Guilt, Shame and the Good News

That something can both be a cliché and not well understood is a paradox I keep running across. The biggest one might be all the people who think they understand the gospel and then equate that good news with “be nice.” And if they have arrived at that point, you will never preach or explain them out of it. Only events will move them. Another one is the difference between guilt and shame. Those are the two words in English that cover the result of sin. We can feel guilty, or we can feel ashamed. They are related, but worlds apart.

One can be guilty without feeling any shame. “I did it, and I’m glad I did it.” One can be guilty, but think the offense is ticky-tack. Like getting a ticket for 73mph in a 65mph zone. There are also all the cases that won’t land you in the legal system, they might even be encouraged by sections of society, but are still contrary to the law of God. I often think how we just blow right past the 9^th and 10^th commandments. Luther’s explanation of the 9^th would hold us guilty if we scheme to get our neighbor’s stuff in a way which only appears right. The law requires that we be of help and service to our neighbor in keeping what they have. But so much of our capitalist system is schemes to extract everything we can from our neighbors. And I’m a capitalist, fully credentialed with MBA/CFA, but pushing credit cards with 30% interest on 20 year olds, or $100k student loans, or gambling devices on your phone at any time, especially when they will kick you off if you win too much, but big losers will get personal contact. These are all legal, and they appear right. The people taking the other side do so willingly. They sign the paperwork. That doesn’t remove the guilt of the scheme.

Maybe it is here that guilt moves into shame. It is the other side of those schemes that eventually feel shame. Did they do anything wrong in a guilt sense? You can argue that the gambler knew they were in a zero-sum game. If they got richer, they were making someone else poorer. And the only reason they would enter that would be envy. But I think I’d argue in most of these cases that the people entering into such schemes don’t recognize the wrong. Which doesn’t remove any guilt, but it does mitigate it. What does happen is that when you become cognizant – when all of sudden you have eaten the apple and know that you are naked – you feel shame. Shame at naivete. Shame at the justifications employed to engage in various activities. Shame at being brought low and being made a fool. What might seem like years of never-ending shame digging out from a moment’s mistake. Like wearing a scarlet letter, although in our day and age I think that letter would be a D, for debt instead of the A for adultery. It is interesting that like the cheeks that burn, both are marked by red-ink.

The Reformation church I think spends most of its time on guilt. The law is proclaimed which increases the trespass (Romans 5:20). The purpose of the law is to help us understand “ticky-tack” breakings of the law of a Holy God are disqualifying. We are called to be perfect, as our Father is perfect (Matthew 5:48). And when we’ve felt the guilt and cried out with Paul, “who will deliver me from the body of death (Romans 7:24)?” We proclaim the good news of free remission. What our Old Testament Lesson says first, “The LORD has taken away the judgements against you (Zephaniah 3:15).”

The Reformation church spends it time on guilt, but the gospel also has something to say about shame. And maybe it’s the bigger thing the gospel promises. Because long after we might have accepted the remission of sins, we might still be dealing with the results of sin. We might also just be dealing with a world that is fallen. We might be in a shameful position not because of acts we have done, but just because that is the way the world is. How does the remnant of Israel in the decadence of the time before the exile feel? How does an exile after 70 years, 3 generations later, feel? Yes, Isreal was sinful, and that had brought on the shame. But why is it falling on me? What have I done to deserve this? Yet it is shameful.

The gospel in Zechariah addresses the shame. “I will gather those of you who mourn for the festival, so that you will no longer suffer reproach…I will save the lame and gather the outcast, and I will change their shame into praise (Zechariah 3:18-19).” The promise of God is that He shall be our pride. The LORD loves you. And from his love he shall restore your fortunes. “He will quiet you by his love.” When the shame cries out, it is met with the love of God. “he will exult over you with loud singing…for I will make you renowned and praised (Zechariah 3:17, 20).” Rejoice O daughter of Jerusalem, for the LORD reigns, and his promises to you are sure.

The Muddy Middle

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Biblical Text: Mark 4:24-36

This is a sermon on a parable, and it is a parable that is unique to the Gospel according to Mark. And parables are way trickier that you think. But this one is pure gospel. In my reading it is not about the reception of the word. All the things about the reception of the word are guaranteed. The seed will be planted. There will be growth. There will be a harvest. It is a parable about the church – or the individual – in between those two great givens of planting and harvesting. There will be growth, “but we know not how.” It’s the middle. It’s a mess. But what you get to witness is the mysterious will of God. That’s what this sermon contemplates. It’s a little different than what I typically preach, but I think it stands.

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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.

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

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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.

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Hidden in Plain Sight

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Biblical Text: Matthew 11:25-30

The lectionary had us spend three weeks on the Missionary Discourse, Jesus sending out the apostles. But the gospel according to Matthew never really gets around, unlike Luke, to telling us the response of the Disciples. What we do have is Matthew Chapter 11 which really is the varied response of people to the preaching and teaching of Jesus in the Galilean ministry. The easy gospel is at the end of the lesson, but the real question is what is the context of that statement. And the context is everything that happens is in the will of the Father. Everything that happens is through the Work of the Son. Everything that happens is due to the inspiration of the Spirit. The yoke is easy and the burden light, because God has revealed himself and his love for us. The hard part of that revelation is that it is hidden in plain sight. It is wrapped not in power and glory, but the cross. The demonstration is the resurrection, but that is proclaimed for belief. We have the testimony of the Apostles in the Scripture. We can see it all, but only by faith. Which means the reception or response is variable.

