Thursday, December 13, 2007

This collective collapse of ethics is the worst thing that has happened to baseball. Ever.

Cynical sports intelligentsia, many bloggers, and run-of-the-mill sports fans will insist that the appropriate response to former Senator (and Judge) George Mitchell's report on steroid use among major leaguers is a yawn. "I don't care if he used steroids or not," I heard one Fox radio sports host say last week of a major leaguer whose name has often been associated with use of the drug.

Well I do care. And not because I'm a moral vigilante.

If the use of steroids didn't have a clear and deleterious effect on the game played on the field, I might not care that players use them.

But steroids turn their imbibers into inhuman behemoths. When Mark McGwire faced pitcher Mike Morgan to hit his record-breaking 62nd. season homerun in 1998, it wasn't a conventional contest between an undeniably talented longball hitter and a big league pitcher. It was more like pitting a gorilla against a chihuahua in a battle over a piece of meat. The gorilla was bound to win.

McGwire and the others named in Mitchell's report, including a total of seven MVPs, have compromised the game for more than two decades, making all their record-grabbing exploits irrelevant. For years, fans of the game have known that the homeruns of McGwire, Sosa, Palmeiro, Bonds, and others were gotten on the cheap, the result not of talent combined with training and smarts, but of those things enhanced by the stuff sold to them by performance-enhancing dope dealers.

All the individual records and World Series championships won through the use of steroids over the past two decades are tainted. Though no ex post facto action can rightly be taken, I wish that the names of Roger Clemens, McGwire, Bonds, and others could be expunged from baseball's record books forever. Hank Aaron and Roger Maris earned their homerun titles. That can't be said of baseball's steroid junkies.

The scandalous abuse of the game can't just be attributed to the many players implicated in the Mitchell report, though. Team owners, managers and coaches, trainers, sports journalists, and the office of the Commissioner of Baseball all looked the other way as steroid use became pervasive, altering what happened on the field of play, perverting the game.

This collective collapse of ethics is the worst thing that has happened to baseball. Ever.

In 1919, as most baseball fans know, eight members of the Chicago White Sox threw the World Series to the Cincinnati Reds. Two of the eight, "Shoeless" Joe Jackson and Eddie Cicotte confessed to a grand jury that they had taken money from gambling interests to do just enough to give the championship to Cincinnati. The excellent Wikipedia article on the Black Sox scandal notes:
Prior to the trial, key evidence went missing from the Cook County Courthouse, including the signed confessions of Cicotte and Jackson, who subsequently recanted their confessions. The players were acquitted. Some years later, the missing confessions reappeared in the possession of Comiskey's lawyer.[1]

However, the majors were not so forgiving. The damage to the sport's reputation led the owners to appoint Federal Judge Kenesaw Mountain Landis as the first Commissioner of Baseball. The day after the players were acquitted, Landis issued his own verdict:
Regardless of the verdict of juries, no player who throws a ball game, no player who undertakes or promises to throw a ball game, no player who sits in confidence with a bunch of crooked ballplayers and gamblers, where the ways and means of throwing a game are discussed and does not promptly tell his club about it, will ever play professional baseball.
With this statement, all eight implicated White Sox were banned from Major League Baseball for life, as were two other players believed to be involved.
The point? Then, as now, baseball confronts an ethical crisis that threatens to turn the sport into a WWF-style mockery of the game. If steroids and steroid users aren't evicted forcefully from the game, final game scores--not to mention pennants, world championships, and MVP and Cy Young awards--will be as meaningless as the scores of Harlem Globetrotter-Washington Generals games.

Baseball's banning of steroids must be a forceful as its ban on gambling. No matter if the courts can't or won't act, no matter what the exponents of it's-okay-if-you-get-away-with-it ethics may say, Baseball must impose draconian, Kenesaw Mountain Landis-style penalties on future violators of steroid rules.

Earlier I said that if the use of steroids didn't have a clear and deleterious effect on the game played on the field, I might not care that players use them. But there's another reason why I care about the use of this poison by baseball players.

The New York Times piece on the Mitchell report notes:
Don Hooton, who became an outspoken critic of steroid use after his son Taylor committed suicide after using the drugs, attended the news conference Thursday [at which Mitchell summarized and presented his report] and said of the Mitchell report: “This is more than about asterisks and cheating; it’s about the lives and health of our kids.”
As long as baseball--or other sports or society, in general--winks at the use of steroids for anything other than legitimate medical purposes, kids will use them. And kids will die because of them.

After years of countenancing steroid abuse, Baseball must right its ship. The integrity of the game depends on it. So do the lives of kids.

Wednesday, December 12, 2007

Son of God: God with Skin on Him

[This reflection was shared during joint midweek Advent services involving people from four area congregations, including Saint Matthew Lutheran Church in Logan, Ohio, earlier this evening.]

Colossians 1:15-20
Luke 1:26-35
You may have heard the story of the little boy who was finding it hard to sleep at night. He called out from his room for his dad. When his father got there, the little guy said, “The longer I’m here, the darker and scarier it gets. Couldn’t you stay in here until I fall asleep?” “Son,” his dad explained, “nothing bad can happen to you here. Your Mom and I are right down the hall.” “I know, Daddy. But I’m scared.” “You don’t have any reason to be afraid,” the father explained, “God is right here in this room with you.” “I know, Daddy,” the little boy said, “but I want someone with skin on them.”

Christmas is the day you and I celebrate the miracle of God with skin on Him! This really is what the term “Son of God” means. When we call Jesus “the Son of God,” we’re not calling Him the junior partner in the God business or the son of God, the way Philip is our son. Tracing it back to its Semitic roots and uses, calling Jesus “Son of God” has the idea of His being fully God, only made known and visible to you and me. It’s what Paul is talking about in our first lesson, when he speaks of Jesus as “the image of the invisible God,” Who created “all things in heaven and on earth.” Jesus is God with skin on Him.

For some, the whole idea of God becoming human, is a horror, an affront to the dignity of God. But God doesn’t see things that way.

One of my favorite writers is journalist Philip Yancey. Once, he wrote about being in an ornate London auditorium, listening to Handel’s Messiah, and being struck by the chorus singing, “the glory of the Lord shall be revealed.”

Yancey writes, “I had spent the morning in museums viewing remnants of England’s glory—the crown jewels, a solid ruler’s mace, the Lord Mayor’s gilded carriage—and it occurred to me that such images of wealth and power” must have been in the minds of those familiar with the Old Testament prophecies of a coming Savior. “When the Jews read [the prophecies],” Yancey writes, “no doubt they thought back with sharp nostalgia to the glory days of Solomon, when ‘the king made silver as common in Jerusalem as stones.’”

Then, Yancey says this: “The Messiah who showed up, however, wore a different kind of glory, the glory of humility…The God Who roared, who could order armies and empires like pawns on a chessboard, this God emerged in Palestine as a baby who could not speak or eat solid food or control his bladder, who depended [on a poor tradesman and a teenage girl] for shelter, food, and love.”

In another place, Paul spoke of the incredible reality of God “with skin on Him,” saying of Jesus that “though he was in the form of God, did not regard equality with God as a thing to be exploited, but emptied himself, taking the form of a slave, being born in human likeness.”

But God showing up in our world is more than a neat trick. Writer Clark Cothern tells about the Christmas that a squirrel fell down his chimney and into the wood-burning stove in the basement. Cothern says, “I thought that if [the squirrel] knew we were there to help, I could just reach in and gently lift it out. Nothing doing. As I reached in...it began scratching about like a squirrel overdosed on espresso.”

Cothern and his family finally constructed a cardboard box “cage.” There was a hole in one side of it. The squirrel walked in and once inside, Cothern was able to take it outside into a nearby woods.

Later, Cothern says, he thought about how strange it was that before the squirrel was set free, he tried like crazy to bash his way to freedom from his “dark prison” and that the harder he tried, the more pain he caused to himself.

“In the end,” he writes, “he simply had to wait patiently until one who was much bigger--one who could peer into his world--could carry him safely to that larger world where he really belonged.”

This is, in a way is what Jesus, God with skin on Him, does for us. All who dare to entrust themselves to His “tender care” are fitted for heaven to “live with Him there.” This is the One we call our Savior, Emmanuel, God with us, and “the Son of God.”

Tuesday, December 11, 2007

"Why Didn't You and I Ever Pray Together?"

Last week, my wife and I were back in the Cincinnati area, where we lived for the seventeen-plus years that ended little more than a month ago. We were invited to attend the annual meeting of the Boys and Girls Clubs of Clermont County, on whose corporate board I served for over three years. We decided to make a day of it, including an appointment with Vicki, who cut our hair throughout our time in Cincinnati.

As Vicki cut my hair, she stopped the buzzing of her trimmers and fixed me with a serious expression. "Hey," she said, "why didn't you and I ever pray together?"

Although my conversations with Vicki could be outrageously funny, there were plenty of times when we discussed serious matters. Over the years, I also discussed "spiritual" things with her and even promised to pray for her. But I never prayed with her. I never even offered to pray with her.

Feeling a bit flummoxed by her question, I suppose, I stammered around an answer. The gist of it was that, as a pastor, I need to be careful not to even appear to force my faith down the throats of people with whom I do business or I interact in my daily life. It's a valid point...to a point. But the fact is that Vicki long ago became a friend of our family. Why, I asked myself, hadn't I ever prayed with her?

