Tuesday, January 24, 2017

WEEKLY COMMENTARY: How Can I Get Myself "Right" With God?



Most of us will admit that from time to time we do or think wrong things.  We understand that God may not really approve of such behavior on our part.  What can we do so that God will forgive us?  How do we get "right" with God?

In the Book of Luke, Jesus offers us this helpful parable (Luke 18:10-14):

          "Two men went up to the Temple to pray, one a Pharisee and the 
           other a tax collector.  The Pharisee stood up and prayed about 
           himself: 'God, I thank you that I am not like other men ---- robbers,
           evildoers, adulterers ---- or even like this tax collector.  I fast twice 
           a week and give a tenth of all I get.' "

          "But the tax collector stood at a distance.  He would not even look
           up to heaven, but beat his breast and said, 'God, have mercy on 
           me, a sinner.' "

          "I tell you that this man, rather than the other, went home justified 
           before God. For everyone who exalts himself will be humbled, and 
           he who humbles himself will be exalted."

In one sense, the Pharisee certainly was a good man.  When he says he gives a tenth of all he gets, that means he's generous to the poor.  When he says he doesn't commit adultery, that means he is a faithful husband.

But let's look at the Pharisee's prayer ---- whenever we write a thank-you letter to somebody, aren't we thanking them for things that they have done?  However, the Pharisee says, "God, I thank you," and that's it.  That's the last reference to God.  The prayer is all about the Pharisee himself.  This is self-worship.  Underneath the veneer of God-centeredness is utter self-centeredness.  Underneath the veneer of all that God-talk and all the God-activity and all the morality, is adoration of self.

The Pharisee's view of acting morally and being righteous seems to have two characteristics:
          1.) His understanding of sin and virtue is completely external.  It's
               completely focused on behavior and the violation of, or the keeping of,                        rules.  It's not looking inside.  It is not looking at character.  Sin is
               perceived completely in terms of discrete individual actions.  Notice he                      doesn't say, "God, I thank you that I am getting more patient.  I'm getting                  to be a gentler person.  I am able to love people I used to not be able to                    love.  I'm able to keep my joy and my peace, even when things go                            wrong."    

          2.) The Pharisee says, "I'm not like the other man," implying, "I am so much
               better" ---- perhaps he is looking down on those "other men."  

Now, consider the tax collector.  What can we learn about repentance from his attitude?

If you think of sin externally and comparatively, like the Pharisee, there's always somebody who has committed more sins than you.  You are only ever a sinner, you are never the sinner.  The Pharisee, it seems, is thinking of sin in absolute terms.

On the other hand, what the tax collector is saying is, "All I know is I'm lost, and where everybody else thinks they are does not matter."  The tax collector is not just looking at what he's done wrong ---- he is not just looking at his discrete individual actions ---- his whole understanding of himself is that he is the sinner ---- it is how he sees himself.  It is a part of his identity.  He asks for mercy.  He sees his dependence on God's radical grace.

The attitude of the tax collector shows us that real repentance involves real sorrow over sin and the way it has grieved God.  Fake repentance is sorrow over the consequences of sin and the way it has grieved you. Self-pity may appear to be repentance, but it is not.

Jesus says the tax collector went home "justified before God."  What does Jesus mean by "justified before God?"  What is "justification"?  Scholar and Presbyterian pastor Timothy Keller says that in this parable, Jesus introduces us to a universal problem ---- the problem of righteousness, and then Jesus gives us two figures, each of whom represents a particular solution to the problem.  One solution does not work, says Keller.  The other one does work. 

The Pharisee is trying to justify himself by his good deeds and by his conscientious religious practices.  He is keeping God's rules, but in such a way (focusing on the external) that it makes him feel good about himself and so he can say, "Now, God, you owe me."  He is keeping God's external rules as a way of earning his justification.  He is not depending on God's radical grace.  The tax collector, on the other hand, shows by his words and actions that he is utterly depending on God's mercy.

"Justification" is a legal term, borrowed from the law courts.  It is the exact opposite of "condemnation."  To condemn is to declare somebody guilty, whereas "to justify" is to declare him righteous.  In the Bible it refers to God's act of unmerited favor by which God puts a sinner right with Himself ---- not only pardoning or acquitting him, but by accepting him and treating him as righteous.  No matter what we attempt to do for ourselves, only God can do this.

We are justified and thus treated as righteous because of God's unmerited favor. God's love and acceptance of us, says Pastor Keller, is secured through Christ, and we obey God's law out of a desire to delight, resemble and know Jesus.
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These thoughts are brought to you by CPC's Adult Spiritual Development Team, hoping to encourage some personal growth for you this year at CPC.
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Tuesday, January 17, 2017

WEEKLY COMMENTARY: Are You Living A Life of Consequence?



