Luther Talks - Within, Within, Within

 

Yesterday I visited an exhibit of items from Luther Haus.

Hanging in the exhibit was a painting. The painting has Luther teaching his children to sing. Within the painting one sees other paintings on the wall. The oil paintings are of Luther’s father and mother, by Lucas Cranach the Elder. This was a very exciting moment for me!

I saw these portraits at the Wartburg-Castle in Eisnach, when I visited Germany 30 years ago. I recognized the portraits within the painting!

 

Suzy suggested the title of today’s ‘Luther Talk.’ She has been repeating ‘within, within, within,’ as a little chant all day long! This is her response to the contributions of people in the class. I have uttered the word ‘interesting’ on more than one occasion. Suzy says that repeating “within, within, within,” is a calm way for her to express amazement that our classmates are all Lutheran pastors. We are all within the Lutheran World Federation (LWF) – even though our experiences, practices, interpretation/application of scripture, and articulation of theology are diverse. Within – we share a common understanding that we are about preaching the gospel, that God’s grace comes to us, for us. This grace changes everything.

 

Within.

Interaction with fellow members of the LWF is seeing and recognizing portraits on the walls of other peoples’ lives and churches. We have recognized the portraits of old – of reformers, churches, missionaries, Christ -- that have and continue to shape who we are as Lutheran Christians. They are hanging on our walls while we have continued to live life, remembering the past, but not living in one particular painting. The gospel is reborn, has been reborn, into each new context we encounter.

 

this is the study group with the Lord Mayor of Wittenberg. We represent churches from Canada, USA, Argentina, Eritrea, Nigeria, Zimbabwe, Gambia, Tanzania, India, Indonesia, Hong Kong, Germany, Poland, Denmark, Sweden, Czech Republic.

Within.

There is something precious in finding grace within unexpected places. Delighting in grace within an abundance of expression. The generosity of grace within relationship and fellowship.

Within, within, within.

Luther Talks - Remembrance and the Lutherangarten

How does one mark significant events? Human ceremonies celebrate, remember, observe, commemorate... So many of our occasions are full of emotion and complexity. 

The Luthergarten was a global project of the Lutheran World Federation to commemorate 500 years of Reformation (2017).  500 trees for 500 years since the Reformation --  In the middle of the tree park the walkway stones make a Luther Rose and the pavilion canopy in the middle is a cross. Trees were planted by member churches and churches of the ecumenical family (Orthodox, Roman Catholic, Anglican, Methodist...). Learn more at www.luthergarten.de

The 500th commemoration was not a rah-rah Luther or Lutheran event. It was a reflective moment by a confession of churches who stood together and proclaimed: salvation, human beings, and creation are not for sale! This was the theme. Grace as God's gift, lived out in our lives, ALIVE.

This picture is a sculpture in the ground of the courtyard of the Parish Kirche, St. Mary's. On the church facade, 4 metres up, there is a carving from 1290 that has Jews depicted as pigs. Rather than removing this ugly history, it was left to cause a person to cringe. The sculpture on the ground was added in 1988 to acknowledge Christian antisemitism as precursor to the Holocaust. An explanatory plaque in German and English is also included in the space. 

On Nov. 9th, 2026 in the evening, community members gathered to remember Kristallnacht (the Night of Broken Glass). Every year this remembrance is a moment to reflect on this dismal chapter of Nazi antisemitism. This sculpture turns to a memorial where the towns people place white stones to remember the lives of Jews and others. The bubbling up 'goo' through the cracks - illustrates that anti-semitism continues to percolate. Hate percolates and can poison a society. This is not be forgotten.

This is the ELCIC tree. Tree is alive!

It is Remembrance Day and I am a Canadian in Germany. 

Remembrance Day  (Nov.11) is important. As a pastor I am a keeper of peoples' stories. I carry the stories of:  WWII veterans, Displaced Persons, German soldiers, occupied peoples, present war refugees, current military personnel, civilians without choice. War takes and takes and takes. War is death: physical, emotional, spiritual, environmental, societal...

And here is Tree. Alive! 

I placed my poppy here in remembrance that after death there can be healing and life.

Poppies grow amid the crosses, row on row. 

 

Luther Talks - Theological Breakthrough

 

Every time one turns around, there is another archway. An open passageway to a mystery. The door is there for anyone and everyone. You can journey through with intention, curiosity, or simply to keep on walking. I chose to investigate many of the open passages. Sometimes I was welcomed into a courtyards alive with art, unique architecture, and experienced a moment of delight and surprise. Other times I was disappointed because the opening looked inviting and promising only to find blank walls, empty space, or garbage containers.

