Eph. 1.15-23

The Scottish philosopher David Hume introduced a famous ethical distinction between “is” and “ought.” Hume claimed that you cannot get from “is” (the way things are) to “ought” (how things should be or the kinds of moral behavior we should practice). This is-ought distinction is a common modern assumption, and is also reflected in what is called the difference between “facts” and “values.” Facts are about things of which we can be certain, like the physical sciences. “Values” are merely matters of opinion: ethics, politics, religion. We can argue about whether something is a fact these days, but arguments about “values” won’t get us very far. There’s a popular slogan: “You’re entitled to your own opinions, but not your own facts.”

This distinction between “is” and “ought” or “fact” and “value” would not have made any sense to pre-modern people. Pre-modern people believed that there was a correlation between what we believe about reality and the kinds of things we ought to do. And a moment’s thought will show that the pre-modern understanding is self-evidently correct. An illustration: You might be surprised to hear that there are 123 McDonald’s restaurants in India. However, it should not be surprising to find out that McDonald’s in India does not serve hamburgers, but only vegetarian burgers. If you’re a Hindu and you believe that cows are sacred animals, you do not eat hamburgers. In the USA, we literally do not believe in “sacred cows,” and McDonald’s serves hamburgers here.

In the epistle reading this morning, we find in Paul’s prayer for the Ephesians a perfect illustration of how this works. In Paul’s prayer, he lists a number of activities – things that he is doing or that he expects his listeners to do. For example, Paul “gives thanks”; he prays that his hearers will “have the eyes of their hearts enlightened.” However, Paul does not do the things he is doing – “give thanks” – or instruct his hearers to do certain kinds of things, for no specific reason. Rather, Paul draws a connection between the specific activity and some reality for which it is the “fitting” response. So Paul begins by saying that “he gives thanks for his hearers,” and he “remembers them in his prayers” because of something he has heard – that they have “faith in the Lord Jesus” and “love toward all the saints” (Eph. 1:15-16).

The same pattern appeals in the way that Paul mentions four basic activities, which we could also call virtues or patterns of moral behavior: they are the three traditional “theological virtues” of faith, love, and hope, with the additional virtue of “knowledge” or “wisdom.” In each case, Paul correlates a specific activity or virtue – an “ought” or a “value” – to something that is true about reality – an “is” or a “fact.” (more…)

Acts 3:12-19
Luke 24:36-48
1 John 3:1-7

When I was in my teens and early twenties, Evangelicals were not known for writing great systematic theology. What they were known for was apologetics, which fit in with their focus on evangelism. My first introduction to the realm of Christian thought was in the field of apologetics. I read everything I could get my hands on by writers like C. S. Lewis, but also by writers I’m sure most of you have never heard of. When I first started reading real Systematic Theologians, it was largely because of their apologetic value. I liked Thomas Aquinas because of his Five Ways to demonstrate the existence of God. I liked Wolfhart Pannenberg because of his arguments for the resurrection of Jesus.I was rather proud of my abilities as an apologist and was convinced that I could prove that Christianity was true based on irrefutable arguments for the existence of God and the resurrection of Jesus from the dead.

One summer I was working one of those temporary jobs you get to pay your way through school and I got to know a young man my own age who had grown up Episcopalian, had been an acolyte when he was a teenager, and was now an atheist. I was trying to convince him that the historical evidence for the resurrection of Jesus was fairly solid, and he blurted out “What if someone could come up with a good argument that John F. Kennedy had risen from the dead? What difference would it make?” As you can imagine, my apologetic arguments had no influence whatsoever on this guy, and after the job ended, we lost track of one another, and I never saw him again.

