horns of the altar shall be cut off and fall to the ground. I will strike the winter house along with the summer house, and the houses of ivory shall perish, and the great houses shall come to an end,” declares the Lord.
Chapter 3 poses two questions. The first question is: Isn’t Israel elected by Yahweh? The second: Who is Amos? The answer to the first question is: Yes, Israel was elected by Yahweh, but for a purpose.
Amos and Israel knew that Yahweh delivered more than just their clan from Egypt. In 9:7, Amos wrote, “Are you not like the Cushites to me, O people of Israel?” declares the Lord. “Did I not bring up Israel from the land of Egypt, and the Philistines from Caphtor and the Syrians from Kir?”
Israel alone, however, was granted a special relationship. Israel was not merely known, but favored by Yahweh as His covenant partner. God initiated this partnership. We read in Jeremiah: “Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations.”[4] Paul, too, realized God had chosen him. In Galatians, the Apostle wrote: “He set me apart before I was born, and called me by his grace.”[5] Like the prophet and Paul, Israel knew it was chosen to be protected by God in order to bring people to Him, to Christ.  Israel knew that its relationship with God was special.
Because Israel went over to false gods, God visited Israel in its guilt. When God visits people in their guilt, He brings the Law and the Gospel. He can either punish you – as we read in Exodus – You shall not bow down to [false gods] or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me[6] – or He can absolve you – as we read in 2nd Samuel – David’s heart struck him after he had numbered the people. David said to the Lord, “I have sinned greatly in what I have done. But now, O Lord, please take away the iniquity of your servant, for I have done very foolishly.”[7]
Amos’ rhetorical questions in verses 3-6 bolster his assertions in verses 7-8. (Open the Bible to this passage.) The expected answer to each question is no. The unexpected response of verses 7-8 answers my second question – Who is Amos? Amos is a prophet, and he prophesies like a roaring lion because God revealed His Word to him.
The prophets, God’s servants or right-hand men, were like a circle of trusted intimates. Like the circle of angelic holy ones,[8] God graciously invited his prophets into his council to hear his Word so that they could preach it to the people.
In God’s council, the prophets received visions. In fact, in chapter 7, King Amaziah labels Amos as a “seer.”[9] Having been in God’s council, Amos carried with him an authority that no king or apostate priest could nullify, try as they did. His message was not his, but God’s.[10]
Amos’ message from God reminded Israel that those who worship and defile holy things intentionally or unintentionally will be punished by death.[11] The only solution is that God will wipe away their guilt through blood sacrifice.
For that sacrifice, Israel praised God through the Psalmist. “When iniquities prevail against me, you atone for our transgressions. Blessed is the one you choose and bring near, to dwell in your courts! We shall be satisfied with the goodness of your house, the holiness of your temple!”[12]
Scripture reminds us that there are prophets who are neither major nor minor. All who believe in God and worship Him are His servants, His prophets. In Leviticus and Numbers we read, “For it is to me that the people of Israel are servants. They are my servants whom I brought out of the land of Egypt: I am the Lord your God.[13] … Would that all the Lord’s people were prophets, that the Lord would put his Spirit on them!”[14]
The final prophet is Christ. The Son revealed His Father’s redemptive plan that involves judgment and salvation, Law and Gospel. Because of his atonement and reconciling work, we the baptized have gained access to the Father through the power of the Holy Spirit. Through Word and Sacrament, we are in communion with our Triune God.[15]
Finally, how the passage challenges us today. … It is quite easy for me to pose questions about how we are faithless to a faithful God.  … How we prefer our ways to God’s ways. How we want to influence people and events more than the Holy Spirit. How we want more Facebook followers than Jesus. How we determine what God’s will must be for me.
Instead, my thoughts were piqued by the writings of Reed Lessing, Scripture professor at Concordia Seminary. Lessing challenges the ordained when he writes, “Pastors are called into the apostolic office to be ‘stewards of the mysteries of God.’ Imitating Paul, they are not to shirk from proclaiming ‘the whole counsel of God.’ The divine command is revealed in God’s Word, which pastors are ordained to preach to God’s people and to all. They announce that ‘the mystery of God, which he evangelized to his servants the prophets,’ will be fulfilled at the seventh trumpet, upon the return of Christ.”[16]
Like Israel and Amos, we are called into a covenantal relationship with God. We who believe and worship our Triune God as ordained and lay people are called into a serious, loving relationship through Word and Sacrament. If we are in a serious relationship, then we need to be engaged in that relationship. If we are not putting the time and attention into serious relationships – friendship, marriage, family, church – then we are disengaged. So, the challenging question for us is: Am I engaged in a prayer life that demands both time and attention? In addition to reading God’s Word, receiving Communion and offering a few prayers for family and friends, is my prayer life deep, full, rich?
When I think of Amos comparing himself to a roaring lion, he could do so because he took seriously the call from God to prophesy, to announce the mystery of God. He took seriously his role as God’s right-hand man, and he loved it. Being a prophet 2,700 years ago was no easier task than it is today. It is a privilege to be called, is it not? And we take seriously our divine call by spending quality time with our God in prayer. Let God comfort and challenge, afflict and disturb, energize and engage you. … If there is anything I can ask you to do, it is to take seriously your role as prophets in the world and your commitment to God in prayer. As you do, may the peace of God that surpasses all understanding, keep your hearts and minds in Christ Jesus (Phil 4:7). Amen.


[1] Psalm 122
[2] R. Reed Lessing, Amos. St. Louis: Concordia Publishing House, 2009. p. 70.
[3] Amos 5:24
[4] Jeremiah 1:5
[5] Galatians 1:15
[6] Exodus 20:5
[7] 2 Samuel 24:10
[8] Psalm 89:7
[9] Amos 7:12
[10] Lessing, 220f
[11] Leviticus 7:18; 17:16; Exodus 28:43.
[12] Psalm 65:3-4
[13] Leviticus 25:55
[14] Numbers 11:29
[15] Lessing, 221
[16] Lessing, 221