Proper 13B
Listen to the Sermon for August 5, 2012
Read the Sermon for August 5, 2012
Category: Sermons
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A Topic for a Month of Sundays
In Year B of our Eucharistic Lectionary, the semi continuous reading of the Gospel of Mark is interrupted by a sequence of five excerpts from the sixth chapter of John on the Bread of Life. This happens once every three years and when it does, people in the pews ask why we spend so many Sundays hearing about Jesus Christ as the Bread of Life. It’s a great question and I hope my attempt at an answer will be almost as great, or at least helpful.
Each one of the three synoptic gospels – Matthew, Mark, and Luke – has its own year in the three-year Revised Common Lectionary. John is sprinkled around during Lent, Christmas, and a couple of other times. Because of this, there is no really suitable niche for the important teaching on the Bread of Life. Since our lectionary is a Eucharistic lectionary, it would be inconceivable for those who developed the lectionary to omit this important discourse in the three-year cycle. They decided to interrupt the semi continuous reading of the Gospel of Mark at the point when Mark is about to recount the story of the feeding of the multitude in order to give us John’s more elaborate account.
We are a Eucharist-centered Church and we need the instruction provided by the Bread of Life Discourse of John’s Gospel in our Eucharistic lectionary. It is so important and so powerful that we have devoted five Sundays in a row to explore the depth of its message.
Last Sunday, we read the account of Jesus’ feeding of the multitude at the beginning of the sixth chapter. As we continue to read from this chapter for the next four Sundays, we will examine John’s indirect account of the Eucharist. Bear in mind that in John’s report of the Last Supper there is no mention of the bread and wine.
The crowds that both witnessed and participated in the miracle of the loaves and fishes didn’t really understand that Jesus came to give more than the bread that satisfies physical hunger. In this discourse, he refers to himself again and again as “The Bread of Life.”
Jesus is inviting everyone to eat this living bread. The bread our Hebrew ancestors in the faith ate in the wilderness sustained them in their journey. The Living Bread, Jesus Christ, is food that sustains the cosmos – not just our tribe, or race, or nation, but the cosmos!
That means that if we feast at the table with The Bread of Life, we are not the only invitees. There are others, many of whom are not like us, some of whom we don’t like, and plenty with whom we will disagree.
Several years ago when I was a Canon at Christ Church Cathedral in Houston, Texas, I was giving a tour to a confirmation class from one of the parishes in the Diocese of Texas. We were exploring the Chancel and the Sanctuary when some of the youth spotted the needlepoint cushions on the Altar rail. I asked if they could figure out the meaning of the symbols on those cushions. One boy said, “That cross and crown in the middle is probably Jesus and the other twelve symbols represent his disciples gathered around the table with him.” That seemed like a pretty satisfactory answer, until a girl pointed out that one of the symbols looked for all the world like the symbol for Judas Iscariot. “He doesn’t belong here?” she said. “He betrayed Jesus.”
I pointed out to the class that a number of ladies from the Cathedral had painstakingly and lovingly applied every single stitch by hand on those cushions and that I would be very cautious about telling them that one of the symbols didn’t belong there. “If that’s Judas and they went to so much trouble to include him, I wonder what that might mean for us?”
After some conversation, one young man said, “Maybe it means that God’s love big enough to include Judas along with the rest of us.”
My response was to suggest that there will be times when we come to the Altar to dine with Jesus, the Bread of Life, and notice someone we can’t abide kneeling beside us or across from us. “When that happens,” I said, “remember this moment and remember that the same divine Love that welcomes you to this feast welcomes others who need it just as much.” After all, as someone has said, the bread that Jesus gives for the life of the universe (John 6:51) is multigrain.
John 6:51 says that those who eat of this bread will “live forever.” That is the consistent translation in almost all the versions of the Bible. However, some scholars point out that the literal translation of the Greek text says we will “live into the age.” The “age” – eternal life, abundant life, kingdom of God, kingdom of heaven – is a state of being where we live with God who is both in and beyond time and space. When we feast upon the Bread of Life, we are living into this divine cosmic reality. It nourishes us for the ways we touch and change that reality.
