Monday, November 29, 2021

 

Debbie Cato
Jeremiah 33:14-16 & Luke 21:25-36
Fairfield Community Church
November 28, 2021 - First Sunday of Advent


Replacing Anxiety with Hope & Anticipation

 

I remember the first time I flew when security at the airport was first implemented.  I was not a seasoned traveler, so it wasn’t something I did on a regular basis.  I was anxious about flying anyway but I had no idea what a hassle it would be.  There was a lot of waiting involved, and I am not a patient waiter.  Waiting is hard for me, and I worried about being late.

 Of course, while I waited in line at security, I had to take off my shoes and my belt.  I had to remove my coat.  Empty my pockets.  It was a business trip, so I had to take my laptop computer out of the carrying case and put it in a separate bin.  My personal hygiene items in my purse had to come out. Everyone seemed much faster than me so that just added to my anxiety.  I was holding people up.

 Then of course, I had to walk through the scanner.  And of course, I set the buzzer off.  Everyone.  I mean, EVERYONE was looking at me.  I got taken aside where I was patted down, and a wand was waved over me– I think it was a little bit like going to prison.  If I wasn’t already anxious about my trip, I was now on overload.

 Of course, then I still had to get myself dressed.  Put my shoes back on.  My belt and coat on.  Get my laptop back in the case.  My little hygiene items back in my purse.  My dignity back intact after being patted down by a strange male. 

 In our Old Testament passage from Jeremiah, God gives a very anxious 
Jeremiah a message of hope.   Jeremiah is known as the “doom and gloom”
prophet.  His ministry takes place during one of the most difficult periods for Israel – a time when anxiety levels are about as high as they can go.  God’s chosen people have been worshipping other gods and basically disobeying God in multiple ways for years and years and years. God finally has enough and decides it’s time to punish the people and the nation of Israel.  God allows their enemies to conquer them and take them into captivity.  They lose their land, their identity, and their place of worship. The temple is destroyed, and the Israelite nation ceases to exist.  Once again, God’s people find themselves slaves to their enemies.  History repeats itself.

Jeremiah is in prison.  As all good prophets do, he has been fervently praying for the redemption of his people. And it is into this anxiety, into this desolation; this hopelessness that God speaks hope and the promise of restoration to his people. “The days are coming,” declares the LORD, “when I will fulfill the gracious promise I made to the house of Israel and to the house of Judah.” 

 The days are coming.  I have not forgotten you.  I have not forgotten my promises to you, declares the LORD.   Just hold on.  Just wait.  The days are coming. 

 And "'In those days (the days that are coming) and at that time I will make a righteous Branch sprout from David's line; he will do what is just and right in the land.”  Elsewhere in the Old Testament, a righteous Branch is a messianic title.  God is reminding Jeremiah and the Israelite people of his promise of a Messiah. The days are coming, declares the LORD, when the messiah will come.  The Savior of the world.  And when he comes, he will bring justice and righteousness to the land.  The Messiah will bring redemption to God’s people.

God is sending a message to the Israelites that following his punishment of their wickedness, he will bring healing to Judah and Israel.  He will fulfill his promises to them.  In the midst of tumultuous times; times of hopelessness and anxiety and fear, God declares to Jeremiah that the One he has promised; this Messiah who will execute justice and righteousness in all the land will come.  The days are coming. And because the Messiah is the LORD’s anointed representative on earth, social justice and personal righteousness will be the norm. 

 Think of the reassurance; the hope this was to Jeremiah and all the Israelites – God’s chosen, living as exiles in the land of their enemies.  God said, I have not forgotten about you.  I am still in charge.  The days are coming.  Hold on.  Wait.  Have hope.

 We are living in tumultuous times ourselves.  This has been a tough few years for our nation. Covid 19 has completely changed the way we live. 780,000 people in the U.S. have died from Covid in 2021 alone.  9,200 people, loved ones are gone, who made their homes in Washington.  We’ve had a major economic downturn with many jobs and homes lost. Our housing market is through the roof.  Ordinary people cannot afford housing in Spokane.  Businesses cannot hire employees.  Businesses have closed their doors.  We are all living with lots of anxiety.  We’re stressed about our personal lives and we’re stressed about the world.  Can anyone relate?  Anyone feeling anxious?   Worried?  Hopeless?

