Living the Mind of Christ

Sermon by the Reverend Ernestein Flemister
Sunday of the Passion: Palm Sunday, April 5, 2009

From the Epistle for the day (Philippians 2:5-11):

Let the same mind be in you that was in Christ Jesus,
who, though he was in the form of God,
did not regard equality with God
as something to be exploited,
but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form,
he humbled himself
and became obedient to the point of death--
even death on a cross.

In today’s reading from the Liturgy of the Palms, Jesus enters Jerusalem in triumph with the crowds cheering him and saying,

Hosanna!
Blessed is the one who comes in the name of the Lord!
Blessed is the coming kingdom of our ancestor David!
Hosanna in the highest heaven!

Soon thereafter, the situation changes dramatically. Jesus is betrayed by Judas, arrested and interrogated by the chief priests, elders and scribes. Mark 14.55-64 describes his time with them and points out their intent and purpose for him.

Now the chief priests and the whole council were looking for testimony against Jesus to put him to death; but they found none. For many gave false testimony against him, and their testimony did not agree. Then the high priest stood up before them and asked Jesus, “Have you no answer? What is it that they testify against you?” But he was silent and did not answer.

After the witnesses bungled the job, the high priest has to jump in. He asks Jesus, “Are you the Messiah, the son of the blessed one?”

Jesus finally gives him what he wants, saying, “I am; You will see the son of man seated at the right hand of the power,” and “Coming with the clouds of heaven.”

The high priest is delighted; he tears his clothes and says, “Why do we still need witnesses? You have heard his blasphemy! What is your decision?”

All of them condemn him as deserving death.

Now comes more drama and intrigue. They have the evidence they want from Jesus, but they cannot accomplish their nefarious desires on their own. They want Jesus crucified, but they don’t want to get their hands dirty. So they turn to the governor for help. They send Jesus to Pilate to do the dirty work for them.

Today’s Gospel reading (Mark 15:1-15:47) begins at the point when Jesus is brought to Pilate for questioning and condemnation.

The passion narrative indicates to us that Pilate is aware of the games that the chief priest, elders and scribes are playing. He knows that he is being manipulated. He, however, thinks to outsmart them by playing their game; he goes back and forth with the crowd and finally allows the crowd to determine Jesus’ fate. They make the choice for him or at least that is what he wants us to believe.

But what is striking about this narrative is Jesus’ role. In this passage, Jesus says twelve words. At the beginning of his time with Pilate when he is asked if he is king of the Jews, he says, “You say so.” and towards the end when he is on the cross, he cries out, “My God, my God, why have you forsaken me?” His silence, however, speaks volumes.

Let the same mind be in you that was in Christ Jesus,
who, though he was in the form of God,
did not regard equality with God
as something to be exploited,
but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form,
he humbled himself
and became obedient to the point of death--
even death on a cross.

Jesus willingly submits himself to God’s purpose.

Paul tells us that though he was in the form of God, he did not use his position as something to be exploited. Paul uses the word morphe to make clear to us the mindset of Jesus. Jesus was not playing at being God; he was equal to God. So the transition from God to human slave becomes more powerful and meaningful for us; he goes from the highest position of power--a God--to the lowest--a slave.

He did not use it to get out of God’s purpose for him. Instead, he emptied himself--he got rid of his own desires and ambitions--and allowed the will and purpose of God to fill and rule his life. He exchanged his Godly form and took on human form--a slave. He humbled himself and became obedient to the point of death. Not just any death; but the shameful, ignominious death on the cross.

This blows me away. It amazes me, and it humbles me.

God’s love for us is revealed through Jesus’ act of surrender, obedience and self-emptying. What is--what should be--our response to God’s love?

Paul in his letter to the Philippians exhorts them to let the same mind be in you that was in Christ Jesus. Paul exhortation and challenge is also for us. Our response to God’s amazing love and Jesus’ obedience is to live with the mind of Christ.

In order to do that we have to know and understand the mind of Christ. To do that we need to move from the realm of intellectual knowledge to an intimacy that only comes from being in relationship with Christ Jesus. We have to know Christ not only on an intellectual level but at the gut level. We have to get down in the dirt and mess of life with Christ. We have to go through the storm, anger, hurt, despair and death with the certainty that Christ is always present with us. We have to be real and practice our faith. To know Christ is to follow his example.