So, in this banquet, we all become one body not because we all agree or because we all are alike. We become one body because we share in one bread – the Living Bread, Jesus, who is present for us in a wonderful and mysterious way in this banquet that is happening in the here and now and at the same moment in the age into which we are living, with faith, hope, and love. This Bread of Life is our true sustenance. As we are fed, so we are sent to feed others.
It really is going to be good to spend a month of Sundays on this topic!
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Sermon at Calvary Church ~ July 29, 2012
by Deacon Diane Zwick
Proper 12B
Listen to the Sermon for July 29, 2012
Read the Sermon for July 29, 2012
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If we’ll make it available, God will make it enough!
On Sunday, July 29, we are observing Loaves and Fishes Sunday. We are asking worshipers to bring items that will be used in the Weekend Snack Sacks for clients of The Community Kitchen or make a contribution that will be used at to purchase the items needed for those weekend meals from River Cities Harvest. We’re doing this because donations of food and funds tend to drop off during the summer vacation season. But hunger never takes a vacation.
Our Gospel reading for Sunday is John's version of the story of the Loaves and Fishes. It is the only miracle of Jesus that is included in all four gospels. All four gospels agree that there were five thousand or more hungry people, that the meal started when Jesus blessed five loaves of bread and two fishes, that everyone had enough to eat, and that there were twelve baskets of leftovers.
What is the significance of this miracle? Firstly, Jesus is revealed as the Ruler of Creation, the One who multiplies food in Nature. In his classic work Miracles, C. S. Lewis shows how many of the miracles take what God normally does slowly in Nature and speeds it up dramatically as a kind of flourished signature, signifying, "the One who always multiplies fish and grain is here."
Secondly, Jesus is also revealed as the Ruler who Provides. And what does he provide here? What promise does he keep? What need does he meet? Is it the need of the hungry or is it the need of the disciples? Or is it both? He has commanded the disciples to feed the people and that elicits their admission that they are not able to do it. Then, to their amazement, he tells them to have the people sit on the grass anyway. The need being met here is not only the people's need for food. The other need that is met is the disciples' need to be able to minister! You and I are in the same position today as Jesus' disciples were on that day.
In their obedience, the disciples learned a lesson about faith, elements of which are present in every mighty work of God: Need seen + desire felt + inadequacy confessed + Christ obeyed = the opportunity for God to work miracles. It is our job to make our inadequate loaves and fishes available. It is God’s job to make them enough. Faith is the determination to obey in spite of our inadequacy, to consider our own inability irrelevant in the light of Gods ability, and to act on that basis. The more we do so, the more we will find our own paltry loaves and fishes multiplied.
In each of the Gospels, this event is a time of transition in the earthly life and ministry of Jesus and his disciples. Jesus now concentrates on preparing himself and his disciples for the Cross. Disciples often learn important lessons during times of transition. By the grace of Jesus Christ, those hungry people were fed by those disciples. And, by the same grace, the hungry people who are standing outside those red doors of Calvary Church are going to be fed by these disciples.
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¡Ahora es el tiempo Oportuno para ser Episcopales que no se Disculpan!
Queridos hermanos y hermanas:
Ayer, la Cámara de Diputados de la Iglesia Episcopal estuvo de acuerdo con la Cámara de Obispos para adoptar una resolución que autoriza el uso provisional del rito "El Testimonio y la Bendición de un Pacto Permanente" a partir del 02 de diciembre, 2012, (el primer domingo de Adviento). El voto no fue una cerrada votación en cualquiera de las cámaras (obispos, el 74% – Diputados, Lay, el 76% y el Clero el 78%). La resolución, la liturgia, y los comentarios se pueden encontrar a partir de la página 184 en el Libro Azul. (La convención hizo algunas ligeras revisiones a la versión del rito incluida en el reporte.) El clero necesitará el permiso de sus obispos para ofrecer este rito, por lo que su uso puede variar de diócesis a diócesis.