 God’s promise to the Israelites so many years ago stands true for us.  Today is the first Sunday of Advent – the season of waiting and anticipation and preparation for the coming of the righteous Branch – the Christ.  It’s no different for us today. God’s promise of hope and restoration is spoken to us.  Hold on.  Just wait, He says.  It’s a message of love, joy, hope and peace to us – today. Thousands of years later, God’s message to his exiled people is a promise to us.

 We have to remember that Jesus also warns us there would be days like this.  In the passage I read this morning from the Gospel of Luke, Jesus speaks about the anxiety in the world.  Jesus is talking about the kind of anxiety – distractions really, that cause people to miss the signs of his glorious arrival.  When we are anxious, when we are worried, when we are afraid, we aren’t focused on God.  We lose sight of his promises.

 This passage in Luke is also found in the gospels of Matthew and Mark.  Little apocalypses.  Warnings of the end times.  It seems like a sobering and grim way to welcome us into a season that in the Christian tradition is a time of expectation and celebration.  Yet in greeting us as we cross the threshold into Advent, this miniature apocalypse reminds us that this season bids us not only to remember and celebrate the Christ who has already come to us, but also to anticipate and look toward the fullness of time when he will bring about the redemption of the world. 

That’s what Jesus is really getting at in this passage. After all, he is not offering these apocalyptic images in order to scare the pants off people, but rather to assure his listeners that the healing of the world is at hand, and that we need to stay awake – stay alert, and learn to read the signs of what is ahead.  He is calling us to stand up and raise our heads, because our redemption is drawing near.  Jesus urges us to engage in activities that help us to stay grounded and centered in our daily lives so that we won’t be caught unaware in the days to come.

 Jesus’ message of the end days is a message of preparation – preparation for the scrutiny and challenges to come.  For Jesus, this means paying attention and approaching life with faith rather than fear.  Jesus urges us to “stand up and raise our heads,” because our redemption is drawing near.  The parable of the fig tree reminds us to vigilantly look around for the signs of the kingdom and Jesus’ own eternal words instead of constantly focusing on the daily stress-producing news of calamity and disaster.

 But beyond being alert, Jesus encourages us to pray for the strength to “escape all these things that will take place and to stand before the Son of Man.”  Amid impending disaster and anxiety, Jesus urges us to keep our heads up and our knees down, praying for the strength to weather the storm and stand firm in his presence; trusting in his promises.

 If our anxiety is setting off alarms everywhere we go, it might be time for us to step back, take a deep breath and offer prayer to the Lord who will make “all things new.”  There’s no better way to lower your heart rate, your blood pressure and your body temperature, as well as your anxious spirit, than slowing down and communing with Christ.  Jesus reminds us that he is ultimately in charge.  The journey, though tough, will end well, and everything will be as good in the end as it was in the beginning of creation.

 And so, this is where we find ourselves as we enter Advent – this season of anticipation and hope and preparation.  This is the message that the lectionary gives us each year as we enter into this time of waiting.  This time of expectation.   Again and again, we are called to circle back around the apocalypse, to revisit its landscape, to take in its terrain.  The season of Advent begins with the apocalypse each year so that we might recognize it, should it come, but also – perhaps especially – that we might enter more mindfully into our present landscape and perceive the signs of how God is working out God’s longing in the world here and now.  The root meaning of the word apocalypse is revelation.  And God is, in every time and season, about the work of revealing God’s presence.  The one who came to us two millennia ago as Emmanuel, God-with-us, and who spoke of a time when he would come again in fullness, reveals himself even now in our midst, calling us to see all the guises in which he goes about in this world. 