I teach a course in Christian Apologetics here at Trinity, but my approach is now very different from what it was then. Karl Barth is supposed to have said somewhere that the best apologetics is good systematic theology, and I have come to agree. The problem with the apologetic approach that I first studied as a teenager is that it makes no real connection to the central subject matter of Christian faith. These days I am not particularly interested in the question of whether someone can make a rational argument for the existence of a first cause of the universe. I am much more interested in the question of whether the God who is the Father of Jesus Christ and who raised him from the dead exists. It’s not that I think that the traditional philosophical and historical arguments don’t work. They are probably as valid as they ever were. However, I also think that young man who compared my apologetic arguments for the resurrection of Jesus to the case for the resurrection of John F. Kennedy had a point. The most important question is not whether there is a strong historical argument that a first century Jew named Jesus of Nazareth turned out to be alive three days after he was crucified. The really important question is whether the God who is the Father of Jesus Christ the Son of God raised him from the dead.

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1 Corinthians 8:1-13

I am going to begin my sermon by saying something controversial. A shift of what is called “epic proportions” has been taking place over the last several generations in Western culture: the collapse of Christendom. Christendom is the Western culture that existed after the emperor Constantine made Christianity the official state religion of the Roman Empire in the fourth century. For the next several hundred years, Christianity spread, sometimes by mission and sometimes by conquest. The spread of Christianity was so effective that, even after the rise of Islam and the breaking up of the church in the Protestant Reformation, it was generally assumed in the Western world that almost everyone in the culture was in some sense Christian, even if they were not necessarily committed Church members. We see this in all kinds of ways that we don’t even think about. Our calendars are dated from the year that a sixth-century monk named Dionysius Exiguus placed the birth of Jesus, which became the normal way of dating in the Gregorian and Julian Calendars. Christmas and Easter are semi-official holidays even if some people think that the decorations on Starbucks cups are part of a “war on Christmas.” There are church buildings in most town centers, and states like Pennsylvania still have “blue laws” that place restrictions on such things as the selling of alcohol on Sundays. (You can now buy alcohol on Sunday in Pennsylvania, but apparently it is still illegal to sell an automobile or to hunt on Sunday.) Our money says “In God We Trust,” and even the New Atheists are very clear that the God they do not believe in is the Christian God. And, up until recently, most people identified themselves as belonging to some kind of Christian church – whether Protestant or Catholic.

But this has been changing. Since World War II, fewer members of each generation have been identifying as Christian, and more and more identify as “unaffiliated ,” or “nones,” not spelled N-U-N-S, but N-O-N-E-S, as in “none of the above.” In recent surveys, 80% of the World War II Generation identify with some kind of mainstream Christian denomination: Roman Catholic, Evangelical, or mainline Protestant. Only 11% identify as “unaffiliated.” With the Baby Boomers, those numbers begin to shift, and the percentage of unaffiliated rises to 17%. For Generation X, 23% are “unaffiliated,” and, among “younger millenials,” 36% do not identify with any historic Christian tradition.¹

All traditional Christian churches have lost membership, including both Evangelicals and Roman Catholics, but the group that has lost most is mainline Protestants, who account for 22% of the World War II Generation, but only 11% of Millennials. Significantly, “nones” are now the largest single group. While you’re more likely to be some kind of Christian than a “none” if you’re a millennial, you’re twice as likely to be a “none” as to be an Evangelical or a Roman Catholic, and you’re more than three times as likely to be a “none” than you are to be a mainline Protestant – a Lutheran, a Presbyterian, an Episcopalian or Anglican, a Congregationalist or a Methodist. Among millennials, while some raised in Christian traditions become “nones,” the reverse is seldom the case. Those who are raised with no religious affiliation whatsoever stay that way. Growing up in a home without any religion is a good way of never becoming a member of any religious group.

I had to say earlier that this post-Christendom claim is controversial because just yesterday several of my friends on Facebook pointed to a new study that indicated that versions of Christianity that attract seriously committed Christians are not shrinking. However, I don’t necessarily see a contradiction here. This could simply mean that the part of the population that was only nominally committed to Christian faith no longer sees the need to keep up the pretense.² Regardless, it appears that with each upcoming generation, a larger percentage no longer identifies with historic Christian faith.

