God’s grace, peace and mercy be with you. My sermon is entitled
Three Es of Christianity. Let us pray. Heavenly Father, the psalmist
wrote, “I rejoiced when they said to me, ‘Let us go to the house of
the Lord.’” 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.
I have said this before, but sometimes it bears repeating. Serious Christians remember a sermon if
you simplify it. Most often, I simplify sermons by hanging three points on one
letter. Today, three Es – eschatology, excerpt and
expectation.
First,
eschatology. Eschatology is the study of the last things, that is, death, judgment,
heaven and hell. It is from the Greek word eskhatos, meaning last,
furthest or most remote in time, space or degree.
We
speak of eschatology today because as the church year closes, we hear
Zephaniah, one of the latter prophets, speak of the Day of the Lord. Paul
offers encouragement as his readers await the return of Christ. Matthew
recounts Jesus’ last parables on judgment in God’s Kingdom. Hence, eschatology
is suited for the end of our liturgical year. Yet, we cannot merely mention
eschatology. We need to understand it.
Although
we speak of the aforementioned last things, eschatology refers to a theology of
history, with a specific reference to the ultimate fulfillment of God’s
covenant promise.[1]
In other words, eschatology is about hope based upon God’s promise, God’s word,
and what our Trinitarian God has done for us as Father, Son and Spirit.
Eschatology
involves the future based upon past promises, but it is also about the present.
Eschatology is both individual and universal. It is about my personal choices
and our universal fulfillment. In a sense, eschatology is bi-polar and all
encompassing.
Envision
Abraham, an individual who trusted God’s promises, and envision his posterity,
a great nation.[2]We
know God fulfilled that promise under David’s rule, and although the monarchy
collapsed, this gave rise to hope for a restored monarchy by a Savior figure
from the royal line of David. Based upon God’s promise, the prophets envisioned
life in a world under God’s reign marked by peace, justice and reconciliation,
as well as the possibility of resurrection of the dead.
This,
of course, set the stage for Jesus and the early Christian community. He took
up the hopes of his people, and through their experience of his resurrection,
his disciples understood his preaching in a new light, rooted in God’s promise
and the prophets. In short, the destiny of Jesus with God anticipates the
destiny of humanity and creation.[3]
Paul’s
letters describe his eschatology in detail, and yet, his is not a fixed
thought. Paul expected an imminent end. In Thessalonians, we read, “For
you are fully aware that the day of the Lord will come like a thief in the
night” (1 Thes. 5:2). His second letter reveals an indeterminate
expectation. Ephesians and Colossians present a cosmic vision of all powers,
including demonic ones, subject to Christ.
Eschatology
– death, judgment, heaven and hell – may unnerve us; but through the prism of
the cross, God’s promises calm our nerves. That leads me from eschatology to
excerpt.
Most
people today read excerpts of the Bible. The way to read the Bible is one book
per sitting. Read Exodus or Jeremiah in one afternoon and you appreciate and
understand it better than if you read a chapter a day. Pore over Luke, Acts or
Revelation, and its message takes on new meaning. While I encourage you to read
each book in one sitting, most read excerpts of the Bible.
The
word excerpt means to select a passage from a book. We derive excerpt from the
Latin word excerpere, which means to pluck out, pick out or extract. The
Romans merged it from two smaller words, ex, meaning out and carpere,
meaning pluck or gather. Our liturgical tradition is to read excerpts from the
Gospels and New Testament along with Old Testament passages related to the
Gospel. Reading the Bible this way allows us to observe certain seasons and
feasts, such as Advent, Lent, Christmas and Easter. On Ash Wednesday, we hear
readings about prayer, fasting and almsgiving. On Pentecost, we proclaim the
work of the Holy Spirit. On Thanksgiving, Luke’s story of Jesus healing the ten
lepers. Excerpts allow pastors to preach an expository sermon and explain why
we observe Lent with solemnity or celebrate Easter with boundless joy.
