Month: January 2020

The common oxymoron phrase is a combination of two words with contrasting meanings which produces an incongruous, seemingly self-contradictory effect. Some common examples of an oxymoron are cruel kindness – living death – open secret – tragic comedy – seriously funny – awfully pretty – original copies – liquid gas – and my favourite – jumbo shrimp.

The effect is obvious contradiction.

I can’t help but think that Jesus had something similar in mind in his recitation of the Beatitudes.

Surely they are such contradictory statements as to fall into the same category of speech as the oxymoron.
It seems obvious to interpret the word “blessed” in a positive manner.

To be blessed is to be on the receiving end of a special favour, mercy or benefit.

Some translations of the biblical text have substituted the word ‘happy’ for ‘blessed’ – and we all understand the meaning of that word.

But when Jesus uses the word ‘blessed’ in the Sermon on the Mount – we have to wonder if he was confused – for surely when you feel yourself to be among the poor in spirit, the mournful, or the meek, the last word you would use to describe your state would be “happy” or “blessed”.

The one seems to contradict the other – but surely by now we have come to realize what Jesus knew so well – that God’s ways are often contradictory to the ways of the world.

Living according to God’s values often means saying and doing what seems strange to the world – giving when others take – loving when others hate – forgiving when others seek revenge – helping when others ignore.

The three scripture texts we just read share a common theme – how to live well according to the often contradictory ways of God.

Psalm 15, Micah 6 and Matthew 5 all contain words of wisdom intended to shape the life of the faithful.

The psalmist identifies ways to live that encourage the practice of justice and compassion toward ones’ neighbour – walk blamelessly, do what is right, speak the truth from your heart, do not slander, stand by your oath – even when it may hurt.

The prophet Micah observed the people of his day – doing what they thought God wanted them to do so that God would smile on them, bless them, and keep them safe.

They offered sacrifices – calves, rams, rivers of olive oil, even their first born child.

And in response to what he observed, Micah – in good prophetic fashion – posed the rhetorical question – rendering one of the highest statements of religious truth.

And what does the Lord require of you but to do justice, and to love kindness and to walk humbly with your God.’

Justice and kindness in our relationships with people, and humility as we walk with God.
That is what God wants of us. God doesn’t want THINGS from us – God wants US – God wants to walk with us and have us be glad of the company –

not SO THAT God will be good to us – but BECAUSE God has been good to us.

And in Jesus, it was made abundantly clear that what God wants is that we live a life of kindness, justice and humility.

In the Sermon on the Mount – and in the Beatitudes specifically – Jesus showed us that if God requires anything from us, it is to align ourselves around the things that matter to God.

Mercy, justice and humility are still important, and Jesus spells them out for us in the beatitudes.

I want to share with you from Eugene Peterson’s contemporary version of the Bible – the way he has worded the Beatitudes.

You’re blessed when you’re at the end of your rope.
With less of you, there is more of God and his rule.
You’re blessed when you feel you’ve lost what is most dear to you.
Only then can you be embraced by the One to whom you are most dear.
You’re blessed when you’re content with just who you are – no more, no less.
That’s the moment you find yourselves proud owners of everything that can’t be bought.
You’re blessed when you’ve worked up a good appetite for God.
He’s food and drink in the best meal you’ll ever eat.
Those are all about humility.
You’re blessed when you care.
At the moment of being care-full, you find yourselves cared for.
You’re blessed when you get your inside world – your mind and heart – put right.
Then you can see God in the outside world.
Those are about kindness.
You’re blessed when you can show people how to cooperate instead of compete or fight.
That’s when you discover who you really are, and (you find) your place in God’s family.
You’re blessed when your commitment to God provokes persecution.
The persecution drives you even deeper into God’s kingdom.
Those are about justice.
Not only that, count yourselves blessed every time people put you down or throw you out or speak lies about you to discredit me.
What it means is that the truth is too close for comfort and they are uncomfortable.
You can be glad when that happens – give a cheer, even – for though they don’t like it, I do.
And all heaven applauds. And know that you are in good company.
My prophets and witnesses have always gotten into this kind of trouble.

In the Beatitudes, we come to understand the values that are of utmost importance to God.

They have little to do with personal protection, increased wealth or exerting power over others;

They have everything to do with humility, kindness and justice.

Jesus lived that kind of life – he spoke it, he breathed it, he demonstrated what it looked like – so that we could do it too.

He lived and taught justice, insisting that those with money and power use their wealth and power to care for the needy.

He lived and taught kindness, with children and women and the sick, and the marginalized.

He even lived and taught humility before God, saying, “Not my will, but yours, be done.”

Justice and kindness and humility – these are the hallmarks of the blessed.

The reality in our day is that the church is sometimes seen by the world as acting and behaving in ways that contradict this call to justice and kindness and humility – or if not contradictory, then at least indifferent to that calling.

The church is sometimes accused rightly, I think, of being too insular, concerned with its own survival rather than concerning itself with doing what is right.