Muchos se molestarán o incluso se enojarán por esta decisión. Muchos otros estarán agradecidos por las nuevas oportunidades para el ministerio que serán posibles gracias a esta decisión. Y otros no tendrán sentimientos fuertes acerca de él de una manera u otra. ¿Quién se puede sorprender por estas reacciones? Después de todo, nuestra Iglesia se compone de ¡personas de "todas clases y condiciones"!
Sea cual sea tu respuesta es esta decisión, ofrezco las siguientes perspectivas pastorales.
Seamos humildes. – Condenas arrogantes de quienes están en desacuerdo contigo y gozar con malicia acerca de una decisión en la que tu punto de vista "ha ganado" no honran el evangelio o construyen comunidad entre los seguidores de Cristo. Recuerda que hemos prometido, con la ayuda de Dios, "buscar y servir a Cristo en todas las personas, amando a tu prójimo como a ti mismo," y de "respetar la dignidad de todo ser humano." Piensa en estas cosas y píde a Dios que te de una respuesta humilde.
Vamos a ser generosos. -Actuar fuera de la suposición de que tu vecino se siente obligado a hacer observaciones sobre esta decisión lo hace por el más puro de los motivos. Incluso pueden pensar que te están haciendo un gran favor al señalar el error de las formas de aquellos con quien tú adoras. Ellos puedes creer sinceramente que esta culpa por asociación podría poner en peligro tu bienestar espiritual. Es posible que quieran ponerte en sobre aviso de que deben evitar contacto contigo con el fin de proteger su propia justicia. Escucha lo que nuestro Señor Jesucristo dice: "Amarás al Señor tu Dios con todo tu corazón, con toda tu alma y con toda tu mente. Este es el primero y grande mandamiento. El segundo es semejante a éste: amarás a tu prójimo como a ti mismo. De estos dos mandamientos dependen toda la Ley y los Profetas. "Dios te ha dado suficiente amor para compartirlo con todos tus vecinos y todavía habrá mucho más cuando lo compartas con ellos en este contexto. ¡Puedes darte el lujo de ser generoso!
No hay que pedir disculpas. – Nuestros vecinos, especialmente los de otras comuniones, pueden decir cosas que nos hacen estar a la defensiva, inseguros, con miedo o vergüenza. Podemos sentir que tienen una ventaja sobre nosotros en su particular comprensión de las verdades bíblicas o doctrinales. Tú puedes elegir sonreír simplemente, no decir nada, cambiar de tema, o marcharte simplemente. O, tú puedes sentir que necesitas debatir con tu vecino. Si sientes la necesidad de debatir el tema, toman tiempo para prepararte. Estudia, consulta fuentes confiables de información, usa tu mente en la mayor medida posible. Por otra parte, prepárate para sentir que has "perdido" el debate al final del mismo. Convicciones muy arraigadas, como sobre la sexualidad humana y la política, a menudo se basan en la emoción con una información superficial. Tus intentos de borrar las emociones con la lógica, probablemente no tendrán éxito. Cualquiera que sea la respuesta que elijas, no tienes que pedir disculpas por la Iglesia Episcopal, que no ha llegado a esta decisión de la noche a la mañana y sin una enorme consideración puesta en oración.
Vamos a ser misioneros. – En general, los cristianos no somos lo mejor de nosotros cuando nos involucramos en debates bizantinos sobre las diferencias teológicas, morales, o eclesiásticas. Estamos en nuestro mejor momento cuando escuchamos juntos la Palabra de Dios, cuando nos arrodillamos juntos para ser alimentados en la Mesa de Dios, y cuando nos arremangamos las mangas para manifestar la gracia de Dios en el campo de la misión en nuestra propia puerta. Hay personas en ese campo de misión que nos están esperando para ser enviados a hacer el trabajo que Dios nos ha encomendado.
