sunday WORSHIP

In his letter to the young congregation at Thessalonica, Paul writes:

“About dates and times, my friend, we need not write to you, for you know perfectly well that the day of the Lord comes like a thief in the night.”  -  (1 Thessalonians 5:1-2)

The day of the Lord is when the Lord has a day with us, and whether it is in our personal experiential history now or at the end of all history, that encounter is like an encounter with a thief in the night.

“Christ the thief” doesn’t seem like a good advertising strategy.  In a book (Jesus As They Saw Him) devoted to the titles and interpretations applied to Jesus, William Barclay deals with forty-two such titles, ranging from the Divine Physician to the Stone, from the Bread of Life to the Bright Morning Star.  But he does not deal with the thief.  And yet, from our scriptures this morning we see that the writers did not hesitate to speak of Christ as a robber.

The title and concept of thief that was applied to Christ did not come out of Jesus' Jewish heritage but was derived from a picture that Jesus painted as seen in the Luke story that was read this morning.

‘But know this: if the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. You also must be ready, for the Son of Man is coming at an unexpected hour.’ - Luke 12:39-40

 Three other New Testament writers picked up this motif.  Paul, as we have already noted, states that "the day of the Lord comes like a thief in the night."  Peter also asserts:  "Yet it remains true that the day of the Lord will come as suddenly and unexpectedly as a thief" (2 Peter 3:10).  Twice John, in the Book of Revelation, reiterates the image:  "If you refuse to wake up", he writes the church in Sardis, "then I will come to you like a thief, and you will have no idea of the hour of my coming." (Rev. 3:3; 16:15)

If this is true, then we are left with the intriguing suggestion that there were three thieves, not just two, crucified on Golgotha.  On the middle cross was Christ the Thief.  "I will come to you like a thief", he said, "and you will have no idea of the hour of my coming." (Rev. 3:3).  He claimed for himself the designation of thief.   So, what may all this mean for our lives?

First, this:  Christ is the thief in the sense that his encounter with us may have the element of his stealing up on us;  it may be uninvited and unexpected.  (Karl Barth, Church Dogmatics)

As Hans Lilje (The Last Book of the Bible) puts it:  

"The Lord comes like a thief in the night, that is, secretly, suddenly, unexpectedly."  

How I became a candidate for ministry without even asking.

My story. Raised in the church - Sunday School - Scouting Programs - While in my last year at high school our Youth Group did the worship based on the Beatles Song, “Revolution”.  Play the song but no video in those days.  Talked about the Church and its message needing major change. After grade 13 graduation I went to University of Waterloo for computers and math.  I quit going to church.  Near the end of the first year a friend wanted me to go to Emmanuel United Church with her.  The message was very different - it made sense to me - it changed my opinion of church.  I called my home minister and asked if I would seen him near the end of April, 1971.  Met with him in his office.  There were two other that I new sitting him.  After awhile my home minister turned to them.  They said they had made the correct decision earlier that week.  I was asked to attend North Bay Presbytery held as Powassan United Church on Saturday.  To my surprise and with asking our filling out any paperwork I became a candidate for ministry on Saturday, April 24, 1971.  Like a thief, God had sneaked up on me, uninvited and unexpectedly, and I became a Candidate without ever asking.

 Christ's coming is not so much a question of some far-off event that can be picked up on radar of Christ literally descending from the skies with thousands of angels in train.  Such literalism presupposes that Christ is absent and has to return!  Rather, as Bishop Robinson asserts, this theme of Christ's coming, or his Second Coming, "stands for the conviction that -- however long it takes -- Christ must come into everything ... At any moment, when you least expect it, he may come into your life -- like a burglar at dead of night or the boss walking in when you thought he was on the other side of the world." (J.A.T. Robinson, But That I Can't Believe)  My becoming a candidate for ministry.  This is the mystery of Christ the thief who steals up on us, uninvited and unexpectedly, and in the encounter, has his day and all of life becomes different from then on.