It has been said that the church is the only organization that truly exists for the sake of those who are not part of it – but too often, the church has operated as if its only concern is for those who already belong.

The church is too often seen by the world as not being involved enough in matters of justice and politics and systemic policy making that will bring necessary changes to ensure justice and kindness and mercy for everyone.

Conversely, the church has often been told to keep its nose out of politics altogether.

Many preachers are warned to confine themselves to “the things that matter to God”, and let the politicians deal with the things that matter to the world.

That may sound logical to some – however, the truth is – as the prophetic voices have always maintained – the things of the world ARE the things that matter to God – and it is incumbent upon ministers to address with their congregations, the things that matter to God – so that they matter to God’s people.

Sometimes the church is seen as arrogant and know-it-all in its relationship with God, when in fact, as we come to better understand the majesty and mystery of God, we will recognize that humility ought to be our natural posture before God.

It’s good for us to remember that the kind of thing God wants from us is in terms of our relationships – both with other people and with God.

Those requirements have to do with our attitudes and assumptions.

They are matters of the heart that play out in how we live.
You will know that the Presbyterian Church in Canada is considering two matters that came before the General Assembly last June.

One is with regards to whether or not to permit our clergy to perform same-sex marriage, and our churches to be used for same-sex weddings,

– and the other concerns whether or not to allow persons in a same-sex relationship to be ordained as elders and ministers in the Presbyterian church.

Both of these matters were being voted on at Presbytery a couple of weeks ago, and during the discussion before the vote, one minister gave an impassioned plea to vote against both motions – his main reason being the very real possibility that many of the Korean congregations and ministers, and the evangelically leaning congregations and ministers will leave the denomination if the motions pass – and if that happens, contributions to the Pension Plan and Presbyterians Sharing…will take a big hit.

In other words – his rationale for voting against full inclusion of the LGBTQ community within the Presbyterian Church in Canada – was for the sake of survival of the Presbyterian Church in Canada – feeding right into the accusation that the church is too often concerned about survival than doing what is right.

Another minister – you know her well – spoke in favour of both motions – and asked the presbyters not to be swayed in any way by threats of what might or might not happen, but simply to vote as the Spirit of God was prompting them to vote – and leave the future of God’s church in God’s hands.

I am overjoyed to report that both motions passed at Presbytery – thanks to the representative elders – because there were ten clergy present, and I know from personal conversations and listening to discussions during the proceedings, that the clergy were split 5 for and 5 against – so it was thanks to the representative elders that these motions passed.

This vote is happening in every Presbytery across the country – and the results will be presented at this year’s General Assembly in June – and if a majority of Presbyteries have voted in favour, then the General Assembly will vote – and if they are approved, this will become the new normal in the denomination.

A few minutes ago I noted that justice and kindness and humility are the hallmarks of the blessed – and if that is true, then you, as a congregation, are so blessed.

I’m running out of time to tell you what is in my heart and on my mind.

This is my message for you this morning.

After 6 years of our living together closely, I can say without any hesitation, that YOU are so blessed.

Justice, kindness and humility are alive and well here at Knox – and I trust and pray that you will continue to live and walk and make decisions and move forward in ministry keeping these three virtues and values before you – continuing to embody them – knowing that they have become part of your collective DNA.

You are so blessed. Thanks be to God. Amen.

