12 Pentecost Proper 16 Yr A Aug 27 2017

12 Pentecost Proper 16 Yr A Aug 27 2017 Audio

Two weeks ago we heard Jesus’ followers exclaim, “Truly you are the Son of God.” Last week we heard the Canaanite woman call Jesus into an expansive and inclusive ministry. Today we hear Jesus ask, “who do you say I am. And Simon Peter announces on behalf of the band of disciples, “You are the Messiah, the Son of the living God.”

Who do you say I am, Jesus asks each one of us. Who do you say Jesus is? We come here, every Sunday morning, and who do we say Jesus is? Who do we say Jesus is when we arrive at work on Monday morning? Who do we say Jesus is when we arrive at school each day? Who do we say Jesus is when we are sitting in traffic, or deciding how to spend our hard earned money, or wondering about what government services should be cut, or when considering the violent events in our country and our world?

Who do you say I am? Like Peter, I announce Jesus is the son of the living God. But I also think those are just words, unless they are backed up by what I do with my time, my talent, and my treasure, how I make my decisions and how I treat people. You and I aren't the kind of people who have a ready answer to the question, who do you say I am? The words don't come easily, but I guarantee the words don't really matter if our lives don't speak of mercy and compassion. 

Jesus is teaching disciples in these stories. Jesus is trying to impart all he knows and all he is as he prepares for his last days in Jerusalem. Jesus is developing followers, you and I are followers of Jesus, our work is to live the answer to the question, who do you say I am, with our words and with our lives. 

What you do this week will change the world. In the Exodus story, a single act of resistance saved an entire people. The King had commanded that all male babies be killed. The baby in our story, Moses, was hidden from that awful fate, by the midwives who caught him, until the daughter of Pharoah found him and raised him as her own. Moses went on to lead his people out of Egypt into a new land and a new life, Moses led his people from slavery into freedom. Like Shiphrah and Puah, what you do this week will change the world. We just don't know how what we do will effect that change, but it will, and it does. Who do you say I am? How your life answers that, makes a difference. 

Last week I said to you that our words matter. This week I say to you that what we do matters. Jesus’ teaching is to love your enemies, to come before God in prayer and in worship, and to forgive one another. And that Jesus’ life will be given for ours. This is the kingship in which the God who created the heavens and the earth inaugurates a new creation. And even the ancient story of Moses shows us that what we do matters to God and matters to the world.

Who do you say that Jesus is? This question presupposes that what we believe about Jesus matters. What we believe about Jesus matters to you and to me, it matters to our church, and most importantly it matters to the world. 

It also assumes a relationship; there is no way to begin to say who Jesus is without the relationship. And in this relationship with Jesus, we learn who we really are. In response to Peter’s naming Jesus, Jesus tells Peter who he really is. You are Peter, a rock. In this relationship, Jesus knows who we really are, we are named and marked as Christ’s own forever, you are my beloved, the delight of God’s life. 

I think this is the most important part of this story. It is not so much about the right answer to the question who do you say that Jesus is, but it is very much about the relationship the question presupposes, you are the delight of God’s life. We might not be very good answering the question with words, but we can begin to show the world that Jesus matters, that this relationship with Jesus matters. 

That brings us to the image that is presented in Romans, we, who are many, are one body in Christ. This is an amazingly counter cultural image, one body, with different graceful gifts. This new creation that God inaugurates in Jesus is all about a completely new way to live on this earth. We live not for ourselves, but for the greater good of God’s creation. Do not be conformed to this world, but transformed by the amazing and abundant love that God has for you. 

How do we live in the world as the body of Christ? How do we live in the world as the delight of God’s life? How do we live in the world as people to whom Jesus matters? How do we live in the world as agents of new creation? How do we live in the world as a people transformed by God’s love? I think we do that by showing forth love not only for those it is easy to love, but for those we count as enemies as well. I think we do that by showing mercy and compassion. I think we do that by caring for God’s creation. I think we do that by showing up in our lives with intention, with love, with mercy, and with compassion.

So now we come back to the question, who do you say that Jesus is? This is not just a rhetorical question. We must answer it. I want you to know your answer to it. Our answer to it matters, because what we do matters, what we say matters, and that can change the world. And our world needs changing. Who do we say Jesus is?

Jesus is God in our midst. Jesus is the love that wins. Jesus is the way. Jesus is the truth. Jesus is the Light. Theses are words, words that matter. And this is a life that matters. When we say these words, with Peter and the disciples, as followers of Jesus, and as part of the body of Christ, we stand for love, we stand for truth, we stand for light. We speak for those who cannot speak for themselves, we love when hate seems pervasive. We include when others call for exclusion. We must stand against powers and principalities that would condone and cause violence against any group of people.

Like the midwives who caught Moses as he was born, and chose life over death, today, we must be midwives. We must choose life, we must choose love. Our lives will tell the world who Jesus is.

Amen.

4 Lent Yr C

A man had two sons.... was a common way to begin a parable. There are other parables in the Hebrew tradition that begin this way, not just the one we have in front of us today. When the gospel writers began in this way, you and I who are hearers of the story are clued in right away to the type of prose we will hear. A parable is a particular form of prose. Although it is like narrative, it is not exactly narrative, it doesn’t tell a story in a straightforward sort of way. The purpose of a parable is to surprise you, even to shock you. Jesus often says something outrageous, or tells about something that doesn’t seem on the surface to make much sense. We also know a parable when we hear one because it tells us something about Kingdom living.

