First Presbyterian Church
Foolish Blessings
Sermon for January 30, 2005
by Pastor
Susan Barnes
Sermon for January 30, 2005 |
We heard the choir sing “What does the Lord require of you, to seek justice and love kindness, and walk humbly with your God.” The text comes from the sixth chapter of Micah. Who doesn't want justice? The problem is, there's not just one kind of justice. There's justice based on equality; justice based on works; justice based on merit; justice based on need; and justice based on rank. We work on all those aspects: Generally, we let people who are special guests enter first; we offer an arm to people who have trouble walking; we take turns rather than going at once; when we work hard we expect to be thanked. As Americans we believe the words of our Declaration of Independence: “All men are created equal.” We've fought battles over who is included in the word ‘men.' What matters? race, land ownership, age or gender? And so we have a system of laws to define what justice is. The Hebrews also had a court system. In our passage from the prophets, God invites the people to begin a court proceeding before him. Listen for the word of God as it is found in Micah 6:1-8.
This ends our reading from Micah. The important aspects of justice, according to God, are goodness, kindness, and humility. But the world contends against that justice. The Jews in the first century were confronted with a military occupation of their land, and religious leaders in collusion with imperial rulers. Sometimes Jews were free to practice their faith, and sometimes they were persecuted and made to violate their religious customs. It is during this time of political turmoil that Jesus preached the sermon on the mount. Our reading from the sermon on the mount is commonly known as the beatitudes, the Latin word for blessing. Listen for the word of God as it is found in Matthew 5:1-12.
This ends our gospel reading. Let us listen to the choir interpret Jesus' sermon. The realm of God has a different kind of justice. Paul writes about it to the church in Corinth. Listen for the word of God as it is found in 1 Corinthians 1:18-31.
This ends our reading of God's word. Christ crucified was a stumbling block 2,000 years ago. Where is the joy and power in crucifixion? There is no justice there. Hymnwriter Brian Wren said about these verses that to someone who is depressed and empty, hymns of joy and celebration do not bring good news; the songs simply underscore their despair. But there is good news in knowing a savior who also experienced God's absence. Brian Wren wrote these lyrics to our verses from Corinthians.
The world says there is power in power. Paul says there is power in weakness. Paul wasn't writing about the beatitudes specifically, but his words certainly make sense of the beatitudes. On the face of it, the beatitudes are foolish. Everyone knows it is the powerful conquerors who inherit the earth, not the meek and gentle. Those who mourn are going to suffer depression, poverty, and illness. The merciful will be taken advantage of. Peacemakers are fighting a losing battle; they will be destroyed by all sides. God's blessing goes to the winners. Here's my loose translation of the beatitudes:
The beatitudes aren't just wise advice from an ordinary prophet. Jesus' sermon is a description of who God cares for and how life is to be lived on earth as well as in the coming realm of God. But it isn't easy; God's wisdom seems foolish to us. I can think of an example when two definitions of justice clashed . I was at a workshop once for AIDS caregivers. We learned how to offer which sort of help in ways that were safe and not intrusive. Someone asked the question “If we offer our help and support to people with AIDS, aren't we condoning their behavior?” That person was thinking of a justice system based on work. Surely those who didn't use illegal drugs or were not promiscuous were more deserving of people's care. The Baptist chaplain answered, “If we had to condone all people's actions before we cared , we'd be out of the caring business.” He was thinking about justice based on need. I'm guessing he was also thinking of mercy. According to the beatitudes, the merciful are the ones who will be blessed . It says ‘blessed are the peacemakers.' Sometimes peacemaking means making compromises. On earth, compromisers are blamed more often than they are blessed. Just this week, I got an e-mail from San Francisco Theological Seminary. A class took a trip to the middle east in June. In Lebanon, while they were touring a prison, they met an official with Hezbollah, a political party in Lebanon with ties to terrorist activity. There were also reporters and photographers there. The seminary people were courteous to all present, partly out of concern for their own safety. The seminary chaplain responded diplomatically to questions from the Hezbollah leader. Courtesy and diplomacy are part of peacemaking, as is education. The trip was designed to give SFTS students broad and balanced exposure, primarily to Christian, but also to Muslim and Jewish perspectives, on the complicated situation in the Middle East. But these peacemakers were not called children of God; they were accused of terrorist sympathies by some Presbyterians. The seminary actually had to issue a statement saying that “No, the seminary does not support terrorism in any form.” When I was there, the seminary supported nonviolence in every form. So it isn't easy, being peacemakers. Showing mercy can look like supporting sin. It might be more accurate to say “Foolish are the poor in spirit; foolish are the meek, foolish are those who hunger and thirst for righteousness, for they will be disappointed .” But that's not what Jesus said. He spoke of God's wisdom, and not the world's foolishness. “Blessed are the peacemakers, for they will be called children of God.” “Do justice, love kindness, and walk humbly with our God.” Together, let us affirm our foolish faith. Please join me in our confession of faith. |
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