Vicki smiled at my obvious discomfort and said, "I'm just yankin' your chain, man." She went on to explain that after her mother suffered from a stroke a few weeks ago, she got a call from a client, a businessman. "How's your mother doing?" he asked. After Vicki gave him an updated report, he said, "Let's pray for her." And he began to pray on the telephone.

"I thought that was so cool!" Vicki enthused as she told me about it. "Here's this guy taking time out of his busy day to pray with me for my mother. It was great!"

In my whole life, I've never met anybody who minded it when someone offered to pray for them. It's the least offensive way a Christian can share their love of Jesus Christ. (Assuming, of course, that they will follow through on the offer and actually pray for the person!)

But as I reflected on Vicki's experience, I realized too, that I've never met anybody who minded it when somebody offered to pray with them.

Of course, such offers must be made sensitively. If Vicki's client had walked up to her at the busy barber shop where she works and loudly announced he was going to pray for her mother and she could join him, that would have been the height of insensitivity. Christians who embarrass others with their expressions of faith aren't helping anybody!

But the way her client approached Vicki on the subject demonstrated that he was no religious show-off, just someone who cared about Vicki and her family.

My family and I have been the beneficiaries of the prayers of a caring person like that. More than once. But one incident stands out in my memory.

In 1996, we bought a new Toyota Corolla. The salesman was great, obviously focused not just on making a sale, but on getting us into a quality car that we could afford. As we picked up the car and prepared to drive it off the lot, he said, "Hold it, folks, could we pray?" We were surprised, but readily agreed.

"Lord," he said, "please grant that as long as the Daniels family owns this vehicle, that it will give them quality service. Keep them safe as they drive in it. In Jesus' Name I pray. Amen."

Our daughter, who lives in Florida, now owns the car. So, eleven-plus years later, it's still in the family. And it's still a great car. As Sarah often reminds us, none of that should be a surprise. "After all, Dad," she tells me, "it's been prayed for!"

We weren't offended by that salesman's offer of prayer and in fact, look back on the experience with fondness and gratitude.

I know what some who are reading this may be saying right now: "Of course, you weren't offended. You're a preacher."

Leaving aside the fact that I have sometimes been offended by people who offered to pray with me--usually because they've displayed spiritual arrogance and presumption, let me tell you that, although I never did so with Vicki, I have offered to pray with hundreds of people through the years. And not just in counseling sessions at the church office or in hospital rooms. It's happened in lots of places.

Once a neighbor was visiting with me after we'd been out mowing our lawns. He told me about some things going on in his life. One thing led to another and, lo and behold, I asked if he'd like to pray. We prayed in my front yard. "I thought that would make me feel uncomfortable," he told me. "But it didn't. Thanks." "I thought it would make me feel uncomfortable," I told him. "But it didn't. Thank you."

When we pray, we voluntarily lay the needs and concerns of our world before God, asking that His will be done. When we offer to pray with someone else, we're doing that and expressing our concern for them.

If the offer to pray with a person is done with love for them and not a desire to look pious, it can be a great thing. Just ask Vicki.

Sunday, December 09, 2007

Preparing for Jesus

[This message was shared during the worship celebration of Saint Matthew Lutheran Church in Logan, Ohio, this morning.]

Matthew 3:1-12
A seminary professor of mine once told us the story of a long flight he took. Seated next to a friendly couple, he had a conversation with them that lasted most of their flight. Early on, the husband asked my professor what sort of work he did. He explained that he was a Lutheran pastor and that he taught at the seminary in Columbus. “What a coincidence!” the man said, “I was baptized and confirmed in the Lutheran church”

Their conversation went on pleasantly. But my professor was bothered by something. It was clear from while both the husband and wife had been baptized and confirmed in the Lutheran church, they were no longer connected to any church. Christ and the fellowship of believers who together, listen to God’s Word, serve in Jesus’ Name, tell others the Good News of new and everlasting life for all who believe in Christ, and share the Sacrament of Christ’s body and blood (not to mention enjoy fellowship dinners and coffee hours together), were all fading memories for them. They had no vital, daily link to Christ.

This was a heartbreaking thing for my professor! He felt like the people from my first parish who would come up to me during funeral visitations and ask, "How do people without Christ make it through something like this? Where do they find strength? Where do they find purpose?"

So, my professor steeled himself and said to the couple, “You both are wonderful people. I hope that you’ll consider reconnecting to Christ and the Church. It brings me joy and comfort to be close to Jesus each day. And I was wondering, would you like to affirm the covenant of your baptism right now by inviting Christ into the center of your lives?”

The couple was horrified. The husband yelled at my professor. “What are you talking about? I told you I was baptized!” That was the end of their pleasant conversation.

Might my professor have handled things differently? Maybe. But I can’t fault him at all. The reaction he got from that couple as the three of them flew thousands of feet in the air was probably no different from the one John the Baptist got on the banks of the Jordan River when he told the people of Judea, the children of Abraham, “Repent, for the kingdom of heaven has come near.”

Some in that crowd, most notoriously the Saducees and the Pharisees, members of two Jewish sects who, each in their own ways, thought that they had corners on the righteousness market, might well have thought, “What are you talking about? We’re the heirs of Abraham!”

They were, of course. But John was unimpressed with their genetic lineage, a lineage he shared. He didn’t care that they spent long hours in the temple or in religious conversation. The proper preparation for the coming of the Messiah he was announcing had nothing to do with being on the membership roles of First Lutheran Church of Jerusalem (if there were such a thing) or of being a branch on the right family tree. It had--and it has--everything to do with living a repentant life.

When we think of being repentant, we usually think of being sorry for our sin. Repentant people are sorry for their sin, of course. But that’s not all that it means to be repentant. John gets at the true meaning of repentance in the Gospel lesson for today when he says that those who walk with God should “bear fruit worthy of repentance.”

At our old house in Cincinnati, we once had five tall shade trees. I agree with the man who once told me, "You can't put a price on a good shade tree." Those five trees were wonderful! But over the course of our seventeen years there, each of them either fell down or had to be cut down before they did fall. All rotted from the inside out. Even after disease had filled them internally, external layers survived, their xylem and phloem intact, allowing the trees to sprout some branches and leaves. It was only after they were down that I realized how dead they’d been.

People who lead repentant lives are fully alive, inside and out, even when their bodies are no longer strong. That’s because unlike the couple that met my professor or some in the crowds who went to see John the Baptist, their faith isn’t composed of religious memories, religious membership, or religious parentage.

They’re rooted in Christ today.

They follow Him today.

They have a vital, living relationship with Christ right now.

This morning, we will witness the baptism of Isabelle Audrey. The baptism practiced by John was nothing more than a symbol, a good symbol reflecting people’s intention to turn from sin and walk in God’s ways, but a symbol nonetheless. But the baptism that Isabelle will undergo today is entirely different. John only baptized with water, a symbol of cleansing, but in this baptism, the baptism instituted by Jesus, He baptizes Isabelle with the Holy Spirit and fire. Christ will fill Isabelle with His resurrection power and He will send His fire to cleanse her and light her way through life. Baptism is an awesome and mysterious thing! In it, God claims us as His own dear children and commits Himself to us for all eternity.

But that’s not the end of the story. Later in her life, Isabelle will be asked, in the rite of Confirmation, to affirm her intention to follow Christ, not because her parents believe, not because she belongs to Saint Matthew Lutheran Church and it's the thing to do, but because, wooed by God’s powerful Holy Spirit, overwhelmed by the love and grace of God she sees in Jesus and His cross and resurrection, she’ll want to follow Christ herself.

And each day of her life, Christ the Lord, Who never tires of loving us, will be calling Isabelle, just as He calls us, to follow Him, to make God’s ways our way. Repentance then, starts not with us, but with the God we meet in Jesus, Who calls us, in the midst of all the difficulties, challenges, successes, joys, and busy-ness of life to say, “Come to Me. I will give you rest and more. I will give you hope that never dies. I will give you life that lasts forever. I will give you a purposeful life that never ends!”

Martin Luther said that the Christian is to live in daily repentance. The sin inside of us, the sin incited by the devil, and sin of the world will day-in, day-out work to discourage us from following Christ, make us doubt God’s love for us and God’s promises to all who believe. We daily need to bring our lives to God and tell Him once more, “Lord, not my will, but Your will be done!”

This is precisely what John the Baptist says in our Gospel lesson today. “Don’t presume to depend on your religious memories to get you through the challenges of life,” he’s saying. “They won’t help. Only God can help!”

The Greek language in which the New Testament was written has many more tenses for its verbs than does our English language. It’s a richer language than ours, in a way. The tense of the verb that John uses when he tells the crowds—and us—to “Repent!” has the idea of allowing repentance to be more than some one-and-done event, but an ongoing, everyday reality for us.

Maybe it will help to think of repentance in this way. Hundreds of miles above the earth, there are satellites orbiting around. As long as they orbit properly, satellites are useful. They send us lots of information. It was through the use of satellites that the TV weather people accurately forecast the snowfalls we experienced this past week, for example. But satellites don’t stay on course or send us the information we need automatically. Occasionally, the people at ground control have to send signals. That way the satellites remain focused rightly and they don’t veer off their courses. Each day, each moment of our days, God calls us to repent, to return to the course He has in mind for our lives, the course that brings life and hope and peace. To repent is nothing other than to fall into Christ’s orbit when He calls.