In
our eschatological excerpt today, Jesus is teaching through parables about the
Kingdom of Heaven. In this set of parables, Matthew emphasized the importance
of watchfulness and gifts. Although God gave each person certain gifts and
talents, and Christ gave to the Church His gifts – which, we, as Lutherans,
understand as Word and Sacrament – the Church could be tempted to lapse into
false security and self-satisfaction. Watchfulness and diligent activity must
guard and increase these gifts until the Son of Man makes his certain yet
undatable appearance.[4]
Today’s
excerpt, the Parable of the Talents, deals with delay and stresses how
Christians, especially leaders, must be watchful to the end. They must not only
preserve but also work with and increase the eschatological goods with which
they have been entrusted. Not every Christian has been entrusted with the same
type and amount of gifts and blessings, but each Christian will be judged
according to what he has received. Those who have worked wisely with the gift
they received will receive as their reward still greater authority and responsibility
in the world to come. The Master will invite them to share His joy.
On
the other hand, the self-centered, fearful, lazy, evil servants unwilling to
work and take risks for the sake of the Gospel will find the judge of the Last
Day to be an exacting taskmaster demanding growth. Matthew aimed this parable
not at unbelievers but Christian servants entrusted with the goods of God’s
Kingdom. Reading this excerpt in that light, I am struck with fear, for while I
hope the Master will invite me to share His joy, I expect that our exacting
taskmaster will punish me for not taking a risk for the Gospel.
And
that, folks, leads to my third point, expectation. What do we mean by
expectation? Expectation means belief that something will happen or is likely to
happen. When our daughter and daughter-in-law became pregnant, we expected
babies. When our team goes to training camp, we expect a championship. When
high school graduates leave for college, we expect they will earn a bachelor’s
degree … in four years. When the doctor diagnoses a loved one with a terminal
disease, we expect we should get our affairs in order. When the pastor appears
at the hospital or funeral home, we expect comfort. When we pray, we expect God
to answer.
So,
what should we expect as we await the end of days? What should we expect on the
Day of the Lord? What are we expected to do as we endure until the Day of the
Lord arrives?
We
are expected to hope and pray as individuals and community, but what else? To
help answer that question, we turn to Paul. He not only prayed for believers,
but also exhorted them to imitate him. You “know how you ought to imitate
us, because we were not idle when we were with you.”[5]
When
it comes to imitation, fathers and mothers set the standard for their children.
Each section in Luther’s Small Catechism begins with “The head of the family
…” Section Two on Daily Prayer states, “How the head of the family
should teach his household to pray morning and evening. … In the morning when
you get up, make the sign of the holy cross and say: In the name of the Father
and of the Son and of the Holy Spirit.”[6]
The Catechism then instructs us to kneel or stand and repeat the Creed and
Lord’s Prayer before saying his little prayer.
My
point is this. We imitate Paul by following Luther’s instruction on prayer
because it recalls our baptism as sinners redeemed in the name of the Father,
Son and Holy Spirit. If you pray two or three times daily as a couple or a
family, you increase your odds of holding on to hope in whatever circumstance
you find yourself. If you are young and able-bodied, you have hope. If you are
elderly and institutionalized, you have hope. You have Christ.
Pray
daily and remember that Satan is defeated, but not dead. He can tempt you to
become a self-centered, fearful, lazy, evil servant unwilling to work and take
risks for the sake of the Gospel. And do not think that Satan exempts you from
temptation. He tempted Eve in the Garden, Israel in the wilderness and Jesus in
Gethsemane. You are not exempt from Satan’s temptations.
He
whispers tempting words into your ears through a variety of people. Whether
it’s your spouse or godparents, your Aunt Betty or Uncle Harry, your favorite
teacher or your admired coach, the latest pseudo-psychologist or best friends,
Satan tells you that there is no judge of the Last Day, and that no matter how
you live your life as a Christian, God is not an exacting taskmaster demanding
growth. He tempts you to prioritize numerous activities above God’s Word and
the Gospel life. He leads you to value others’ teachings more than Matthew’s,
Martin Luther’s or our Lord and Master’s.
