True Peace - Wahrer Frieden

A Sermon preached at Evening Prayer on May 31, 2020 Pentecost at St. Augustine’s, Wiesbaden as part of the Prayers for Peace prayer chain

Acts 4:18-21, 23-33 and John 4:19-26

Why are praying for peace and not for health and recovery from sickness at this time, during a pandemic? Because they are inter-connected.

The coronavirus spreads more easily and is more likely to kill where there is poverty and conflict. While it infects rich and poor alike, the poor and sick are more likely to get infected and the chance of recovery is dependent on the quality and availability of healthcare. Wealth – individual and a country’s – and stability are both positive contributing factors. As you can imagine, healthcare in Tripoli/Libya and Homs/Syria is not very good right now. That is one reason why António Guterres, the UN general secretary, is calling for a global ceasefire. Just over a hundred years ago, in 1918-19, it was war, famine, poverty and homelessness that helped make the Spanish Flu that killed many millions so deadly.  

The other connection is that the Hebrew word for peace, shalom means much more than just the absence of conflict. The peace of God that passes all understanding (Philippians 4:7) is holistic and includes health, wholeness, wellbeing, harmony, and prosperity. This is the overarching and universal peace we pray for in this ecumenical and interfaith prayer chain. 

And where does God come into it? There is no shalom, no wholeness without God. Too often, God, or rather our misunderstanding of God has been the cause of wars, and all that follows. But our shared prayer chain transcends Christian denominations and faith boundaries because we all believe in a God who wants only the best for us, and that is peace. Of course, we all believe in the truth of our own revelation. But like Jesus in the encounter with the Samaritan woman we just heard about, we can also acknowledge that there can be truth the other persons revelation of God. “You worship what you do not know; we worship what we know,” Jesus says. (John 4:22) But he still does not deny that she worships the one God. God is Spirit, Jesus says, not some human idol like wealth, power, or a particular nation or an ethnic group. God is full and abundant life, not death, and God is love, not hate or fear. God wants us to experience true peace, shalom with one another and in God, and for that we pray.

Amen.

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Warum beten wir gerade während einer Pandemie für den Frieden und nicht für Gesundheit und für die vollständige Genesung aller Kranken? Weil beide miteinander verbunden sind.

Das Coronavirus breitet sich leichter aus und ist tödlicher dort, wo es Armut und Konflikte gibt. Sicher kann das Virus Reiche und Arme infizieren, aber Armut und den generellen Gesundheitszustand sind Risikofaktoren, auch hängt die Chance auf Genesung stark ab von der Qualität und Verfügbarkeit der Gesundheitsversorgung im Land, Region oder manchmal Stadtteil. Wohlstand – damit meine ich sowohl den individuellen als auch der Gesellschaft  – und Stabilität sind positive Faktoren. Wie Sie sich vorstellen können, ist die Gesundheitsversorgung in Tripolis/Libyen und Homs/Syrien derzeit nicht sehr gut. Das ist auch der Grund, warum UN-Generalsekretär Antonio Guterres einen globalen Waffenstillstand fordert. Und vor ca. hundert Jahren, 1918-19, trugen Krieg, Hungersnot, Armut und Obdachlosigkeit, dazu bei, dass die Spanische Grippe so viele Millionen Menschen tötete. 

Die andere Verbindung zwischen Frieden und Gesundheit liegt im Begriff Frieden selbst. Das hebräische Wort für Frieden, Schalom bedeutet viel mehr als nur das Ausbleiben von bewaffneten Konflikten. „Der Friede Gottes, der höher ist als alle Vernunft,“ (Philipper 4:7) ist ganzheitlich und schließt auch Gesundheit, Wohlbefinden, Harmonie und Wohlstand mit ein. Für diesen übergreifenden und universellen Friedensbegriff beten wir in dieser ökumenischen und interreligiösen Gebetskette.

Und was hat Gott damit zu tun? Es gibt kein Schalom, keine Ganzheitlichkeit, keine Einheit ohne Gott. Allzu oft war Gott, oder besser gesagt unser Missverständnis von Gott, die Ursache von Kriegen und den Kriegsfolgen. Wir beten aber jetzt zusammen, über die christlichen Konfessionen und Glaubensgrenzen hinweg, weil wir gemeinsam an einen Gott glauben, der nur das Beste für uns will, und das ist Frieden. Natürlich glauben wir alle an die Wahrheit unserer eigenen Offenbarung. Das darf uns aber nicht daran hindern, wie Jesus in der Begegnung mit der Samariterin, von der wir gerade gehört haben, auch anzuerkennen, dass es auch in anderen Offenbarungen Wahrheiten geben kann. " Ihr wisst nicht, was ihr anbetet; wir aber wissen, was wir anbeten," sagt Jesus. (Johannes 4:22) Dabei leugnet er aber nicht, dass sie auch den einen Gott anbetet. Gott ist Geist, sagt Jesus, nicht irgendein menschlicher Götze wie Reichtum, Macht oder die eigene Nation oder Volksgruppe. Gott steht für das volle und reichhaltige Leben, nicht für den Tod. Gott steht für Liebe, nicht Hass oder Angst. Und Gott möchte, dass wir den wahren Frieden erfahren, miteinander und in Gott. Dafür beten wir.

Amen.