The trajectory of the repentant person’s life is entirely different from that of people who rely on their own supposed goodness. Pastor Dale Galloway tells the story of a boy named Chad. One day he told his mother that he wanted to make Valentine’s Day cards for his classmates. His mother wished that she could persuade him to forget about the idea. That’s because Chad's classmates were always putting him down, picking him last for baseball at recess, and laughing at him. But Chad was insistent. So, Chad’s mom bought the construction paper and the crayons and for three hours, he worked hard on making thirty-five cards, one for each classmate!

On Valentine’s Day, Chad carefully picked up the cards, put them in a bag, and ran out the door. Certain that he would be disappointed that his classmates had failed to remember him, Chad’s mother baked his favorite cookies and had them waiting for the moment he got home from school. At the usual time, she heard the other children laughing and talking as they walked toward their houses. Behind them all, walking by himself was Chad. It broke her heart to see him. But when he came through the door, there was a spring in his step, even though she could see that, unlike the other kids, Chad wasn’t holding a bag of Valentine’s cards. Choking back tears, she announced that she had his favorite cookies and some milk for him. But Chad seemed not to hear. His face was glowing and all he could say was, “Not a one...not a one.” Now, his mother thought she would cry. But then Chad told her, “I didn’t forget a one...not a single one!”

To repent is nothing other than to fall into Christ’s orbit when He calls.

Chad was a boy in Christ’s orbit, confident of God’s love for him, filled with the mind of Christ, and able to serve others without resentment or conceit. He bore the fruits of repentance, of daily contact with his Lord.

As we prepare to meet Christ at Christmas this Advent season, may the same be said of us. Amen

[The story told by Dale Galloway is found in Chuck Swindoll's book, Improving Your Serve: The Art of Unselfish Living.]

Saturday, December 08, 2007

Fourth Pass at This Sunday's Bible Lessons

[The first three passes at the lessons can be found here, here, and here. The first pass explains what the passes are about.]

[Verse-by-Verse Comments, Matthew 3:1-12, continued]
7But when he saw many Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come?
(1) The words of Mr. Potter in the Christmas classic--"Oh, confound it, man, are you afraid of success?"--suggest themselves when I read about John's reactions to the Pharisees and Saducees interspersed among the crowds who came to see them. Most preachers would probably lap up the success that John enjoyed. But John wasn't about success; his mission was to prepare a people to welcome the arrival of the long-promised King of kings! He doubted the sincerity of the Pharisees and Saducees.

(2) In calling the Pharisees and Saducees a "brood of vipers," John was clearly suggesting a link between them and the serpent who tempted Adam and Eve in the Garden of Eden. Luke 3:7 quotes John as calling them, "children of vipers." This is a bit like Jesus' words to his fellow Jews in John 8, where he accuses them of being not children of Abraham, but of the "father of lies," Satan.

(3) Brian Stoffregen points out that there is a debate among scholars over what the motives of the Pharisees and the Saducees were for coming out to the banks of the Jordan where John was doing his ministry. Here's how he explains that debate:
The NIV has "coming to where he was baptizing," using epi in its more common meaning to denote a place "on" or "upon". Thus they came to the place of his baptisms, but not to be baptized. More likely they came for critical observation.

Carter (Matthew and the Margins) goes a step further and notes that epi can mean "against". Thus the Pharisees and Sadducees are coming against his baptism. Thus Matthew already sets these religious authorities against God's purposes.
Our translation, the New Revised Standard Version translates the passage differently, saying that there were "many Pharisees and Sadducees coming for baptism."

Who's right? I don't know. But clearly, John doesn't think that the Saducees and Pharisees (and maybe others) were genuinely repentant, wanting to prepare for the coming of the Messiah.

8Bear fruit worthy of repentance. 9Do not presume to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. 10Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.
(1) Back to the tree imagery of the Isaiah passage and the verses in that book immediately preceding it. Repentance is more than sorrow for sin and it's meant to be an ongoing feature of our lives, a constant return to God, Who fills us with life that results in God's presence evidenced in our living.

(2) Being a child of Abraham has nothing to do with genetics. It has everything to do with faith. As both Genesis and Romans says of Abraham, "Abraham believed and God reckoned it to him as righteousness."

11I baptize you with water for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire.
(1) John draws a distinction between his baptism and the one that Christ will institute. There will be more on this in my sermon, which I hope to publish tomorrow.

12His winnowing fork is in his hand, and he will clear his threshing floor and will gather his wheat into the granary; but the chaff he will burn with unquenchable fire.”
(1) Jesus is no Mister Rogers in a bathrobe. He will allow those who have walked away from Him to keep walking. But those who are repentant--who turn back to God--will be with Him forever.

I Like Ike!

I like Ike.

A version of what became Dwight Eisenhower's 1952 campaign slogan existed in the late-1940s. In an Irving Berlin Broadway musical of that period, after Eisenhower had become a national hero for his work as Supreme Commander of Allied Forces in Europe during World War II, an ensemble sang a satirical overview of prospective 1948 presidential candidates, finding each deficient but one. "We like Ike," they sang.

Born ten months after Eisenhower was inaugurated as President in 1953, he's the first President I remember. In the summer of 1959, when I was five-and-a-half, I was already intensely interested in history and politics and my parents decided to take me to Washington, D.C. for the first time. I liked Ike and when we went to Washington, I was sure that one day, as we sat at a dime store luncheonette counter blocks removed from the White House, Ike would walk in, grinning that trademark smile of his, and have lunch with us.

It didn't happen, of course, but I still liked Ike.

In part, my affection for Eisenhower was inherited. My dad revered him. One of his fondest memories is of the day he briefly met Eisenhower. Dad was stationed in Germany, an Air Force staff sergeant. Ike, dressed in civilian attire, preparing to return to the States to make his first run for the presidency in 1952, was on base. He wore a brown suit and a smile that looked like a million bucks as he shook my father's hand.

It wasn't just because of that brief encounter with Ike that my father revered Eisenhower, though. Like many a school boy during World War II, he followed the efforts of our soldiers, airmen, and Marines as they beat back Fascist tyranny and Japanese empire-building around the globe. He knew Eisenhower's well-deserved reputation as a general who respected his troops, who refused to expose them to unnecessary risks or butchery, but was flint-faced in demanding the complete and total surrender of Hitler's war machine in Europe. Thousands who served under Ike in Europe liked Ike. (Which is more than can be said of everyone who served under Douglas MacArthur in the Pacific. My late father-in-law, who was a navigator on Pacific bombing missions during the war, had no use for Dugout Doug. "We did things to make him look good that I'm not too proud of," he once told me.)

Michael Korda's newest book, Ike: An American Hero, spends a good chunk of its 720-pages discussing Eisenhower's European command during World War II. It spends a scant chapter-and-a-half on his presidency. This isn't because, as has become popular these days, Korda disdains Eisenhower's time in the White House. On the contrary, Korda is even more complimentary of Ike's Oval Office tenure than was the late Stephen Ambrose, who accords Eisenhower something like idolatry as opposed to Korda's laudatory, but balanced view. But, as you read Korda's telling of Eisenhower's life story, it's difficult not to consider the possibility that some unseen hand was guiding Ike to his command in Europe. It was the service he seems destined to have rendered, playing a critical role in ridding the world of Hitler's evil. That, in turn was the event which won Eisenhower the fame that would send him to the presidency.

Korda, like Ambrose, chronicles the critical internships Eisenhower served through a long, often frustrating, military career, under people like MacArthur, Fox Conner, and George Marshall. One insightful West Point faculty member apparently diverged from others who looked at Eisenhower. Ike, he concluded when Eisenhower graduated from the Point, "was born to command." Conner and Marshall, at least, seemed to see this same quality in Eisenhower. MacArthur, ever consumed with himself and his own reputation, relied heavily on Eisenhower, but never seemed to consider what Eisenhower might do as a commander himself. Conner was especially influential on Eisenhower, schooling him deeply in history and strategy, acting as a reassuring father figure at a critical time for both Ike and his wife, Mamie, immediately following the death of a beloved son.

One experience after another in Eisenhower's lengthy Army career prepared him for World War II. More than anything, in spite of being kept stateside during the First World War, because he was regarded as a great trainer and organizer, Eisenhower became the preeminent logistician of the Army. George Marshall, chair of the chiefs of staff in Washington, knew this and when the Japanese attacked Pearl Harbor on December 7, 1941, Marshall called Ike to Washington to piece together the rudiments of US strategy and recommend how to make it work in this new war. Ike came to know more about US industrial capacity than anyone in the country.

Korda shows that Eisenhower was more than just a "military man," as some disdainfully say. Like our other greatest generals--Washington, Grant, and Powell, among them--Eisenhower had a deep respect for the limits of military force, of how it should be employed for purposes established by civilian authorities. He believed that if and when it became necessary for the United States to enter a war, it should do so with defined purposes and with a gathering of all the power that could be mustered. Later in life, for example, he thought that it was a mistake for the United States to go to war in Vietnam. But once John Kennedy and Lyndon Johnson put the country into the war there, he deemed it idiocy to hamstring the military only to be defeated and humiliated.