Study time explored Martin Luther's theological breakthrough. There were two operable views of how humans were put put right with God: Via Antiqua and Via Moderna. Both systems relied on God giving grace--- meaning energy--- down to humans. The human then does the best they can with what they have been given working their way towards God. Each action on the human's part can advance them up the ladder or down the ladder. At each step God sends more energy that the human uses the best they can. The trouble was one never knew where they were on this ladder' how close they were making it to God and being fully righteous.

This picture is the backside of the Luther monument in the Wittenberg town square taken from the Lord Mayor's ceremonial office. It is a different perspective of Luther. Luther's theological breakthrough was completely different. Grace was no longer 'energy' to help people DO right. Grace was a gift that was given to humans, not so they tried to achieve being righteous like God, but a gift to be human. This passive righteousness allowed humans to be in relationship with God and with this gift - and all the gifts given - to serve fellow human beings. 

Humans received with grace the gift of faith. Faith defined as 'trust in the promises of God.'

Our group walked through the doors of the old city hall and were welcomed into what is now the ceremonial office of the Lord Mayor of Wittenberg. The surprise was a very large book. The mayor honoured us by inviting us to sign our names, along with the church we represent. We did nothing but follow the mayor at his invitation through the door. We were surprised by the welcome and that we all - without question -- were invited to write our names in the book. I wonder if this is how our names arrive in the 'Book of Life' at the end of our days? At God's invitation to us to write it there.

Luther Talks - Context Matters

Suzy was very excited to learn that there are hedgehogs in Germany. They are wild and yes, you might be able to see a few in the streets, although they are soon to hibernate. She wants to go exploring tomorrow …. And everyday … until she sees one.

 

Our study today was a history lesson. The Renaissance, the rise of cities, universities, illiteracy, technological change, health, the Empire (Holy Roman), Islam, European ‘age of discovery,’ were all significantly operable in Luther’s context. Reading the list – does it sound familiar to the time in which we live?

 

The church is very much connected to a specific context, in a specific time. Following the writings of Luther in the order they were written, one discovers they were written to address specific matters in his context. He had two worlds – one that was academic and one that was pastoral. His pastoral writings might surprise you. He wrote a little pamphlet to his barber on how to pray. He wrote a revolutionary piece “Consolation for Women Whose Pregnancies Have Not Gone Well,” meaning miscarriage or still-births. At the time it was believed that God was punishing women for sin and that is why their babies died. Luther did not believe this at all.

 

When walking through this door, into the courtyard of Luther’s house, if you look up the entry ceiling is painted. In the middle there is a Luther Rose. If I did not tell you, it was a picture of a ceiling, would you have guessed? Context matters.

 

In our time – our context – how do we respond to the significantly operable things in the world? Illiteracy (academic and spiritual), technological change (AI), health (pandemics, cancer, mental health), Empire (nationalism, falling democracy), Islam, ‘age of discovery” (space, oceans…)?

How do we teach, preach, and live the Gospel? How do we live out God’s unconditional love and grace?

Luther Talks - On a Scale of North and South

The LWF (Lutheran World Federation) is a communion of 153 member churches. Pastors from various churches throughout the communion are attending the 31^st Theological Seminar for Pastors.

Getting to know each other we were asked to make a line, placing ourselves on a global North-South line. Then asked to arrange selves by age; years ordained; and our favourite gospel.

What we learned is that we are diverse! Where we are from, our experiences, our likes, our theological perspectives --- we represent a wealth of treasure.

 

Katarina von Bora (Luther’s wife) took us back in time for a walk through the alt town of Wittenberg. In what was once Lucas Cranach’s courtyard, there is an ancient building where modern quilt like patches have been painted on the exterior wall. In a way it represented our group. We all carry Luther with us because we all studied Luther. The theology we teach, preach, and confess started with Luther --- maybe even in conversation beside this very wall.

Katarina showcased for us the number of bright academics who became friends. Passionate about education these professors challenged each other, the empire of the time, and hierarchy of the church. Difference of opinion led to lively debate, honest study, and continued conversation.

May this continue to be so for the church today and for the next two weeks of study.

'Luther Talks' - Four Hundred Years, Now Five Hundred

Four Hundred Years, has been on my bookshelf since seminary. Someone was cleaning out their library. I have never read it. The book contains a group of essays reflecting on 400 years of Reformation. Why not include reflection on 1917 thoughts of Luther?

 

In 2017, the 500^th Commemoration of the Reformation, was marked by the Lutheran World Federation with a threefold theme: Salvation, Creation, and Human beings NOT FOR SALE. The church reflected on God’s grace in a hurting world and our response to the grace we have received. This changes how we approach and actively work for mercy and justice.

