Golden Mean vs. All-In

The wisdom of the world is often expressed as the golden mean.  The Oracle said, “nothing in excess.” Aristotle talked about virtue as the path between extremes.  Courage was the virtue between recklessness and cowardice. And it is not just a western thing.  The Buddhist might chart the middle path between existence and non-existence which was the expansion of the Buddha’s original rejection of both extreme asceticism (non-existence) and self-indulgence (too much existence).  And you can even find it in Christian thought.  For Aquinas and Dante the middle path is that between insufficient love and excessive love. In our love infatuated age it might be hard to imagine that second pole of excessive love.  But think again of courage and recklessness.  Isn’t recklessness an excessive love of risk? It is hard to outgrow old training so I return to a finance example. If one part of our society is engaged in the attempt to eliminate all risk, like shutting down all society for a virus, is not the other, invested in prop bets on Draft Kings and Crypto coins, running to an excess love of it?

And you would be a fool to completely reject the golden mean. But there is something in the spiritual life that speaks against it. Let’s describe it as submission and aggression. God says to Abram, “Go, from your country and your kindred and your father’s house to the land I will show you (Genesis 12:1).” It is the demand of absolute submission. Not much later God would ask Abram to sacrifice Isaac, his only son, the only child of that promise. And Jesus uses demands like this.  “”If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. (Luke 14:26 ).”  Or speaking in a way that people responded – “this is a hard teaching, who can listen to it” – “”Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. (Jn. 6:53).”  You shall have no other gods before me is a call for complete submission.

Yet that submission is aggressive, it is not passive.  “Abram was 75 years old when he departed from Haran.  And Abram took Sarai…and Lot…and all their possessions…and set out (Genesis 12:4-5).” Sarah when Isaac was born told Abraham to get rid of Hagar and Ishmael, and God told him to listen to his wife. Joshua was told to conquer the land and Israel was only rebuked when they didn’t go far enough. And like Abram who “journeyed on (Genesis 12:9),” Jesus “sets his face to go to Jerusalem (Luke 9:51).”  Within Jesus’ prayer at Gethsemane “Lord, not my will, but thine be done” are both the absolute submission and the aggression.

I think there is something here of what we need. Occasionally it is the law which says do this.  And the “this” is usually some virtue or some golden mean.  The golden rule – “treat your neighbor as you would like to be treated” – is akin to that golden mean. If we all lived that way, we would have no problems.  But we don’t live that way.  And as much as the philosophers might agree in theory, in practice each one has their own list of virtues and their ordering. And when we find ourselves off the middle way, and the true path is lost, it takes something radical to restore us.  It takes the One who “gives life to the dead and calls into existence the things that do not exist (Romans 4:17).” 

It is that One, who is not at all the middle way, but a jealous God, that we need. And who has shown up not walking a middle path dispensing wisdom like the Buddha, but setting his face for the cross. And it is that One who has given us a promise like Abram.  The Kingdom is yours.

Redemption Tour: Worship

Biblical Text: Psalm 50:1-15

I rarely do this. The sermon itself explains a bit more. But my Lenten Midweeks this year are going to be a Series. They will each be based on a Psalm. The general theme will be redemption. Each week will expand a bit how in Christ the specific part of our lives are redeemed. This week the Redemption Tour starts with worship.

Lead by the Spirit

Biblical Text: Matthew 4:1-11

I start this sermon with a little reflection on what I believe the purpose of preaching is – proclamation. And mention that I think this particular sermon does some of that, but it ventures a little more into speculation that normal. The text is the temptation of Jesus. In the lectionary it is paired with the Old Testament reading of the fall into sin. Which at least for me brings up the problem of Evil. Why is Satan allowed to do this? And extending further, why does he continue to have such reign. The sermon does eventually attempt an answer. Or at least it is my answer. And it is an answer rooted in a duality word – testing or trial and temptation. In the Biblical languages they are really the same word. It is in English they are different words. And it is that divergence that I think causes so much trouble with evil. We have a simplistic and rosy view of God who never brings the trial. How that trial is allowed to happen is often by evil. Satan surely means for us to die. But the time of trial for God has two potential outcomes. 1) We pass the test, but we pass it because we have grown closer to God and know how he carries us through. 2) We fail the test, but are then met with the grace of God to restore us. Evil loses either way when you are not just looking at temporal things but things eternal. The sermon develops that.

A Life Well Lived?

