Sunday, June 26, 2016

Follow me!



A Sermon preached on June 26th, Pentecost VI at St. Augustine’s, Wiesbaden

I Kings 19: 15, 16, 19 – 21, Galatians 5: 1, 13 – 25, Luke 9: 51 – 62

This morning’s readings are scary, and not just for the oxen that ended up as the main course at Elisha’s farewell dinner! They sound scary for all of us who want to be followers of Christ, as the conditions of being a follower and disciple sound very harsh indeed: nowhere to lay our head, a complete break with family and tradition, a complete break with our past. I don’t know about you, but I would find all of them very difficult to achieve.

And yet, there is no question that we are called to be disciples. As I mentioned in my newsletter corner last month, the Anglican Communion released a guide for Christian life and formation titled “Intentional Discipleship and Disciple-Making” earlier this year. It was discussed and adopted at the ACC meeting. According to the authors, “Discipleship is the very essence of Anglicanism. Anglicanism, from its roots in Celtic and Augustinian spirituality and shaped by the European Reformation, has always been a lived-out (not a purely intellectual or spiritualized) faith. It is about following and living the ways of Jesus.”[1]

So, if there is no escaping the call, can we renegotiate the conditions? Do we need to? Perhaps they are not as onerous as they sound. Let’s start with the Old Testament story of how Elijah calls Elisha to follow him and to become “prophet in his place.” The first thing we need to know is that Elijah is exhausted and possibly even disillusioned. He has done all God has asked him to do: defeated the prophets of Baal, survived a famine, tried again and again to reform the kingdom of Israel – but all to no avail. Just a few verses earlier, when God asks him “what are doing here, Elijah?’ he answers “I have been very zealous for the Lord, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.” (1 Kings 19:13-14) God’s reply – as we heard this morning - is go home, anoint two kings who will “sort out” Israel for me and anoint your successor “as prophet in your place.”    God sees that Elijah can do no more, God allows him to resign his mission, because God will never ask us to do more than we are able to do – though that is almost always much more than we think we are capable of.  

Then when Elijah calls Elisha – by throwing his mantle over him – Elisha accepts the call, but asks to be allowed to “kiss my father and my mother,” to say farewell, to conclude his previous life, albeit in a hurry. Sure, Elijah says: off you go, I’m not holding you back. This is good for Elisha and his family, though bad for the oxen, who get turned into a celebratory meal. Burning the yoke not only provides fuel for the fire, but is a sign and symbol that for Elisha there is no coming back. His old life is over.

This sounds a little more like my own story – but without the oxen. My call to the ordained ministry, which is of course only one way of being a disciple, and neither the only or the best, was much more gradual. I did take time, much more time than Elisha had, to make the transition. Elisha did not have to study theology, I did. Heidi and I also wanted to make sure that the timing of the change was good for our children, that they could finish school first. I did not want to leave my family behind, as I hope you understand. But there was never any question about me following the call. Still if I compare my process with Jesus’s reaction to those he calls or who say they want to follow him, than I did fall short.

Let’s have a closer look at the three interactions in the gospel. In the first, someone said to Jesus, “I will follow you wherever you go.” And Jesus seems to warn him off: “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.” (Luke 9:57-58) And that is just what it is, a warning. Don’t follow me for your own gain, Jesus says. There is no particular reward for following me. On the contrary, I can’t even guarantee you a bed for the night or a home to go to. If you follow me, you are embarking on a journey without knowing where it will end. To follow me, is to fulfil the Old Testament call – from Leviticus - ‘to walk in all his ways, to love him, to serve the Lord your God with all your heart and with all your soul’ (Deut 10.12–13 et al.). That is not to say that this journey, and the experience, and the companionship as such will not be rewarding, but just that that should not be the motivation.

I hear an echo if this in Paul’s words to the Galatians: “For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another.” (5:13) We have the freedom to choose – self-indulgence and short-term gain, or service in love, which as it is mutual – slaves to one another – brings a much greater, lasting benefit to us and to the world. 

In the second encounter, Jesus calls the person. “Follow me.” But he said, “Lord, first let me go and bury my father.” But Jesus said to him, “Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.” (Luke 9:59-60) On the surface, this is a huge demand.  In Jewish tradition the dead were and are to be buried without delay, and making sure that your father is buried, would be a very important filial duty. It is a deliberate exaggeration on Jesus’s part, meant to shock and shake people up, and not to be taken literally. Jesus is not against family and tradition, unless they get in the way of proclaiming the kingdom of God. If a family wants to prevent someone from following Christ, because they belong to another religion, or perhaps to no religion, then that is when they get in the way. 