 

In 1917, the 400^th Anniversary, as presented in the essays, was rah-rah Luther. Speaking of men and God as ‘He,’ the essays leaned into a Reformation that happened in 1517 and remained in a time capsule. The essays do remind readers of important Lutheran tenants: education of all, scripture in the hands of all, and grace for all. The essays introduce Luther as a person who loved children, music, the Bible. There was little reflection on the muddier parts of Luther’s writings. It comes across as ‘nice.’ It comes across as hero-worship.

 

The book is pre-WWII. While having read Luther in seminary, my Lutheran theology and ethic was formed with conversation partners who were influenced by WWII (Bonhoeffer, Tillich). I grew up in a church that articulated reformation as ongoing. Word is living Word and grace is present and active. My experience of Lutheran is not one with a time capsule or hero-worship; it is rather alive, as the ELCIC (Evangelical Lutheran Church in Canada) tagline states: “living out God’s grace and unconditional love.” 

 

"Luther Talks" with Suzy and Pr. Kimber

 

13 1/2 hrs later Suzy and I have made it from Halifax to Newark (USA).

Thunderstorms and air traffic control stops hindered us from getting on any flight to Germany. We are on tomorrows flight that leaves the same time every day. This means Suzy and I will miss church and the visit to Luther's grave on Sunday morning. Suzy is really not sure how she feels about that because she was working on the 'kid's corner.' I tried to tell her that we would be worshipping only not leading. That could have been a shock to everyone.

The picture above is us... safe and happy in a hotel in Newark. Thanks to Tim for finding and booking us a room. We have had a late supper and will soon head to bed. 

I wanted to take a minute to share a bit of journey.

1. COVID caused me to not want to get excited about upcoming events because they might get cancelled. I didn't allow myself to plan too far in advance and big adventures were beyond my grasp. This adventure ends the fear of disappointment. It is noted that mental health is always a work in progress. Courage is a stepping stone for my mental health.

2. Reading Luther texts that I have not read for 30 years, or didn't entirely read in seminary, has drawn me back to the beginning of Lutheran theology. There is an appreciation for the writings and how Word changed the world. I am also glad that the church kept reforming, teaching; challenging and applying Word to each generation in a unique way. 

3. I have deep gratitude. Because I have resources small crisis are only frustrating but not debilitating. This certainly helps with what might have been a day that was too much. The people throughout today were extremely caring and kind. In each airport, large groups of people were stranded or rerouted. Staff spent many extra hours at work and with care accommodated their passengers.  And people laughed, smiled, and calmly waited. Today I heard more THANK YOUS ... including once I was in the US.

Suzy and I hope to share a blog post each day to share an experience and something we thought about. 

Until I write from Wittenberg,

Hugs and Son-shine

More than One Pan Flute: A Sermon for All Saints

 

There is a Peruvian musician who plays on the Halifax waterfront. He wears traditional Peruvian clothing with added jingles on his pantleg. He plays a harp and a large multi-tiered pan flute. Perhaps you have had the pleasure of hearing his music. He is an amazing pan flute player.

Pan flutes are an instrument handmade from reeds. Modern pan flutes have two or more rows of reeds that make a complete musical scale and then some. A person can play a whole musical selection on their own. But I heard a story this week of pan flute makers in the Andes – in the 14^th century, pan flute makers made a single row of reeds. No pan flute contained all the notes. Two flutes were required to make music. Pan flute players had to work with each other, as a back and forth, conversation of pan flutes. It was a call and response. There was a give and take relationship of the players and their energy. This created the sound, volume, and speed that created music. It was like a spoken litany where each had to listen to the other, feel the spaces, fill in the blanks, and grow the music together.

The pan flute story is a parable for this All Saints’ Sunday.

 

The modern pan flute mirrors cultures that encourage individualism. A consumer culture seduces us to believe that ‘I’ can have it all, on my terms, with my own effort. “I” can do it all alone. I can march to my own drum, play the jingles, the harp, and all the notes on a flute at the same time…by myself. ‘I’ deserve more and can take as much as I want; the more tiers on the pan flute the better. It is with a self-centred and self-absorbed attitude, that ‘I” face -conquer- the world. I make noise alone.

In contrast the 14^th Century understanding of pan flutes is what is happening here on this All Saints’ Sunday. We confess that: No one has all the notes. No one has it all figured out, especially in matters of death and grief. Both death and grief are isolating. We feel alone. Today we acknowledge that we are only one tier of a pan flute. We can not heal alone. To make music, to bring wholeness, it takes people. It takes at least two pan flute players; listening, responding; holding each others’ notes and adding to the conversation. The service today is an affirmation of needing community.