 Advent reminds us, year in and year out, that although we are to keep an eye out for cosmic signs, we must – like the fig tree that Jesus evokes in this passage, be rooted in the life of the earth.  In the rhythm of our daily lives here on earth, Christ bids us to practice the apocalypse.  He calls us in each day and in each moment to do the things that will stir up our courage and keep us grounded in God; not only so that we will perceive Christ when he comes, but also so that we will recognize him here and now.  There is a sense, after all, in which we as Christians live the apocalypse on a daily basis.  Amid the destruction and devastation that is continually taking place in the world, Christ beckons us to perceive and to participate in the ways that he is already seeking to bring redemption and healing for the whole of creation.

 Just as he has done in the past, God will continue to watch over, anticipate, and be involved in the progression of human affairs, especially those things that impact his people. Today’s scripture passages remind us that we are not to become disheartened or think that all is lost and life is hopeless.

 As we enter the season of Advent, how might Christ be inviting you to practice the apocalypse?  What are the habits that keep you centered in God, that sharpen your vision and that help you recognize the presence of Christ in this world? How will you prepare this Advent?  How will you turn your anxiety into anticipation – anticipation for the coming Christ – the Savior of the world?

 

Lord God,  only you can see into our hearts and know  that under all the busy-ness of our lives, there is a deep longing to make this Advent one that welcomes you more deeply into our own life.  Our hearts desire the warmth of your love and our minds search for your Light  in the midst of the darkness.

All-powerful God,  increase our strength of will for doing good that Christ may find an eager welcome at his coming and call us to his side in the
kingdom of heaven, where he lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

Sunday, November 21, 2021

Christ the King

 

Rev. Debbie Cato
John 18:33-38
Fairfield Community Church
November 21, 2021

Christ the King

 

 

Experts – I’m never sure who these experts are, but experts say that we are in a “post-truth era” or “post-truth world.”  That there is no such thing as truth anymore.  We are steeped in a culture of  outright lies, exaggerations, wild conspiracy theories, and fake news.  Objective facts do not exist or even matter anymore. Everyone seems to have their own truth these days. 

 

What does this have to do with today’s scripture?  Well, today we celebrate Christ the King Sunday or the Reign of Christ Sunday.  The end of the long church season after Pentecost, called Ordinary Time, and before the start of Advent.  This week we pause to reflect on the meaning of Christ's reign over the church, the world, and our lives. What kind of king is Jesus?  What does his rule look and feel like?  What does it mean to live under his kingship?[1]

 

The lectionary gives us a rather odd Gospel reading to reflect on Christ the King.  You might even be wondering why we are reading this passage on Christ the King Sunday.   We don’t see Jesus in his kingly glory, transfigured and dazzling on a mountaintop.  We do not watch him rise from the waters of baptism with heaven thundering in his ears? We don’t witness one of his spectacular miracles?[2]

 

Our Christ the King does not appear in any of those majestic guises. Instead,

the Gospel of John offers us a picture of Jesus at his physical and emotional 

worst; his most vulnerable.  Jesus is arrested, disheveled, harassed, hungry,

abandoned, sleep-deprived — and standing before the notoriously cruel Pontius Pilate for questioning.  If I were going to write Jesus into a kingly scene, this would not be the one I’d write.  This week, our king is an arrested, falsely accused criminal.  A dead man walking.  His chosen path to glory is humility, surrender, brokenness, and loss.[3]  And that’s who Jesus was.  Not someone who grabbed onto power and glory, but someone who was humble and surrendered himself to serve others and do God’s will.

 

Now, consider the exchange that takes place between Jesus and Pilate in light of our current crises of truth: “Are you a king?” Pilate asks Jesus repeatedly, annoyed, perhaps, that a bedraggled peasant is taking up his valuable time.  Annoyed perhaps that he even has to deal with this.  “You say that I am a king,” Jesus answers cryptically, implying both that Pilate’s question is the wrong one, and that Pilate’s assumptions about power and kingship are irrelevant to the ways of God.  Then Jesus continues: “For this I came into the world, to testify to the truth.  Everyone who belongs to the truth listens to my voice.”  “For this I came into the world, to testify to the truth.  Everyone who belongs to the truth listens to my voice.”