Eisenhower was also a well-rounded person, schooled in history and practical diplomacy. All these attributes helped him during World War II.

Korda's abbreviated overview of Eisenhower's presidency is a bit disappointing even though I understand he regarded it as a coda to Ike's military career. He does however manage to convey the message--with which I agree--that Eisenhower was a much more successful President than he's often credited with being. After ending Truman's war in Korea, with a combination of subtle diplomacy and implied military threats, Eisenhower, which the record now shows was far more hands-on than was thought while he was President, kept the US at peace during the height of the Cold War. This is more than his immediate successors could claim.

Korda, credibly, gives Eisenhower more credit for Civil Rights than other biographers--or I--have previously. Eisenhower, Korda argues, was more interested in results than histrionics. After Truman integrated the military, segregation remained much intact on military installations in the South. Eisenhower changed that. He also pushed through the first Civil Rights law since Reconstruction.

Eisenhower made mistakes, to be sure. He took Richard Nixon as his Vice President in 1952, in order to shore up his reputation as being firm in his opposition to Communism. Insensibly, Ohio Senator Bob Taft and his fellow crazies in the Republican Party, blamed Ike for not marching into Berlin at the end of World War II (though it made no strategic sense and had nothing to do with the aims and goals of the conflict) and for being "soft on Communism" because he had consulted with Joseph Stalin, the dictator of the Soviet Union, with which the US was allied during World War II. But Ike never liked Nixon and wanted to dump him from his ticket in 1956. Shaking Nixon would have entailed overtly going after him, something Ike didn't want to be seen doing.

Eisenhower regretted nominating Earl Warren to be Supreme Court Chief Justice. But, according to Korda, he was as committed to civil rights as Warren and bound in any case to uphold the Court's decision, by virtue of the Constitution.

If one word, above any others, describes Eisenhower, I'm sure Korda would say, it's duty. He felt a strong sense of duty to his country and to the Constitution. He pursued that duty with uncommon diligence.

There are flaws in Korda's book. His sentences can be overly long, interrupted by circuitous comments bracketed by parentheses and hyphens, a flaw to which I myself am prone. Disappointingly, the book is filled with editing errors. Missing words, added words, and lost punctuation abound. This is incredible in light of the fact that Korda himself served for years as an editor with a major publishing house. He was not well served by the editor who he thanks here.

I also would like to resolve the decidedly different view of Korda when it comes to the relative abilities of American and German troops to improvise in what von Clausewitz called "the fog of war" or after superior officers died. Ambrose insisted in his book, Citizen Soldiers, that Americans were better at this than the Germans because of the nature of American life: egalitarian, improvisational. Korda argues that the Americans were lost when their superiors died and they were left to fend for themselves, but that the Germans remained cool, able to keep fighting.

The results of the war suggest that Korda is wrong and Ambrose is right. But, as Korda convincingly argues here, as grateful as we all should be to the "greatest generation" for their service during World War II, the success of the Allies, under the leadership of the United States, had more to do with the strategies and generalships of people like Eisenhower--not to mention the leadership of Franklin Roosevelt, who set the mission and the goals, but gave great latitude to his subordinates, including his military subordinates--and with the enormous industrial capacity of the US.

I read most of this book by myself. But I read some of it aloud to my wife as we traveled around recently. I finished it on Thursday, on a drive to Cincinnati, for a day trip. As I closed the book on the final chapter, I told her, "I'm going to miss spending time with Ike in this way. I wonder if we'll ever see his like again?" Probably not and that's okay; we don't need copies, but originals.

A few days after Eisenhower died in 1969, a local department store ran a tribute to him in the Columbus newspapers. There was a simple picture of Eisenhower in civilian attire. Above him was a quote from Shakespeare's Twelfth Night: ""Some are born great, some achieve greatness, and some have greatness thrust upon them."

At the time, I remember thinking, what are they saying about Eisenhower? Which of these are they saying was true of him? Was he born great, an achiever of greatness, or one on whom greatness was thrust?

That Eisenhower was ambitious, maybe even for greatness, Korda makes clear enough. But Eisenhower never seemed to define that as soaking up the limelight. He was, mostly, devoid of ego and was instead, dutiful. He wanted to do great things far more than to be regarded as great.

Greatness was clearly thrust upon him, moving from Colonel to Five Star General in four years.

If not born great, he was nurtured for greatness by parents who, contrary to the norms of the time, were both college educated and believed that their children's futures were filled with God-given possibilities. Ike's pacifist mother was probably never happy with his career choice. But she had a lot to do with shaping him to be the kind of general, the kind of president, and the kind of man he became.

However Ike's greatness came, he was undeniably a great man and the world was fortunate to have him when he came along.

I like Korda's book. And I still like Ike!

Friday, December 07, 2007

Third Pass at This Sunday's Bible Lessons

[To look at the first two passes at this Sunday's appointed Bible lessons, go here and here. The first pass will explain what these posts are about.]

General Comments, continued:
12. For general comments on the book of Romans, go here.

13. Anglican Chris Haslam has this summary of our text from Romans:
Paul has told his readers that “We who are strong” (v. 1) are to help the “weak” to come to terms with their consciences; we are to endure, pleasantly, their “failings” – thus building up the Christian community. Jesus is our great example.

Now Paul tells us the value of the Old Testament for us, “written in former days” (v. 4). When Jesus’ suffering is seen as part of God’s plan (which began with Abraham and other patriarchs) “the scriptures” take on a greater meaning: towards the “hope” of eternal life. Vv. 5-6 are a prayer for harmony in the community, so that it may reflect God’s glory. In 14:1, Paul has written: “Welcome those who are weak in faith”. In v. 7 he combines this with Jesus’ command to “love one another as I have loved you”. Why? “For the glory of God”, the reason Jesus came to us. Jesus was a Jew and ministered to Jews (“a servant of the circumcised”, v. 8) in order to demonstrate that the “promises ... to the patriarchs” are reliable (“confirm”) and to open up God’s promises to other cultural communities (“Gentiles”, v. 9, Greek: ethne). Paul’s quotations in vv. 9-11 – from Psalms, Deuteronomy and Isaiah – all show that others besides Jews were envisioned in God’s plan. Paul ends by asking God, the one in whom all cultures centre their “hope” (v. 12), to fill his readers with “joy” (v. 13), “peace” and “hope” – the key concepts in his quotations.
Verse-by-Verse Comments: Matthew 3:1-12 1In those days John the Baptist appeared in the wilderness of Judea, proclaiming,
(1) The word for "appeared" here is paraginomai in the Greek of the original text. It's an interesting word to me, because it's a compound. Ginomai, by itself, means the same thing: to appear. Para is a prefix familiar to us in English, found in such words as parallel, paradox, and parable. It carries the meaning of alongside. For example, parallel carries the meaning of two lines traveling alongside one another, whether in reference to the gymnast's parallel bars or the geographer's parallels of latitude. A parable, which might literally be translated as thrown alongside is a story which, parallel to it, has another story.

So, I wonder if it would be pressing things too much to say that a more specific way to speak of John's appearing in the wilderness is to say that he appeared alongside or in the midst of his Judean people. This would get at some of the nature of his ministry. He came alongside his fellow Judeans to prepare them for the appearing of the long-awaited King of kings.

(2) The place of John's ministry, the eremos, the desert or wilderness, is fitting. The second of the two Creation accounts, which begins at Genesis 2:4, happens in a wilderness or desert. It was from the dust of this wilderness that God breathed life into the first man.

The wilderness was also the place where the people of Israel wandered, taking forty years to make what should have been an eleven-day trip.

And, of course, Jesus was tempted in the wilderness.

The meaning is both literal and symbolic. The wilderness is a hard place to live, a place where death is at home. The devil too, found this a hospitable place, apparently.

John's ministry is a gauntlet thrown down against all the evil and death that bedevils the human race. He announces the prospect of God intervening to bring new life to the repentant. As Paul puts it:
If anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! (2 Corinthians 5:17)
2“Repent, for the kingdom of heaven has come near.”
(1) Repent, metanoia in the Greek of the New Testament, literally means change of mind. To repent means to undergo what I sometimes call a holy lobotomy. We change our way of thinking. Born enslaved to sin, repentance, in a way, is asking God to help us think about our life, about sin, and about God in God's ways. This is what Paul describes when he encouraged the Philippian church (and us) to "Let the same mind be in you that was in Christ Jesus..." (Philippians 2:5).

Hebrew, pictorial and earthy where Greek is cerebral, uses a word which carries the meaning of once having been walking away from God and then turning back.

(2) The phrase kingdom of heaven is the way Matthew translates words of Jesus that might be rendered as kingdom or kingdom of God in the other Gospels. All three versions convey the idea of God's reign entering our wilderness through Christ.

In fact, the word for kingdom, basileia in the Greek, is more accurately translated as reign. A kingdom is more about a confined piece of geography. But to speak of being under the reign of heaven or the reign of God is to speak of something that can happen anywhere people repent and believe in Jesus Christ. It has to do with submission to the lordship of a king rather than residence in a place. It has to do with a relationship with one's Lord.

