Endless Summers

I suppose it has slipped into a Brown family inside joke. Some celebrity name will come up and I guess I’ve asked – “didn’t they die?” – enough that Ellen makes fun of me because they are not usually dead.  The flip side of this is Ellen coming home and informing me that so and so died, and me asking “who is so and so?” I’ll do the same thing with “so and so from a completely different cause of celebrity” and Ellen will ask back, “Who?” I guess we keep different death pool lists. But the death of Brian Wilson was the rare common celebrity.

Now if you care, you have probably read or heard enough about Brian Wilson in the time since.  And if you don’t care, you’ve heard too much.  I’m hope not going to add to the pile.  Honestly I was too young for the Beach Boys to be a thing while I was growing up.  They were on the “oldies station” already. (I know, stab me again. When did Motley Crue become classic rock?)  Any time it would come on you were instantly transported to 1960’s Southern California.  Even if you had never been there, as this prairie son had never been, those songs made it real. But you also realized that those early songs about girls, cars and surfing were about a California that no longer existed, and which now is even further away.  Summer isn’t eternal. Wilson was the rare artist that while never really changing his style – all his songs are a blissed out melancholy summer – they grew in maturity and depth.  But Brian Wilson was first under his abusive father, and then under an abusive shrink, and at one point he wondered if he needed the abuse to be creative. His story doesn’t really have a second creative act.  When the muse is gone, it is gone.  But he does have a second act of love. His 2nd wife more or less rescued him and together they adopted and raised five kids. If you have never seen the movie Love and Mercy it is well worth a couple of hours.

Brian Wilson’s story came to mind while I was reading the epistle lesson for this week – Galatians 3:23-4:7. Paul reflects on the law throughout the passage as being “our guardian” or “being held captive under the law” or “when we were children, we were enslaved to the elementary principles of the world.”  The reflection on the law becoming more severe: guardian to enslaver. And if one is raised in a certain way, the law can inspire great acts.  And I suppose I should expand that, everyone has some type of law.  You can’t escape it. Which is why Paul calls it the “elementary principles of the world.” The only difference is if you have a revealed law, or just the intuitive one. And for each type, there are always kids who will run through brick walls if the Father figure tells them to.  Brian Wilson seemed to have been one of those. But if our salvation is by the law, when we can no longer run through brick walls, when the muse no longer stops by, where are we? Brian’s Dad owned those early songs and sold them for pennies because he thought his son was washed up. What surely started out as appropriate instruction becomes abuse.  “We are enslaved to the elementary principles of the world.” Instead of having a love of the law of God which is a lamp for our feet and a guide to our path, we learn to hate it, and are defeated by it.  Our guardian becomes our tormentor. Especially if we have come of age.

“But we are no longer under a guardian.” The law is not our means of salvation. “The law was our guardian until Christ came, in order that we might be justified by faith.”  Because in faith we are not slaves, but we are sons. Like Brian meeting his second wife who created a secure place of love for him, in Christ we have that place of love.  In Christ we can know the Father rightly.  Not as a slave driver, but as “Abba! Father!” who gives us his Spirit freely.  And we no longer have to worry about being turned out or used up.  Because in Christ by faith we are heirs, heirs of the promise.  God only know what we’d be without.

The One About a Three Legged Pig

Biblical Text: Acts 11:1-18; (Revelation 21:1-7)

The text of the sermon is largely Peter’s vision of the heavenly tablecloth descending which ended up at Gentile Pentecost. It’s a story about ceremonial laws – clean and unclean – and how they play no role in the Kingod of God. Now most of us probably don’t think we have ceremonial laws which is crazy. Because we are constantly making clean and unclean distinctions. And constantly making new ones. They are much easier to render judgement upon. What this sermon does is two things. It attempts to teach some distinctions in the law: moral, civil and ceremonial. And then it proclaims like Jesus to Peter, “what God has made clean, do not call common.” For God made all things good. And Christ is remaking all things. Our clean and unclean distinctions, our ceremonial laws, better not get in the way of the Work of God.