 

For those paying attention to the scripture readings, you will have noticed the emphasis on community. They, those; multitude, every nation, every tribe, people, languages; children of God. There is no I or me, single child, or one alone on the margins. Every reading reflects on community.

 

A liturgist described All Saints’ Sunday as the church, a community of faith doing memory work together. This work has been done for centuries through continual use of ancient liturgies, the re-telling of stories, the repetition of scripture and creeds and sayings that give comfort and hope. It is a community who invites all who are grieving to come along. It welcomes those with tears and sadness, the feeling of being lost, those with anger and guilt. The community welcomes, embraces, and listens. We sit side-by-side in a shared understanding that we are broken and that is okay. We sit together, not running away from suffering or pushing down feelings. We do not try to be okay – and especially not on our own. Together we name those we love whom we have lost; by resurrecting their names their memory has life. We stir the great cloud of witnesses with honour and remembrance and overall gratitude for love experienced, love that lives on. Love that outlasts death, that will outlast grief, love that continues beyond our tears. Love that never ends.

 Today we are reminded that we are connected to a great company -- those past, present, and yet to be. A host of people from age to age, a great cloud of witnesses, and being called children of God - part of a family.

 

The apocalyptic scripture texts, like those read earlier, often distract us because – self-centred as we are- we start imaging what the afterlife will be for ‘me.’ For my loved ones. What I want it to be. The point is missed if we go no farther than the mechanics or the physical whats of the next life. Listening more deeply we are invited to hear that everything is written in the plural; no one is alone or isolated in God’s time.

In Revelations the author conveys that there is a place of blessedness and hope – beyond the ordeals and circumstances of human experiences, beyond suffering and grief. This text was written as the Roman Empire was oppressing subjugated peoples and severely persecuting followers of Jesus. Matthew too, wrote under the oppressive rule of Empire, where the Empire had destroyed the Temple – the place of God and of gathering for a whole people. In the midst of chaos, the texts were written as hope for scared, suffering, persecuted, and grieving communities.

People gathered in Synagogues. Jesus’ communities met in upper rooms, courtyards, peoples’ homes. People didn’t have Bibles, rather, the gospels and letters were read to gathered groups of people; copied and passed on to other communities. People prayed together in prison, accompanied each other on journeys, and as groups continued to feed and serve the marginalized.

The Beatitudes of Matthew’s gospel are part of his continued emphasis of God’s kindom. Kindom is everyone living in shalom, peace – where no one has too much and no one has too little. Power is shared. Mercy and justice flow. All are in relationship with God, each other, and creation. In past weeks we have noted Matthew’s world view that this kindom, God’s kindom, has come near. Christ is present and incarnate. The kindom is already here, but we still find that we live in the ‘not yet.’ Matthew articulates the reality of everyday life. Life is full of paradox.  

 

Author Parker J. Palmer wrote:  The deeper our faith, the more doubt we must endure; the deeper our hope, the more prone we are to despair; the deeper our love, the more pain its loss will bring; these are a few of the paradoxes we must hold as human beings. If we refuse to hold them in the hopes of living without doubt, despair, and pain, we also find ourselves living without faith, hope, and love.

Theses words are worth repeating: The deeper our faith, the more doubt we must endure; the deeper our hope, the more prone we are to despair; the deeper our love, the more pain its loss will bring; these are a few of the paradoxes we must hold as human beings. If we refuse to hold them in the hopes of living without doubt, despair, and pain, we also find ourselves living without faith, hope, and love.

 

The beauty of community is that on the days I have faith, hope, and love – I have faith, hope, and love that I carry with me and offer here, with others, for everyone. On the days I have doubt, despair, and pain – I come to community – and find in the community enough faith, hope, and love for the moment. Its as if each of us were given only a few reeds on our pan flute. The Greatest Pan-flute Creator understood that we would try to live life’s paradoxes by ourselves. Here in our responses back and forth, our singing in different voices, our hearing holy words and making response, our coming to the table and receiving and going, conversation over coffee, a knowing nod, an elbow touched, a weary smile, an understanding look, space to allow for silent sorrow, a listening ear … in this God’s kindom draws near. It is in this that faith, hope, and love are made into music that fills and satisfies our hearts, embraces and engages a community, and makes us whole despite being broken. And we have courage to risk experiencing doubt, despair, and pain – because to be whole is to live into faith, hope, and love.

 

Source of the Springs of the water of life, come wipe away every tear from our eyes. Embrace us as we embrace each other. Give us courage to listen and bear each others brokenness. Christ, heal us through community as we live and share the paradoxes of life. And grant us the music of faith, hope, and love. In your holy name, Amen.