Vamos a ser inclusivos. – Mis puntos de vista sobre el tema de la sexualidad humana, especialmente acerca de la plena inclusión de mis hermanos y hermanas gays, lesbianas, transexuales en la vida de la Iglesia, fueron modelados y han tomado forma a lo largo del tiempo. He buscado en las Escrituras, buscado la sabiduría contenida en las enseñanzas de la Iglesia a través de los siglos, considerado lo que hemos aprendido con la razón a través del tiempo, he pasado un tiempo con aquellos cuyo estilo de vida y la orientación son diferentes de los míos, escuchado a las personas cuyos puntos de vista difieren de los míos, y he orado. En cuarenta y un años de ministerio, me han pedido para bendecir uniones del mismo sexo sólo tres veces. A causa de mi respeto por los cánones de la Iglesia y mi votos de ordenación, nunca he realizado esas peticiones. Yo he obedecido a mis obispos y voy a seguir haciéndolo donde quiera que esté.
Dicho esto, creo que la decisión de la Convención General fue la decisión correcta. Si se me da la oportunidad de servir bajo un obispo que me autorice a ejercer mi ministerio de este modo, lo voy a hacer con un corazón alegre. Tomaré la oportunidad y será un privilegio proporcionar un ministerio que por mucho tiempo he pensado que debemos ofrecer a aquellos que desean vivir en Relaciones de Pacto para toda la vida.
Vamos a seguir adelante. – He oído decir por algunas personas que esta decisión marca el final de la Iglesia Episcopal. Yo prefiero creer que es el comienzo de una nueva era de oportunidad misionera de la Iglesia Episcopal. Ahora hemos añadido una nueva forma de abrir las puertas rojas a las personas que hemos marginado. Agregar esta decisión de cómo esta Iglesia en los últimos años se ha expresado al enfrentar la esclavitud, el trabajo infantil, el derecho de la mujer a votar, el racismo, la ordenación de mujeres, y una serie de otros temas para los cuales personas cuyos puntos de vista eran opuestos fueron apoyados por las escrituras y argumentos teológicos para mantener el status quo. Añadir esta decisión también a los cambios que ya hemos hecho con las enseñanzas ortodoxas de la Iglesia sobre la sexualidad humana, específicamente, lo que permite control de la natalidad y la autorización de las segundas nupcias de personas divorciadas.
Unamos nuestras manos. – Algunos de ustedes que leen esto no estarán de acuerdo conmigo. Entiendo que hay otros en la Comunión Anglicana en otras partes del mundo que tienen problemas con estos puntos de vista. La diversidad de opiniones es normal y natural en la vida en general y en la Iglesia en particular. No hay nada que podamos hacer para cambiar eso. No puedo obligar a nadie a creer o actuar como lo hago yo. Pero podemos luchar con la conciencia tranquila para vivir una vida que encarna el amor de Dios, para que ese amor de Dios pueda hacer posible en nosotros buscar la reconciliación en todos los niveles. Nuestra unidad de esta Iglesia no es ahora ni ha sido sobre la base de que todo el mundo esta de acuerdo en todo. Nuestra unidad proviene de nuestra oración común y la búsqueda común de un mundo donde hay más justicia, paz y amor.
En su sermón "Un Espíritu Católico," un sabio anglicano, John Wesley, citó un relato de las Escrituras Hebreas (2 Reyes 10), que involucró a dos hombres, Jehú con Jonadab, que eran tan celosos de que mataron a los que no estaban de acuerdo con ellos. Sin embargo, superaron sus prejuicios individuales y encontraron un terreno común. Cuando Jehú se encontró con Jonadab que venía hacia él, dijo, "¿Son buenas tus intenciones hacia mí, como lo son las mías hacia ti?", Respondió Jonadab: "Así es". Jehú dijo: "En se caso, dame la mano." Jonadab le dio la mano y Jehú lo hizo subir con él a su carro. Él dijo: "Acompáñame y verás mi celo por el Señor" (2 Reyes 10:15 b-16). En muchos sentidos, es un texto extraño para que el Padre Wesley lo utilice como base para un sermón sobre la necesidad de amor universal. Sin embargo, él ve en las palabras de Jehú la esencia de la forma en que funciona el amor entre nosotros, cuando tenemos nuestros desacuerdos inevitables. Por lo tanto, les digo a mis hermanos y hermanas que están de acuerdo conmigo y los que no lo están, "Si tus intenciones son buenas como las mías, dame tu mano." Los cristianos pueden lograr mucho más para el reino de Dios en la tierra con nuestras manos unidas que con nuestras manos levantadas unos contra otros. Como cristianos católicos, no tenemos que estar de acuerdo en todo con el fin de "andar en el amor como Cristo nos amó."