Good Measure, Pressed Down…

Biblical Text: Luke 6:27-38

Luke’s sermon on the plain – this text is the 2nd part of that – is his version of Matthew’s Sermon on the Mount. And I know that it is the favorite part of the Bible of lots of preachers, but I think they like it for the wrong reasons. It gets used for all the wrong reasons. People quote it either thinking they are being encouraging, or to use it as a heat shield to keep on doing what they shouldn’t be doing. The first is preaching the law to the drowned man. The second is simply bad faith, or lack of faith. Luke’s version to me is turning the volume up to 11. And it does this for two reasons. The first should be as law applied against ourselves. Luke’s Jesus spells out how even sinners act. And we do. We also if we are being honest act worse. Jesus makes clear the meets minimum requirements of sinners. And we fall short. The second is the gospel reason. It makes clear the God we have. And the God we have does not act like us. The God we have is merciful. He loves his enemies, us.

Foxes and Hedgehogs

Biblical Text: Mark 10:17-22

I think this text is a hard one for us to hear because we are so far at an extreme. The key verse that jumps out is that “Jesus loved the Rich Young Rule.” The key question to ask is how did Jesus love him? What I mean by that is how did the love of Jesus manifest itself. And the answers is rather straight forward. Jesus was a good teacher. And in this man’s case that meant holding up the mirror of the law. First he hold’s up the 2nd table, what we might call the basis of ethics. But the man’s problem, the man’s idol, is not ethics. The man’s problem is God. He does not love God above all things, and he is still looking for what he must do. Man has two typical solutions to this. We either create a false law that we can keep, or we excuse ourselves from the law because we are so special and God loves us. But the love of God, what Jesus shows this man, is to hold the clear mirror of the law up. And then we can learn that we cannot free ourselves from our sinful condition. That we cannot do anything. But that Christ has done it.

Love & Money

In Wednesday morning Bible Study this week we studied Matthew 19 which I like to call the love and money chapter. Jesus’ teaching on both motives for murder compressed into one chapter.  Even Jesus on these topics gives a little wiggle room saying things like “not everyone can receive this saying” and “let the one who is able to receive this receive it” and “with God all things are possible.” Jesus doesn’t lie.  He is asked legal questions.  “Is it lawful to divorce?” and “What good works must I do?”  And He does give the legal answers. It is just that these legal answers are typically beyond us.  The law is good and wise, and our lives would be better if we followed them. But as Jesus says to one of the questions “because of the hardness of your hearts…”.  The ultimate answer is not to be found in the law.  The ultimate answer is sandwiched in the middle of those two great motives.  The Kingdom belongs to the little children.  Which is not so much a literal statement as a picture written on the heart. The Kingdom belongs to those humble enough to accept the touch of Jesus.  We break the world.  We find ourselves in the ditch.  And we need the touch of God to save us and give us hope.

To me that is the law and gospel of love and money.  But thinking about it further there is something more that needs to be said in our day.  Author Tom Holland, an excellent popular historian of the ancient world, wrote a book recently called Dominion.  And his thesis of this book is true, but dramatically unpopular in academic haunts. He captured it perfectly in the subtitle: How the Christian Revolution Remade the World. The Historian of the ancient would, against what he wanted to believe as he was enamored with glory that was Rome and the grandeur that was Greece, detailed how a crucified Jew in a backwater of the empire changed the entire world. And because of that change, even today the world is much more “Christian” than we might think. Let me explain.

In the ancient world, you got what you deserved. If you were crucified you were obviously guilty. The idea that an innocent man could be on the tree was just not possible.  But that thinking is really derived from a deeper pagan idea. Fortune, the Gods, had their favorites. And those the gods favored were rewarded with money, power, fame, glory.  And the reward of the gods was righteousness. The acts of the powerful, because they were powerful, were righteous and ordained by God. The desires of money were always just. If you had enough money to bribe enough people that wasn’t corruption.  That was simply the outworking of the right.  For Jesus to say, “Only with difficulty will a rich person enter the Kingdom of heaven.  It is easier for a camel to go through the eye of a needle” was earth changing even to his Jewish disciples.  When the gospel says “when they heard this, they were greatly astonished, saying ‘who then can be saved?’” It is because this is a direct refutation of everything they thought about God.  Even the Jews.  Yes, the prophets warned about taking care of the widowed and the fatherless, but even that could find gentile parallels in Stoic thought about fortune.  The wheel turns.  If you are generous when you are up, karma will help you when you are down.  God still rewarded the righteous with power, money, fame, glory.