It is Lent, so I get to be a little more somber. And Satan’s big lie to Eve is the bald assertion that “you will not surely die.” And it is a completely unfair lie.  Did Eve even have a concept of death?  Or maybe a better way of expressing that would be that Eve only had a concept of death.  The naked reality of it is not something she was acquainted with. So even if she had a concept, she was working in the realm of theory.  And we all know what happens to theory when it meets reality.

I watched a recent interview with former Senator Ben Sasse. He is 54 years old, about the same age as I am. Also has three kids with the youngest being 15.  This past December he was diagnosed with stage 4 pancreatic cancer and given a plus/minus of 90 days.  He has not “given up” as the saying goes. A podcast he is recording with another friend is entitled Not Dead Yet.   He has turned himself over to an experimental treatment delivering massive amounts of chemo drugs (i.e. poison) to the cancer. But the reality is still the reality. Unlike my 80-something father whose pancreatic cancer was caught in nascent stages because his appendix just happened to go bad and the surgeon saw something, Mr. Sasse has it all over including in the spinal column which requires massive doses of morphine for the pain. The entire interview is worth your time to watch (https://www.youtube.com/watch?v=V8MO-i3CBZQ, Uncommon Knowledge with Peter Robinson) and to listen to what he has to say.  And I don’t pass it along lightly.  He is that exceedingly rare voice who is honest enough with himself, and open enough to share, and verbal enough to express it.  And his message is that most rare of things – good.

It got me thinking about comparable works on grief and death and advice to the living and they are rare. The poets have an advantage: John Donne’s Death Be Not Proud and Dana Gioia’s Planting a Sequoia come to mind. Both of those are by people who have a functional theology and are struggling to live it. From a different place of white hot rage Mary Karr’s Face Down.  “What are you doing on this side of the dark?…” Now Ms. Karr also has a theology, or she did last I knew, but sometimes it takes a while to travel from head to heart.

The prose writers are at a disadvantage. I know quoting C.S. Lewis is getting to be a cliché, but A Grief Observed is without peer.  Boethius’ Consolation of Philosophy was maybe the first Christian work on the subject of “A Good Death” or “Advice for Living from those at Death’s Door” written as he awaited the carrying out of his death sentence. Any critique I have of it says more about me than the work, but it’s a bit too much consolation and philosophy, compared to Lewis who truly lets you in the door.   There are some others.  Richard John Neuhaus attempted it in As I Lay Dying.  But he survived, and I always had a feeling he “knew” he would survive.  He was already thinking about the book he could write as he lay dying. Tolstoy fans would put forward A Confession.    Marcus Aurelius has portions in his Meditations. Simone Weil and Joan Didion both attempted and they have their adherents. But it is a hard thing to pull off.  You have to be remote enough from yourself to think and translate, while being close enough to feel.

That is where Mr. Sasse’s interview excels. He has something to say while he is on death’s door. For all of us creatures of dust, who might want to gather our rosebuds while we may, it is worth your time.

He Knows Our Frame

Biblical Text: Psalm 103:1-22

This is an Ash Wednesday sermon. Gave a version of this Valley Lutheran High School chapel earlier. Had to rework it a bit for the home crowd. Although the basic message is the same. Had to tweak some of the examples. They are both more numerous for an older crowd and they didn’t need to be as strong. Ash Wednesday is a unique day. I’m not sure any – other than maybe Good Friday, but the focus of GF is the unique God-Man, Ash Wednesday is on us poor humans – but I’m not sure any day gets closer to the weird consolation of the gospel. We are constantly striving for the glory story, the sermon the American Dream, yet that story is a single point. It is balanced on the tip of a pin. It is easy to undermine. The gospel is the admission that the glory story is an Empire of Dust, and that God loves you and has you anyway. He knows our frame and his steadfast love is from everlasting to everlasting. And you don’t get one pole without the other.

Direct Spiritual Experience

Biblical Text: Matthew 17:1-9

The text is the transfiguration. And I do think the sermon comes deeply from the text, but the subject is really from the disciples’ point of view. They have a direct spiritual experience at the top of that mountain. Now talking about such things might not we in the normal wheelhouse of an everyday suburban congregation, but it is more in the air than you think. The first part of the sermon reflects on how our longing for such an experience expresses itself all around us. The second part of the sermon reflects on the troubles of such spiritual experiences: they don’t tell us what we think they do, we think the experience is the point and seek to stay in it or repeat it, we interpret everything based on them. The third part hopefully resolves or answers those troubles. The voice from the cloud says “listen to him.” That is where it starts. And if we listen to Jesus, that voice starts telling us what to do with the vision. That is what this sermon is about.