What does that look like? How do we live with the mind of Christ? At the Hip Hop Service yesterday, we had a conversation about what it means to live with the mind of Christ. Some felt that responding in love to those who were unfriendly or unkind to us exhibited the mind of Christ. One young man said praying daily for wisdom helps us to have the mind of Christ. Another said living in God’s word by reading the Bible and attending church helped us to live with the mind of Christ. All good responses.

What is our response at Grace? How do we exhibit the mind of Christ? How do we live and support relationships that encourage the community to live with the mind of Christ at Grace?

Here are some of my suggestions; this is not an exhaustive list, more can be added.

• We can pray for each other.
• We can honor, respect and affirm each other and our differences.
• We can speak truthfully and honestly with each other.
• We can listen with an open mind to ideas that may be different than our own to problem solve.
• We can avoid hidden agendas.
• We can seek the good of the community.

Christ disregarded his status as God. He emptied himself. He willingly allowed himself to become human and a slave and he was obedient to God’s plan for his life.

Can we join together to live cruciform lives in the manner of Christ--vulnerable, exposed and open to the will and desires of God? Can we accept Paul’s challenge and live with the mind of Christ here at Grace?

Let the same mind be in you that was in Christ Jesus,
who, though he was in the form of God,
did not regard equality with God
as something to be exploited,
but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form,
he humbled himself
and became obedient to the point of death--
even death on a cross.

Amen.

Sermon on the Future of Grace Church

Sermon on the Future of Grace Church

This is the outline of a sermon given by the Reverend Ernestein Flemister on March 22, 2009.

Glory to God whose power, working in us, can do infinitely more than we can ask or imagine: Glory to him from generation to generation in the Church and in Christ Jesus for ever and ever. Amen.

This morning, I have been given the task of updating you and the friends of Grace on our current condition. As was mentioned at the annual meeting, we did not pass a budget because of a deficit of close to $57,000.00. We have been able to overcome our deficit over the last two years through your generous support and the support of the diocese in providing grants to support our work and mission. We are all aware of the economic downturn; this has affected us all, the diocese included.

Since the annual meeting, Mission Council has been hard at work looking at options and alternatives. We met with members of the diocese including the bishop to discuss the situation at Grace. In our discussion with Bishop Breidenthal, he suggested that we explore and investigate a concept called “common or total ministry.” In fact, bishop Breidenthal wrote an article on it in this month’s issue of the Interchange. At the end of our meeting with the bishop, four committees were set up to look at:

1. Common ministry,
2. Building rental and utilization,
3. Possible merger with another church, and
4. Fundraising.

At the Mission Council meeting last week, we received initial committee reports.

Common ministry:

Common Ministry is living out our baptismal vows by using the gifts of every member of the congregation. It is a belief that the Spirit equips every congregation to meet our basic ministry needs from among our own members. Through a process of continued discernment, we would determine who would be engaged in the ministry and work of Grace.

The Mission Council is investigating this idea and voted to send a letter to the Bishop asking him to help us further explore the concept of Common Ministry with the Diocese and the Congregation. The Bishop conveyed to us that the final decision will be ours. We will bring the information to you and together a decision will be made on Common Ministry. If you have any questions, please ask a member of your Mission Council and we will try to provide as much information as we have available to you.

Building rental and utilization.

Collaborating with Six acres bed and breakfast

Exploring the possibility of a Montessori pre-school.

Developing a community training program

Exploring opportunities for grants to assist in projects

Merger with another church:

We have looked into merging with several other churches. At this time, it seems to be an unlikely prospect however we will continue to investigate all possibilities.

Fundraising:

“Taste of Grace” Dinner– international food festival; exploring the food and culture of different parts of the world.

Rummage sale in the fall

Booths at Gay Pride Parade, 4th of July Parade, and Community Fairs

Joint Fundraisers with other organizations, i.e. CAIN.

Music Series with guest musicians, Rainbow Band and Muse.

Silent Auction/Community Charity Ball

After a careful review of the proposed budget, Mission Council believes that the only area that can be realistically reduced is salaries. There are hard choices to be made. Mission Council feels that the budget needs to be cut and presents these figures to you for your consideration:

With a full-time priest the deficit will be: $56,800.60

With a supply priest and a deacon; the deficit will be: $18, 800.60

After much prayer and discussion, the Mission Council now asks for your help, input and suggestions on what needs to be done going forward.