Reassurance

A Sermon preached on May 10, 2020 Easter V at St. Augustine’s, Wiesbaden

Acts 7:55-60, 1 Peter 2:2-10, and John 14:1-14

So here we are again – some of us anyway – back in our church building for worship. It seems appropriate therefore that we heard some building or construction references in two of today’s readings. In 1 Peter the author mentioned a stone, rejected by the builders that has now become the cornerstone. Which he contrasted with stones that make people stumble and rocks that make them fall. And in John’s Gospel, at the Last Supper in Jesus’ final long speech, he tells his disciples that there are many dwelling places in his Father’s house. When he first used this phrase – my Father’s house – Jesus was referring to the Temple: “Stop making my Father’s house a market-place!” he said at that time. (John 2:16) No danger of that at the moment: we wouldn’t even be allowed to! But in this context, his Father’s house is what the other Gospel writers call the kingdom of God or the kingdom of heaven. Now this place is also Jesus’ and our Father’s house – but not just this place. God’s house really does have many dwelling places – and that includes all the places that you dwell in, especially those of you watching from home. The one thing we don’t want to happen is that this building, this collection of stones becomes a stumbling block. And it would be a stumbling block if it divided our community between those who were here, and those at home. Let us do all we can to avoid that happening.

None of readings is really about buildings of course. They are – as so often – about life as a Christian and most importantly about how to sustain, nurture and persist in that life especially in difficult times. The author of 1 Peter is writing to the early Christian communities who are wondering, and worrying, when Jesus is going to return, and Jesus is addressing the disciples before his impending death and resurrection, and then physical departure. Both Thomas’ and Philip’s questions show just how nervous they are. Show us the way Lord, show us the Father Lord, they ask. Jesus would not begin with the words, "Do not let your hearts be troubled," (John 14:1) if they were not troubled. What reassurance does he offer them and us, for our times are uncertain and troubled too?

The first reassurance – almost a command – is believe! “Believe in God, believe also in me.” Faith should be the foundation of our lives in Christ. We hear something similar in 1 Peter: “whoever believes in him will not be put to shame” or in the original passage from Isaiah (28:16) that is being quoted here, whoever believes or trusts in God will not tremble. This is the call to believe and trust in a God who is not remote and unknowable, but in a God, who has been revealed in Jesus’ own life, a life we can share in. Jesus tells the disciples “I will go and prepare a place for you and I will come again and will take you to myself, so that where I am, there you may be also.” (John 14:3) So when Jesus later says, I am the way, and the truth, and the life,” (14:6) that way or path is not one we have to tread or follow alone, but in his company, with his constant presence and guidance. Jesus is not just going to be waiting for us at the end to see if we arrive, but is always with us, always listening to us, always doing what we ask for in his name. 

Believe and trust in a God whose house, whose kingdom, has many rooms, mansions, or dwelling places depending on the translation. My favorite translation is from the Common English Bible: “My Father's house has room to spare.” (14:2) As I said a moment ago, when Jesus first uses the term ‘my Father’s house’ in John’s Gospel it refers to the Temple, to the  symbol of God’s presence on earth, to a building supposed to be a beacon, but that had instead become a sign of division and exclusion with separate courts for the elite, the priests, then for the male faithful, then only for women, and finally in the very outer court for those Gentiles who were seeking the God of Israel. That is no longer the case, Jesus say. His Father’s house is open to all, it has room to spare: No limits, no exclusion.

The second reassurance is a call to action. In a crisis there is nothing worse than the feeling of being unable to act, of being powerless. But as Christians we are never powerless. On the contrary, we share in God’s power. Look at how we are empowered in 1 Peter: “You are a chosen race, a royal priesthood, a holy nation, God’s own people… in order that you may proclaim God’s mighty acts.” (2:9) Or look at what Jesus says: “Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these.” (14:12) Those works, and acts are works and acts in Jesus’ name and in accordance with his life and teaching. This is the way we are called to walk, the truth we are called to proclaim and the life we are called to live: a life and way of love, faith and hope. We walked in love, faith and hope when we suspended our services in this building until we felt it was safe to return, and then only with significant restrictions. We walk in love, faith and hope when we keep in touch with one another through all means possible, so no one feels wholly alone. We walk in love, faith and hope when we continue to care for our neighbors, especially those in need like the homeless and the refugee. A life of love, faith, and hope is lived not just for ourselves: but before, during, and after the pandemic. 

I know this building, seeing it in our broadcasts from the church or in the slideshows of pictures from previous years and events has been very comforting. But our third reassurance is that we have something much stronger and more permanent than a physical building. “Like living stones, let yourselves be built into a spiritual house,” 1 Peter says. (2:5) This spiritual house is real and solid yet dynamic. It will outlast every stone or concrete or brick building. It gives life and community. It exists even when we are physically apart, it unites us with those who have gone before and with our God. It is made up of living stones, of the people of God, called and loved and gathered, and built up together by God. Jesus called and calls individuals, but then forms them into worshiping, praying, serving and loving community. God gave us godself as a person to us into a people: God’s people.

After faith, action and community, the final reassurance is the simplest one. We are “chosen and precious in God’s sight” (1 Peter 2:4) – we are valued, loved, cherished, and treasured simply for who we are: God’s children, now and always.

Amen.