Show Up! Christ Will do the Rest

 Confirmation has been a process of reformation. While Luther’s Small Catechism remains a key component, supporting material varies. There is not a manual for clergy to follow or a set curriculum. Confirmation classes are a product of their time, culture, tradition, and the skills of the teacher.

 

Elders in my previous parish, all remembered memorizing hymns as you would poetry. They remember that Confirmation Sunday was the hurtle to being allowed to come to the altar rail and to receive communion. They also recounted how anxious they were on Confirmation Sunday because confirmands, in the presence of the congregation, would individually be asked questions by a council representative. It was like a test to make sure students knew enough. Once questions were asked and answered sufficiently the service continued with the confirmation liturgy. Rachel and Rebekah – any of us for that matter - can you imagine being asked questions to answer in front of everyone?

 

I have been reading sections of Luther’s writings, the reading list for my study trip to Wittenberg. I came across a great question for confirmation and Reformation Sunday. How many Gospels are there?

A student of the Bible, and I suspect most of you, will answer four – Matthew, Mark, Luke, and John. If readiness for confirmation were based on our knowledge, Luther would have failed us all. Luther was adamant, there is just and ONLY, ONE Gospel.

The gospel is about Christ, telling who he is, what he did, said, and suffered. There is one gospel described by many people - for instance the letters of Paul, Peter, and the early church are nothing but gospel. When we talk about Christ, we too share the gospel.

 

A second question Luther might have posed: Tell me, when does Christ come to you? The response to this question is not as quick as to the gospel question. In some traditions, a person answers in the giving of testimony; others the speaking in tongues is a mark of the Way; in others it is in a mystic experience, vision, or dream. When does Christ come to you?

This is not a trick question, especially if asked during the reading of the Word, the sermon, the hymns, or the words of the eucharistic prayer. Luther explained that Christ comes in the preaching of the gospel; this is nothing else than Christ coming to us.

The preaching and proclamation of the gospel is telling who Christ is, what Christ did, said, and suffered. In this, through this, Christ comes to us.

 

In baptismal and confirmation promises, we promise to hear God’s word, and live among God’s faithful people. Where in the world do we do that? Also, not a trick question. Where in the world do we hear God’s word and live among God’s faithful people? At church. In participating in faith community. Even if the pastor is a lousy preacher, the Word is proclaimed in the reading of scripture, in the Word of the sacrament, in the Word of hymns and the music that winds itself into our hearts. The easy and obvious answer is that, one place where Christ comes is here.

In Lutheran tradition great importance is given to the hearing the Word. If there was one action or demand on us it is putting ourselves in a place to listen and receive Word. Simply put, come to church, and trust that the Word will do the rest. Show up – that’s it. Be curious and open. Listen – here Christ comes.

 

Luther’s perspective, like that of the prophet Amos, was that the cruelest disaster is ‘a famine of hearing God’s word’ and the greatest grace, as written in the Psalms, ‘God sends forth his Word.”

The only thing necessary for the Christian life, righteousness, and freedom is the holy word of God, the Gospel of Christ. Despite what we hear and learn from the world, the gospel is the only thing that satisfies. Luther had an expansive understanding of the Word – the Word is Christ, living today in the very act of hearing it. It is so powerful that the Word of God makes hearers rich because it works faith within – it is an experience, an invitation, that entices not commands, interweaving Christ with who we are. It reminds we have worth and this empowers.  Luther recorded quite a list in defining the Word of God. The Word of God is abundant and enriches because it is life, truth, light, peace, righteousness, salvation, joy, freedom, wisdom, power, grace, glory and every blessing imaginable. The Living Word proclaims that because of Christ we belong, we are loved, we are not alone, we are enough. Praise be.

 

Truth be told, regardless of our answers to the questions Luther might have posed to a confirmation class, all the students would be confirmed. Confirmation is not about what you know. Not about being right. Coming to the service is enough. Each of us came to worship this morning – it is enough.

Because God through Christ has permeated creation with grace and redemption. There is absolutely nothing you or I can do to earn God’s unconditional love and grace. It has already been given through God’s extreme action of becoming incarnate, of suffering and dying, and in so doing redeeming death, sin, and all that is deemed unworthy.

 

Luther used the image of a wedding to describe relationship with Christ. It fits with what is happening here this morning. Confirmation is a giving of a vow – a giving of our heart and intention – where we are married in a way to Christ. We are in a shared relationship where our brokenness is embraced by Christ, and Christ’s essence becomes our own. Some people, when introducing their spouse will call their spouse ‘my better half.’ Christ, the better half, brings a fullness to all that we are, all that we have, and all that we will be. There is a prayer in the wedding liturgy that asks that the love of the couple be seen by others as an example of God’s love among us. Love is not reserved for a couple to hoard and keep for themselves; love that is love overflows beyond any one relationship. Love of God, friend of Jesus, is only such when the love overflows and is of benefit to the whole world.  And all we have to do is show up!