(3) John says that the kingdom "has come near." He speaks of Jesus' entry into the world as an accomplished fact. And so it was. John was preparing others--and, it turns out, himself--to see the King Who has come near. At Christmas, we celebrate the miracle of grace involved in God coming near to us!

(4) Brian Sroffregen writes of this verse:
Only Matthew gives us a direct quote of John's preaching: "Repent, for the kingdom of heaven is near." These are exactly the same words Jesus speaks in 4:17, and quite similar to the words his disciples are to proclaim in 10:7.
3This is the one of whom the prophet Isaiah spoke when he said, “The voice of one crying out in the wilderness: ‘Prepare the way of the Lord, make his paths straight.’”
(1) The words quoted are from Isaiah 40:3. They said that God was going to deliver His captive people. In Jesus, God sets those who are repentant and believe in Him from their captivity to sin and death.

(2) Preparing the way, making paths straight. This is the imagery of road construction. While the Gospel of Luke makes much more extensive use of this imagery from Isaiah, the idea is here as well. John's ministry of preparation entailed clearing a path by which people could see that Jesus is the King.

Repentance is a miracle of God's grace. God woos the sinner into repentance. Repentance is the experience of seeing reality as it is. When I repent, I understand that I'm a sinner and a mortal in need of an immortal, perfect God. Like trees, boulders, and obstacles in road
building, it clears a way, in this case so that people to see forgiveness beyond sin and hope beyond death. That's what they see in Jesus.

4Now John wore clothing of camel’s hair with a leather belt around his waist, and his food was locusts and wild honey.
(1) John's crude attire would hardly get him on the cover of GQ. His diet won't ever be featured on the Food Network. He wears a coarse camel-hair coat. The prophet Elijah, whose prophetic ministry John's resembles, was a hairy man who wore a leather belt (2 Kings 1:8). According to Leviticus 11:22, locusts were kosher, acceptable food for a pious Jew. (But I doubt that many ate them.)

(2) John wasn't interested in all the things that denote status in the world. He understood that it's possible to gain the world and lose one's eternal life. He made seeking God's kingdom the first priority in his life.

5Then the people of Jerusalem and all Judea were going out to him, and all the region along the Jordan, 6and they were baptized by him in the river Jordan, confessing their sins.
(1) What accounted for the attraction that people felt to John and his message?

It had nothing to do with his attire or his diet.

It had nothing to do with the easiness of his message either.

Think about that.

[More tomorrow, I hope.]

Wednesday, December 05, 2007

Second Pass at This Sunday's Bible Lessons

[The first pass here contains an explanation of what these "passes" are about.]

This Sunday's Lessons:
Isaiah 11:1-10
Psalm 72:1-7, 18-19
Romans 15:4-13
Matthew 3:1-12

General Comments (continued)
8. Psalm 72:1-7, 18-19: This Psalm is attributed to King Solomon, son and successor of King David. At the beginning of his reign, Solomon impressed God by asking not for wealth or power, but wisdom. The Old Testament records that God gave this gift to him, enhancing his rule. But, tragically, Solomon became mesmerized by power and wealth. Without quesiton, Solomon was the most powerful of Israel's kings and the wealthiest. But his reign also was also characterized by a tolerance of idol worship that compromised Israel's faith and because it was completely dependent on God for its life, its security as well.

9. The Psalm describes, as the Life Application Bible puts it, "the perfect king." Christians have long associated these words with Jesus, the Perfect King.

10. Throughout verses 1-4, Solomon repeatedly equates "justice" and "righteousness." The first two lines of the psalm is what the scholars call a chiasm. If you designate each segment of the verses with a letter denoting its theme, verse 1 would be broken down in this way:
Give the king (a)
Your justice (b)
O God
and Your righteousness (b)
to a king's son (a)
This equation of righteousness with justice (and what that means) is seen in the next three verses, where we see what the scholars call incomplete parallels, places where not the exact, but similar terms or images are used to drive home a point about the "perfect king."
May the mountains (a)
yield prosperity for the people (b)
and the hills (a)
in righteousness (c)
May he
defend the cause (a)
of the poor of the people (b)
get deliverance (a)
to the needy (b)
and crush the oppressor (b)
From this, we derive the conclusion that the King stands for all unable to stand for themselves. Liberation theology says that God has a preference for the poor. That may be.

But it isn't just the financially poor for whom God stands. We shouldn't forget that the founding patriarch of God's people was Abraham, a wealthy man. There's a sense in which all are poor and God is for those who have been made weak by sin and death and are in need of the perfect king, Jesus the Christ.

10. Verses 18 and 19 of the Psalm underscore that even this description of the perfect king really isn't about the king. It's about the God Who gives this king to the world.

11. The Psalm ends with the words, "Amen and Amen." Amen means Yes! or Let it Be! It's a way of affirming that what has just been said is true and desired. Whenever our modern translations of the New Testament quotes Jesus as saying, "Truly, I say to you..." or "Truly, truly...," it's translating the words from the original text in which Jesus says, "Amen, amen..."

When we say "Amen" at the conclusions of our prayers, we're not saying, "Over and out," but "Yes, I'm bringing these things to You, God, and I'm sure that You will respond to these prayers as You see fit. Your will be done."

Similarly, when we confess our faith and we close our confession with, "Amen," we're saying, "This is precisely what we believe!"

[I hope to post the next pass at these texts on Friday.]

Tuesday, December 04, 2007

Two Christmas Gift Ideas

Back when I was a new pastor, called to serve a church in northwestern Ohio twenty-three years ago, God blessed me big time: A pastor named Ron Claussen was serving a neighboring parish composed of two congregations, each about three miles from me.

The day after I arrived on the scene, Ron visited and encouraged me. Before leaving that day, he gave me the best advice on being a pastor I've ever heard. "Love the people," he said.

This was a needed call away from self-absoption and toward servanthood which, in my better moments, still informs my life, not just as a pastor, but as a human being.

Over the next six years, whenever I was disappointed that I wasn't proving to be the Lutheran version of Billy Graham, packing them in Sunday after Sunday, or whenever the grey winter skies, so prominent on the flat farmland of that reclaimed swamp land, surrounded me, my wife co-conspired with Ron. She called him up and said, "Ron, it's time." Unaware of their conspiracy and amazed by the providential timing, I'd get a call from Ron, who asked, "Want to go out to lunch today?" Because of his listening ear and his solid Biblical counsel, I always felt better after those lunches!

The area where we served in northwestern Ohio included the most-heavily Lutheran county in the United States, Henry County. (The building facilities of the church where I served as pastor, Bethlehem Lutheran Church of Okolona, Ohio, set on the line between Henry and Defiance Counties.) We used to joke that you couldn't spit without hitting a Lutheran there and Lutheran church buildings dotted every hamlet and just about every other country road. Each congregation was close to being packed to the rafters on Sunday mornings. Because there were such strong ties among those churches and because, unlike the rest of us, Ron had taken the time to figure out how everyone in a four-county area was related to each other, he was known and beloved by every member of every one of those churches. We pastors thought of Ron as our "bishop" and of ourselves as his assistants.

But it wasn't just the Lutherans who sensed the powerful presence of Christ and His love in Ron. Congregations of several different denominations facing pastoral vacancies schemed to cajole Ron into becoming their pastor. He also had an easy way of relating to non-churchgoing people, an authentically friendly manner that earned their confidence and their trust.

When he became development director for the Filling Memorial Home of Mercy in Napoleon, Ohio, a Lutheran facility for severely and profoundly mentally retarded children and adults, churches and individuals from throughout our area became more deeply involved in volunteering and financially supporting the institution. On a bigger stage, Ron shared Christ's love and "loved the people." They, in turn, saw the Filling Home as a great way to share the love of Christ with those in need and, at the same time, support the ministry of a pastor they had come to revere. (One of the auxiliary blessings that flowed from Ron going to the Filling Home is that he and his wife and family joined the congregation I served as pastor!)

Ron has retired and now confined to a wheelchair as the result of being victimized by polio back in 1952, he still is loving the people. He has an active email ministry and last year, wrote and published What? God...You Want Me To Do Something?

I heartily recommend What? God...You Want Me To Do Something? to help you or someone for whom you purchase it as a gift to grow in faith. It's composed of 52 weekly devotional pieces that each conclude with a challenge to the reader to compose their plans for living the devotion over that seven day period. The devotions, in other words, are a lot like Ron: A terrific communicator of the Good News of Jesus Christ, his living has nonetheless always been his greatest witness.

Ron now has another project to help you grow in your faith. It's an audio CD of seventeen devotions based on the New Testament book of James. It's called Count It All Joy!

James has had a sketchy reputation among we Lutherans ever since Martin Luther wrongly dismissed it as an "epistle of straw," worthy of being burned and of excision from the New Testament. Fortunately, we Lutherans lived up to our reputations as people of God's Word and didn't follow Luther's advice. (Neither did he, by the way.) So, it's great that Ron has chosen to use it as the basis for the inspirations on Count It All Joy!

While I haven't heard Ron's new CD yet, I can well imagine that it will be well worth your money, not to mention the time spent in listening to it. Ron's faith is rooted in God's grace. But he also has a passion for the subject of how we respond to God's grace, how we go about living each day in ways that please God and let others experience His grace. In addition to being major themes of Ron's ministry, they're also major themes in the book of James.