(Much discussion ensued.)

After listening to your comments and suggestions, I want to say that I appreciate your love and support but I also need to say that this is not about me. Grace was here doing ministry before I came and it will be here after I am gone. You need to understand that you are able and capable of doing God’s work in this place and you don’t need me to do that.

You need to make choices that will make Grace a viable and growing church. When we spoke with bishop Breidenthal and he talked about Common Mission, I told him that I thought we were already doing it here at Grace. So please know that Grace will continue to be a growing and vibrant place with your support.

Let us pray,

O God of peace, who has taught us that in returning and rest we shall be saved, in quietness and in confidence shall be our strength: By the might of your Spirit lift us, we pray, to your presence, where we may be still and know that you are God; through Jesus Christ our Lord. Amen

April 13, 2008, Sermon: The Church is the Body of Christ

Sermon for the third Sunday after Easter, April 13, 2008, by the Reverend Ernestein Flemister.

Last week, an article appeared in the Cincinnati Enquirer entitled “Church closes after 139 years.” It went on to say, “Say a prayer for St. Michael & All Angels Episcopal Church. But not inside the 139-year-old landmark. The church closed Easter Sunday.”

The article quotes the Sr. Warden and Deacon who were obviously very hurt and angry; their remarks reflected their anger. The deacon is quoted as saying, “We should have been smiling and rejoicing and exclaiming, ‘He hath risen!” Instead, the service was as solemn as the funeral of a child.”

The article then says, “Officials with the Episcopal Diocese of Southern Ohio attribute the closing to declining attendance. “That’s the main reason,” said the Rt. Rev. Thomas Breidenthal, diocesan bishop. Only 16 households regularly put money in the offering plate.”

It then states that closing churches runs counter to a policy established by the late Rt. Rev. Herbert Thompson, who said in a 1996 speech, “To the suggestion of closing churches, we must ask: is there no more work to do for Christ here?”

A quote from Bishop Breidenthal follows. “This is not my policy. Parishes will be looked at on a case-by-case basis.”

Even though the church no longer holds services, the soup kitchen and the nurse will remain active to minister to the needs of the people of Avondale. The nurse is quoted as saying that “The closing is an abuse of power.” The head of the soup kitchen says, “Closing a church is a sin, god calls us to serve. He calls us to pray, too, but where? I don’t want to go anywhere else to worship. The sanctuary light over the altar was extinguished – that candle’s flames stands for the life of Christ, but when you close a church, the Lord’s light goes out.”

Bishop Breidenthal in an op-ed article later in the week said, “As some know, the Parish of St. Michael & All Angels has been closed, owing to dwindling numbers. This is understandably a sad time for those who are losing their accustomed weekly gathering for worship in a place they love. But this is not the whole story. The Episcopal Church is not leaving Avondale. On the contrary, we are convinced that now, more than ever, we are called to stand with those who seek peace and justice and the possibility of common life in the inner city. God has provided us in St. Michael’s with a strategic location for such a ministry, and we intend to move forward as quickly as possible to make this a reality.”

I have quoted extensively from parishioners of St. Michael and All Angels to give a sense of their hurt and anger.

This morning, I want to talk about their remarks within the context of our Gospel reading, the familiar story of the road to Emmaus.

Two of the disciples were talking about the events of the past week, when Jesus joins them on the trip. Our gospel says, “Their eyes were kept from recognizing him.”

Jesus asks them what they’re talking about and they respond by saying to him, “Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?”

In other words, "What rock have you been hiding under that you don’t know what happened with the arrest, trial, crucifixion and death of Jesus of Nazareth!" They describe Jesus as, “A prophet mighty in deed and word before God and all the people, and how our chief priests and leaders handed him over to be condemned to death and crucified him.”  They go on further to say that they had hoped that Jesus “was the one to redeem Israel.”

They then tell him their version of the story of the women’s visit to the tomb on the morning after: “They were at the tomb early this morning, and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that he was alive.”

After they tell their story, Jesus chides and teaches them by saying, “Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! Was it not necessary that the Messiah should suffer these things and then enter into his glory?” Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.