Christ – the Word we hear and experience – does the rest.

 

My best friend when talking about terrible behaviour, particularly people who are rude, disingenuous, or self-absorbed, venting will say, “Just be a person.” That is all that is asked of us, be a person, show up. You are enough. Christ is the rest.

 

Why does it sound so simple? And yet so difficult to accept?  Because the world tries to convince us otherwise. Holding us in bondage, a slavery to the idea that we are not enough, that we are wrong, and backward. It serves the ways of the world, the ways of empire, if we are chained in fear and indecision, and convinced of our inability to change what is. The empire in order to survive, needs hope to be locked in solitary confinement, so that the Word is silenced. The empire is afraid for it knows that the proclamation of the gospel – the invitation to belonging, redemption, and grace through Christ - has power to change and restore everything. And for empire this is too much.

 

And the end of empire begins

In that step of turning towards God

Showing up -  and Christ, the Word, will do the rest.

Taxes: Kindom Currency

 Money!

I have visited many a widow who has her dining room table set up for the sorting and answering of mail. There is a pile of requests from non-profits and organizations telling of the great work being done and asking for money so that they can continue. Some of these women, at the end of each month, would sit down with the requests and their cheque books, sending $20 to this cause or that cause until their budgeted amount, plus any extra money left from their own expenses at months end, was donated to help others.  

 

Let us consider taxes. Imagine a world where there are no taxes. Consider the pile of financial asks that you would receive. Services requesting donations would include: police and fire service, infrastructure- roads and such, health care, education, meteorological data centres, garbage collection, snow removal operators, drug and vaccine procurement, water and sewer systems, libraries, parks, defense contractors, disaster relief, public radio and media, environmental protection agency, department of agriculture, pension plan, courts and justice system, and so on…

Sitting at your table, cheque book in hand, or computer to send e-transfers, how many of these financial asks would you donate to?

 

The reading from Isaiah talks about Cyrus the king of Persia and how God used Cyrus  - who worshipped another god, a foreign king – as an appointed servant to work God’s purpose. Without getting into the story the Empire was part of God’s vision, and in its time and place, was a redemptive force. If Empire can take this roll, can money and taxes be redeemed?

 

We know enough about Jesus and Jesus’ teachings to understand the currency of Jesus’ words, “Give to Caesar that which is Caesar’s and to God, the things that are God’s.” For weeks, and a few more to come, we continue to read kindom parables and teachings. By now it should be clear that God’s kindom was, is, and will be: the gift of a lush abundant vineyard; a wedding banquet with tables overflowing with abundance, invitations delivered far and wide.

When Jesus replies to the question of taxes, Jesus doesn’t give a prescription. Jesus gives a reminder that all abundance and material is a gift created and given, from in the beginning when God created the heavens and earth.

 

Deep down we don’t like Jesus’ reply very much. Jesus, just tell us what to do. And while you are at it, let’s keep money, business, and our worldly affairs separate from religion, faith, and God.

There is not much separation in the story this morning. In fact, worlds are colliding. The Pharisees – a group of quiet religious types who spend their days discussing the Law among their own and harbour strong resentment to Roman occupation, team up with the Herodians - a group of politically entrenched and aspiring Judeans who are pro-Roman. Traditionally the Pharisees and Herodians are not on the same team, anti-Roman and pro-Roman stances polarized the people. The sides draw together religion and politics.

Jesus’ response acknowledges the complexity and interconnectedness of human life. A person can not live life outside of society, Empire, and culture. No matter one’s religious affiliation, beliefs, or faith practices, they are lived out in the world – inseparable.  

Jesus’ response expands the inseparability of life from religion and culture by returning to the beginning, before humankind. Life is an interwoven web of relationship brought to life through the currency of Creator’s breath and word. Separation is impossible because all began as gift, all is already God’s and kindom.

As I said earlier, I appreciate the pairing of the gospel with the story of Cyrus. The idea that even Empire can be redeemed and work together for common good. Empire’s ability to bring kindom to the now is mind-blowing. There is enough God-material in the very essence of the created to breakthrough oppressive human structures of power and authority and for it to align with God’s purpose. This is revolutionary for the hearers of Jesus. And revolutionary for us too. Do you live in the abundance of kindom already gifted? Where all that we have, all that we are is sacred and holy? Do you act and live from this truth?