You can order either What? God...You Want Me to Do Something? Or Count It All Joy by going to this link, printing the order form, filling it out, and sending it to the surface mail address mentioned there.

Monday, December 03, 2007

First Pass at This Sunday's Bible Lessons (December 9, 2007)

[These passes are designed to help the people of Saint Matthew Lutheran Church in Logan, Ohio, to prepare for worship. In them, I look at the Bible lessons around which our worship will be built. Hopefully, other readers of 'Better Living' will be helped by these passes, since we use the lessons associated with the Church Year that are used in most congregations in North America.]

This Sunday's Lessons:
Isaiah 11:1-10
Psalm 72:1-7, 18-19
Romans 15:4-13
Matthew 3:1-12

General Comments:
1. This week brings us to the Second Sunday in Advent. The Gospel lessons for both this Sunday and next surround the prophetic ministry of John the Baptist. In fact, the Old Testament lesson for this week presents prophecy of a Savior. In the Romans passage, Paul underscores how Old Testament scripture was written to impart hope, hope that was ultimately fulfilled in Jesus.

2. Isaiah 11:1-10: I mentioned last week that Isaiah may be divisible into two or three sections, written at different times. The words in the lesson appointed for Sunday were written shortly after Tiglath-pileser III became king of Assyria in 745 BC. His intent was to be a conqueror and he had his eyes on Israel. Isaiah's prophecy sees the Assyrian king as a potential means by which God will punish Israel for its faithlessness to God.

3. But as is characteristic of the Old Testament prophets, Isaiah doesn't end with desolation. This Sunday's lesson tells us that God will send a Messiah, an anointed king.

4. Sunday's lesson follows prophetic oracles discussing how God will destroy impudent foreign powers like the Assyrian king. He uses images throughout:
Look, the Sovereign, the Lord of hosts, will lop the boughs with terrifying power; the tallest trees will be cut down, and the lofty will be brought low. He will hack down the thickets of the forest with an ax, and Lebanon with its majestic trees will fall. (Isaiah 10:33-34)
This imagery makes the beginning of our lesson all the more interesting. Isaiah says that a shoot will emerge from the stump of Jesse.

Jesse, you know, was the father of David, Israel's greatest king. It was the Davidic line that was to reign on Israel's earthly throne. That promise was disrupted by the greed for power and wealth that resulted in the split of Israel from Judah. In effect, the Davidic line was cut down. But, Isaiah says that a new shoot, the Messiah, will appear.

5. Ralph Klein, of Lutheran School of Theology in Chicago, points out that the king foretold by Isaiah "will have a seven-fold gift of the spirit--the spirit of Yahweh, of wisdom and understanding, of counsel and might, of knowledge and the fear of Yahweh."

Klein goes on to point out, "This future and ideal king will be a righteous administrator of justice, as was expected of all Israelite kings (Ps 72:12-14) and of all royalty in the Ancient Near East in general. He will not be influenced by bribes or by those of wealth or high station (v 3); he will have a preferential option for the poor (v 4a); and he will announce harsh verdicts on the arrogant wicked (v 4b)."

6. Isaiah 11:2 is similar to the prophecy in Isaiah 61:1-2, which Jesus reads and applies to Himself in Luke 4:18-21.

7. Strophes B and C of Isaiah 11:3 reminds me of what God tells Samuel when God leads him to anoint the rather homely and ungainly David, youngest son of Jesse, the sheepherder in Bethlehem:
But the Lord said to Samuel, “Do not look on his appearance or on the height of his stature, because I have rejected him; for the Lord does not see as mortals see; they look on the outward appearance, but the Lord looks on the heart.” (1 Samuel 16:7)
Also of interest are Moses' words to the people of Israel explaining that God's choice of them to be His people had nothing to do with their merit, but only His grace:
It was not because you were more numerous than any other people that the Lord set his heart on you and chose you—for you were the fewest of all peoples. It was because the Lord loved you and kept the oath that he swore to your ancestors, that the Lord has brought you out with a mighty hand, and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. (Deuteronomy 7:7-8)
[More on the lessons tomorrow, I hope.]

Sunday, December 02, 2007

"People Get Ready..."

[This message was shared during worship with the people of Saint Matthew Lutheran Church this morning.]

Matthew 24:36-44
One of my jobs after I graduated from college was management trainee at a paint store. Shortly after I started there, the manager went on a two-week vacation, leaving me in charge. I was assisted by a guy loaned from another store.

The first week was exhausting. But it went well. On Saturday night, we closed the place down and had Sunday off. We returned at 6:45 on Monday morning, ready to open the place for contractors. We knew things were amiss the moment we walked in. Things just didn’t seem right. We realized our suspicions were warranted when I tried to get the money for the cash register. The money we left on Saturday was gone. It turned out that a disgruntled former employee still had keys and codes, got into the place on Sunday, and took the money. He was nabbed on Monday afternoon.

There are several lessons this incident taught me, I guess. But being a bright guy, here’s one of the main lessons: Thieves never call ahead; they just show up.

Wise businesses and homeowners prepare for thievery before thieves show up. Dead bolts and security systems are engaged. Cash is deposited in the bank. Locks and codes are changed so that disgruntled former employees or occupants can’t waltz in and take whatever they want. In a fallen world in which even the best of people sometimes do bad things, you have to be prepared.

Advent is a time of preparation for all of us. In our homes, December is a time of almost frenzied preparation. Gifts are bought, travel plans made, Christmas cards sent, special dishes baked and cooked. The kids rehearse for programs at church and school. On and on our preparations go. Hopefully, at this time of year we also prepare ourselves spiritually for the celebration of Jesus’ birth, the stunning moment when God took on human flesh and entered our lives so that He could take on a cross for us and rise from death for us.

But Advent is also a reminder to prepare ourselves for something else: The return of the risen and ascended Jesus at a day and time which, He tells us today, not even He knows. “Keep awake therefore,” Jesus tells us, “for you do not know on what day your Lord is coming.” And then, Jesus weaves a mini-parable, saying: “Understand this: if the owner of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. Therefore you also must be ready, for the Son of Man is coming at an unexpected hour.”

Jesus won’t call ahead. He’ll just show up.

How can we be ready for His return?

Methodist pastor Derl Keefer has looked at this text and I think, rightly identified three ways that you and I can be ready for Jesus’ return.

First: We need to have the right priorities. A friend of mine and his wife were diagnosed with cancer within days of each other. They had different cancers. But each of them had to go through their treatment regimens at the same time. I’m happy to say that both of them have been in remission for several years now. But just as they were both starting to feel better and getting back to work, I had lunch with my friend.

He told me that for some time, he’d been looking forward to getting together with me. “Mark,” he said, “for years I was a believer who kept God at a distance. I’d go to Mass at Christmas and Easter. I sent my money to the church. But that was about it.”

He went on to say that just before he and his wife were diagnosed with their cancers, she’d suggested that they needed to give God a higher priority in their lives. They’d started attending Mass more regularly.

“But,” he said, “it was our cancer that woke us up.” And then, my friend looked at me from across the table to say, “No matter how this turns out, whether I stay cancer-free or it comes back, God will remain my highest priority.” If that weren’t stunning enough, my friend then said, “Getting cancer is the best thing that ever happened to me. It drove me closer to God.” Now, having cancer is never a good thing. But I understood what my friend was telling me. Cancer had left he and his wife feeling vulnerable. And from that perspective of vulnerability, they let God take a place in their lives He'd never occupied before.

At another place in Matthew’s Gospel, Jesus tells us to, “seek first the kingdom of God and his righteousness...” To be prepared for the day of Jesus’ return, not to mention to prepare for anything else that life or death throws our ways, we need to have the right priorities. We need to let God have the top billing in our lives.

Second: To be prepared for Christ’s return, we need to be proactive. A young woman was frustrated with the progress of her life, which she linked to her progress as a Christian. She told me: “I feel like my whole life, I’ve been at the starting line, hearing, ‘Ready, set,’ ‘Ready, set,’ ‘Ready, set.’ When will I go?”

When it comes to our faith, we Christians--and I indict myself for this as well--tend to live on a place called Someday Isle. We say, “Some day, I’ll invite my non churchgoing friend to worship.” “Some day, I’ll feed the hungry...pray for the sick...work to get good afterschool programs...help prevent teenage pregnancies by talking up abstinence...fight injustices against those who are different from me.”

The Christian prepared for Christ’s return is the Christian who’s about the Lord’s business. And we can be about the Lord’s business no matter what our work. Or even if we’re retired.

In his book, Prayer, Lutheran pastor Ole Hallesby tells about the funeral of a man who had lived in a small, remote village in rural Norway. Hundreds came from many miles away. This was in the 1930s, when it wouldn’t have been easy to travel Norway’s country roads.

That was remarkable enough. But what was even more remarkable was that the man, who lived to a good age, was born with a terrible disease that had confined him to a single room in the small cottage in which he had been born, his entire life. He had never gone to school, never been to the market or the local coffee house or gain elevator, never been to church.