In
summarizing the last four judgment parables in Matthew, Scripture scholar,
Raymond Brown wrote this: “Since the Son of Man speaks of God as ‘my
Father,’ this is the Son of God in the apocalyptic context of the judgment of
the whole world. The admirable principle that the verdict is based on the
treatment of deprived outcasts is the Matthean Jesus’ last warning to his
followers and to the church, demanding a very different religious standard both
from that of those scribes and Pharisees … and from that of a world that pays
more attention to the rich and powerful.”[7]
In
other words, we are easily tempted to pay more attention heeding the advice of
rich and powerful people because we too want to be rich and powerful – tempted
as we are by the world. However, our Lord and Master calls us to pay more
attention to the deprived outcasts of the world, whether that be someone who is
hungry, thirsty, naked, foreign or confined to home, hospital or institution.
The opportunities to pay attention to deprived outcasts are as plenty as those
we have to heed the advice of the rich and powerful.
Friends,
I can think of countless moments when I paid more attention to the rich and
famous and passed on opportunities to tend to the needs of the least in our
community. But let me summarize the importance of investing in the least by
telling you about a man named Bob.
Bob
is now deceased, but when he was alive and residing in an assisted living
facility in Oklahoma City, I visited him regularly. A WWII Veteran who never
saw action because the Navy stationed him on a “bucket of bolts,” Bob became a
professional firefighter after the war, and eventually chief of the Fire
Department of Davis, California. In his twilight years, he moved to Oklahoma to
be closer to his daughter. In his spare time, Bob read and built model
airplanes, which he hung throughout his apartment. Next to his recliner, Bob
kept his Bible and devotionals.
As
the pastor charged with developing senior ministry, I asked all seniors one
question: What is important to you? The seniors gave various answers that
helped me find speakers to address medication, the Affordable Care Act, and
funeral plans – topics teens and young adults rarely consider.
When
I asked Bob, “What’s important to you?” he replied, “I like when you
come to visit me. No one ever visits me.” Bob’s words pierced my heart. “I
like when you come to visit me. No one ever visits me.”
Granted,
Bob’s daughter and son-in-law visited him. They took him to church, to the
doctor, out to eat and wherever else he needed to go. His loving family brought
him books and model airplane kits, and spent time with him. They did everything
for him, but outside of family, no one visited Bob.
I
tell you that story because it illustrates the importance of God’s gifts of time
and talent given to each of us. Men and women confined to home, hospital or
institution have plenty of time on their hands. Able-bodied Christians and
pastors have the same amount of time. And while we all have different gifts,
each of us has the talent to pray. So, I tell confined adults that God has not
released them from the ministry of prayer, and know that God has not released
us from the ministry of presence. We have the talent and time to visit people
like Bob, family members, friends, neighbors and church members confined to
home, hospital or institution, deprived individuals considered the least in our
community. Moreover, we have the opportunity to exercise a ministry of presence
and prayer with them. If you do not know how to pray with others, carry your
Bible or Small Catechism with you and read it aloud when you visit.
Friends,
I encourage you to pray daily for the end is near. I do not know when it will
come for you or me, but soon. Moreover, the end of this sermon is near too.
However, one last thing.
I
named this sermon Three Es of Christianity, and when I began researching it, I
came across an article written by an Orthodox priest entitled “Ease of Life
and Christianity Do Not Go Together.” There are three Es of Christianity,
but there is no ease of Christianity.
Friends,
following Jesus to the Cross and Tomb on Friday or any day of the week is
difficult. Standing under the shadow of the Cross can be dark and daunting.
Investing in God’s goods while awaiting our Master’s return may seem wasteful.
However, having experienced the Risen Christ and the Joy of the Holy Spirit in
my heart makes all the difference in my life. I pray it does in yours.
Friends,
as we wait for the Son of Man to come in a cloud with great power and glory,
remain faithful in prayer, and as you do, may the peace of God that surpasses
all understanding keep your hearts and minds in Christ Jesus. Amen.
[1] Zachary
Hayes, “Eschatology,” The New Dictionary of Catholic Spirituality.
Collegeville, MN: The Liturgical Press (1993), 354.
[2] Gen 12:1ff.
[3] Hayes,
355.
[4] John
P. Meier, The Vision of Matthew: Christ, Church and Morality in the First
Gospel. New York: Paulist Press (1979), 173.
[5] 2
Thes 3:7.
[6] Luther’s
Small Catechism, page 32.
[7] Raymond
E. Brown, An Introduction to the New Testament. New York: Doubleday
(1997), 199.
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