Category Archives: Epiphany Season

Love your neighbour—seriously?

Readings
Leviticus 19.1–2, 12–18
Matthew 5.38–48

Christianity is always political. But not in the ways we imagine—for the Beatitudes are its constitution, and love is its only law.
Diana Butler Bass

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I’m going to say something a congregation rarely hears from me. Are you ready? It’s this: ‘Let us listen to what the Book of Leviticus has to say to us today.’ That doesn’t happen often.

Leviticus is slap-bang in the middle of the so-called ‘Books of Moses’, the books that form the basis of Jewish law. It is number three of the five books of the law. It follows Genesis and Exodus, and is in turn followed by Numbers and Deuteronomy. Most of Leviticus deals with rules about the priesthood and also about daily life—for example, what you can and cannot eat or wear, and what are proper—and improper—sexual relations.

It reads oddly to us; what can you expect? It was written a long time ago. It’s a ragbag. Different topics are jumbled together, nestling cheek by jowl.

The passage we read tonight ends with ‘You shall love your neighbour as yourself’.

That’s a very high theme; but it is immediately followed by laws about not breeding different animals together, not wearing clothes of mixed fabric, and then rules about what happens when a man has sexual relations with a female slave.

Leviticus is a mixed bag.

But when Jesus was asked which is the greatest commandment, he says (Matthew 22.37–40)

‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ [and] ‘You shall love your neighbour as yourself.’

Then he says, ‘On these two commandments hang all the law and the prophets.’ Remember the Golden Rule that fulfils the law and the prophets?

Jesus is quoting from two books of the law. ‘You shall love the Lord your God…’ comes from Deuteronomy 6.5. ‘You shall love your neighbour as yourself’ is from our passage today. Leviticus 19.18.

From among all the laws in Leviticus about not wearing polyester-cotton shirts and not eating bacon or prawns and when you’re ritually clean or unclean, Jesus zeroes in on this one. We should look at it more closely. Jesus did.

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But I say unto you…

 

Epiphany 6A, 12 February 2017

Readings
Matthew 5.21–37

The Uniting Church acknowledges that the Church has received the books of the Old and New Testaments as unique prophetic and apostolic testimony, in which it hears the Word of God and by which its faith and obedience are nourished and regulated.
Basis of Union, para. 5

The desperate need today is not for a greater number of intelligent people, or gifted people, but for deep people. ― Richard J. Foster, Celebration of Discipline: The Path to Spiritual Growth

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We’ve got unfinished business from last week, and it’s not about cooking with salt.

It is about last week’s reading though. We didn’t look at the whole thing.

After his words that we are the salt of the earth and the light of the world, Jesus said,

Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfil… (Matthew 5.17)

What does Jesus mean about not abolishing the law, but fulfilling it?

Some people concentrate on not abolishing the law. Let me tell you about someone I knew at school.

When I was at school, one of the lads in our class was a Seventh-Day Adventist.

Seventh-Day Adventists have a very strong witness of keeping the law as it is written in the Bible. Yet much as I may admire them, I respectfully disagree with them.

My schoolfriend and I had a lot of conversations about which day should we worship, Saturday or Sunday; and whether we should eat bacon. (Now, I’m a bacon fan! Don’t try to convert me to a religion that bans bacon. It won’t work.)

I can’t remember all the details anymore, but my friend would have looked at this verse and said that Jesus had not come to abolish the law; therefore, Christians should obey the Old Testament laws. To the letter.

That meant keeping the Sabbath. On Saturdays only. And no sneaky bacon sandwiches behind the bike sheds.

The Gospel of Matthew presents us with a Jesus who does not abandon the law. Yet Matthew also says Jesus has come to fulfil the law. More than that, he says

unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.

What does that mean? How can our righteousness exceed that of people who spent their lives searching how to obey the law?

Was my school friend right? Do we need to follow the Old Testament law to the letter? Not only a life with no bacon, but let me add—no prawns either?

Today’s reading shows us how Jesus fulfils the law; it is by deepening its meaning, by drawing it down into our hearts. But first, let’s just stay with last week’s Gospel just for a moment.

What does Jesus say again?

Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfil…

The prophets are in there too. What does Jesus mean by mentioning ‘the prophets’?

In many instances, ‘the prophets’ took the law of Israel and deepened it. They interpreted the law for their day.

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Wise salt, or foolish? (Epiphany 5A, February 2017)

Reading
Matthew 5.13–20

 

Bread that this house may never know hunger, salt that life may always have flavour. It’s A Wonderful Life, 1946

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Now I’m semi-retired, I do quite a bit more of the cooking at home than I used to. I’m not a marvellous cook; my cooking is not cordon bleu. But I do like to experiment a bit.

So I google recipes. I might decide to do chicken, so I’ll google easy chicken recipes. (Oh, the word ‘easy’ is always one of the search terms. Just a hint for fellow L-plate cooks.)

Then I’ll pick a recipe and pop down to Coles to buy what I don’t have at home. I’ve built up quite a list of recipes that way.

Anyway, I’m going to do something today I’ve never done from the pulpit before—that is to share something I’ve recently learnt about cooking. In fact, I’ve never ever publicly shared anything about cooking before. I may crash and burn.

As a very budding cook in very much the second half of my life, it was particularly interesting to me this week that Jesus talks about salt, and salt losing its flavour:

You are the salt of the earth; but if salt has lost its taste, how can its saltiness be restored? It is no longer good for anything, but is thrown out and trampled under foot.

‘You are the salt of the earth’—but what about ‘tasteless salt’? So, I started thinking about salt in cooking.