Vamos a ser lo que decimos que somos. – Realmente no tenemos nada que temer acerca de esta decisión. Tenemos todas las razones para alegrarnos a medida que aprendemos a vivir en las nuevas oportunidades que se presentan. Podemos mantener la cabeza en alto y con la humildad, la generosidad y sin pedir disculpas, podemos hacer más que nunca para manifestar el amor de Dios. Somos mayordomos de un trabajo importante que transforma la vida que Dios quiere realizar específicamente a través de nuestra Iglesia. ¡Somos episcopales! Y, como alguien ha señalado, no hay ningún asterisco en los letreros que dicen: "La Iglesia Episcopal te da la bienvenida!"
Atentamente,
Traducción al español por el Padre Uriel Osnaya
Vicario, Iglesia Episcopal Santa María Virgen, Houston, TexasLa versión original en inglés la puede encontrar en:
http://ronpogue.typepad.com/e-piphanies/about-fr-ron-pogue.html -
Now is a perfect time to be Unapologetically Episcopalian!
My Dear Brothers and Sisters,
Yesterday, The Episcopal Church’s House of Deputies concurred with the House of Bishops to adopt a resolution which authorizes provisional use of the rite “The Witnessing and Blessing of a Lifelong Covenant” starting Dec. 2 (the first Sunday of Advent). The vote was not a close vote in either house (Bishops, 74% – Deputies, Lay, 76% and Clergy 78%). The resolution, liturgy, and commentary can be found beginning on page 184 in the Blue Book. (The convention made some slight revisions to the version of the rite included in the report.) Clergy will need the permission of their bishops to provide this rite, so its use will vary from diocese to diocese.
Many will be upset or even angry about this decision. Many others will be grateful for the new opportunities for ministry that will be made possible by this decision. Still others will not have strong feelings about it one way or the other. Who could be surprised by these reactions? After all, our Church is made up of “all sorts and conditions” of people!
Whatever your response is to this decision, I offer the following pastoral perspectives.
Let’s be humble. – Arrogant condemnations of those who disagree with you and gloating about a decision in which your viewpoint “won” do not honor the gospel or build community among Christ’s followers. Remember that we have promised, with God’s help, to “seek and serve Christ in all persons, loving your neighbor as yourself,” and to “respect the dignity of every human being.” Think about these things and ask God to give you a humble response.
Let’s be generous. – Operate out of the assumption that your neighbor who feels compelled to comment on this decision does so out of the purest of motives. They may even think they are doing you a big favor by pointing out the error of the ways of those with whom you worship. They may sincerely believe that this guilt by association could imperil your spiritual well being. They may want to put you on notice that they may have to avoid contact with you in order to protect their own righteousness. Hear what our Lord Jesus Christ saith; “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. The second is like unto it: thou shalt love thy neighbor as thyself. On these two commandments hand all the Law of the Prophets.” God has given you enough love to share with all your neighbors and there will still be plenty when you give it to them in this context. You can afford to be generous!
Let’s be unapologetic. – Our neighbors, especially those in other communions, may say things that cause us to feel defensive, insecure, afraid, or embarrassed. We may feel that they have a leg up on us in their particular understanding of scriptural or doctrinal truths. You may choose to simply smile, say nothing, change the subject, or simply walk away. Or, you may feel that you need to debate with your neighbor. If you do feel a need to debate the topic at hand, take the time to prepare yourself. Study, consult reliable sources of information, use your mind to the fullest extent. Also, be prepared to feel that you have “lost” the debate at the end of it. Strongly held convictions, such as those about human sexuality and politics, are often based in emotion with a veneer of information. Your attempts to erase emotions with logic will probably not be successful. Whichever response you choose, you do not have to apologize for The Episcopal Church, which has not come to this decision quickly or without enormous prayerful consideration.