Our civilization, apparently at the end of this Dominion, is at an interesting point. It is still “Christian” is the sense that we know the innocent can suffer and that we think it is incumbent on a just society to rectify. It is still “Christian” to the extent that it doesn’t equate power with righteousness.  But to the extent that it has rejected both the gospel – let’s put it here as the meek shall inherit the earth – and the law – that the 10 commandments represent how we should live, how long does that Dominion’s conclusions which were built on the proclamation of the law and gospel hold? We already see the secular replacements (“human rights”, “rule of law”, “philanthropy”) breaking and the demands of power and money returning stronger. How long until those demands are again simply asserted at the righteous judgements of god? There are already such assertions in the cults of many current figures in the papers everyday.

If we will not hear the law.  I’m not saying live it perfectly, but merely hear it. Neither do we get the world it orders. That harsher pagan false law returns. And we should not be as surprised as the disciples this time. We know the difference the gospel made. When presented with the King like on Palm Sunday, if we ultimately reject his rule, we should not be surprised when other lords return.

The Law – Fear, Love and Trust

This is the Wednesday Lenten Mid-Week. My general theme this year is “The Word.” We will be walking through the first three parts of the Small Catechism, giving the most time to the Creed, taking each article of the creed individually. But, the catechism starts with the 10 commandments, otherwise known as the law. And all the commandments are captured in the first commandment to have not other Gods. The question really is “What does it mean to have a God?” Luther’s answer is deep, because it is existential. Whatever you fear, love and trust about all things is your God. This homily examines two things about the law and that answer. First how one can have an external keeping of the law – driven by fear or by wisdom – that is not necessarily bad, but not sufficient. The keeping of the law due to love is a true keeping. The second examination is how we so easily give our love away to things other than God. And it is in those realizations that the law has done it’s work which is pointing out that the law cannot save us. We need a perfect source of love.

Theological Ghosts

I’m sorry, don’t know why I’ve had ghost stories on my mind. But, I ran across an essay that talked about the differences between US or Western ghost stories and Japanese. (Here is the link, although it is really geeky. http://strangehorizons.com/non-fiction/the-ghost-did-what-translation-exposing-providentialist-thinking/)  The summary is to say that US ghost stories tend to reward the virtuous and punish the evil.  That essay calls this providential, although that is a terrible definition of providence, which biblically is “the rain falls on the just and the unjust alike.”  The providence of God is not that he’s the galactic scorekeeper, but that he is gracious and merciful, not visiting upon sinners their due rewards.  Japanese ghost stories have a different morality that can be shocking to Westerners.  In the Western sense, complete innocents can die. People who do nothing to help but heed warnings can live.  Victory, if you want to call it that, can simply be diverting the ghost out of your house somewhere else.

I find ghost stories and maybe horror stories in general interesting because they are almost always theological.  They reveal more clearly than almost anything else what we actually believe about “God, the universe and everything.” I also think that is why the horror genre is a niche.  Most people don’t actually want to think about theology. Which makes the pastoral job interesting.  Because part of the job is not just getting people to think about such things, but to maybe make corrections to their thinking.  And maybe even make changes in their lives to bring them into closer alignment with good theology.  And it is part of the job not because any pastors really want to be the morality police.  We don’t.  It is part of the job because it is part of equipping the saints.  We all enter the crucible.  You don’t want to be putting on the armor while you are already being tested.  You want to have it girded prior. So part of the job is Pastor as haunting ghost to get you to think about these things.

The Western ghost story, with its embedded works righteousness, is a fable of the law.  And that law has three purposes: 1) The Curb, 2) The Mirror and 3) The rule.  Watching a US ghost story where the evil and promiscuous die functions as a curb in that the innocent viewer might see where punishment is given and not follow that path. It functions as a mirror in that we might see what is due to us in certain characters.  It functions as a rule in that it holds up – via the hero and heroine – a still more excellent way.  The biggest problem with that fable is that it also lies.  It holds out hope that by following the hero’s path we might live.  By the law, we all die.