Another facet of this theme of Christ the thief: Some maintain that the only point of comparison between Christ and the thief is the element of suddenness and unexpectedness and beyond that, the analogy cannot be pushed.  But this is debatable.  I believe one can argue that there is a real sense in which Christ robs us of something.  The New Testament writers "did not hesitate to speak of Christ as a robber", as Minear has pointed out, because "they recognized that the Messiah takes from men the treasure in which they have trusted..."(P. Minear, Christian Hope and the Second Coming)

 Soren Kierkegaard, a Danish theologian, makes the claim that when the crowd cried for the release of Barabbas the robber instead of Jesus, they cried for Barabbas because "the other", namely Jesus, "was a far more terrible robber.  For what is it after all to have assaulted travelers on the highway perhaps a dozen times, what is that compared to Jesus assault upon the whole human race and upon the very notion of what it is to be a human!" (S. Kierkegaard, For Self-Examination and Judge For Yourself) The thief may steal my money; I disagree with that action and react; but both the thief and I agree that have money is important.  Or again, the slanderer will undercut, will steal my good reputation or my name in the community; against such violation of my honour I react; but both the slanderer and I are agreed however on the point that honour and reputation are significant.  We are agreed on values.

Now Christ is the thief at a different level.  When you encounter the Christ of whom it is said -- "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head" (Matthew 8:20) --  you encounter one who steals away the notion that a human is to be judged by the amount of real estate that can be accumulated.  Remember the parable last Sunday about the Jesus calling the man a fool who sank his life into the enterprise of tearing down barns and building bigger ones (Luke 12:20).   Christ is after us here so that we do no confuse livelihood with building a life, taking away what many of us regard as treasure..

Or again, when the New Testament can say of Jesus, "He made himself of no reputation, and took upon him the form of a slave" (Phillippines 2:7) - we are encountered by one who doesn't steal our reputation by slimy gossip, but you certainly encounter one who steals away the overwhelming, secret desires of many of us that we will have arrived when we are top dog in our realm!

 Now when one encounters Christ he becomes the thief because he takes the glory of riches of this world away -- not by appropriating them, but by devaluating them, by revealing their ultimate weakness.  "What will it profit a man, if he gains the whole world, and loses his own soul?" (Matthew 16:26).  He robs us of the valuation of this world and substitutes in its place that which nothing can steal, the reminder that we are the “Children of God" (1 John 3:2).  We are sent out into our daily world to follow a particular way and build a community.  When Jesus, the Thief, robs us of the one treasure, the world's treasure, he gives another that is not touched by the fluctuations of the market or the bony fingers of death.

Christ is the thief in the sense that  he is one who will steal up on humankind and put an end to humankind's time.  Sometime, somewhere, on the frontiers of my life, my time, my loan of life reaches its end.  Humankind can go on as if his or her life had no accounting, but the Lord will have a day.

In T.S. Eliot's Choruses From 'The Rock' the Stranger is depicted as coming to the urban person.  The poem says in part:

When the Stranger says:  'What is the meaning of this city?

Do you huddle close together because you love each other?'

What will you answer?  'We all dwell together 

To make money from each other'?  or 'This is a community'?

And the Stranger will depart and return to the desert.

O my soul, be prepared for the coming of the Stranger,

Be prepared for him who knows how to ask questions.

Another quote from T.S. Eliot's Choruses From 'The Rock' sums it all up:

“What life have you if you have not life together?  

There is no life that is not in community, 

And no community not lived in praise of God.”

A reminders of where we began:

"The day of the Lord comes like a thief in the night." (1 Thessalonians 5:2)

There are two chief ways in which the Parable of the Rich Fool may be interpreted, depending on whether it is understood in the context of the chapter, or whether we follow the advice of some and separate Luke 12:16-20 from the framework that the editor has provided.

The traditional interpretation sees it as a sort of negative example story, told in response to a question from a member of the audience concerning the division of family property. It is set against the background of Jesus speaking to a great crowd of people, and his assurances to them that they should not fear those who could harm the body but could not hurt the soul.

The second interpretation examines the “bare bones” of the short parable, and shows that this is a simple, straight-forward account of a man who failed to realize what his situation was.  It kinda ends with an open question of what would happen to such a person?” 

First, the traditional interpretation. I have always thought of the story and wondered about the troubled man who missed his chance to hear Jesus speak the words of eternal life, for he was so worried about a family dispute.

 While Jesus was speaking to the crowd about eternal life, a worried man pushed to the front of the great crowd. He burst in with an demanding question: “Teacher, bid my brother that he divide the inheritance with me.” Jesus rebuked him and then told the Parable of the Rich Fool.

Since then, disputes over inheritance have continued, and they continue bitterly to this day. Arab and Jewish brothers claiming descent from Abraham through Isaac and Ishmael appeal to the world, to the United Nations, to the great powers, to Zionists and their friends abroad and to the Arab States, saying “Bid my brother divide the inheritance with me.”

All over the world it is the same.  Look at the conflict areas on the map.

And of course, in the news almost daily, Russian and Ukraine.