After all this, the two disciples still do not recognize him. As they came near to Emmaus, Jesus is about to leave them when they invite him to spend the evening with them. They sit down at the table and Jesus “Took bread, blessed and broke it, and gave it to them. Then their eyes were opened, and they recognized him; and he vanished from their sight.”

Finally, finally, they recognize Jesus in the breaking of the bread.

The Book of Common Prayer describes the Holy Eucharist, the breaking of the bread as the principal act of Christian worship. In this act of worship, we are all welcome to the table of the lord as a foretaste of the heavenly banquet where we will all be received regardless of race, creed, color and economic status. This bread that we break every Sunday is meant to encourage and strengthen us to go out into the world and serve. In the breaking of the break, barriers and walls are destroyed. The bread that we break can be broken in churches big and small, in villages, in hospitals, in prisons--it can be broken anywhere.

So why do we get so attached to our buildings, the physical structures where we worship? The actual mission and work of the church often happens outside the four walls.

The good people of St. Michael and All Angels are understandably angry and hurt, but the opinion of the one person that the light of Christ goes out when a church is closed is incorrect. While I understand their anger at having to leave their familiar, comfortable and secure worship space, we can in actually worship anywhere. God is not attached to a building or structure. We choose to worship at “our” church. We suffer from building lust when we make worship and church all about the building. The physical structure is not the Church, we are the Church. The light of Christ never goes out when a church is closed; the body of Christ never closes.

The word translated “church” in the English bible is ekklesia. This word is the Greek words kaleo (to call), with the prefix ek (out). Thus, the word means “the called-out ones.” A more accurate translation would be “assembly” because the term ekklesia was used to refer to a group of people who had been called out to a meeting. It was also used as a synonym for the word synagogue, which also means to “come together,” i.e. a gathering.

Since believers have been united with Christ through spiritual baptism, they are sometimes corporately referred to as the Body of Christ.” (Rom. 12:4-5; 1 Cor. 12:11,13,18,27; Col. 1:18; Eph. 5:30) The idea seems to be that the group of Christians in the world constitute the physical representation of Christ on earth. It is also a metaphor which demonstrates the interdependence of members in the Church, while at the same time demonstrating their diversity from one another. (Rom. 12:4; 1 Cor. 12:14-17)

When the anger and hurt subside, and the air clears I hope that the former members of St. Michael and All Angels and we will recognize that the mission and work of God still goes on at St. Michael and All Angels; that the bread is still being broken and can be broken anywhere. The care and feeding of those in need breaks down barriers--all are welcome to God’s table.

Sometimes we have to sacrifice our comfort to do God’s work. We need to recognize that God is moving and working even in our hurt and anger; remolding and reshaping the light within us, calling us out to break bread in the world. We sometimes need to be reminded that it is God’s mission, not ours.

We all travel the road to Emmaus. When do we recognize Jesus? Do we recognize Jesus only at our table?

Our collect for the day says, “O god, whose blessed son made himself known to his disciples in the breaking of bread: open the eyes of our faith, that we may behold him in all his redeeming work.”

God’s mission and redeeming work can be carried out anywhere. Let us not limit God’s mission to the four walls of churches. I ask that we keep the people of St. Michael and All Angels in our prayers at this time when they are angry and hurting. I also ask that we reach out to and minister to them; inviting them to be open to god’s voice in the chaos that they are experiencing.

Amen.

Easter 2008 Sermon: What Did You Come Here to "See?"

Sermon for Easter Sunday, March 23, 2008, by the Reverend Ernestein Flemister.

Our Gospel narrative begins after Jesus has been crucified. His disciples are terrorized, scattered and in hiding from both the religious and civil authorities. A day or so later, they are still shocked and horrified; trying to gather themselves and thinking, “What just happened here?”

The dawn of the first day of the week, Mary Magdalene and the other Mary seemingly are the only ones brave enough to venture out of hiding and go to the tomb of Jesus. They went to the tomb to mourn their teacher and friend, and probably to embalm his body.