 

Pilate’s response echoes down to us across the ages, a question to end all questions: “What is truth?” What is truth?  We’ll never know if he asks out of contempt or curiosity or anger. Maybe he actually wants to know.  But it doesn’t matter; Jesus doesn’t respond. That is, he doesn’t respond with words.  He doesn’t engage Pilate in a philosophical debate.  Instead, his reply is embodied with his whole life: “You’re looking at it,” his silence implies. 

 

 “You’re looking at the truth.  I am the truth."  In other words, truth isn’t an instrument, a weapon, or a slogan we can put on a refrigerator magnet. The truth is Jesus.  The life of Jesus, the way of Jesus, the love of Jesus.  Jesus himself is the complete embodiment of truth.

 

On this Christ the King Sunday, this Gospel passage reminds me that one of the most urgent tasks facing the church is creating a robust, urgent, and gracious relationship to the truth. If Jesus came to testify to the truth, if he is the truth, if he is the king of truth, then what do we, his followers; his church, owe our king?  What does loyalty to truth look like?

 

As followers of Christ, we belong to a kingdom that is not bound to the world and what the world says.  You and me, as followers of Jesus, as Christians, belong to Jesus.  We belong to the truth.  Speaking the truth, being the truth, and even belonging to the truth are what make Jesus a king.  His kingdom – his nation – is not defined by earthly terms.  Jesus comes from and belongs to God’s kingdom and so do you and me, his followers. 

 

Even historically, the church has distorted the truth to reject and dehumanize those we conveniently called others. And if we are honest, it continues in many ways today. But if truth is king, then lazy doctrine is not.  If truth is king, then distorting inconvenient facts for our own political, racial, social, cultural, religious, or economic comfort, is not.  If truth is king, then “fake news” is not.  If truth is king, then self-deception is not

 

The truth Jesus embodies in his life, death, and resurrection is not instrumental or self-glorifying in any way.  It does not serve to bolster his own power and authority. Quite the opposite — it humbles him.  It empties him.  It takes away his life.[4]

 

Nowhere in scripture do I see Jesus using any version of truth that sidesteps humility, surrender, or sacrificial love.  He doesn’t secure his own prosperity at the expense of other people’s suffering.   He doesn’t allow holy ends to justify corrupted means.  He doesn’t make honesty optional when the truth strikes him as inconvenient.  And he never aligns himself with dishonest power to guarantee his own success.[5]

 

This is our king.  Can we stand for the truth as he does?  Can we belong to the truth as he does?  Can we tell and keep telling the beautiful, hard, joy-filled, pain-filled, powerfully undeniable stories we know to be true about this Gospel Jesus whose very identity is truth, and whose best expression of power is surrender?

 

Next week we enter into Advent, a season of waiting, longing, and listening.  We will walk into the expectant darkness, waiting for the light to dawn, for the truth to reveal itself, for the first cries of a vulnerable baby, born in humble circumstances, to completely and unexpectantly, redefine kingship, authority, and power forever. 

 

Yes, we are living in a post-truth culture.  But we are not a people without hope.  The king who reigns will never abandon us.  The truth lives.  Truth will survive. And we belong to him.  We belong to Christ the King.   Amen.

 



[2] Ibid.

[3] Journey to Jesus.  Debi Thomas.  What is Truth?  November 21, 2021. https://www.journeywithjesus.net/lectionary-essays/current-essay?id=3220

 

[4] Journey to Jesus.  Debi Thomas.  What is Truth?  November 21, 2021. https://www.journeywithjesus.net/lectionary-essays/current-essay?id=3220

[5] Ibid.

Monday, November 15, 2021

A Sanctified Life

 

Rev. Debbie Cato
Hebrews 10:11-25
Fairfield Community Church
November 14, 2021


Open us, Holy One, to your Word and your Way. Clear our minds of daily distractions. Fill our hearts with the humility we need to hear and receive the message you intend for us today. Amen.