In the last five to ten years, there has been a kind of cottage growth industry of experts who are giving the church advice about how to survive in this new post-Christendom setting. For example, the Eastern Orthodox writer Rod Dreher last year published a book entitled The Benedict Option, in which Dreher argues that Christians need to recognize that the dominant culture is now hostile to Christian faith, and we need to create a kind of neo-monastic Christianity whose goal or purpose is to preserve and pass on the faith to the next generation in the midst of this hostility.³ Evangelical philosopher James K. A. Smith has written You Are What You Love, in which he argues that post-modern secularism ultimately cannot satisfy basic human needs and that Christians need to recover a liturgical and catechetical spiritual formation that will provide a life-giving alternative to secularism.⁴ While it might seem as if Dreher and Smith are on the same page, they have engaged in a rather public and nasty feud with one another recently with Smith strongly criticizing Dreher’s new book, and Dreher saying that Smith is just angry because he didn’t publish with Smith’s publisher.⁵

So how might committed Christians respond to this new situation? I would suggest that St. Paul’s letter to the Corinthians provides some very helpful advice. (more…)

Psalm 96.1-9(10-13)
Isaiah 45.1-7
1 Thess. 1.1-10
Mt. 22.15-22

Occasionally the lecture readings so clearly focus on a single topic that only a really clever preacher can find a way to preach on something else. This morning seems to be one of those occasions. If I were to summarize this morning’s lectionary readings with a single title it would be “The Difference of God and the Difference It Makes.” Since I’m not a really clever preacher, I intend to preach on that topic. What do the readings say about God, and what difference does it make?

To do that, however, I am going to begin with some background. Sometimes in order to understand a topic, it helps to contrast it with something else. And this morning’s lectionary readings do that. They contrast faith in the one true God with its opposite – belief in false gods, or idolatry. The Psalm declares “All the gods of the people are worthless idols, but the Lord made the heavens” (Ps. 96:5). In 1 Thessalonians Paul writes to his readers: “you turned to God from idols to serve the living God” (1 Thes. 1:9).

Belief in many gods was a common characteristic of ancient cultures. Not so much today. You have to look far and wide to find a genuine polytheist or someone who worships actual physical idols in contemporary Western culture. There are still polytheists of a sort in Asia. Traditional Hindus and at least some Buddhists believe in “gods” (plural) rather than in one God. And there are still gods (plural) in a lot of traditional tribal religions. But the problem in contemporary Western culture is not a literal belief in many gods, but a lack of genuine belief in any god – what I would call “unbelief.” This is not necessarily atheism, but it is a way of living in which belief in the one God has nothing to do with the way that people live their lives day in and day out.

I am old enough to have lived through several different variations of “unbelief.” Before terrorists flew airplanes into the Twin Towers in New York City, something called “pluralism” was popular. Often associated with “New Age” Religion, and what is sometimes called “Therapeutic Moralistic Deism,” pluralism can be summed up in the saying, “All roads lead to the same destination.” Former Episcopal Presiding Bishop Kathrine Jefferts Shori put it this way: when Jesus says in John’s gospel that he is the way, the truth. and the life, what that means is that Jesus is the way for Christians, not that Jesus is the way for everybody. The primary assumption of pluralism is that there is nothing unique about the Christian God.

The New Atheism appeared right after the fall of the Twin Towers. While pluralism might be willing to admit that there is at least some kind of God, the whole point of the New Atheism is to deny that any God exists. The New Atheists thrive on ridicule, combined with silly arguments that they think are really clever arguments. (more…)

Nehemiah 9:16-20
Psalm 78
Romans 8:35-39
Matthew 14:13-21

Every reader of the Bible will sooner or later discover certain tensions that are hard to hold together. We discover just such a tension in this morning’s lectionary readings, a tension that has been with the church since its very beginnings. In Paul’s epistle to the Romans, we read one of those classic affirmations of Christian faith: “Who shall separate us from the love of Christ? . . . I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” (Rom. 8:35, 38-39).