Some Christians emphasize the question "Am I saved?"  Presbyterians emphasize the question "What am I saved for?"  We believe that in Jesus Christ, God has saved us, and therefore that perhaps our lives should be lived in grateful response.  But, specifically, what does that mean?  Baptism is a sign that we belong to God, and that we are called for service ---- but where do we go from there?

Prior to the Reformation, vocation or calling was thought to be only for those who worked for the church as priests, monks or nuns.  An important belief of the reformers John Calvin and Martin Luther was that God calls every person.  Vocation (service to glorify God) was not just for pastors and those who work for the church.

John Calvin had high expectations that baptized Christians would actively seek the welfare of others in the community of Geneva, Switzerland where he lived, through education, health care and governance.  For example, he dispatched Elders to inspect fireplaces for safety.  Imagine if pastors today asked for reports from Elders at each Session meeting on their activities for the community's welfare!  But Presbyterians actually are involved in many such activities ---- the PTA, city council, literacy campaigns, clean air task forces, etc. ---- so there would be much to report.

Ministers and other ordained leaders of the church are charged with equipping and encouraging all baptized members to respond to the vocational call.  They also are talent scouts, always on the lookout for gifts in others that can be nurtured and put to use.  Perhaps a retiree will be connected with Sunday School teaching.  Or, a beautician is encouraged to offer her skills to a women's shelter.  Or, a gifted young musician may be asked to perform for nursing home residents.

While other church members may influence the call that one receives, discernment of call often begins within ourselves, with a stirring, a yearning to follow an inner voice. So, we might start with the questions, "What gifts has God given me?  What is God calling me to do with my gifts?  In what activities do I consistently excel?  Where and when do I find satisfaction in helping others, and in seeing their appreciation.

At any age, assessing our own gifts is tricky.  We are not always the best judge of our talents.  Sometimes we are drawn to a particular path in ignorance of other paths, or out of personal egotistical aspirations, rather than in response to God's call.  There is the old story about a man who saw "PC" in a cloud formation and thought surely he was called to "Preach Christ."  After listening to some of his sermons, some church folks suggested that he was called to "Plant Corn."

We need help sorting out our inner stirrings to find God's call.  Presbyterians understand that discernment of call is not something we do alone, but within the community of God's people.  The best decisions come out of group appreciations of one's gifts.  We may believe that we have leadership skills, for example.  But, do others see that?  If so, perhaps we are on the right path.

The great "call" stories of the Bible demonstrate that a true call from God is often resisted rather than welcomed.  Our Scriptural role models usually did not volunteer. They did not want to be called, and they did not think they had the required qualities. Out minding the sheep, Moses was drafted.  He gave many excuses, but God did not accept them.  Some of the most effective Biblical leaders tell stories of being drafted for service, and trying to tell God that they were just not the right candidates.  But they did respond to God's call, and we remember them today.  

In today's world, where individuals have many options for the use of their time and efforts, with many voices speaking and many career choices offered, the Christian understanding of a "calling" as self-sacrificing service to God and neighbor, is not popular.  Perhaps we ourselves are often like the Bible leaders God called, who initially were sure they were just not the right candidates, because it would mean giving up something they were already doing quite comfortably.

But, discerning one's vocation for God is not just a quest for self-fulfillment, though many do experience deep satisfaction in their chosen vocation.  A response to God's call often does require self-sacrifice and discomfort.  Living out our "vocation" may involve going places where we don't want to go.  It involves "giving back," and it may be costly, in the sense that deep down we would really rather do something else.

Perhaps the question is more like this:  "What am I supposed to do with what God has given me?"  This includes how we earn our paycheck and how we spend it.  It includes how we spend our time outside of work.  It includes looking for ways to help others, and addressing those needs ---- not just for the sick and the infirm, but with the youth in our families and neighborhoods who are seeking direction in their lives.

How does your life measure up as a life of consequence?  No one retires from God's will.  Retirement is just a gift that allows us to serve in new ways.
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These thoughts are brought to you by CPC's Adult Spiritual Development Team, hoping to encourage you to pursue some personal spiritual growth this winter at CPC.
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Wednesday, January 11, 2017

WEEKLY COMMENTARY: An Encouraging Conversation In Morocco



Before I retired I had to take a business trip to Morocco.  I did not speak any of the local languages, so I arranged for an English-speaking guide.  We traveled together to several cities ---- Casablanca, Rabat, Fes and Marrakech.  He was the driver, but he also knew much about current events in Morocco and its history, so we had interesting conversations.  I was glad I had some time to become well-acquainted with him and with that country.

On one of our long drives between cities we found ourselves talking about religion. He said he was a Muslim, an adherent of Islam.  I told him I was a Christian, and we started to compare notes.