Ideally, the better part of ourselves wants to say ‘yes,’ and agree full-heartedly. But it doesn’t take much for the ways of empire to overshadow our best intentions. The always present kindom appears to us only sporadically because of our fogged-up vision.

All that was, all that is, all that will be is God’s abundant kindom.

I know that is not how we experience what is around us and within. We hear of wars and rumours of wars, there is sickness and poverty, there is slavery and oppression, there is violence and death, there is anxiety and stress, greed and self-importance. There is no peace.

And Jesus’ response … All that was, all that is, all that will be is God’s abundant kindom.

This is the radical nature of the gospel. It completely turns upside down what we think we know. All has been accomplished, all is finished, all is ready because Emmanuel, God-with-us, not only gave all in creation, but became incarnate to redeem oppressive human structures and suffering brought on by the ways of empire. The Spirit continually comes to dissipate the fog that continues to cloud human vision and heart and action from living with gratitude in the abundance and wholeness of God’s present kindom.

 

Could it be that Jesus’ poignant response on taxes  -  on money – is revealing once again the redemptive nature of God in and through all things?  Consider taxes as a currency redeemed.

I read an opinion piece where the author interpreted taxes as working God’s purpose. They suggested that taxes remind us that our possessions and money are not and never were our own. Taxes redirect us to embrace living life abundantly; an abundant life does come about through material wealth or property.

 

Taxes, on their best day, are an expression of the Empire acting for common good, distributing goods and services for a whole municipality, province, or country. In merciful redemptive agency collective items that otherwise would not get funded, projects too big for one or two, people who would be forgotten, receive lifegiving resources. There is abundance.

We live in Empire where taxes can be this source of revenue to provide abundant life, and where the other side of the coin uses taxes as a mechanism for subjugating people. Taxes – money – is full of complexity. The Pharisees and Herodians are mixed up in the complexity. Even though it is against religious law, they are carrying coins engraved with the Emperor’s face and words to the effect that the Emperor is god. They are

participating in the empire economy, complicate, because they are able to immediately produce a Roman coin when Jesus asks for one. All of them whether willingly or because they have no choice, pay taxes.

Taxes, in Canada, although often causing complaints, questions about fairness, transparency, opinion of spending – they are a currency. Here the currency brings components of wellbeing, inclusion, wholeness, justice, community.

If empire, if government, works towards taxes that which reflects kindom principles, kindom currency --- is this not Jesus holding a coin out to us? Asking us how are we with money? With it do we purposefully further the kindom with the thoughtful and faithful use of each coin?

 

We live and work in that which was created and gifted from the very beginning. There was and is abundance.  All that was, is, and will be, is holy and redeemed.  What is described as your money, your possessions – are holy currency. Use ‘the holy’ you have been given to expose God’s abundant kindom.

 

A Steward's Garment

 Matthew 22: 1-14

Oct. 15^th is the commemoration day of Spanish mystic and spiritual reformer Teresa of Avila. Teresa was a Carmelite nun and teacher in the 1500s. Teresa was disgusted with the laisse-faire attitude and complacency amongst other nuns in her order. Teresa felt that the monastery sisters were lax in their rule of life. Time was spent being tour guides for a growing number of visitors and listening to frivolous concerns of the socially elite and those with political power. The grounds were filled with ruckus conversation and busy energy; distractions. Teresa worked to reform her monastic community and reconnect them to their original purpose. The monastery was to be a place enclosed from the world, where prayer, meditation, and devotion were unceasing. She taught obedience to Christ and a disciplined rule of life. She was known for encouraging her sisters to identify with those who are poor by not wearing shoes.

 

The end of today’s parable is harsh (Mt. 22: 11-14). The king comes along to greet guests and notices a man not wearing a wedding garment and asks, “Friend, how did you get in here without a wedding robe?’ Shocked and rendered speechless, the man – one called friend - is thrown out into the shadowy abyss.

 

Friend. A person one knows and trusts. A mutual bond with a reciprocity of affection, personal regard, care.

Friend. A person one is comfortable with and likely to invite to Thanksgiving dinner, or as guest to a wedding.

Friend. Names a relationship.

Friend in the parable identifies that the king knows the person not wearing a wedding garment and the person knows the king. They are more than acquaintances.

 

Jesus’ parable is the second course following the unpalatable parable we heard last week. If you recall the parable served up violence. The workers cooked up a plan to take over a vineyard. They acted entitled, hungry with greed they were unwilling to share the harvest, even with the owner.

The wedding banquet parable is a dish seemingly served-up-cold.

The parable is bold, provocative, and escalates an already simmering pot.