William Barclay seems a little unfair to the troubled questioner.  He writes: “Jewish law was quite definite in regard to inheritance. The law was that the eldest son got two-thirds, and one-third was given to the younger son or divided among the younger sons. This man knew the law well enough, but he was not satisfied with his share. He was a covetous creature who sought in inveigle Jesus into being an ally of his covetousness.”

 Jesus did rebuke his questioner by saying, “Take heed, and beware of all covetousness.” Luke 12:15  But, then, we know there are brothers and there are brothers. Some will break or bend the law and cheat their families. Others are just slow to act. Perhaps his elder brother felt it was impractical or uneconomic to break up the farm. Or maybe one of the other boys said that now was not the time to split up the flocks. There may have been all sorts of good everyday reasons why the man was worried over the way things were going.

 Many of us can remember things in our own United Church, national and local - that caused many disputes - Women Ministers - Banning Capital Punishment - Right to Abortion - Same Sex Marriage - Just to name a few of the bigger ones.  Then ones in local churches.

So, Jesus responds to a very common, completely understandable human problem with a very common story.  First, he said to his questioner, “...a man’s life does not consist in the abundance of his possessions.” Luke 12:15  Then he told the story.

The parable is not uniquely Christian. Regardless of whether one chooses the first or second interpretation, this little story is superficial compared to the story of the rich but compassionate vineyard keeper.  But it was a story which every person among the crowd would find personally relevant.

We may assume that those who heard the parable would think of a middle-aged farmer who had had such a good harvest that his barns would not hold the crops.  It made sense, they would agree, to pull them down, build bigger barns, store his produce and retire. Why not, if he had acquired enough to take it easy, and live well for the rest of his days?   Not an unusual story. It may have been the ambition or dream of most of those in the crowd. Few hearing this story then or now would be unable to identify with the rich man. 

  Yet Jesus told them that even before the rich man had done anything, except make his plans, God called him a fool and told him that that night he was going to die. “Then who’s shall these things be?”

Some of Jesus’ followers over the centuries took the injunction too literally. They denied the value of earthly wealth completely; they gave up even simple pleasures, lived in self-inflicted poverty, courted pain, and suffering.

There is a happy medium, Jesus seems to say.  He illustrated it in his own enjoyment of food and drink and companionship.  It was not just that the rich man had good crops and built barns. It was his self-centredness and reliance upon his wealth without concern for God or others, or for the life that was to come, that made him so foolish

 “So is he who lays up treasure for himself and is not rich towards God.” And Jesus goes on to say that life is more than food and rainment, that God knows God’s children have need of such things too but calls on followers to seek the kingdom of God in confidence that “all these things will be added unto you.”

 The second interpretation derives from the conviction that Luke 12:16-21 stands alone. It is compared to a simple story in The Gospel of Thomas, about a man who spent the last day of his life planning a long future.   It may be compared to the story in Matthew 22:11-14 of the wedding guest who had not dressed properly and gets thrown out.   This view suggests the parable should be set, not in the traditional Lucan text, but in a broader context of “servant parables.” Whichever way it is studied, the terrible irony becomes apparent:  the parable means that the person who makes big plans, without perspective on life, death, and eternal things, is a fool.

Although this is a story found in many cultures and with universal meaning, it probably hasn’t much significance for those who do not believe in the existence of God. For those who believe there is no God, that the world of the spiritual is superstition and fantasy, that life in this world is all there is, the parable of the rich fool has little if any meaning.

 But those who profess to believe in God, and yet ignore the message of this parable, are foolish. 

 As one stands looks over the world. one sees a microcosm of the modern world, torn by envy, divided by hostility, immobilized by fear. The rich world seems peopled by fools, possessed and manipulated by their possessions, or worried sick about not having enough.   

   “Looking at the earth from afar you realize it is too small for conflict and just big enough for co-operation.”  — Yuri Gagarin

  Apart from my relaxing and mystical experience on my recent time at Naramata Centre, there were other inspirational moments outside of wild church. One of those was down at the beach during my wandering. A mother and a small child, perhaps four, were sitting close to the lakeshore. As the lake has started to recede it left behind a good-sized pond perhaps 6” deep at most and there was a stump that crossed it. 

The youngster was on the lakeside and wanted to cross over without going around. So, he says to his mother, “mommy can I cross over that log?” His mother says, “yes you can, but there might be outcomes.” Outcomes! What a great reply I thought. I watched and wondered what would happen next. The boy says, “what does that mean mommy?” “Well, you might get wet she replies.” The boy thought and walked around. Smart lad! I was quite amused.