The Gospel says that Mary Magdalene and Mary went to “see” Jesus’ tomb. The two Marys did not come just for a physical look at Jesus’ tomb. They were looking for much more than that. They came seeking a greater understanding of the events that just happened. They came to “see,” to discern, understand and perceive God’s greater plan and meaning in the crucifixion of Jesus. They also came to “see” for themselves if what Jesus had told them on the road to Jerusalem had actually happened.

Jesus had repeatedly told his disciples that he would be put to death, but they did not want to believe him. They probably though to themselves,”Yeah right.” They were always trying to change the course of God’s plan for Jesus. And why not? They had a leader who performed miracles, who healed the sick, fed them and drew large crowds. They had a good gig and didn’t really want to give it up. They wanted Jesus to fulfill their earthly dreams and desires.

The women, daring to be brave, arrived at the tomb at dawn. There was a great earthquake; and an angel descended from heaven. The temptation presents itself to bash men at this point, and I tried, really I did to resist but I had to get in a few digs. At the sight of the angel, the soldiers had fainted but the women did not. Where would we be if men were the first to arrive at the scene? The story might never have been told. Men did not want to be ridiculed when they told the story.

Anyway, the angel ignored the men and said to the women in usual angel speak, “Do not be afraid.”

Oooh-kayyyy! So the next time someone tells you, “Do not be afraid,” it might be an angel!

The angel then tells them, “I know that you are looking for Jesus who was crucified. He is not here; for he has been raised, as he said. Come; see the place where he lay. Then go quickly and tell his disciples.”

These women are the first to receive the news of Jesus’ resurrection. The angel instructed them to go quickly and tell his disciples. What an awesome responsibility for anyone, but especially for women in that time. The witness of women was not recognized as valid in Jesus’ time so what courage it took for them to obey the command of the angel. Jesus has been raised and Mary Magdalene and Mary, the mother of James, are charged with telling the disciples. They were probably scared and now they were directed to be the chief witnesses of Jesus’ resurrection. Trustingly, they obeyed and told the disciples.

Last night we participated in the great Easter vigil at St. James, Westwood. The lessons for the Easter vigil as laid out in the book of common prayer tells the story of the God-human relationship from the creation going forward. It is the amazing story of a God who created us out of love and gave us free wills so that we might love and obey him and the laws and commandments that he established for our good, for the orderly governance of our relationships in the world.

This is a God who despite our constant disobedience and turning away from him loves us so much that he repeatedly sends messengers to us telling us of his love and showing us the way to mend our relationship with him and each other. This is a God who is merciful, forgiving and compassionate; a God who does not give us what we deserve. This is a God who welcomes us with open arms into an embrace that comforts us in our affliction, lifts us up when we are down and is merciful to us in our broken and sinful lives; who forgives us when we repent and ask for mercy and forgiveness.

This is what we flock to churches on Easter morning to “see.” That’s why this is one of the days whenm we see those we may not see the rest of the year in our pews.

So, for those of us who come regularly and those who come occasionally: What are we here to “see?” What did Mary Magdalene, the other Mary and millions of Christians around come to see this day?

They and we have come to see, comprehend and witness to God’s love for us through the life, death and resurrection of our savior Jesus Christ.

If you come seeking perfection, turn around and walk out the door. If you come seeking a community that is committed to following Jesus despite all the struggles of human relations, take a seat and struggle with us. Some of us come seeking shelter from the pain that life inflicts on us, comfort from our losses, from anxiety. Some come to out of habit or obligation and still others come out of curiosity. Some come to witness to their experience and presence of a loving and merciful God who sent his son to redeem us.

What do you seek this morning? What have you come to “see?” Well, I am here to tell you that the tomb is empty.

Alleluia, Christ is risen.

The Lord is risen indeed.

Praise be to God who gives us the victory.

Amen.

Stewardship Sermon

The Rev. Ernestein Flemister, September 30, 2007

Today, we present the dreaded stewardship sermon, told through the familiar story of Lazarus and the rich man.

Jesus begins by describing a rich man. He is given no name; he is your run of the mill, average, generic, rich guy. Jesus then describes a poor man named Lazarus, covered with sores and lying at the gate of the rich man.

We see the contrast. Lazarus longs to satisfy his hunger with what falls from the rich man’s table. Lazarus has nothing, he is helpless and dependant. Even the dogs feel sorry for him and lick his sores.