Yet when we read the Old Testament readings, it seems that there are lots of things that can separate us from God’s love. The two Old Testament readings are shortened selections from longer accounts of God’s dealings with the people of Israel. In the Psalm we are told that after the Israelites questioned God, “when the Lord heard, he was full of wrath; a fire was kindled against Jacob; his anger rose against Israel, because they did not believe in God and did not trust his saving power.” (Ps. 78:21-22). The lectionary reading omits a good deal of what the Psalm says later, which tells over and over of how Israel kept sinning, and how God responded to Israel’s sin: “[T]hey tested and rebelled against the Most High God and did not keep his testimonies . . . When God heard, he was full of wrath, and he utterly rejected Israel.” (Ps. 78:56, 59). In a later section of the Nehemiah reading, we read about Israel: “they were disobedient and rebelled against you and cast your law behind their back.” And Nehemiah describes God much as did the Psalm: “Therefore you gave them into the hand of their enemies, who made them suffer.” (Neh. 9:26, 27). The Psalm and the passage from Nehemiah seem to say that at least some things can separate us from God’s love.

Certainly there seems to be some kind of tension here between God’s love and God’s justice, and people have often found it difficult to hold both together. In the second century, a heretic named Marcion concluded that there were actually two different Gods – a New Testament God of love who was good, and an Old Testament God of justice who was evil. Marcion’s solution to the problem was to throw out the Old Testament completely. There have been modern Christians who have come to the same conclusion. When I was doing my doctoral studies, I once heard the wife of an Episcopal priest say that the God of the Old Testament is the devil in the New Testament, and she was quite serious. If most Christians don’t go quite so far, there are many Christians who, if they were honest, would admit that the God of the Old Testament sometimes makes them uncomfortable.

But if, as Christians, we take the Bible seriously, then we have to take the whole Bible seriously. In the second century, Irenaeus of Lyons was the church’s first great theologian, and he insisted against Marcion that there is only one God, that there is one Bible with two parts, an Old Testament and a New Testament, and that the God who is the God of Israel in the Old Testament is the same God who is the Father of Jesus Christ in the New Testament. In fact, Irenaeus was the first writer we know of to use the terms Old and New Testament to describe the Bible. As Anglicans, we show that we stand with Irenaeus and not Marcion by using a lectionary that includes readings from both the Old Testament and the New Testament.

How then do we hold this tension between God’s love and God’s justice together? (more…)

Deuteronomy 16:18-20; 17: 14-20
Psalm 50
Luke 18:1-8

As a country, we have been living for the last several years in a political situation that is as divisive as anything I can remember in my lifetime, and things have only become more divisive in the few months since the presidential election. The news media make comparisons to the Vietnam era and to the Watergate scandal, to the cultural and social divisions of the Civil Rights era. I do agree that we’re living through that kind of division again. It’s also true that on the different sides of whatever political divisions we’re facing today, there seems to be a palpable disappointment in the leaders of our country, a kind of feeling among a lot of people that our leaders have failed. But also a loss of faith in the ability of politicians to make any difference.

Despite the angry divisions, there is at least one other commonality. All sides in the current divisions seem to share a common grievance, an outrage over injustice. All sides seem to think that their side has been the victim of outrageous injustices committed against them by the other side.

In this social context, I find this morning’s lectionary readings to have a kind of poignant relevance. The themes of good and bad rulers, and of justice and concern about injustice are common to all three lectionary readings.