It turned out we had a number of things in common.  Both faiths value prayer, worship (humbling ourselves before God) and fasting.  Both faiths shun the worship of idols. We both honor and remember Adam, Noah and Moses.  We both believe we are descendants of Abraham, the patriarch of both our faiths, as well as of the Jewish faith ---- for the Jewish people it is through the line of Isaac, and for Muslims through the line of Ishmel.

In fact, my Moroccan guide said, Christians and Jews are recognized within the Qur'an (Koran), the Muslim holy book, as "people of the Book."  Muslims even honor Jesus Christ as a great prophet, he continued, and we also believe that Jesus will return to earth.

I was surprised and pleased that there were so many commonalities between the Muslim and Christian faiths.  But now the conversation became a little more difficult. Remembering my guide's reference to the Qur'an, I asked him what he believed about the Bible.  

He paused a moment, and then said that for Muslims, God's revelation came in their holy book, the Qur'an, a code of laws, rules and regulations given by Allah (their name for God) to govern life and society.  I responded that Christians also submit ourselves to a holy book.  We believe that the Old and New Testaments are the word of God with the power to change lives.  However, I emphasized, Christians believe that God's full revelation in our lives came in the life and death of Jesus Christ.  I said the Bible's purpose is to lead us into an intimate relationship with God.  Throughout the Bible, the God of the universe is portrayed as seeking relationship with us, to cultivate peace in our relationship with one another.

My Muslim friend wanted to respond with the Muslim view of man's relationship with God.  The Qur'an, he said, describes our relationship with God in terms of master and slave.  But, while Allah is distant in his relationship with mankind, the Qur'an also describes Allah as merciful and compassionate to mankind.  This latter point pleased me, because Christians also affirm this view of God ---- our Scriptures describe God as a merciful and compassionate, although more intimate, master.

Even though Jesus holds a high place in Islam as a great prophet, surprisingly the Qur'an teaches that Jesus was never killed.  God is sovereign, the Qur'an teaches, and therefore God would not have allowed Jesus, His son and the great prophet, to die such a violent death.

"Because Muslims don't share the Christian belief in original sin," said my Muslim friend "Muslims wonder why Christians even need the sacrifice of Jesus on the cross."  I told him that from the Christian point of view, the pain and death on a cross of Jesus (the Son of God) provides us with the greatest gift imaginable.  Jesus' humanity and suffering demonstrate the extraordinary lengths to which our Creator goes to lavish great love and forgiveness on us, in spite of our sinful ways.

"Well," my friend asked, "why don't you obey the teachings of our great prophet Muhammad?'  I had to be careful here.  I said Christians believe that Muhammad's teachings contain much truth, but they are not part of our Biblical tradition.  Don't be offended," my friend said, "but Muslims believe that in his teachings Muhammad corrected corrupt texts in the Bible."

The prevailing view in Islam apparently is that everything Muhammad said and did was inspired by Allah (their God), even though unlike Jesus, Mohammad was wholly human.  The Qur'an claims that Muhammad has God's seal of prophethood, Muhammad being the last and final messenger to Islamic humanity.  "But while Muslims venerate and imitate the prophet," my guide continued, "they stop short of worshiping him or regarding him as divine."

My Moroccan friend had one more great question:  "If salvation is an "automatic" gift through God's grace (the Christian view) why do we need to do good works?" Muslims and Christians share a linear view of history, a belief that our destiny in Heaven or Hell depends on how we live our lives on earth.  We both believe in individual death, judgment and the resurrection of the body.  My friend continued: "In Islam, those whose good deeds to others outweigh their bad deeds, will attain salvation.  Those whose bad deeds to others outweigh their good deeds will abide in Hell."

Apparently, it is love for Allah and a desire to please him that motivates the faithful Muslim to keep striving for good.  Paramount among the good behaviors to which Muslims aspire are the Five Pillars of Islam: confession of faith, prayer, tithing (giving to the poor and helping in other ways people who are in need), fasting and (for some Muslims) pilgrimage to Mecca.

While Islam calls men and women to submit to their God's law, Christianity understands that Jesus has already fulfilled God's law on behalf of the world. Muslims submit to God's law with the passionate belief that their actions are working to bring in the reign of God.  Christians believe that God's kingdom has already come.  That, Jesus Christ has already accomplished the ultimate reign of God, and therefore we strive as hopeful heirs of the promised kingdom.

"The Christian emphasis on God's grace could be seen as an easy pretext for personal and societal lawlessness," continued my Moroccan friend.  He certainly had a good point.  History provides many examples of people who claimed to follow Jesus and yet were perpetrators of evil.  On the other hand, the Islamic emphasis on absolute submission to God's law could be interpreted as unforgiving legalism, from a Christian's perspective.