Let’s be missionaries. – In general, we Christians are not at our best when we engage in hair-splitting debates over theological, moral, or ecclesiastical differences. We are at our best when we listen together for God’s Word, when we kneel together to be nourished at God’s Table, and when we roll up our sleeves to make God’s grace manifest in the mission field at our doorstep. There are people in that mission field who are waiting for us to be sent out to do the work God has given us to do.
Let’s be inclusive. – My own views on the topic of human sexuality, especially about the full inclusion of gays, lesbians, and transgender brothers and sisters in the life of the Church, were formed and shaped over time. I have searched the scriptures, sought the wisdom contained in the Church’s teachings through the ages, considered what we’ve learned through reason over time, spent time with those whose lifestyle and orientation are different from mine, listened to those whose viewpoints differ from mine, and prayed. In forty-one years of ministry, I’ve been asked to bless same sex unions only three times. Because of my respect for the canons of the Church and my ordination vows, I have never complied with those requests. I have obeyed my Bishops and I will continue to do so wherever I may be.
That said, I believe the decision of the General Convention was the right decision. If given the opportunity when serving under a Bishop that authorizes me to exercise my ministry in this way, I will do so with a glad heart. I will welcome the opportunity and it will be a privilege to provide a ministry I have long thought we should offer to those who wish to live in life-long covenant relationships.
Let’s move forward. – I have heard people say that this decision marks the end of The Episcopal Church. I prefer to believe it is the beginning of a new era of missionary opportunity for The Episcopal Church. We now have added a new way of opening those red doors to people whom we have marginalized. Add this decision to how this Church in years past expressed itself in the face of slavery, child labor, women’s right to vote, racism, ordination of women, and a host of other issues for which there were people whose opposing views were bolstered by scriptural and theological arguments for maintaining the status quo. Add this decision also to the changes we have already made to the orthodox teachings of the Church on human sexuality – specifically, allowing birth control and authorizing the remarriage of divorced persons.
Let’s join hands. – Some of you who read this will not agree with me. I understand that there are others in the worldwide Anglican Communion who will have trouble with these views. Diversity of opinions is normal and natural in life in general and in the Church in particular. There is nothing we can do to change that. I cannot compel anyone to believe or act as I do. But we can strive in good conscience to live a life that embodies God’s love so that God’s love will make it possible for us to pursue reconciliation at every level. Our unity in this Church is not now nor has it ever been based on everybody agreeing on everything. Our unity comes from our common prayer and common pursuit of a world where there is more justice, peace, and love.
In his sermon “A Catholic Spirit,” a wise Anglican, John Wesley, cited a story from the Hebrew Scriptures (2 Kings 10) that involved two men, Jehu and Jehonadab, who were so zealous that they slaughtered those who differed with them. Yet they overcame their individual prejudices and found common ground. When Jehu met Jehonadab coming toward him, he said, “Is your heart as true to mine as mine is to yours?” Jehonadab answered, “It is.” Jehu said, “I
f it is, give me your hand.” So he gave him his hand. Jehu took him up with him into the chariot. He said, “Come with me, and see my zeal for the Lord” (2 Kings 10:15b-16 NRSV). In so many ways, it is a strange text for Fr. Wesley to use as a basis for a sermon about the necessity of universal love. Nevertheless, he sees in the words of Jehu the essence of how that love works among us when we have our inevitable disagreements. So, I say to my brothers and sisters who agree with me and those who do not, “If your heart is like mine, give me your hand.” Christians can accomplish a great deal more for the reign of God on earth with our hands joined than with our hands raised against each other. As catholic Christians, we don’t have to agree on everything in order to “walk in love as Christ loved us.”Let’s be who we say we are. – We really have nothing to fear about this decision. We have every reason to rejoice as we learn to live into the new opportunities it presents. We can hold up our heads and with humility, generosity, and without apology, we can do even more than ever to manifest God’s love. We are stewards of important, life-transforming work that God wants accomplished specifically through our Church. We are Episcopalians! And, as someone has pointed out, there is no asterisk on those signs that say, “The Episcopal Church Welcomes You!”