The setting of the Deuteronomy passage is Moses’s farewell speech to the people of Israel as they prepare to enter the land of Canaan. In the speech, Moses gives instructions for appointing judges and kings. In both cases, the requirements are primarily negative. They explain what is not to be done. Judges are not to show partiality; they are not to take bribes. Positively, they are to care only about justice. (more…)

The following is perhaps the closest I’ve ever gotten to preaching a political sermon. It is also a good example of what to do if you misread the lectionary reading. The epistle text was actually from 1 Cor. 2, which I misread as 1 Cor. 12. Lesson? If you make a mistake, just keep on going. I had the reader read from 1 Cor. 12, and proceeded as if it was supposed to be that way. It turns out that 1 Cor. 12 works just fine as the epistle reading along with the OT passage from Isaiah and the gospel from the Sermon on the Mount.

Isaiah 58:1-12
Psalm 112
Matthew 5:13-20
1 Corinthians 12:1-16

If it is not already obvious, we live in a divided culture these days. Whatever else you might think of Hillary Clinton’s presidential campaign, her motto “Stronger Together” did not seem to work out very well. Although it was not his official campaign slogan, the guy who won had a slogan that seemed to work better: “We’re going to build a wall, and (I’ll paraphrase), somebody else is going to pay for it!” In his inauguration speech, Donald Trump said repeatedly “America First!,” which really means “Us First!,” and obviously implies that someone else is not us, and has to be second. Racial divisions in the last couple of years have been marked by the two contrasting slogans “Black Lives Matter” and “All Lives Matter.” Is it ironic that those claiming that “All Lives Matter” would not likely be caught dead holding a sign that read “Stronger Together”?

The problem of division is not a new problem. It has to do with the question of the “other.” That is, what do we make of the person who is not like me, or the group that is not part of our group? It is also not the simple problem that slogans like “Stronger Together” or “Our Group First” would lead us to believe.

This problem of group identity and group difference, of how we relate to the “other,” is a key theme in two of today’s lectionary readings: the Old Testament passage from Isaiah as well as the epistle reading from 1 Corinthians. Both passages deal with a discrepancy between the worship practice of the covenant community – either Israel or the church – and its actions; both have to do with the problem of the “other.” How do we as Israel or we as a church relate to those who are not members of our community, and how does or should this affect our worship? (more…)

Lamentations 1:1-6
2 Timothy 1:1-14
Psalm 137
Luke 17:5-10

This morning’s lectionary readings contain two of the most difficult passages in all of Scripture. How does the preacher respond to a passage in which the final verse reads “Blessed shall he be who takes your little ones and dashes them against the rock”? (Ps. 137: 9). Certainly the preacher cannot suggest that this is an example to be emulated? “As we go forth this morning, let us remember these words from our Psalm: ‘Blessed shall he be who takes your little ones and . . .’ Uh, Never mind. Let us stand and say the words of the Nicene Creed.” Turning to the Lamentations passage does not make things any easier. Lamentations is probably the most depressing book in the entire Bible. At least the book of Job has a happy ending! There are lots of thoughtful commentaries and theological reflections on the Book of Job. Not so much on Lamentations. Can you imagine someone saying to a seminary student on the day of graduation “Congratulations! I’d like you to give you this commentary on the book of Lamentations to help you with your ministry”?

When we come across passages like this in Scripture, I think it helps to remember that the Bible is not a book, but a collection of books. The Bible does not speak with a single voice, but with many voices. I think it also helps to remember that these are voices in a dialogue. Voices in Scripture ask questions to which sometimes we have to turn to other passages in Scripture to hear the answers. I think that reading the Bible in this way is preferable to the kind of static view that imagines Scripture as a kind of database of theological propositions all of which are speaking with a single voice and saying the same thing. I think it is also preferable to the opposite view that says that the Bible is full of contradictions and so we can pick and choose what we like. Neither approach gives us a clue as to how the church might derive theological or spiritual insight from passages like this morning’s readings.

So I would ask my listeners this morning to hear the morning’s lectionary readings as voices in a dialogue. I am going to focus on three readings: the Psalm, the Lamentations reading, and the epistle reading from 2 Timothy. I would suggest that it is helpful to read each of these passages as asking the single question “Where is God?”

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