 

A Sanctified Life

 

 

Hebrews can best be understood as an anonymous sermon written to encourage an early Christian community to continue to be faithful and hopeful in the face of hardship.  It’s unique among New Testament books, because the sermon develops the image of Christ as the great high priest who fulfills and completes the Jewish system of sacrifice. 

 

Thomas Long, professor of preaching at Candler School of Theology says that the preacher is addressing a very common and familiar pastoral problem: congregational decline.  His congregation is basically tired and discouraged – tired of trying to live the Christian life in a culture that offers no support for it and discouraged about the way evil still seems to persist in the world.  As a result, the congregation has begun to question the value of being followers of Christ.  Attendance at worship has begun to falter, zeal for mission has waned, and the kind of congregational life that is rich with love and compassion has begun to dissipate.[1]

 

The preacher hopes to revive his congregation’s spirits. What they need, he believes, is a clearer Christology or an understanding of Christ. He’s convinced the only way to overcome their despair is to know more firmly and to believe more deeply the work and meaning of Jesus Christ.  This passage is the climax of a long and dramatic section of Hebrews in which

Jesus is presented as the great high priest.[2]

 

The preacher wants his congregation to know for absolute certainty that what Christ has done in his death on the cross is a “once and for all” sacrifice that frees people, not only from their debts of sin, but also from the ritual sacrifices that once surrounded them.  This freedom from ritual sacrifices offers an invitation for a community to be organized in a “new and living” way, rather than be mired in the rehearsal of an ‘evil conscience.’[3]

 

You see, Christ’s sacrifice actually created a void and a shift in the identity of the people.  If they are no longer required to order their lives around sacrifices and offerings, what shall they do? How shall they live in light of this new reality?  Why should they even gather? To gain a sense of the impact of this new reality, imagine the humble farmer prior to the advent of electricity or the steam engine.  Time and energy that used to be spent behind the plow working by hand and lamplight is freed up, thanks to new sources of power.  Far larger fields can be developed, as the day offers more possibilities than ever before.  The same is true with the inbreaking of Christ into human history.  Old patterns of living are broken and fresh possibilities to observe the invitation of the living God summon the faithful to an altered identity in the use of their time.  What is their reason for gathering if it is not to offer sacrifices and offerings?

 

Scholars believe this sermon was preached between 60 – 100 C.E.  That was quite a few years ago.  But many of the themes sound familiar.  Churches everywhere are facing membership decline – even before Covid.  Furthermore, Christians are tired of trying to live a Christian life in a

 

culture that offers no support for it and discouraged about the way evil still seems to persist in the word.  And frankly, many young adults are turned off by a church that doesn’t act like the church. 

 

The preacher reminds us that Jesus, the great high priest, accomplished a permanent pardon for sin.  He also answers the question, why does it matter?  What does this sanctified life – this process of being made holy and set apart for a purpose, mean and how shall we live?  And – as part of his urging to holy living, and Christian hope, what is the function of the church and why is it important?  Why does the Church matter, anyway.

 

In the middle of the passage that I read today, verses 15-18, we learn that Jesus’ saving work is the fulfillment of Jeremiah’s prophecy of a “new covenant” in which the law is written on the hearts and minds of believers.  In other words, Jesus’ single sacrifice has transformed or sanctified believers into people who are able to do God’s will as reflected in the law.  Holiness is not a matter of living under the compliance with the external commands of the law.  It is rather, a Spirit-given ability to live as people of the new covenant.[4]

 

What does a sanctified life look like?  Is there a role for the church in our sanctified life?