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A Faintly Burning Wick He will Not Quench

There are these series of “songs” in the book of Isaiah often called the servant songs. The most famous is the one most associated with the passion in Isaiah 52 and 53. “Behold, my servant…shall be high and lifted up…he was despised and rejected by men, a man of sorrows…” Our Old Testament Lesson for this week (Isaiah 42) is another one of the servant songs. And it contains one of the most fascinating descriptions in the Bible of the way that God will operate with men.

The first thing it does is make sure that we understand who and what we are dealing with. “Behold my servant, whom I uphold, my chosen, in whom my soul delights.” There are three unique things here that we should absorb. The first is that the mystery of our election is tied up in the mystery of the Trinity. The son is the only-begotten of the Father. This is the one in whom the soul of the Lord delights – soul here meaning being or essence. The delight of the Lord being with his people has always been tied up with his people being connected to the only-begotten son. And from where does this delight come? The choosing. This one is my chosen. And this chosen has chosen his own. As John says at the start of his gospel, “given the right to become Children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. (Jn. 1:13 ESV),” And for what have they been chosen? They are servants of the most high. Now it is the paradoxical nature of this God that he raises up his servants. And the one who is the servant of all now sits at the right hand of God. The church is the servant of Christ, his chosen, and the delight of his eye in an analogous way to the son and the Father.

How is this made known? “I will put my Spirit upon him, he will bring forth justice to the nations.” The Spirit was placed upon Jesus in his baptism. There is a long-standing fight between the Western and the Eastern churches over the Nicene Creed. The Eastern one confess that the Spirit proceeds from the Father alone. The Wester adds: and the Son. The Spirit placed upon Jesus in His baptism then proceeds from the Son to us in our baptism. He took our baptism, so that we might receive his. Just as Jesus was anointed by the Spirit for his service, we have been anointed by the Spirit for our service. And what is this service? To make known to the nations what the justice of the Lord is.

And all of that brings us to the toughest verses. How is this done? Can we bring this justice to the nations by brute force? What about by the wisdom of the world? “He will not cry aloud or lift up his voice, or make it heard in the street; a bruised reed he will not break, and a faintly burning wick he will not quench.” All of the straightforward ways of power and authority of the world are to be shunned. The gospel proceeds by “left-handed” ways. It is not that the gospel denies truth and justice. No, “he will faithfully bring forth justice. He will not grow faint or be discouraged.” This is the same God who “created the heavens and stretched them out.” His law stands. But that rule is to be accepted and longed for. “The coastlands wait for his law.” Because Christ will not have the might of the law crush the weak. Christ has chosen us and his election is sure. That “left-handed” way is by faith. The Servant has chosen us and the will of God will not be confounded. Our faith is not in vain. The One who made all things, will make them all new in due time. “Behold, the former things have come to pass, and new things I now declare.”

God operates with us by telling us exactly what he has done. By giving us His servant “as a covenant for the people.” And all those who have faith in this covenant are the chosen, those in whom the soul of God delights.

Grace and Expectations

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Biblical Text: Genesis: 4:1-16

Cain and Abel is one of the “Ur-Stories” of the world. Of course the first sibling rivalry ended in murder. You know it’s true. The question for me always was why? And the best answer that I can understand from the text is family expectation. Mom had expectations of Cain, that were not on Abel. This sermon spells out that case. It cleans up what I think is a “preacher story” about the difference in the offerings. Some preacher stories are made up to help the cause, but this one I think hurts it. And then it looks at how families are things of grace, and how our brother – Jesus – is the best brother’s keeper we could hope for.

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Mid-Wit Meme Wedding?

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Biblical Text: Ruth 1:1-19

This text used to be a standard wedding text. It is also one of the texts that people use in a certain way that gets under the skin of a certain type of minister – bringing up the mid-wit meme. For my money, Ruth is the best book in all of scripture to really get the gospel. This sermon using that mid-wit meme as a start, attempts to see how Christ is in Ruth, and in so far as our marriages are icons or images or Christ and the church, Ruth’s pledge of faith is exactly right for a wedding.

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Keep Your Soul Diligently

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Biblical Text: Mark 7:14-23, Deuteronomy 4:1-2, 6-9

Both of these texts are holding up the law. Moses encouraging Israel about to cross the Jordan to remember it, to keep and do it. And the Jesus describing the natural state of our hearts in regard to the law. Out of the heart come all evil thing. But in each case the law serves a specific purpose. It isn’t salvific – it doesn’t have the power to save. Neither is the point purely to damn us. The point is to hold before us the love of God, to point us to the gospel. And it is that love of God held before our eyes that keeps it in the heart – that give us a clean heart and renewed spirit.

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