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Blessed are those who… (Epiphany 4A, 29 January 2017)

Readings
Micah 6.1–8
1 Corinthians 1.18–31
Matthew 5.1–12

 

There are three principles for living into the spirit of the Beatitudes: simplicity, hopefulness, and compassion. (Charles James Cook, in Feasting on the Word: Year A, Vol.1)

 

Today we heard the Beatitudes:

Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Blessed are those who mourn, for they will be comforted.
Blessed are the meek, for they shall inherit the earth…

And so on.

These words are all well known to us. But do we let them penetrate our hearts?

Let’s admit it, on the face of it, they are pretty absurd. ‘Blessed are the meek’? Is that how Donald Trump and Vladimir Putin got where they are today?

‘Blessed are those who mourn’? You don’t feel ‘blessed’ when you are grieving.

‘Blessed are the poor in spirit’? The arrogant and super-confident are better candidates for blessedness!

So let’s try to get a hold of what ‘blessedness’ is.

Normally, we might say we’re blest if something wonderful happens to us. We are blest when a new baby comes into the family. We are blest if we get good weather for a family wedding.

Or we may say we’re blest by natural gifts and talents, by good looks, a musical gift or high intelligence.

We could say we’re blest to live in Australia.

(I just want to say I’m avoiding the word ‘happy’ here. It’s a misleading translation. I may be blest to live in Australia, whether I’m happy or not. I could be blest with a wonderful singing voice—(I’m not!)—but be unhappy. You can be blest without being happy.)

So, Jesus is not saying you have to put a happy face on when you are mourning for something or someone. But he is saying you are blest.

This is the thing about the Beatitudes:

Normally, we say we are blest because we have a gift or because we live in fortunate circumstances.

The Beatitudes declare people blest when they lack something real and true, or yearn for something real and true, or accept something that is real and true. 

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‘Immediately they left their nets and followed him’ (Epiphany 3A, 22 January 2017)

Reading
Matthew 4.12–23

Whenever Christ calls us, his call leads us to death. (When Christ calls a man, he bids him come and die.) Dietrich Bonhoeffer, Discipleship)

In Matthew’s Gospel, these are the first words John the Baptist speaks:

Repent, for the kingdom of heaven has come near.

By the time Jesus begins his public ministry, John has been thrown into one of Herod’s prisons. At this stage, Jesus was a ‘known associate’ of John’s; what would you do in Jesus’ place? Hide out? Run away? Change the message into something safer, more palatable?

I don’t know what you’d do, but I would take one of those alternatives. What does Jesus do? He preaches exactly the same message. He cries out:

Repent, for the kingdom of heaven has come near.

Let’s stop for a moment and look at this. John has come across political opposition. This isn’t the first time political opposition has come in the Gospel of Matthew. It was there from the beginning.

First, Herod the Great tries to trick the wise men into revealing the whereabouts of Jesus, because he wants him dead.

When Joseph and Mary return from refuge in Egypt, they live in Nazareth because it’s off the beaten track and therefore safer.

Years later, John is arrested by Herod Antipas. Herod the Great, who wanted to kill the baby Jesus, was his father.

After John’s arrest, Jesus does withdraw from Judea, the southern part of Israel, where John was baptising. He goes to live in the north, in Capernaum on the shores of Lake Galilee.

But he wasn’t going into hiding! ‘From that time,’ we read, ‘from that time Jesus began to proclaim, “Repent, for the kingdom of heaven has come near.”’

Jesus wasn’t being cautious. A lot of Christian people are cautious. But Jesus had a mission, and he was far from cautious.

Jesus preached about the same thing as John: the kingdom of heaven.

What is the kingdom of heaven?

It’s not where you go when you die.

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Abide, dwell, remain (Epiphany 2A, 15 January 2015)

Reading
John 1.29–42

Discipleship…is a state of being. Discipleship is about how we live; not just the decisions we make, not just the things we believe, but a state of being. (Rowan Williams, Being Disciples)

Today we have the story of two men coming to Jesus for the first time; one is Andrew, the other unnamed. It could be you, it could be me.

It’s the story of their becoming disciples.

In this chapter, John’s Gospel uses what may seem to be an unexpected word to describe being a disciple. That word is ‘remains’.

It’s one of John’s favourite words. He uses it all over the place. It’s only one Greek word—meno, for the Greek geeks—but in our English Bibles it might be remain, stay, or abide.

For example,

This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you. (John 14.17)

Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. (John 15.4)

As the Father has loved me, so I have loved you; abide in my love. (John 15.9)

Let’s look at where it comes in this chapter. Jesus realises he is being followed, and says:

‘What are you looking for?’ They said to him, ‘Rabbi,…where are you staying?’ He said to them, ‘Come and see.’ They came and saw where he was staying, and they remained with him that day. It was about four o’clock in the afternoon.

The English language mucks this up a bit, but let’s persist. Where we have two words, the Greek text has only one.

Rabbi, where are you staying?
They came and saw where he was staying,
and they remained with him that day.

Remember: staying, remaining, sometimes abiding or dwelling, it’s the same Greek word. (μένω, ménō) And it’s used a lot in John’s Gospel.

It describes what being a disciple is to a tee.

A disciple is a student who remains with Jesus. And in remaining with Jesus, the disciple is changed, even transformed.

These days, a student is someone who goes to uni when her scheduled classes are on, and perhaps at other times to work in the library. They may only see their lecturers when they’re in class.

It was different in Jesus’ day. If you were a student—a disciple—2000 years ago, you would expect to

hang on your teacher’s every word, to follow in his or her steps, to sleep outside their door in order not to miss any pearls of wisdom falling from their lips, to watch how they conduct themselves at the table, how they conduct themselves in the street…
(Rowan Williams, Being a Disciple)

Not many people these days would make that kind of commitment just to get a BA!

But it’s the kind of commitment required of a disciple of Jesus.

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