“Knock and the door will be opened for you” says Jesus. It doesn’t matter if the occupant is in bed asleep or if he or she just does not want to be bothered if you keep on knocking the door will eventually be answered. Not only will the door be opened, but the gifts you receive will be beneficial, the outcomes will be in your favour. Jesus says God is there behind the locked door to answer any need.

Now that presents a challenge. If God is behind every door, how would we know? Often those who seek a little kindness, or a little generosity have doors shut in their faces. Others who would just wish to escape their trauma for a while and perhaps be lovingly held, find doors barred. Occupants in their comfortable surroundings see the needy coming down the street and treat them like the travelling salesman, “don’t answer, let’s just pretend we are not at home.” “There will be outcomes if we answer the door, we will have to do something or give something up.” And so, the doors remain shut as our knuckles become bruised and chafed. The frustration results in another outcome, we can become discouraged and even feel defeated.   

“Knock and the door will be opened for you,” perhaps. Perhaps, but only if we remember whose threshold the door to the entrance sits upon. The Holy Presence may be behind the door, but we have the key. The door will not be opened unless we unlock it. But inside, the God we pray to is present in each welcome, each hand-shake and each hug upon entry. 

The God of this July day resides in our generosity, our willingness to serve, our stewardship, our graciousness. This God that Jesus speaks about is also present when we seek forgiveness and forgive others. Whether of not the door is opened to the Creator’s loving embrace depends on us. 

Author Richard Wagamese, from his book Embers writes this Dialogue: 

Me: How do I find Creator? 

Old Woman: You become what you seek.

Me: I don’t understand.

Old Woman: You decide what creator is. If you decide she is peace, love, humility and non-judgement, you decide to work toward embodying those qualities in your walkabout world. The closer you get to that, the closer you are to finding Creator. That is what our ceremonies are for. To teach you that Creator is in you, that she always was and always will be. [1]

As Richard speaks about ceremonies, we might speak about prayer. As we pray for hope in the world and an end to all that we know to be unjust, we pray as well that our hearts remain open to the spirit of a loving, and compassionate God. A presence who is the benefactor of hope, joy, love, and peace in the world.

The outcomes of doors that remain locked, doors that shut out all of God’s goodness are what we experience as hostility, abuse, apathy, selfishness, and greed. Behind those doors lurk oppression, violence fear and hatred. But there are, through our faith and prayerful actions, opportunities for far better outcomes. 

Jesus is asked to teach his disciples how to pray. He said Father, Yahweh, your name is blessed. The Kingdom you profess will come. As this unfolds, we ask to be fed and nourished. We know we are going to make mistakes, so forgive us when we do and remind us to forgive those that do likewise. And remind us to resist the easy path, the temptations to personal gain that would favour ourselves at the expense of others. 

Jesus also told his disciples that they are called into being a part of the answer to prayer. We, all of us, are in relationship with the Holy, God now in this place, in this time we are together. God is not external to our existence but lives in and through us. God weeps when we weep, if frustrated when we are, and objects to all you and I object to that undermine this creation we are all a part of. 

God is frustrated when a child goes hungry, discouraged when someone must sleep on the streets, and angry when another innocent life is sacrificed. God grieves with us. And most assuredly God laments when the knock on the door of someone in need is not answered with Grace but instead with the reply “Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.”

The choices we make, like the toddler on the beach, have any number of outcomes. Jesus tells his disciples to make the decision that enhances relationships. He implores them to seek out goodness, kindness, and generosity. He asks them to keep their doors unlocked and the welcome carpet on the front step clearly displayed. He asks them to be a part of a growing kin-dom of believers that trust in Holy Love.

Jesus asks us to do the same thing. If a school child needs a bag lunch, would we deny them? Is a cup of flour, some milk, and eggs too much of an inconvenience to offer a neighbour? Would one deny a stranger a ride to the nearest bus stop? Would we not offer consoling arms to someone if grief? Would we not stand up for the falsely accused or the falsely imprisoned? Would we not object to laws limiting our freedoms or actions?

When we do, our knock on the door is answered and God is waiting. That is a reply to our prayer.

Thanks for listening this morning, Amen 

[1] P. 122

I had an excellent time away last week on study leave at Naramata. I took in a week-long program called Sacred Earth, Holy Connection: A Wild Church Week at Naramata Centre. As the title implies, this was a week to take in the natural environment and bathe in creation. We focussed on listening to sounds of water, wind, birds, and other wildlife. We were asked to pay attention to the multitude of incredible colours of our natural world. We wandered amongst plants, trees, down to the lake and up to a magnificent water fall. We paused to gaze downwards at the earth, noticing small insects we might otherwise miss. We gazed upon wonderful blossoms and realized many of them were actually weeds we typically ignore. And we shared reflections of our time and wonderings while on the land. I would recommend the week highly to all of you.