This particular parable is quite familiar. Often we jump straight to the place of deciding that this is about the younger son who has squandered all of his inheritance and has been bad, or maybe we even identify with the younger son. And we are quick to label people in our lives as prodigal son. But if we make that jump too quickly, we will miss so much that is surprising in this parable. First of all, we miss what prodigal means. Prodigal means exuberant and lavish, excessive and extravagant. Prodigal describes the son because he has been extravagant in spending his inheritance. Prodigal also describes the father because he is extravagant in his love toward both his sons. The younger son spent all he had and ended up in the worst possible position of shame and brought shame on his family as well.

Or, we jump too quickly to identifying with the older son. The one who followed all the rules, the one who understood duty to family and responsibility. The one who worked hard all his life only to have the little brother get the big party after having squandered everything and living hard and fast. The one who really wished that rewards should go to only those who earn them. The one who at his very worst moments envies his younger brother for all the fun and excitement he had and that the older brother missed out on. The one who is mad at his father for even acknowledging the younger son was still alive, after all that he had done. The one who fails to recognize that the father is always on his side and he need not earn his father’s approval.

Maybe we even jump too quickly to identifying with the father. The father who raised his kids as best he could and who now has to put up with an older one who doesn’t know how good he’s got it, and a younger one who takes advantage of everyone and everything. This father’s behavior is shocking. First, he runs out to meet the son who left and squandered everything, giving up all semblance of honor that he may have had left by this time. Then, when the elder son chews out his father in the totally immediate and full view of all gathered to celebrate, the father once more responds graciously, saying even in front of the whole village that the kind of father he is must celebrate and rejoice when the lost are found. The father of the parable celebrates every measure of resurrection, of life from death, without pausing to judge whether the one given life deserved it, or what the consequences are for village or cosmic justice, or even how the loyal will respond. He just hopes that those who profess loyalty to him will follow his example.

So today I want to focus on this father who had two sons and read this parable as an answer to the questions that the Corinthians may have asked Paul. The question you may remember as we heard it read: What does it mean to be an ambassador for Christ? What does it mean to be Christ’s representative, Christ’s promoter, a champion for Christ, a co-conspirator in Kingdom building? And a second question, how does God make an appeal to someone, through us, to be reconciled to God? What it boils down to is: will we follow the father’s gracious example of reconciliation? Read this way, the parable models grace-filled responses in a world of excess, a world of all about me, a world of one way or the highway, a world of exclusion. Read this way, this is a parable about who are we, and how are we to be in the world. Read this way, this is a parable about the church’s mission in the world, to reconcile all people to God.

This parable is about responding to whatever comes our way with grace, and that response, that grace is what brings about reconciliation. And being reconcilers is being a champion of Christ, being reconcilers is being Christ’s representative in this world, being reconcilers is being who we are meant to be. The father models grace and reconciliation. The father models being a champion for Christ. The father rejoices that his younger son was dead and is alive again; he was lost and now is found. The result of this grace is a celebration and a banquet. Grace breaks in; grace is surprising and sometimes even shocking. The relationship between father and son is reconciled, it is healed.

The father also runs out of the celebration to find the child who cannot yet accept the intimacy of reconciliation, or the abundant love that exists in constancy and faithfulness. The sadness in this relationship is that it is not reconciled, the older son doesn’t give it a chance, and he misses out on the banquet.

We have so much trouble with this grace. If indeed you and I identify with the older or the younger son, we have trouble accepting the grace freely given. Grace is not earned, but freely given. Grace is forgiving and nourishing.

We often have trouble accepting the intimacy of love no matter what from this God who is willing to run out into the field to welcome us home, or to leave the celebration to come and find us because we do not yet believe that we are worthy of that sort of grace, and therefore we are not yet ready to be reconciled to our brothers, our siblings.

But we forget that this is a God who freely chooses us. God continually chooses God’s people even when they have apparently wandered far away.

I began today with one of the markers of a parable, they tell us about the Kingdom of God. Many parables begin with these words; the Kingdom of God is like... You see, the surprise and the shock of this parable is that the Kingdom of is like abundant grace for all God’s creation, freely given, and the Kingdom of God is also like you and me being champions of Christ, and therefore reconcilers for God.

The surprise and shock of this parable is that at the very same time we are recipients of the grace the father lavishes upon us, we are also agents of reconciliation, we are the ones who show the world that this abundant grace is available to each and every person whose paths we cross each and every day. We are the ones who are the guests of honor at the banquet,

This parable invites us, as does all that Jesus says and does, to consider being champions of giving, of giving honor, forgiveness, and giving joy, sacrificially and without regard of our own worthiness or the worthiness of our sisters and brothers. It challenges us to consider what kind of party we throw and who is really welcome at the banquet. This parable challenges us to live every moment in the Kingdom that is here and now, the Kingdom that Paul preaches with urgency. It challenges us to bring reconciliation into every relationship, now. It challenges us to live as Kingdom people, as agents of God’s transformation, and as ambassadors of the Kingdom.
Will you take up the challenge?

The Lord is full of compassion and mercy: Come let us adore him.