This is where I think the Japanese ghost story is a nice correction. It is a world of at best disinterested spirits, and at worst malevolent spirits. The disinterested do their jobs with varying levels of competence.  It is interesting to me pondering a hurricane as the result of the weather power taking a day off.  And I don’t think that is far off the biblical picture of “the powers that be.” (Luke 21:26, Romans 8:38, Eph 6:12, 1 Pet 3:22). And of course “Satan prowls like a roaring lion.” Stealing from Sci Fi/Fantasy, we live in a dark forest. Oh, we think we know everything because of our recent mastery of matter.  But maybe we don’t have the mastery we think we do. We think we have clear cut the forest, but have we?

The secret to many Japanese ghost stories is “the wise old man or woman.” This character is usually a minor one, but they haunt the story. They show up usually after some deaths when the main characters are desperate.  They tell the characters what is happening.  And they tell the characters how to avoid it. And then they leave.  What happens in the Japanese film is not about personal holiness.  Did you follow the law? What happens is did you hear and take heed?  The characters that are open to wisdom’s word are saved.  Those who have ears to hear are not always those we think deserve it.

This is the advent of the gospel.  The star has appeared.  The light shines in the darkness. Are we willing to set aside worldly wisdom and follow the star?  Or do we insist upon our own knowledge unto salvation?  At least in the Japanese ghost story, the one who listens to the Word makes it out of the dark forest and lives.

Matthew 18 for Dummies

Biblical Text: Matthew 18:1-20, (Ezekiel 33:7-9)

I started using the word clouds a long time ago for the image. Originally I thought it was artistic cute: a Word cloud for preaching the Word. But, as I made them I started to realize they did have something to say, and what they had to say too seeing a few. There was always the simple surface fact of the most commonly used words. Like above – Luther and Jesus. I learned and adapted over the years that if “God” was the biggest word, the sermon was probably too generic. I looked for Father or Jesus or Spirit to show up. But there are a variety of shapes that show up. The clouds that are dominated by 2-3 big words and everything else is small are usually the simplest. They tend to be more about proclamation. At the other end are ones like the above. There are lots of words that are large enough to be read, but none that really just pop. Those tend to be less pure proclamation and more teaching or invitation to ponder. The every Sunday preacher has to have a bigger repertoire than the occasional. The lectionary preacher even more so, if he wants to preach the text and not just what is on his mind that week.

Matthew 18 is a deeper text than we normally treat it. Depending upon if our preference is for Young Luther or Old Luther (listen to the sermon), we tend to reduce it to “The Process” for solving disputes in the church, or reduce it to the ridiculousness of even thinking about the law parallel to Jesus’ hyperbole about cutting off body parts. We aren’t going to do that and the Father would not want that, so thinking in sin counting terms must be just wrong. I hope that this sermon was an invitation to think beyond those simplistic reductions. The Christian Life has a simplicity to it, but those are caricatures. That simplicity is the one found on the other side of a complexity.

The Trial of Pontius Pilate

Biblical Text: Matthew 27:11-26

Capturing this sermon in a simple paragraph is hard. The driving question is why would the Christians remember Pontius Pilate in the creed? And it is a question that has some maybe surprising contemporary impact. It has been one of those weeks where I feel that years have passed. This sermon directly addresses some of those things, because with Pilate as the source, they are appropriate.

Legal Recourse

Biblical Text: Matthew 5:13-20, Isaiah 58:3-9

I don’t do these types of sermons that often. Most Sunday’s I try and proclaim the gospel. That proclamation of the cross of Jesus for you is the primary job. But occasionally the text seems to call for a catechetical or teaching sermon. In this case the question both the OT and the NT passages want us to ponder is: What is the purpose of the law? And this is a very important teaching of the church that we have simply lost today. This sermon looks at the two ways the church can lose the true purpose of the law: works righteousness (over-playing the role of the law) and antinomianism (underplaying the role of the law). It then turns to the catechism and confession’s three uses of the law with a specific meditation on almost a precursor to the formal law, a 0th use or a an expanded 1st use. Why expanded? Because none of the teachers of the church could imagine a people rejecting the natural law at such basic points.