But as he lay in his bed, often alone for hours, this man had decided to be proactive. He would take on a ministry of prayer. So, he asked his family members to give him all the names of people with needs in his town. He prayed for them constantly and lives began to change for the better. Soon, the townspeople were coming to his room with prayer requests. They all talked about how close they felt to God in the presence of this gnarled and sickly man. Eventually, people from throughout the area came to his cottage so that he could pray for them and with them and give them godly counsel. There were adults in other towns and villages for whom he had been praying daily since they were born, although he'd never met them.

An elderly woman I once knew prayed that her great-grandson would become a pastor. Unbeknownst to the little boy, she called him her "little preacher." That woman died and the little boy spent some time wandering far from God. But eighteen years after she passed away, her great-grandson began studying at a seminary. He stands before you now, the product of one woman's prayers, herself long gone, but her prayers lodged in the heart of our eternal God!

Any follower of Jesus can be proactive about their faith. When we are, we’re prepared for Christ’s return.

Finally, we’re prepared for Christ’s return when we’re positive. You know, there’s a lot of fear-mongering about the day of Jesus’ return. Whole shelves of Christian stores are stocked with books meant to scare the bejeebers out of people over what they call “the second coming.”

But for the Christian, any time Jesus comes to us, it’s a good thing--whether it's at Christmas, at our Baptism, in the bread and wine of Holy Communion, in the Bible, in the preached Word, during our times of celebration and our times of sadness, at the moments we die, or on the day of His return. It’s always good when Jesus comes to us!

When I was a boy, I was a fan of The Lone Ranger, Zorro, and Batman. A common theme of all those shows was that people who were up to no good were always frightened by the masked men. Others had nothing to fear and always welcomed them. As silly and homely as it may seem, I think about those characters when I remember that the return of Jesus isn’t a fearsome thing for the Christian. It's a happy thing!

An old joke says, “I have some good news and some bad news. The good news is that Jesus is returning. The bad news is that He’s really ticked off.”

Funny, but not true. Jesus is coming back and the sin of the world breaks His heart. It breaks His heart that many, if not most, of the world chooses to sleepwalk through life, to sleepwalk away from Him.

But when Jesus returns on what the Bible calls “the Day of the Lord,” it will be a time of joy. We can be about the business of living today with the certainty that our lives with Christ lead to a joy that never ends!

How can we be ready for Christ’s return?

Or for the day when we will stand before Him in eternity?

We keep Him and His kingdom as our highest priority.

We live our faith proactively.

We remain positive people, believing that the God Who comes to us in Jesus Christ is our Friend, our Lord, our Savior, our King. Amen!

Saturday, December 01, 2007

Change Lives

Get involved with the Boys and Girls Clubs in your community. Having recently served on the board of the Boys and Girls Clubs of Clermont County for four years, I can vouch that the clubs do change young people's lives for the better. And that's good for our communities...ultimately for our country.

From the 'Better Living' archives: here, here, here, and here.

Third Pass at This Sunday's Bible Lessons

[To see the first pass and an explanation of what these passes are about, go here. To see the second pass, go here.]

Verse-by-Verse Comments, Matthew 24:36-44 36 “But about that day and hour no one knows, neither the angels of heaven, nor the Son, but only the Father.
(1) After telling the disciples that temple at which they marveled would one day be destroyed, Jesus also reveals that the entire world that they knew (and that we know) will one day come to an end. One day, the risen and ascended Jesus will return to earth, judge the living and the dead, and fully establish His kingdom. The disciples wondered what authenticating “signs” would take place to prove Jesus’ portrait of the future would take place. Jesus spends thirty-two verses on these signs. Then, He comes to this passage.

One point seems to be that even of you know the signs, you cannot know when His return will happen. That isn’t for us to know. And it isn’t an appropriate subject for our speculation. Our call is to trust Christ and live as faithfully for Him as we can each day. Period.

(2) With three words, “nor the Son,” Jesus says that even He was ignorant of when His return would happen. One commentator suggest, rightly I think, that Jesus didn’t know this as part of His voluntary laying aside of divine power--something Paul talks about in Philippians 2:5-11--when it came to His personal comfort.

Jesus, “true God and true man,” as both the Bible and the historic creeds of the Church affirm, certainly possessed and used divine power while on earth. But He always did so in the service of His mission, which was to save a fallen human race from sin and death. His miracles were signs of Who He was and of the authenticity of His promises to all who follow Him. But Jesus came to “search and save the lost” and to be a servant of all.

Difficult as it is for us to imagine, I believe that Jesus chose to remain ignorant of those things that would bring Him more comfort and hope than other members of the human race might have when we face suffering and death. Jesus came to the earth in order to be one with us so that He could win new life for us. Jesus trusts that the future is in the hands of the Father. He calls us to trust in the same way.

37 For as the days of Noah were, so will be the coming of the Son of Man. 38For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark, 39and they knew nothing until the flood came and swept them all away, so too will be the coming of the Son of Man.
(1) Jesus recalls the events recounted in Genesis 6, when God called eight believing but imperfect people, Noah and his family, to build an ark and ride out a flood that would destroy a human race that had totally rebelled against God.

While Noah and family built the ark and watched God gather animals from throughout the world, the rest of the human race went on with its business. Some of their activities, as Jesus tells it, were mundane and innocent. But through it all, they were heedless of God, eliminating God from their decisions and their thoughts.

Jesus says that “they knew nothing until the flood came and swept them all away.” Similarly, humanity will go along its merry way before Jesus returns, many people completely heedless of Christ. Like those outside the ark in the days of the flood, they’ll be caught by surprise.

40Then two will be in the field; one will be taken and one will be left. 41Two women will be grinding meal together; one will be taken and one will be left.
(1) Much is made of these verses in certain Christian circles. These folks refer to what Jesus describes here as the rapture, a word that comes from the French and literally refers to being seized or taken away. Knit together with a few things written by Paul, what’s called “the rapture” projects that on Christ’s return, believers will meet Him in the sky.

But in the case of these two verses, we have to be careful to note what Jesus does and doesn’t say. We mustn’t read into these words what isn’t there. Jesus says nothing about where those taken go. Nor does He say anything about what happens to those who remain in the field or grinding meal.

These verses are a mystery, really.

42Keep awake therefore, for you do not know on what day your Lord is coming.
(1) Spiritual wakefulness entails keeping our lives focused on God and on God’s will. The object is to not be caught up in worrying about the past or the future, but to remain faithful to God today.

These words are similar to what Jesus told the disciples who fell asleep as He prayed in the Garden of Gethsemane. If we don’t stay alert and remain focused on God, we’re apt to become discouraged or fall away from God.

(2) Once again, Jesus underscores the fact that we don’t know when He is returning. Instead of concerning ourselves about when He will come back, our call is to be faithful to Him now.

43 But understand this: if the owner of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. 44Therefore you also must be ready, for the Son of Man is coming at an unexpected hour.
(1) Jesus closes out this discourse by sharing a mini-parable. Only Jesus would be so sacrilegious as to compare Himself to a thief. His point: Thieves don’t tell you when they’re going to break into your home. You have to be prepared for them by doing things like securing the dead bolt and locking the valuables. By maintaining a relationship with Christ, we secure our eternal lives. We’re prepared for His return whenever it happens.

(2) Notice that once again, Jesus uses a form of the word “know,” as He does throughout this passage. Here, it’s “if the owner of the house had known.” There can be no “know it all” Christians. We don’t know it all. And we know even less if reverence, respect, and awe for the God we know in Christ isn’t central to our faith. “The fear of the Lord is the beginning of knowledge” (Proverbs 1:7).

Friday, November 30, 2007

So, What Does Romney Think About the Bible?

Is former Massachusetts Governor Mitt Romney breaking with his fellow Mormons?

Is he engaging in politicalspeak?

Or does he simply not know what his own Mormon religion teaches about the Bible?

These questions came to my mind several nights ago after listening to Romney's response to the YouTube-submitted question of Joseph from Dallas, Texas, during the most recent Republican presidential debate.

In a question which one blogger described as being "from some scary guy who thrust a Bible at the camera and intoned in a rather threatening voice," Romney, former New York City Mayor Rudy Giuliani, and former Arkansas Governor Mike Huckabee were asked, "Do you believe every word of this book?"

Giuliani and Huckabee gave answers one might have expected from them. Giuliani's was the response of a post-modern guy who's given little or no thought to the Bible or faith issues in spite of being a Roman Catholic. Huckabee, the former Baptist pastor, answered in a way which could be sliced and diced by those of varied confessional backgrounds, but would nonetheless be similar to the responses given by most Christians.

Romney's response seemed, at best, incomplete.

I'm privileged to be reviewing an advance copy of a new book by my blogging colleague, Andy Jackson. In it, Andy draws from the pronouncements of the Mormon religion itself to discuss what the Latter Day Saints believe about the Bible, which is what the YouTube questioner had in mind when he used the phrase, "Word of God." (In fact, he appeared to specifically reference the King James Version of the Bible. But I won't get into that here.)

All Christians would agree, I think, with something like the formulation of my own Lutheran movement, which says that the Bible is "the authoritative source and norm of [Christian] life, faith, and practice." In the Bible, God discloses Himself and His will to we limited, mortal human beings and all that we Christians say about or do in the Name of God must be measured against what God reveals about Himself there. (This is what the word, canon, refers to; canon is a means of measurement.) We don't have the freedom or the right to claim as true anything about God or about life with God that's less than, more than, or outside of what the Bible teaches.