Olympic Training

I love the Olympics. I’m happy that the Winter Olympics are the closest I get to snow anymore. But there are two things that only the Olympics portray clearly.  The first thing is a law of the universe. There is always someone faster, and they are probably faster by a lot.  For example take the 1000m speed skating final.  American Jordan Stolz won it rather easily finishing a half second ahead of the silver medalist. That silver medalist himself was a half second ahead of the bronze. Now a half second may not sound like much, but that is roughly 8 meters behind which is 26 feet. The next half second differential brings you all the way down to 8th place. The 2nd best US athlete was 2.2s off or 111 feet. Now think of it this way.  That silver medalist was from the Netherlands, a country of 18 million people whose national identity is based on speed skating – Hans Brinker and the silver skates. That guy had never lost a race in his life.  He spent high school lapping people. Just to finish 26 feet behind the winner. The bronze medalist was from China, a country over a billion people. The fastest skater amongst a billion people about 50 feet in the ice-dust.

Now I point this power law nature of reality out for two reasons.  The first is roughly akin to the 2nd use of the law.  There is obviously a futility built into the law.  Everyone loses. Yes, someone wins.  Jodan Stolz. He even broke the Olympic record.  It might last 4 to 8 years.  Someone will be faster.  Everything won by the law fades.  “All athletes are disciplined in their training. They do it to win a prize that will fade away (1 Cor. 9:25 NLT).”  But the second reason I point to this power law nature of reality is that not a single skater out there, even Daniel Milagros of Spain, last place 5 seconds or 230 feet behind would say all the preparation all the self-discipline of training was worthless. Yes, the law crushes us.  There is always someone faster.  But there is also something good in it.  We know where we stand.  We have done our duty to the best of our ability. We have run the race.

Now the apostle Paul – himself seemingly a fan of the games – turns our turns out attention from their race to ours.  “All athletes are disciplined in their training. They do it to win a prize that will fade away, but we do it for an eternal prize. (1 Cor. 9:25 NLT)” If those athletes compete with such vigor for something that is gone tomorrow – Eric Heiden was in attendance at Stolz’s race.  Does anyone remember what Eric did? –  if they do it with joy for a prize that will fade away, should we not equal that for an eternal prize?

Now a good Lutheran might be turning this argument back to the futility of the law.  According to the law we all lose. And the apostle has not suddenly become a Pelagian.  His point is more subtle. There is a personal factor in it. “I discipline my body like an athlete, training it to do what it should. Otherwise, I fear that after preaching to others I myself might be disqualified. (1 Cor. 9:27 NLT).” But he universalizes that personal factor.  “I don’t want you to forget, dear brothers and sisters, about our ancestors in the wilderness long ago. All of them were guided by a cloud that moved ahead of them, and all of them walked through the sea on dry ground,,, (1 Cor. 10:1 NLT).” Paul is pointing to the experience of Israel after the Exodus. God with grace and power and love had freed them from the house of slavey.  They were baptized in the Sea and ate the spiritual food (manna) and drink the water from the rock which was Christ.  Paul’s laying out the similarity.  You were baptized and you have tasted the body and blood of Christ. “Yet God was not pleased with most of them, and their bodies were scattered in the wilderness. (1 Cor. 10:5 NLT).”  They disqualified themselves.

The Corinthians that Paul was writing too were all about their freedom in the gospel.  Yet they were neglecting their training.  “You say, “I am allowed to do anything”– but not everything is good for you. You say, “I am allowed to do anything”– but not everything is beneficial. (1 Cor. 10:23 NLT).”  It is not that the training saves us.  It’s that we want to finish the race. There were two guys in that race who were disqualified (Gabriel Odor and Ziwan Lian). They impeded fellow racers in fact. Ziwan probably enough to deny another man a medal.  The race is long. But we can’t let it sap us of the joy of being there. Because we run not for a wreath that fades, but an eternal one. A weight of glory which we can’t really measure today.  Not the fading strains of the national anthem – which they don’t even show anymore.  But the eternal music of the spheres.

Getting Salty

Biblical Text: Matthew 5:13-20

As we dig a little into the Sermon on the Mount (Matthew 5-7), the real start of the sermon after the poetic beatitudes opening, begins with the juxtaposition of salt and light. Standard parallelism would hold that these two images are supposed to mean the same thing. But I’ve honestly never really liked that, or at least I’ve felt they contained a bit more contrast. And the entire Sermon on the Mount to me is weaving of contrasts. What always made me think deeper is the note about salt losing its saltiness, while you can’t hide a city on a hill is part of the expansion on the light. There is a built in contrast. As it turns out, Luther’s reading is one of contrast. Now I can’t explain either why I never read Luther’s thoughts prior, or if I did why I dismissed them. It might have something to do with modern interpreters, including those I highly value, more or less dismissing Luther. But then that in itself is common. Over and over you find people dismissing Luther, but then he just resonates.