I rented a small cottage on the grounds adjacent to Naramata Creek. It was blissful. With no television in the room that normal distraction was eliminated. Other than the wonderful and relaxing sound of the creek splashing along its way with that distinctive rush and echo sound, the only other audible noise was the toddler next door. But even he was silent by mid evening. Quiet, comfy and tired, I settled down the first evening with the window wide open and the creek singing out its calming, soothing song.  

I had a great sleep and woke up refreshed, but I noticed something was not the same. I realized I wasn’t hearing the creek like I was the night before. Why was that? Ah, I bet I know, where is my hearing aid? Of course, the creek came back in full symphony immediately when I was plugged back in. “There you are I said out loud,” and celebrated the wonder around me once again.

It was natural for Martha to be kept busy with all the chores necessary to host her guests. Luke doesn’t mention it, but Lazarus (Martha and Mary’s brother) and the other disciples are there too. They have all been invited in. There would have been a lot to do for Martha and Mary because the men were certainly not going to help prepare, serve or clean. So, Martha’s complaint is pretty understandable and justified. Martha is a little peeved and basically says to Jesus, “would you tell that lazy sister of mine to get up and give me some help!” 

You can bet Martha didn’t expect Jesus’ response. “Martha, Martha, you are worried and distracted by many things, 42 but few things are needed—indeed only one.[c] Mary has chosen the better part, which will not be taken away from her.”

Mary has chosen to listen. Mary has made a conscious decision to let the ordinary things in her life, her duties and her normal responsibilities slide. Instead, she is listening to Jesus preach the good news to those that have gathered. She has her hearing aids in, the batteries fully changed. Mary has considered that Jesus has something profound to say and she wants to hear it. She is paying close attention to what Jesus is sharing.

Mary has made a decision to ditch the television and other normal comforts. She has consciously decided to let go of her obligations. It is a lesson Jesus is spreading and has been spreading throughout his ministry. “Let go of your worldly possessions, those things that you think you have to do and pay attention. Pay attention, there are many who need to be fed, not just me and the visitors you have here today. There are many who would feast on a kind deed, some generosity, some understanding. I’m preaching about spreading compassion and love. That is the banquet we are meant to share.”

Jesus is saying, you can’t be instruments of the good news unless you listen, listen to where you are in the world and hear how you might make a difference. Mary wanted to listen; Martha was preoccupied with what she thought was most important. 

As I was sitting under a big Cedar Tree closing my eyes, feeling the earth beneath me, listening to the songs of the birds and the creek in the distance, I was reacquainted with how God is in the world in so many ways. The spirit of life is around us always. 

In the outdoors there is wonder, beauty, mystery, and incredible diversity. There is even hope and healing as the earth, despite the pain we inflict on it, heals itself. That is all the Master Creator’s work. 

But don’t forget that you are all part of that awesome and magnificent masterpiece as well. 

This morning, here in this place and on-line, we witness limitless works of wonder. Our time together Sunday mornings takes us away from our business in all of our doing, all of our coming and going and offers us a time to be grounded in the Creator’s love. 

Take a moment to listen to your breath, feel your chest rise and fall. Feel your heart beating.  Take a moment to look around you at all these wonderful living spirits, testimony to how great God is. For a time, leave the list of expectations and the concerns you have behind. Empty your mind of your to do list, your volunteer expectations. The grass can grow another day. Dusting can wait. The car doesn’t really need to be washed today. Let the weeds grow a little taller, they’re not going anywhere.

Breathe deeply and sit a while with Mary at Jesus’ feet and listen. Jesus was not just telling those gathered to follow in discipleship, he was telling them to listen. Listen to a God that is always telling you that you are special, and that you are loved. This God always offers the sabbath, a time to be nurtured and cared about, a time to be in community, a time when we can just be. 

Jesus says Mary chose the better part which will not be taken away from her. She chose “tune out,” from distraction and “tune in” to God. 

As I was offered that time during my Wild Church experience we are all offered that here and now. Choose the better part and listen, the voice of Holy Love is calling you. And that voice says “welcome friend, welcome stranger, welcome family, welcome all.” “Rest for a while in my company and know that you are blessed.”

Thanks for listening to Jesus this morning.  Amen