But, according to the Mormon sources cited by Andy, Mormon teachings don't have as high a regard for the Bible as traditional Christian teaching. Both in the writings of the religion and the pronouncements of its prophets, presidents, and apostles, beginning with Joseph Smith, the Bible is seen as a severely corrupted book with impoverished notions as to how one is saved from sin and death.

Furthermore, the Bible is regarded as an inferior form of revelation when compared to The Book of Mormon, The Pearl of Great Price, and Doctrine and Covenants.

And none of these written sources are deemed as authoritative as the latest visions given to the religion's luminaries.

A devout Mormon can speak of the Bible as the Word of God, but certainly not in the same way Christians do. If Romney knows that, then, as long as he was going to answer the "scary" man's question, honesty should have impelled him to mention that.

A Mormon could serve honorably as President. I said this in 2005. But we have every right to expect that a Mormon (or a Baptist, or a Buddhist, or an atheist) won't soft-pedal her or his religious views when asked directly about them and when he or she chooses to answer such questions.

This was Romney's response to the question about whether he believed in the Word of God:
MR. ROMNEY: I believe the Bible is the word of God, absolutely. (Applause.) And I try to live by it as well as I can, but I miss in a lot of ways. But it's a guide for my life and for hundreds of millions, billions of people around the world. I believe in the Bible.

MR. COOPER: Does that mean you believe every word?

MR. ROMNEY: You know -- yeah, I believe it's the word of God. The Bible is the word of God. I mean, I might interpret the word differently than you interpret the word, but I read the Bible and I believe the Bible is the word of God. I don't disagree with the Bible. I try to live by it.
"I don't disagree with the Bible." Not exactly, "Here I stand." And nobody says that he has to have a "Here I stand" view of the Bible in order to be President. At least I don't say that. Believing in the Bible as the Word of God isn't a requirement for holding the office of President.

The problem is that Romney appears to want to say that he has the same view of the Bible as historic Christianity, in violation of the tenets of his own religion.

Instead of trying to fudge on this issue, which it seems, is his aim, why doesn't Mr. Romney just say what he thinks or simply tell people to lay off his religious views?

People would respect him for such legitimate responses, I think.

But lame answers, in which he appears to aim at "splitting the difference" and make everyone happy without really saying anything do not help his candidacy.

Second Pass at Bible Lessons for This Sunday (December 2, 2007)

[For the first pass at these lessons, along with an explanation of what the passes are about, go here.]

The Bible Lessons:
Isaiah 2:1-5
Psalm 122
Romans 13:11-14
Matthew 24:36-44

General Comments (continued)
9. Psalm 122: The Psalms were the worship songbook for the people of Old and New Testament times. To this day, of course, hymns and praise songs are written using the Psalms. Many are attributed to King David, an accomplished musician.

Just as our worship today requires different kinds of songs depending on the themes and seasons, the Psalms also contain different categories songs. Among these are laments, praise hymns, creation psalms, and others.

Psalm 122, as its superscription indicates, is "A Song of Ascents." This was one of the songs that religious pilgrims would have sung as they ascended Mount Zion, where the temple in Jerusalem was located, during one of the major festivals. Jesus Himself may well have sung this song with his family and friends on their famous trip to Jerusalem for the Passover when Jesus was twelve.

10. Romans 13:11-14: The New Testament book of Romans is the most extraordinary of the letters of Paul we have in the Bible. Paul wrote it sometime between 54 and 58 AD. He was probably in the Greek city of Corinth when he dictated it to a secretary called an amanuensis.

Just prior to the writing of Romans, Paul had collected offerings from members of dispersed churches in Asia Minor (mostly modern Turkey) for the purpose of helping the needy believers in Jerusalem. Paul was going to take the offerings to Jerusalem. After that, he planned to take a missionary trip to Spain, preaching the Good News of Christ, winning new believers, and establishing churches there. His plan further was to pass through Rome, where a church had already been established. There, he hoped to encourage the Christians there and maybe, to raise an offering to support his efforts in Spain. Paul had already traveled thousands of miles, by ship and by foot, mostly, in his mission of sharing Christ. He hope to add many more miles. Romans was Paul's way of introducing himself to the church at Rome.

11. As in the text from the Old Testament and the Gospel lesson, Paul is dealing with apocalyptic themes in this passage, referring to the Day of the Lord when the risen and ascended Jesus will return to the earth. He encourages the Christians at Rome to conduct themselves as followers of Jesus as they await that day. The best preparation for Jesus' return isn't endless speculation about it, but to simply strive to be faithful followers of Jesus, "putting on" Christ.

Thursday, November 29, 2007

But Is the Line Item Veto the Right Thing?

"The line-item veto is unconstitutional determined not by John McCain, but by the Supreme Court. And the Supreme Court found that the line-item veto is unconstitutional. If I hadn't challenged that, I would not have been carrying out my fiduciary duties for the people of New York City. That was money that was illegally deprived to the people of my city. I fought for them."

So said former New York City mayor Rudy Giuliani in Wednesday night's Republican presidential debate. Giuliani was responding to a shot fired by Arizona Senator John McCain. McCain was speaking of how readily he would wield a veto pen as President to thwart pork barrel spending, also known by the harmless-sounding euphemism, earmarks.

Said McCain: "...we'll give the president of the United States a line-item veto, which Rudy Giuliani opposed so that he can protect his $250 million worth of pork."

McCain was referring to a lawsuit in which Giuliani, as mayor, successfully prevented former President Bill Clinton from exercising an asserted line item veto over federal spending earmarked for projects in New York City. The US Supreme Court ruled Clinton's assertion unconstitutional, clearing the way for the pork to be sent to New York.

The line item veto, enjoyed by more than thirty US governors, gives chief executives the ability to sign spending bills into law while scratching out specific appropriations they deem exorbitant or unnecessary. Chester Alan Arthur was the first President to support the enactment of such a veto power. Ronald Reagan asked for legislation legitimizing the line item veto.

Giuliani is right in stating that the Supreme Court has ruled the line item veto unconstitutional. No one can dispute that, although McCain did on Wednesday evening. But in stating repeatedly, as he did in both the November 28 and the earlier October 9, debates, that "the line item veto is unconstitutional," he also sort of avoids the issue. In the two debates, first Governor Romney and then Senator McCain, were challenging Giuliani's bona fides as a proponent of fiscal responsibility.

Giuliani's contention that in bringing the suit, he was simply protecting the interests of his city, may have some merit, although it sounds an awful lot like the argument of every sectional and special interest group when it comes to pork barrel spending. Their arguments roughly run like this: "I'm against earmarks, unless they're earmarks that go to my community or to my preferred class of people."

But Giuliani appears to want to drape his lawsuit in the wifty legitimacy of constitutionality. It's a bit of a dodge.

The implicit question in McCain's and Romney's shots at him which Giuliani might more profitably address is, "Leaving aside the merits of the $250-million of New York pork, do you believe in a line item veto? Would you support a line item veto, something which even the Republican you and the other candidates for president invoke as the patron saint of your party, Ronald Reagan, supported? Or, was Mr. Reagan wrong?"

I would be interested in how Mr. Giuliani--and all the other candidates for his party's nomination--would respond to that question. (I'd also like to know how the Democratic candidates stand on the line item veto.)

It was Andrew Jackson who first made energetic use of presidential veto power. He did so to stand up against the interests he thought controlled the Congress. He deemed it a legitimate weapon for the President, who was elected by the whole country, to use in preventing interest groups of various kinds from getting laws passed benefiting the few.

But the presidential veto is usually impotent when it comes to spending measures. Illegitmate pork can easily be folded into legitimate and necessary spending measures, forcing President's hands. The President can choose to veto appropriations bills, which often go to the White House late any way, because they contain objectionable pork spending or simply accept such bills as the best that's likely to be produced by a Congress prone, even when its members are personally incorruptible, to spend money in the ways that constituents, city councils, and important supporters want them to spend it.

While Presidents are human beings and therefore as subject to corruption as the next mortal, it's easier for the President to speak for the whole country, as Andrew Jackson knew, than to push the petty, budget-busting agendas of congressional districts and individual states. The Constitution is a commendable, remarkable document. I have the deepest respect for it as the best thinking of what should be regarded, I think, as America's greatest generation. (The Constitution is, I think, greater than the Declaration of Independence. That document enunciated principles of liberty. But the Constitution was how the generation who secured American liberty decided it would use its liberty effectively and well.) The Constitution was not without its flaws, as its countenancing of slavery attests. The Framers knew too, that the document wasn't perfect and that circumstances would change, meaning that the power to amend it was essential and built into it.

The failure to give the US President the ability to veto specific items of spending within massive appropriations bills appears to me to be a design flaw in the Constitution.

For McCain to say that the line item veto is constitutional, which he did say on Wednesday night, is flat-out wrong. For Giuliani to say--repeatedly--that it's unconstitutional is irrelevant. The question, as I say, is whether advocating an amendment or at least, advocating exploring the possibility of such an amendment, is advisable.

[This is being cross-posted at The Moderate Voice.]

[UPDATE: In the comments here, my friend, Charlie Lehardy, makes a similar point to one I made in the comments on this post over at TMV. You might want to check out that discussion here.]