This sermon preaches salt and light as Luther would have it. The salt being the stinging but preserving function of the law while the light is the proclamation of the gospel of free grace. Both are good. But as Luther would say, we are often in trouble of losing our saltiness. And when we lose contact with the truth of the law, the gospel is placed under a bushel.

What is a Fast?

Lent is still a little over a week away, but our Old Testament lesson is around the idea of fasting.  Uniquely unsuited as I am to talk about fasting as the scale is long past a number I don’t like and is heading to don’t make me look at it territory. The idea of fasting has always taken up the same space in my head as how fast can I lose some weight?  It’s a two for one deal, right?  I lose weight and I get some spiritual rewards.

Even though I have much easier access to calories than the ancient Israelites, that two for one idea seems to be a human universal.  The lesson (Isaiah 58:3-9) opens up with God quoting back to Israel their prayers.  “Why have we fasted, and you not see?  Why have we humbled ourselves, and you take no knowledge of it?” Already in the questions you can discern a dual purpose.  The fast is not just a meaningful spiritual practice in itself, nor is it a fulfillment of the law, but it is carried out in order to capture God’s attention or favor.  Hey, I fasted, why didn’t you give me some boon?

And God answers them. He calls out the multiplicity of their intentions. They fast, but they backfill the loss of food with some other pleasure. They give up a meal but take a meal from their workers.  They cover quarrelling and fighting and injury with sackcloth.  I think the modern word for this is virtue signals.

And then God pushes them.  “Is such the fast that I choose?…Will you call this a fast, and a day acceptable to the LORD?”  The outward signs are there: Humbling oneself, sackcloth and ashes, bowing with a low head.  But does God want the outward signs?  Does God need the outward signs?  If you want God to see, is this what he is looking for?

The answer is of course no.  Although Jesus might say something like: you ought to have done justice and mercy without neglecting the outward form (Matthew 23:23).  God explains to them what acceptable fasting looks like.  “This is the fast that I choose (Isaiah 58:6):” “loose the bonds of wickedness” which I would gloss as free people from Satan’s tyranny, “undo the straps of the yoke” which would be the proclamation of free grace, to “let the oppressed go free.”  God has a right to eat from his creation. He made the vineyard or the garden.  He has a right to the crop. But the LORD has broken the yoke. He fasts from his return and gives it to us freely.  The kingdom is ours, and if the Kingdom is ours, will God not give us bread?

And since we have been given from the LORD’s fast freely, how should we act?  “Is it not to share your bread with the hungry?…when you see the naked, to cover them, and not hide from your own flesh?” That last phrase I think captures something about our ways.  When we see someone without, not because they are fasting or going without as a means of taming the body but because they just lack, what do we do?  We turn away.  We deny that this is our brother, our own flesh.  We hide ourselves from such because the specter is too grim. It brings up our great fears.  And the need makes demands from us.  We are much more comfortable play-acting humility and obedience than doing it.

But this is the fasting that God is after.  He has given us the largesse of his fast.  And we are to share that with our neighbor. This is the fast that the LORD sees. A living out of the grace that we have been given.  A love of all God’s creatures. A faith to walk humbly with God. “Then you shall call, and the LORD will answer; you shall cry, and he will say ‘Here I am.’”  

You Are Blessed

Biblical Text: Matthew 5:1-11

The main text for the day is the Beatitudes, which are the opening lines of Jesus’ Sermon on the Mount. The follow a rhetorical pattern common in the day: Blessed are a certain people, for they will get some reward. The rhetorical pattern was a way to introduce poetically what the good life entailed. The patter would often extol certain virtues. The problem with Jesus’ beatitudes is that absolutely nobody would base the good life on what he blesses. And since the entire sermon on the mount is something of a constitution for the Kingdom of Heaven or the People of God, when you hear the Beatitudes you really need to think about how they apply.

That is what this sermon does. As it moves into proclamation. I’d argue that only a Lutheran can honestly read them. Or someone who can rightly hear law and gospel. Because you can only hear the beatitudes and the rest of the sermon if you hear “the kingdom of heaven is yours.” It does not come to you by works. It comes to you in the poverty of your spirit. When you have nothing to offer, Christ gives it to you. The promises, the second half of each beatitude, are yours already. You are blessed to be able to do the first parts, because Christ has given you the second. Christ has given you the Kingdom