Jesus is openly inditing the Pharisees and religious authorities.

The charges are faithlessness, incompetence, complacency, non-existent stewardship, spiritual unpreparedness

And contempt!

What had been a recipe for kindom living on earth – the commandments for relationship with God, each other, and all creatures – had been over-interpreted, under-practiced, and hearts had turned away. People believed they could live relying only on themself, controlling the rules, and enacting justice as they determine fit. The parable describes godly-food left on their plates. People refused God’s invitation and said ‘no’ to being the hosts of God’s abundant table. Being a host means living in covenant and requires receiving and sharing mercy, inviting and stewarding earth’s bounty, thanksgiving and thanks-living with one’s whole heart.

 

The context of the hearers of the parable is volatile. A discouraged Matthew writes about the upheaval in the Jerusalem community: Jews, Christ followers, the Law abiding, the zealous, false prophets, many teachers – the people are beyond civil conversation. There are arguments and teachings, doubling-down on laws, judging others’ righteousness. People eat in their own cliques, their specific groups because food and eating together is wrought with difficulty. There are barriers – clean and unclean food and people - not eating together has shattered community.

Conflict is on the edge of erupting, not just the squabbles of these groups of God believers, but from the Roman Empire who is watching the growing volatility of the place. So, the Empire burns the Temple in Jerusalem. This is 40 years after Jesus, but in the time when Matthew wrote this gospel. Matthew and Matthew’s audience are at a loss as the destruction of the Temple leaves no place for the Holy bread to go. There is no place to take harvest offerings. The priests and their families are no longer sustained by the people.

In such a muddle – the people have lost their way – going about daily life in a clouded anxious existence.

They have lost much and in the chaos that ensues, miss the rot of an Empire that continues to pillage joy, steal peace, rape abundant life.

The rot of Empire has soured people, baked in fear, and sold the fast-food values of the day.

In response to Empire and empire habits that have contaminated God-follower community, Jesus boldly proclaims that God, remaining steadfast in love and mercy, lavishly sends invitations to the wedding banquet. Jesus amplifies the invitation being made by repeating and repeating it.

The parable -when it arrives at the king speaking to the friend- is the plate of food that has turned cold.  The friend (the one who identifies as friend of God or friend of Jesus) is found empty. Whole-hearted commitment, if it was ever present, has been put on the shelf. The friend has not eaten of the abundance of relationship or been fed by communion with others, with God; and so is naked of God’s purpose, not dressed in joy, peace, or abundant life.

The magnitude of what is being conveyed is shocking to those who believe they have a seat at the table.

 

Jesus’ audience  - not unlike the ‘righteous’ of today - wanted others to dress and act a certain way. There were requirements to belong and participate in that which was deemed holy. Jesus turns the table back on those who were smug with their seat at the table, condemning wedding garments branded with righteousness, sequined with wealth and power, including badges of honour and status, and the good-deeds cape to exemplify ‘look-at-me-I-am-better-than-you.’ These fancy clothes end up not being the wedding garment accepted at the wedding – not the dress code for God’s banquet.

 

The parable does not describe what the dress code is because listeners know the commandments, know the covenant, know the words of the prophets. The bold parable is a turning of the table, to signify a need to the listeners to turn the heart and will, to focus once again on relationship and on invitation to live into the promise of kindom – where joy, peace, and abundant life are present (not overcome by chaos or traits of Empire).

 

At the beginning I highlighted Teresa of Avila, who invited her sisters to identify with the poor by not wearing shoes. Not wearing shoes - is this an example of the wedding garment for God’s banquet?

When I preside at wedding rehearsals and weddings, I wear many layers of garments. Every family is different. Each comes with requests, demands, and expectations- not just those of the wedding couple, but everyone who has been invited. Conflict and negotiation are common. Self-centredness and spectacle are often in the forefront. I wear garments of patience, grace, mercy, presence, gift, relationship, and invitation.

Friends, before God, and with a community are invited to God’s heart where partner love is a symbol for a deeper love for all and in all. Physically families come in all sorts of garments, some dressy, some not so much. They also come dressed in thankfulness, love, and joy; others come dressed in forgiveness, civility, sorrow. The invitation to all is to feast at the table, to experience all the feelings and receive the gifts of the banquet – to be filled with abundance and then go out in thankfulness, love, and joy and share the same.

The wedding garments I put on for the celebration of weddings – are the same that I am called to wear everyday. Patience, mercy, grace, presence. Thankfulness.

Barefoot Teresa prays:

May He be blessed for ever, who has bestowed such great graces on one who has responded so ill to blessings so great!                        -TofA “Life” chpt 29