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News & Happenings2012 CALENDAR OF EVENTS
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Pastor Eric Fjeldal's September 2011 Sunday Sermons
Pastor Eric's sermons are presented here in reverse chronological order...in other words, the most recent sermons are at the top of the list, working backwards through time.
August 14. "Mercy that Comforts and Afflicts."
Matthew 15: 21-28
I hear today’s story and I am thankful and grateful, for I see a very human Jesus; a man who was flawed but also open and accepting. A man who could learn from others, including those of a different faith; even a Canaanite woman who he initially calls a dog, a name his fellow Jews routinely gave to Gentile pagans.
To really hear this story it is important to understand the relationship between Jews and Canaanites, there wasn’t one. As Iwan Russell-Jones writes:
The very word ‘Canaanite’ is charged with theological significance. It stirs up
memories of ancient foes-idol-worshipping enemies over against whom the people
of Israel defined themselves.
(Feasting on the Word, Year A. Vol. 3, pg. 356-358)
That it was a woman who approached Jesus adds to the estrangement.
Differences of ethnicity, heritage, religion and gender separate her from Judean norms.
In addition, the women’s behavior is unacceptable. Her culture expects women to be
reserved in public. When she not only takes the initiative but also shouts her demand
at Jesus, she violates social norms. Social affronts do not merit consideration, so Jesus
seems to be playing by the social rules of his time when he does not respond to her (v.23). Further his disciples recognize the social offense at her shouting and implore Jesus to
send her away.
(Jae Won Lee, Feasting on the Word, Year A, Vol. 3 pg. 359)
When the woman kneels before Jesus and begs, he is then forced to speak to her and he does so in a very dismissive way saying, It is not fair to take the children’s food and throw it to the dogs (v.26). Jesus says this because he believes as he tells the disciples his mission is only to the Jews, the lost sheep of the house of Israel. The story does not end there.
(T)he woman will not be deterred. Even though the metaphorical language of ‘little
dogs’ is dehumanizing, the Canaanite woman identifies with them to claim the crumbs
under the table (v.27). With this the story moves away from social affront to affirmation.
None other than Jesus identifies her actions as manifesting great faith, and the healing
of her daughter confirms God’s mercy upon them (v.28).
(Lee, Feasting, pg.359)
Through this encounter and conversation a new understanding emerges for Jesus.
Jesus is ‘caught with his compassion down,’ and forced to confront his own prejudice;
in a reversal of the usual roles, the respected teacher learns from an outsider ‘the need
to broaden his ministry of hospitality to those outside the house of Israel’.
(Lee, Feasting, pg. 358)
Biblical scholar and archeologist Charles Page refers to this event as Jesus second conversion experience. In his book, Jesus and the Land Page argues that Jesus had three conversion experiences. In this one, Jesus recognizes that his mission is to the Gentiles as well. Through the second ‘conversion’ experience, Jesus realized that the Gentiles also deserved to be both recipients and partners of his mission, his ministry. (Charles R. Page II, Jesus and the Land, Abingdon Press pg. 101)
This is so because Jesus learns that what matters most of all is faith in God; and so great was this woman’s faith, that she believed the crumbs were enough.
This passage reminds us that mercy happens on many different levels. There is the mercy this woman seeks for herself and her daughter and the mercy Jesus offers in healing the daughter. There is also the mercy that is required if one hopes to truly listen and learn. The mercy that is necessary for people to begin to overcome the barriers that we create as individuals and as a society. This kind of mercy is a verb and not a noun because those who are touched by such mercy learn, grow, change and evolve. They are transformed as Jesus was.
In this morning’s story Jesus was behaving culturally correctly. The problem was his culture was not in keeping with God’s will. This is something we know about and struggle with, for often times we give in to the temptation to maintain the status quo even when a loving, merciful God calls us to respond differently. This is why it is difficult to embrace the “all” of faith, because the “all” includes the challenge and call to discipleship as well as the comfort and healing hope. For the “all” of faith not only comforts us when we are afflicted, it also afflicts us when we become too comfortable, and we need both.
Jesus understood this when it came to criticizing the religious authorities of his day. He could easily point out their preference for obedience to the law over a willingness to show mercy; but he could not see how he was guilty of the same exclusivity and contempt and how his attitude prevented him from recognizing another’s faith and value as a child of God. This is a valuable lesson for us to hear. It is one that challenges us to look at our understanding of hospitality and faithfulness and ask how sincere are we when it comes to opening our hearts and doors to all of God’s people. Who are we guilty of alienating, saying they are too different or strange or their lifestyle makes me too uncomfortable?
Many, many years ago, Howard Thurman wrote:
If I knew you and you knew me and each of us could clearly see
by that inner light divine the meaning of your life and mine;
I’m sure that we would differ less and clasp our hands in friendliness.
These are wonderful words to try to live by and I do try to live by them. I also know that too often I do not “clearly see”, but I take solace in knowing that Jesus didn’t always either. We all need to learn more about being merciful; remembering that mercy comes in ways that offer comfort when we are afflicted and affliction when we become too comfortable. This mercy comes in ways we recognize and in ways we have yet to discover.