Traditions too are not good in themselves. As Christians, we will find ourselves both defending some traditions that society wants to abandon, as well as making the case for change. How do we decide? We have what Paul calls the summary of the whole law: “You shall love your neighbor as yourself.” (Galatians 5:14) and as people who “live by the Spirit, let us also be guided by the Spirit.” (5:25) Look at the fruits, look at the possible results of our actions: anger or love, quarrels or joy, dissensions or peace, jealousy or generosity, idolatry or faithfulness? That will tell you what to retain, what to discard, and how to decide. My one comment today on the Brexit vote is that in my observation too many people were motivated by strife, jealousy, anger, and envy, and too few by love, joy, peace, patience, kindness, generosity, faithfulness, and gentleness. I hope we learn our lesson.

Finally, someone offers to follow Jesus, but sets conditions: “I will follow you, Lord; but let me first say farewell to those at my home.” Jesus said to him, “No one who puts a hand to the plough and looks back is fit for the kingdom of God.” (Luke 9:61-62) Surely we can say farewell. Yes, of course we can, Elisha did, I did. The purpose of this interaction is to remind us not always to be looking back and second-guessing our decisions, once we have taken them. If you were ploughing a field in ancient Palestine, you were leading the oxen with one hand, and guiding the plough with another, if you looked back you could be certain, that the unruly oxen would lead you off track and that your furrow would be anything but straight and pointing in the right direction. If you follow me, Jesus says, I need your complete commitment and focus; I need you to proclaim the kingdom and to live as if you were in that kingdom. 

Follow Jesus out of your love from him and your neighbor, follow Jesus regardless of what your family and society think, follow Jesus with full commitment. These are the conditions of being a follower and disciple of Jesus. While they are still not easy, I think they are achievable. Therefore, I hope that when we sing our Communion hymn later in the service: “Will you come and follow me, if I but call your name? Will you go where you don’t know and never be the same?” that your answer is a resounding, confident: 
Amen, so be it!


[1] Intentional Discipleship and Disciple-Making: An Anglican Guide for Christian Life and Formation, The Anglican Consultative Council, (London; 2016), 126

Sunday, June 12, 2016

A Royal Model



A Sermon preached on June 12th, Pentecost IV at St. Augustine’s, Wiesbaden


2 Samuel 11: 26 – 12: 10, 13 – 15, Galatians 2: 15 – 21, Luke 7: 36 – 8: 3

Among other things, because we never do just one thing here on a Sunday, we are commemorating and celebrating the 90th birthday of HM Queen Elizabeth II today. We try and recognize other national holidays here too, but this year’s celebration is not just a national one. Across the world the Queen is respected and recognized for her long and faithful service, for her example as a leader. During our last Wednesday Bible Study, Andy referred to her as having truly honored a pact with the nation made before God. 

QEII is not the first English or British reigning female monarch; she has had many predecessors, among them of course her namesake QEI. If John Knox, the leader of the Scottish Reformation had got his way, we would have no female leaders at all! One of his famous or perhaps infamous works was a pamphlet entitled: “The First Blast of the Trumpet Against the Monstrous Regiment of Women” published in 1558. It attacks female monarchs, arguing that rule by women – over church and state - is contrary to the Bible. Not surprisingly, this did not go down well with Elizabeth I when she succeeded to the throne shortly after the publication. And I think a case can be made, that without her strong personal opposition to Knox, the Church in England would have become a much more Presbyterian and Reformed denomination than the one we have inherited.

Knox was also clearly very selective in his Bible reading. The end of today’s Gospel passage from Luke (8:1-3) tells us that women, specifically Mary Magdalene, Joanna, Susanna, and many others accompanied Jesus, with the twelve, on his missionary journeys in Galilee, they were also disciples. In Luke’s narrative that means they were also his companions on the road to Jerusalem, participants at the Last Supper, heard the commission to preach the Gospel at Jesus’ Ascension and received the Holy Spirit at Pentecost. The Lutheran Church in Latvia, one of our partners as part of the Porvoo agreement between the Scandinvian and Baltic Lutheran, and European Anglican churches[E1] , has just voted to ban women’s ordination. That is a step in the wrong direction and has been rightly condemned by both Lutherans and Anglicans. Ironically – and proof of God’s sense of humor – the Anglican Chaplain in Latvia is a woman …. And not only that, but also a bishop consecrated in the Latvian Lutheran Church abroad!