Fast forward: Lazarus dies and the angels carry him away to be with Abraham. The rich man also dies and is buried, but he is not in the company of Abraham or angels. He is tormented in Hades. He looks up and sees Abraham and with him is Lazarus.

The rich man calls to him and says, “Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames.”

But Abraham says, “Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony. Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us.”

“Then, father, I beg you to send him to my father’s house—for I have five brothers—that he may warn them, so that they will not also come into this place of torment.”

The rich man did not recognize Lazarus and his need for food and shelter. He was concerned only with satisfying his own needs, he shared nothing with Lazarus. He paid no attention to Moses the lawgiver or the words of the prophets while he was enjoying his earthly possessions. In Hades, he is still only concerned with himself, he wants water to cool his tongue and relieve his suffering.

Ironies of ironies, there is a chasm that divides them and Lazarus cannot cross the chasm. In life, there was also a chasm between them; one that could have been crossed if the rich man had paid a little attention to the needs of others.

God had blessed him with great wealth. He had everything the world could offer. Notice the detail with which Jesus describes his attire; he is dressed in purple, the color of royalty and fine linen which can only be purchased by the wealthy. Jesus tells us that he feasted sumptuously every day--not often and not sometimes, but every day. He made the choice to consume it all for his own desires and needs. The barrier that existed between the rich man and Lazarus could have been breached by love, kindness and compassion but it was not. He was rich in material possessions, but poor in spirit.

You and I have been blessed by God with much. We may take some things for granted, like clean water, electricity, medical facilities, public transportation, a free education and relative security. We at Grace Church have also been blessed. The doors are still open; we are keeping our heads above water and we are doing ministry. We are reaching outside our walls and beyond our borders to help others; we are bridging the chasm and I thank you all for contributing your time, talents and treasury. We want to continue to do all these things and more but we need your continued support.

As I mentioned last week, money is a very touchy topic in religious circles and I don’t understand why. The word money/possessions or some related topic is mentioned more than 200 times in the Bible. Jesus mentions it specifically 24 times in the four Gospels. Some examples are Matthew 19:21, 21:12, Mark 6.8, 14.11, Luke 3.14, 19.23 and John 2.14-16. From Jesus’ temptation in the wilderness (security, power and possessions) to his anointing at the Last Supper (found in Matt. 26.6-13) money/possessions pervades his teachings.

Everything that we are, all that we have belongs to God. The notion that we own anything is a myth. The rich man’s theology of money did not attribute his wealth as a blessing and gift from God.

Money is one of the factors that enable the Church to do God’s work in the world; but it cannot be only about money and possessions. Stewardship encompasses all that we do with what God has blessed us with. The rich man’s heart in our Gospel lacked love and care for his neighbor Lazarus; he did not share the blessings that he received from God. Stewardship is above all about love and caring; the condition of our hearts more than anything else.

Should we talk about money? Absolutely! The issue of finance and other resources can sometimes be a major source of conflict and difficulty within church families and should be discussed.

How do we view money/possessions? What is yours, mine, our theology of money? It is important to say that there is not a single all in-compassing theology of money. We need to engage each other in a discussion and exchange ideas on the theology of money and the culture and thinking on stewardship and money matters. Society’s influence is strong and obvious. Many members feel that decisions about finances are individual and not appropriate to talk or discuss within the Church. They feel that it is a question that should be decided between them and God and the Church should stay out of the matter.

One of the keys to adjusting this outlook is teaching and understanding how we view possessions.

Psalm 24.1-2 says that

The earth is the Lord’s and all that is in it, the world, and those who live in it; for he has founded it on the seas, and established it on the rivers.

Today’s psalm, Psalm 146.4-8, says,

Happy are they who have the God of Jacob for their help! whose hope is in the LORD their God; Who made heaven and earth, the seas, and all that is in them; who keeps his promise for ever; Who gives justice to those who are oppressed, and food to those who hunger. The LORD sets the prisoners free; the LORD opens the eyes of the blind; the LORD lifts up those who are bowed down; The LORD loves the righteous; the LORD cares for the stranger; he sustains the orphan and widow, but frustrates the way of the wicked…

Are possessions a gift and blessing from God or are they something that is earned and acquired through singular efforts and hard work? In other words, am I entitled to them because of what I do or is God the giver of all good things that I receive during my time on the earth?