As Jesus learned, modeled and taught, blessed are those who remain open to discovering the way God’s mercy offers healing, reconciliation, justice and hope, not just to some, but to any and all who recognize that what unites us is our common need of the mercy that God alone provides.
August 7. "Reclaim the "E" Word."
Romans 10: 5-15
The word “Evangelism” or “Evangelist” makes most of us uneasy. They are not words we commonly use to describe ourselves; nor an activity we freely participate in. As Martha Highsmith writes:
It is somehow not seemly to go around airing one’s personal faith to others, especially
those who might not share that faith. It is uncomfortable, not the kind of thing one would
want to do, not something to talk about in polite company. Evangelism is one of those
ideas that has somehow lost its way, at least in some religious circles; it has come to be associated with itinerant preachers, tent revivals and fundamentalists – expressions of
faith and ministry that seem out of place in our modern world, even offense to some.
(Martha C. Highsmith, Feasting on the Word, Year A, Vol. 3, pg. 326)
In many ways this is unfortunate and inconsistent with whom we are. I say this because in so many other areas of life we are evangelists; that is messengers of good news. We talk about restaurants we like, golf courses we enjoy playing, stores we like to shop in, vacation spots, movies we like. Some of you have tried to convert me; as you say see the light and become a Republican. And yet, when it comes to religion and faith somehow it is different. Then we don’t want to be pushy, come across as aggressive or intrusive. We don’t want to be known as “one of them.”
At the same time we are saddened that too few children don’t know Bible stories to say nothing of whether these stories are found in the Old or New Testament. We lament that they can’t recite the Lord’s Prayer, the Ten Commandments, or don’t know Jesus’ great commandment to love God and neighbor as ourselves. I can’t tell you the number of times I have conducted a funeral where few know the 23rd Psalm. A few start out “The Lord is my shepherd…”, but by the time I reach, “yeah thou I walk through the valley…” my voice is the only one heard. We are frustrated about Sunday morning sports and other activities that leave families choosing to forgo Church, how for so many Sunday worship and Sunday school are not even on their radar, how the Church has lost its relevance and prophetic voice in our culture.
While the Church is far from perfect and sadly has a history of intolerance; and while belief in God does not necessarily guarantee ‘right behavior”, we who gather Sunday after Sunday believe that our relationship with God and Christ does make a difference in the way we live our lives. So the question remains, “Why don’t we talk about it more?” Why don’t we tell the story of how our faith impacts our lives? Is it because we think we don’t know enough; or don’t have all the answers? Is it because we are unsure of what we believe in?
My mentor and dear friend Will Thomas was fond of saying, “Our role is to offer them a glimpse of the kingdom, what they do with it is up to them.” When it comes to evangelism these words have stayed with me and helped me. They remind me that it is not all up to me.
The tension around evangelism is not from the methods but rather the motive; the tension
is between doing and believing. Those who feel that, by their actions, they can ‘save”
others, whether by good works or persuasive words, have missed the mark. Paul offers a
gentle correction to those who would bring Christ to others. He reminds us that Christ is
already present. It is not up to us to save the world. God has already done that. It is up
to us to believe that this is true and live as though we believe. We cannot save others by
our actions alone. We cannot even save ourselves. (Romans 10: 5-7)
(Martha C. Highsmith, Feasting, pg. 328)
There is something freeing in the truth that all we do is tell our story; that is tell others why our faith and our religion matter to us. Tell how they help us see the world as we struggle to love God, neighbor and self, remembering that it is better to love badly and faultily than not to try to love at all. God does not have to have perfect instruments, the Holy One can use our feeble attempts to love and transform them. (Our) task is to keep trying to love, to be faithful in (our) continuing attempts, not necessarily to be successful. (Morton T. Kelsey, from his book Companions on the Inner Way)
I think we would find it easier to reclaim the “E” word, that is tell our faith story as imperfect as it may be, if we could come to see that
Religion is not primarily a set of beliefs, a collection of prayers, or a series of rituals.
Religion is first and foremost a way of seeing. It can’t change the facts about the world
we live in, but it can change the way we see those facts, and that in and of itself can
make a difference. (Source unknown)
For then we would see that
Evangelism is about introducing others to Jesus. It is not our job to convert someone
to our doctrine, to our style of liturgy or worship, to our particular agendas. We are
not responsible for the outcome of the introduction; this task belongs to Jesus. The
introduction we make comes from our own experience with him. It begins with listening;
it continues in conversation. This kind of evangelism requires that we live as Jesus
calls us to live: with love, honesty and humility.
(Mary Beth Anton, Feasting, pg. 329)
So go ahead and tell the story, go ahead and offer the glimpse; for as Paul wrote,
How are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him? As it is written, ‘How beautiful are the feet of those who
bring good news!” (Romans 10: 14,15)
To say it another way, “Be not afraid, go ahead reclaim the “E” word. It is easier than you think!”