But today’s readings, which were not chosen for the occasion of the Queen’s (official) birthday, they are the lectionary readings for Pentecost IV, do not just tell us that women can – and should – be leaders. They also have something to say about leadership as such and about God’s expectations in leaders.

Let’s start with King David, who more often than not seems to be a negative rather than a positive example. “But the thing that David had done displeased the Lord, and the Lord sent Nathan to David.” (2 Samuel 11:27) Nathan’s job, a very risky job, was to tell David where and why he had gone wrong. He uses a parable, rather than a direct indictment, as a means of doing so. One expectation of a good and godly leader is the ability and willingness to listen to criticism and advice coupled with the knowledge that he or she is not perfect and will go wrong and will need correction. Clearly, this is one important lesson that David had forgotten which is why Nathan uses this rather cute story about a beloved lamb.

Once David has fallen in to the trap and judged himself: “As the Lord lives, the man who has done this deserves to die … because he did this thing, and because he had no pity.” (2 Samuel 12:5-6) Nathan can be more direct. The second lesson is a lesson in humility. Everything David had, all his power and wealth, came from God.I anointed you king over Israel, I rescued you from the hand of Saul; I gave you your master’s house, and I gave you the house of Israel and of Judah” says the Lord! (12:7-8) It is when leaders consider their leadership to be a right rather than a gift that they most often go wrong.
What God is also saying through Nathan is that power always comes with responsibility. Biblical kings were to be like shepherds – they were to care for those entrusted to them by God, they were to protect them – and not have them killed for their own selfish gain. As it turns out, for God a  crime against God’s people, is a crime against God. Now we don’t like the penalty, and I would question whether God made David and Bathsheba’s son ill, and let him die, to punish David for his sin. Child mortality was high in those days and I see the connection more as a projection. But what we can be glad about is that God is not indifferent to how those who claim to rule in God’s name behaved and that sins are judged – but also, for David, forgiven.

In the passage from Luke’s Gospel we see Jesus too using a parable to call a leader short, in this case a religious leader. Simon is not a bad man. He is curious about Jesus, he invites him into his home, and he shows him normal hospitality. But he still doesn’t live up to God’s expectations of leaders.
For one thing he is self-righteous and judgmental “If this man were a prophet, he would have known who and what kind of woman this is who is touching him—that she is a sinner.” (Luke 7:39) He considers himself to be much better and as a good, law-abiding Pharisee virtually sinless. He is, like David, lacking in the humility we can and must expect in leaders, especially church ones. Jesus’ parable and explanation tell us why the woman was so grateful: she shows great love because she had received great love: “Therefore, I tell you, her sins, which were many, have been forgiven; hence she has shown great love.” (7:47) But both the parable and the explanation also say that Simon, the self-righteous religious leader is not without sin: “But the one to whom little is forgiven, loves little.” I would argue that in fact Simon’s was the greater sin because it was a sin against a fellow human and image of God.

The anonymous woman is held up not as a model sinner, but as a model for her faithfulness, her generosity, and for her service – in washing and anointing Jesus’s feet. Simon’s service was what could be expected; her service was beyond expectations. It reminds me of Jesus’s unexpected act of service and humility in John’s version of the Last Supper, when he washes and kisses the disciples’ feet. Not only does this little story illustrate aspects of Christian life and leadership, it is also a picture of the kingdom of God: full of exuberant generosity, surprising grace, yet meeting fierce opposition.

As we celebrate the life and service of one exemplary leader today, HM the Queen, let us reflect on these  qualities of good leadership: being open to criticism, able to self-reflect, showing humility and respect, accepting responsibility for others, serving beyond expectations, showing generosity, and demonstrating faithfulness. You are all leaders in some way and in some area, so please make these expectations a template for your own behavior, as I do of mine – sure in the knowledge of God’s grace and forgiveness when (not if) we fall short of these expectations. But I also encourage you to us these expectations as a template when you select or elect leaders, and to be willing, like Nathan, to be prophetic, to call your leaders to account when they fall short and say or do what is evil in the sight of the Lord.
Amen.