IT ALL BOILS DOWN TO THIS
There’s a poster on the wall of my office that I’ve loved since the day I first saw it.
In the centre is a picture of a globe with the words “The Golden Rule” imposed over it.
Around the edges of the poster are the symbols of 13 of the world’s great religions, along with words from those faith traditions that affirm the basic notion of the Golden Rule – which Christians identify as Jesus’ words which we read from Matthew’s gospel – “Do to others what you would have them do to you.”
I have kept this poster close at hand because of the way in which it echoes my own understanding of a basic commonality that exists in all faith traditions;
a recognition of both a vertical and horizontal relationship –
A vertical relationship between humans and the Divine;
And a horizontal relationship among human beings.
It is the horizontal relationship that this poster specifically addresses – the ways in which people are to be in relationship with one another – and yet the ethic of each of these commands is surely grounded in an understanding that this is the way the Divine would have the human act – or not act – towards one another.
And for years, I have celebrated the common call of all faith traditions to honour one another, to live in peace, to seek justice, to treat each other as we would want to be treated, to abstain from harming one another.
But a closer look at the poster helped me to see that there are two distinct ways in which the Golden Rule is expressed – positively, and negatively.
Christianity – Do to others as you would have them do to you.
Islam – Not one of you truly believes until you wish for others what you wish for yourself.
Taoism – Regard your neighbour’s gain as your own gain and your neighbour’s loss as your own loss.
Jainism – One should treat all creatures as one would like to be treated – this one extending the command beyond humans, to include all creatures.
In contrast, Zoroastrianism, Judaism, Hinduism, Buddhism, Confucianism and Baha’I – all state their commands in the negative.
Do not do to others whatever in injurious to yourself.
What is hateful to you, do not do to your neighbour.
This is the sum of duty: do not do to others what would cause pain if done to you.
Treat not others in ways that you yourself would find hurtful.
One word which sums up the basis of all good conduct – loving-kindness. Do not do to others what you do not want done to yourself.
Lay not on any soul a load that you would not wish to be laid upon you, and desire not for anyone the things you would not desire for yourself.
One could conclude that the differences don’t really matter – and in many ways, they don’t – but in another way, they do.
The “Do to others what you would have them do to you” commands, call for intentional action.
They ask that we take the lead in reaching out, in making a difference, in taking the initiative to DO something that will make someone’s life better, easier, more enjoyable, brighter, safer.
The commands to “Not do to others what we would not have them do to us” fall short because they fail to call for action.
Those commands leave room for a passive stance in a world full of need and suffering.
They would suggest that as long as we are not adding to the suffering of others, that is enough – when in truth, it is far from enough.
The “DO to others” commands leave no such room for inaction.
It has been said, that “The only thing necessary for evil to triumph is that good people do nothing.”
Noticing all of the protests that are occurring globally would suggest that people have come to understand the truth of that statement.
It’s not enough for good people to do nothing.
Good people MUST DO SOMETHING.
And they are, as witnessed in the thousands upon thousands of protesters who are standing up and stepping out and putting themselves on the line to protest the evil and wrong-doing that they see being perpetrated by governments and systems of domination that are operating from a stance of injustice and greed, inequality and discrimination.
I remember one episode from the long-gone television show “Touched by an Angel”, in which an alt-right group was mobilizing in a small town in the southern United States.
They targeted the office of a newly opened medical centre that was being operated by a Jewish doctor.
Rocks were thrown through the front windows, and signs and slogans of hatred were spray-painted on the doors and walls of the building.
And the man who lived next door was seen drawing his curtains – closing himself off – pretending not to see what was happening – as if, in NOT seeing, he could ignore what was happening – perhaps pretend that it was not happening – and thereby not have any responsibility to address the evil that was clearly occurring right under his eyes.
It is not enough to do no harm.
It is not enough to stand by and watch – or turn away – or pretend to ignore – the hungry, the homeless, the impoverished, the refugee, the lonely, the needy in whatever their need is.
Jesus would have us understand that the whole teachings of the Law and the Prophets are summed up in his directive – in everything, DO to others what you would have them do to you.
Faith in Jesus must be actualized in our behaviour.
It is not enough for us to believe in Jesus.
It is not enough for us to rest comfortably in an assurance of forgiven sins.
Faith in Jesus must lead us to action.
And it is not that we are to behave towards others SO THAT they will behave similarly toward us.
Reciprocity is not to be in any way a motivating factor.
It is not a matter of – dare I say it – quid pro quo.
The command to treat others in the way we want to be treated is not SO THAT they will treat us similarly – but simply because IT IS THE RIGHT THING TO DO.
While I have drawn attention to the differences between the Golden Rule as expressed in negative and positive terms – and suggested that the positively framed ones are preferable to the negative – Douglas Hare, in his commentary on Matthew’s gospel would disagree with me.
Here is what he writes: (Interpretation: A Bible Commentary for Teaching and Preaching – Matthew; by Douglas R. A. Hare – John Knox Press. p.79ff)
It is now widely acknowledged that the Golden Rule was not original to Jesus.
With slight variations it is found in many authors, Jewish and non-Jewish…
Hillel, a contemporary of Jesus, is reported to have said to a Gentile inquirer, “What is hateful to you, do not do to your neighbour: that is the whole Torah, all the rest is commentary…
The formulation attributed to Jesus is positive rather than negative, but no great emphasis should be placed on this difference, since each formulation implies the other when applied to specific situations.
“If it is hateful for you to starve, do not act in such a way that your neighbour will starve” is not materially different from “If you wish that your neighbour would keep you from starving, you must feed your starving neighbour.”
There is probably little difference in the way the two formulations function in the practical, everyday ethics of the followers of Hillel and the followers of Jesus.
(A serious challenge) is that the (Golden) Rule is secular rather than religious, that is, that it is grounded in human wisdom rather than in God’s relation to humans.
Its detractors claim that it is anthropocentric (human-centred) –
and based on “naïve egoism”;
the individual is allowed to direct his or her ethical behaviour on the basis of a private world of feelings.
For this reason, the Golden Rule is “golden” only when interpreted in light of its Christian context…that is, as a summary of Jesus’ interpretation of the law and the prophets…
The ground of obligation is not prudent self-interest, but the boundless grace of God, whose magnanimity we are to imitate.
So, as I see it, it all boils down to this – In everything – do to others as you would have them do to you; for this is the law and the prophets – as spoken to us by Jesus.
How, then, can we do otherwise?