These conversations left me with the hope of some greater harmony between our two faiths, or at least greater mutual tolerance and respect.  What forms could this greater harmony take?  For our Muslim friends perhaps some movement toward believing in grace and forgiveness.  For Christians, greater obedience to the teachings of Jesus as our greatest example of living by God's laws.
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These thoughts are brought to you by CPC's Adult Spiritual Development Team, hoping to encourage you to pursue some personal spiritual growth this winter at CPC. 
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Tuesday, January 3, 2017

WEEKLY COMMENTARY: Is Central Church Merely A Voluntary Religious Association Of Like-Minded Individuals?



When I was in high school, my parents encouraged me to participate in a local Presbyterian church.  This particular church was where my mother had grown up, and her parents had been long-time, active members, as well.

My father had grown up in New York City, and had become a member of an Episcopal church there.  But, upon marrying my mother and moving to Rochester, he willingly attended my mother's Presbyterian church.

In my sophomore year, soon after a new minister was installed, the peaceful tempo of the Rochester church was upset within the congregation.  Within a few months, the new pastor had begun revealing some of his ideas for the future direction of this tradition-bound church. He seemed determined to transform us into an outward-looking church actively seeking social justice.

It started with grumbling and whispered talk in the church parking lot, after worship. Before long, there was open discussion, and some Elders were protesting our new church direction at meetings of the Session.  Increasingly, the congregation was divided into two opposing sides.

Meanwhile, at home, I found that my parents were not in agreement on the "social justice" direction sought by the new pastor.  My mom and her parents liked things the way they were.  My father was more in sympathy with the direction the new pastor wanted the church to take.  I would hear them debating the issue as they washed up the dishes after dinner.

My mother and many of her friends who had grown up in this church, were firmly set on emphasizing evangelism, not social justice.  They were active in Bible study and could quote Scripture for almost any occasion.  Mom insisted that this was how she kept on a straight path ---- by regularly reinforcing her Christian values through repeated reading and appreciation of Scripture.

My father, on the other hand, had come from a different style of religion, and from the more worldly environment of New York City.  He was very aware of the disparities in society, and wanted to do something about them.  He became a supporter of the new pastor's initiatives.

As time passed, each side in this "debate" became more and more convinced they had the right answer.  There was little interest in compromise, and soon members of the traditional/evangelical faction, began to leave the church.

I think about this now, years later, and wish I could go back and change a few things for them.  But, that church situation was not unique.  Arguably more blood has been spilled and more hearts broken around church schisms than any other issue in the history of the Presbyterian Church.

The biblical understanding of the church as "the body of Christ" was as revolutionary 2000 years ago as it is today.  Imagine how some of the original Disciples must have rolled their eyes when Jesus introduced Simon the Zealot and Levi the tax collector into their fellowship.  Zealots were Jewish resistance fighters sworn to overthrow the occupying Roman army.  Tax collectors were not the same as the county officials we know today ----  they were collaborators with the Roman imperial occupation who sold out their people for a cut of the tax revenues.

But notice this ---- It was not the Disciples choosing to affiliate with one another. They were all chosen by Jesus.  Only Christ, only the call of Christ, brought these people together as Disciples.  Jesus' free claim on them was what they had in common.

Paul's Scriptural message shows this insight ----- that hands and feet don't join a body because they see the world the same way.  Ribs do not affiliate with ears because they share similar beliefs.  Organs of the body are formed and knitted together by the creative love of God.  What God hath joined together, let no one break apart.

When the Apostle Paul speaks of the church as "the body of Christ," he reminds us of a far more basic reality than the narrow interests of affiliation groups and our endless debates about whose values and beliefs are better or more pious.  Our unity does not lie in our points of member agreement, but alone in our belief in Jesus Christ.  We are united, not because we have found a secret to consensus, but because Christ by the power of the Holy Spirit unites us in and through and to Himself.

When a condition of "schism" occurs in the congregation of a church, or they split into "groups" because people want to bond with folks sharing identical values, it fosters a kind of self-righteousness that runs counter to the spirit Christ seeks.

Our unity as a church is not based on conditional contracts that hold only so long as we agree with one another, but on the basis of our covenant with God sealed in Christ.  Our church unity is the act of God, not of ourselves.

C. S. Lewis once observed that "the church is that body in which all members, however different, must share the common life, complimenting and helping one another precisely through  their differences."

So, is CPC merely a voluntary religious association of like-minded individuals? Would it not be more accurate to say that our church is not a movement or a mood or a direction, but the balance of many movements and moods.  Thus, the members of our church seek and accept an arbitration ultimately which strikes a balance focused on our Heavenly Father, and not upon ourselves.
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These thoughts are brought to you by CPC's Adult Spiritual Development Team, hoping to encourage you to pursue some personal spiritual growth this winter at  CPC.
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