Giving and money matters are issues and questions of faith and rightly belong within the understanding of our faith. All of our relationships should be informed by our faith, beliefs and values. We have effectively separated money matters from our core values. Money cannot be used as effectively and given as freely without those three things. We need to re-connect them if we have any hope of changing the thinking and culture around stewardship and giving.

Jeff Deitch, in a newsletter of Congregation Beth Israel, Media, Pennsylvania, says,

Money flows through your life and touches every aspect. Although you have only so much control of how it flows into your life, how money flows out from your life, just like how you spend your time, reflects your values and what you hold precious. We should not be embarrassed that it takes money to run a synagogue/church—we should be happy to see that our financial support has created an extraordinary community that we value dearly.

I believe we should create a safe space where the community can discuss money and possessions free from the pressure and stress surrounding stewardship campaigns. It should not be left only to Stewardship Campaigns, which tend to be one-dimensional and do not explore deeper issues behind money and giving. I think that this is a major shortcoming and needs to be rectified. We need to discuss money matters openly and honestly on a regular basis. It needs to be part of a crucial and focused teaching ministry in the Church.

Money is not only important for what it will buy, but for how it affects relationships between people, and their relationships between people and their God.

Money and our relationships within the faith community are important but should not only be contained within that community. It is hoped that we will begin to develop a knowledge and perception of giving from this orientation and look at it from a perspective of God’s abundance rather than our scarcity. Discussions of money, teaching, belief and the church should happen all year round; an open and sustained dialogue should be sought and maintained.

Members should be encouraged and asked to participate in this dialogue. The idea is to tease out shared values and develop new ones within the community that will create an atmosphere of mutual caring, accountability and responsibility on money matters.

In our Epistle from 1 Timothy 6.6-8 we are told,

There is great gain in godliness combined with contentment; for we brought nothing into the world, so that we can take nothing out of it; but if we have food and clothing, we will be content with these.

Be content, for we came into this world without material possessions and we will leave it without them.

In our Gospel reading from last week, Luke 16.13, Jesus warns us by saying

No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and (mammon) wealth.”

Jesus names only two spiritual forces that work against the kingdom of God: Satan and mammon/wealth/possessions. Satan is the evil that grasps us in its clutches and keeps us from loving and sharing. Mammon is what I would define as the love of material and worldly possessions. It is greed and avarice that possesses us and makes idols of material and earthly possessions. The two work hand in hand to control and keep humankind from becoming what God created us to be and do—To love God and the neighbor.

Turning again to 1 Timothy 6.9-12,

But those who want to be rich fall into temptation and are trapped by many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains. But as for you, man of God, shun all this; pursue righteousness, godliness, faith, love, endurance, gentleness. Fight the good fight of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses.

It is important to note here that money/wealth/possessions in and of itself is not bad or evil. This passage is misquoted so often, but it says “for the love of money is a root of all kinds of evil…” When money becomes a god for us so that we rely on it instead of the real God we fall into sin. We become like the rich man, we forget the source of all that we have and think that our possessions define who we are is and how we behave in relationship to one another. What would our lives, our church, our society be like if we truly believed and lived as it the earth’s is the Lord’s and that God is the source of all things?

The Bible tells us many things about possessions and their use. Deuteronomy 26.11-12 tells us that God wants us to share what has been given to us.

Then you, together with the Levites and the aliens who reside among you, shall celebrate with all the bounty that the LORD your God has given to you and to your house. When you have finished paying all the tithe of your produce in the third year (which is the year of the tithe), giving it to the Levites, the aliens, the orphans, and the widows, so that they may eat their fill within your towns…

We are to share with aliens, orphans, widows and the Church so that we may all be fed and eat to our fill. In other words, don’t withhold anything from the most vulnerable persons in the society. Give out of the abundance that God has given to us and our household. This is a variation on the theme of loving your neighbor as yourself. The best that you give to yourself and family, give also to aliens, orphans, widows and the church.

It would certainly be a challenge to reintroduce an idea that has become increasingly distant to us in today’s world. It is an important piece of this discourse and deserves to be discussed as God intended. We at grace have an opportunity to cross that divide and bridge the chasm that exists in this world. Please help us to do that by prayerful consideration and generous giving.

Amen.