 

Living a sanctified life is living a life postured with confidence before God.[5]  Before Jesus, the people continually offered sacrifices and offerings because nothing could take away their sins.  Their guilt and shame never

went away.  So they offered the same sacrifices and the same offerings over 

and over again.  But when Jesus offered himself “through his flesh” as the final, perfect sacrifice, he cleansed believers forever “from an evil conscience.”  As baptized and forgiven people, believers do not need to be crippled by guilt or fear.  For God said, “ I will remember their sins no more.”  We can enter into and experience God’s presence fully, honestly, and authentically – knowing we are wholly clean and pure and accepted and even desired.  We can luxuriate in God’s loving accepting presence, soaking it all up.  We can be confident in God’s presence.

 

Living a sanctified life is a living a life filled with hope.[6]  We can believe and exercise our faith boldly, following the example of Christ, who will be faithful to his promises.  At our baptism we (or those responsible for us) depending on when we were baptized, made a confession of faith, and the preacher of Hebrews encourages us to hold on to that.  That confession – which we will affirm after the sermon, should always be our life target.  We may not always hit it – doubts and circumstances may hinder us at times – but keeping it in our sights gives us hope and purpose and energizes our ongoing search for authentic faith.

 

Our Christian hope does not come from within us.  It is practiced against our outward circumstances, the difficulties, the hard times, the tragedies we experience.  That is why our hope cannot be rooted in human effort, but solely in the faithfulness of God.  We are able to “hold fast” because the one “who has promised is faithful.” God’s promises never fail. Our hope is in God’s faithfulness.

  

Our sanctified life is lived in community.[7]  The preacher of Hebrews actually chides his congregation for neglecting to meet together regularly

for worship and fellowship.  The purpose of gathering together in

community is to “provoke one another” or encourage or stimulate one another to live the Christian life.  We are to stir up each other into fulfilling our baptismal promise.  I heard somewhere that this Christian life is not for wimps!  We need one another. 

 

The preacher suggests that the church is not a place where everyone “plays

nice and necessarily gets along all the time, but a place where our duties to each other include contentious wrestling, with love and good deeds to provoke one another to Christian living.[8]  We need to be creative in encouraging and pushing and pulling everyone in our family of faith to love and do good deeds.  This is all about participating in the body of Christ, working with and for and through others in the church.  This speaks more directly to the gospel of Christ as our model and mentor.  We are not mere spectators of God’s work or simple recipients of God’s grace; we are active participants in the saving work of God in the world, as we follow Christ’s ultimate example of sacrificial giving, serving, and loving until the very end.[9] 

 

Christians are called to live in solidarity with others.  Holy living involves maturing in acts of love and Christlike service to all people.  The preacher of Hebrews is concerned that his congregation are still infants in the faith and warns them against complacency and allowing the gospel of reconciliation to become a matter of cheap grace.  Sanctification is a calling as well as a gift.  It's true God’s grace is free but believers must respond to

 

God’s gift by engaging in practices that form them into mature disciples ready for solid food.  These practices are best cultivated within the life

of the believing community as it comes together to worship, enjoy fellowship, and provoke one another to acts of Christlike service.    

 

As we begin to live out our life of faith together and figure out what our life as a church is going to look like, may we be reminded to live out even more passionately the grace we have been shown in Christ.  May we ponder new ways to encourage one another and receive permission to provoke one another to good deeds and stimulate one another to live a Christian life.  May we inspire one another to find new, creative ways to be the Church and serve our community, to invite past members to join us on Sundays, and to live with the confidence and hope that Jesus gave us all through His once and for all sacrifice on the cross.  May we be a church that provokes one another to be continually transformed as we live this sanctified life granted us through the free gift of grace through Jesus Christ our Lord and Savior.  Amen.



[2] Ibid.

[5] Ibid. Page 304

[6] Feasting on the Word, Year B, Volume 4.  Proper 28.  Page 304.  Theological Perspective.  Jane E. Fahey

[7] Feasting on the Word, Year B, Volume 4.  Proper 28.  304.  Theological Perspective.  Jane E. Fahey

[8] Feasting on the Word, Year B, Volume 4.  Proper 28.  Page 304+306.  Theological Perspective.  Jane E. Fahey

[9] Ibid.  Page. 307.  Homiletical Perspective.  Peter M. Wallace.