Faithfully yours,
P.S. HERE is the song in my heart today and HERE is a poem by my friend Ron Starbuck for further reflection on how God's love can help us be Unapologetically Episcopalian as we live into the opportunities that will result from this monumental decision. -
How to Walk in Love…
Here is a passage of scripture that has been on my mind quite a lot during the last week:
Jesus said, “If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax-collector. Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. For where two or three are gathered in my name, I am there among them” (Matthew 18:15-20).
If I understand this passage correctly, what we have here are instructions from Jesus himself about how Christians are supposed to resolve conflict. I realize that Episcopalians and many mainline Christians don’t take the Bible literally and that may be the reason why many people do not recognize and follow its wisdom for living together in community. Reports of people suffering due to anonymous allegations of unspecified and unverified behaviors, rumors, gossip, and threats of some form of retaliation are all too common in our churches. We can change that!
When we fail to follow the approach outlined in Matthew 18, we are empowering a pathology of emotional terrorism in our life together. Well meaning church leaders have protected people for years while they carried out organized campaigns that harmed the reputations of others who have absolutely no idea what they did to deserve such abuse.
What makes this even more curious is that, in most mainline churches, there are procedures based on the teachings of the New Testament that are supposed to be followed when there are serious legitimate complaints. Following our canons, policies, and procedures, serious reports are to be properly filed with the appropriate authority. Wrongs that are investigated and verified are to be addressed in ways that lead to reconciliation between parties to the dispute and/or proper disciplinary actions. Those canons, policies, and procedures are based upon New Testament passages, such as the one above.
Whether one thinks the biblical teaching about Christian dispute resolution can be dismissed or not, how is it that church disciplinary procedures can be disregarded? All members of Christian communities should be concerned about how we “Walk in love as Christ loved us and gave himself for us, a fragrant offering and sacrifice to God” (Ephesians 5:2).
So, let me approach this in the first person. If I have harmed you in any way – any way, no matter how serious, I’d like you to come to me and tell me about it in private so that I can have an opportunity to respond to you, explain my viewpoint, ask forgiveness, make restitution, or in some other reasonable way be reconciled with you. I promise to do the same for you. I won’t call somebody else and make them promise to hold what I have to say about you in confidence. I won’t call somebody and threaten to create serious problems for you if they don’t get you to do what I want. I won’t round up a group of people to join me in a rumor campaign against you. I won't say that a "significant number of people" are saying this or that, I'll just speak for myself.
And, if you come to me about your complaints against somebody else, here’s what you can expect from me. Firstly, if your complaint involves an infraction of church or secular law, I am obligated to follow the procedures outlined by those laws and so are you. Secondly, if your complaint is more of a matter of hurt feelings, concerns about someone’s character, or your opinion of how somebody has behaved, I’ll ask if you’ve spoken with the other party and tried to work it out. If you have not, I will remind you that it is your Christian duty to do so or to set it aside. Thirdly, if you want me to talk to that person about your complaint, you’ll have to give me permission to use your name. Finally, if you tell me that you just wanted me to know but do not want me to do anything about it, that’s what I’ll do.
As a friend of mine said to me, “We need to try to do the right thing in the right way.” That’s what Jesus admonition is all about. The right thing is for Christians to live in love. The right way is the one he has outlined. I’ve seen it work, in my life and in the lives of people given into my care. Someone came to me recently about a decision I had made. Our conversation resulted in a reversal of my decision. Not only that, it strengthened our relationship, thereby strengthening the entire Body of Christ.
None of us is without flaws. Some of us have worse flaws than others. Some of us are placed in positions of responsibility in which we are bound to displease people from time to time. The remedy is beautifully outlined in this passage from Matthew and I commend it to all of us as the way to keep ourselves focused on his mission rather than personal differences, petty jealousies, vengeance, or personality conflicts.