The text is Mary and Martha which has had an outsized influence on Christian history. It is not stretching it to think that the interpretation of this passage shaped Christianity from the 200’s to the Reformation. What I’m speaking of is the separation of the Christian Life into the Active and the Contemplative. But that division, isn’t really fair either to the historical reality or to the larger reality presented in all of Luke 10.
What this sermon attempts to do is understand Mary and Martha in the full context of Luke 10. It ponders how and why Mary represents the one thing needful, while at the same time giving Martha her place as one addressed doubly “Martha, Martha” by the LORD. (Ponder for a second the full list of those addressed this way. It is like finding yourself on a list with Babe Ruth, Ted Williams and Barry Bonds.) And then it answers how we move from an anxious and troubled place, to the place of holding the one thing needful.
Christians often talk about our freedom in Christ, or at least pastors do, but I’m not sure that we often talk about what the freedom actually is. If we do the farthest we often go might be our freedom from sin. Yes, Christ has freed us from sin. And that is something big. But I think borrowing the Apostle’s analogy, that is the milk of the Christian life. As one grows one needs to eat meat. And what is that meat, or at least some of it? We have not just been freed from sin and because of sin from death, we have also been freed from Satan and the powers and principalities. The Good Samaritan parable is a lesson in Christian freedom. We can be so bound in our identities, the laws, rules and chains of those powers, that we pass-by on the other side. Life – and the Lord who writes that life – presents us we many opportunities to exercise our freedom in being and becoming truly human. In becoming Christlike and triumphing over those powers. We can choose to be neighbors. We can choose to pay the cost of that. We can have our guts churned and be human. Or we can stay bound in identity chains. Christian freedom mean choosing to be a neighbor.
This sermon is a traditional mission day sermon. The sending of the 72. But I took it in a different direction. I wanted to ask a different question, or maybe I should say a question that I think is on many minds. For all the talk of missions and growth in the church, why does it seem like we see little of it? Why knowing that we need revival, does it not happen? To me there are three answers. The first is denial. Hey, it is not so bad. The second in to blame God. And the last is to examine ourselves. And this is where I think our text helps us. Jesus gives a bunch of advice to those on mission. 1) Pray earnestly. 2) Don’t take the moneybag. Depend upon the providence of God as you step out like lambs amidst wolves. 3) Receive the word of peace. And finally, 4) rejoice that your names are in heaven, which I take a reminder to put first things first, which is simply God.
This message might be a bit hot. I admit that. But I think it is true. I think it is a valid answer as to why revival tarries. It is a honest examination of why we know we have a spiritual problem, but it doesn’t go away.
I had to re-record this, sorry. I forgot to hit start.
The theme here is the mission and work of Jesus accomplished when he “set his face to go to Jerusalem”. All of that gets applied to us by grace, through faith. But it is a graceious and faithful call. A call not simply to a mental activity, like those sly foxes, nor a call to simply industriousness, like the bird. It is a call to follow Jesus. To set our faces for Jerusalem. We often walk toward and earthly Jerusalem that does to us that same thing it did to Jesus, rejects us. But we are always walking toward the New Jerusalem. By faith we can see that city, whose builder is God.
The text is the shocking one of Legion and the Gadarene Swine. As with all such exorcisms, it represents the power of Jesus. He’s one. Satan’s power is over. Even when Legion doesn’t want to go to the Abyss, He goes to the Abyss. But in this message, part of what I want to look at is the reality of evil and Satan himself. We get a little kickstart from an interview Supreme Court Justice Antonin Scalia gave a little before his death where he shocks what passes for the American intelligencia by confessing to belief is Satan. And we follow in the jurists tracks a bit. But the man who was possessed by Legion gives us the clearest message. He starts off naked and among the tombs. We look at what that means, because we find Satan in the same situations today. And then we look at where he ends: at the feet of Jesus, clothed and in his right mind. How can we be made so right?
The creeds are the definition of the faith. They are the Faith which is believed. The Athanasian Creed, of the three great ones of the Western Church, is a masterful presentation of what we know. All of it can be tied to revelation, but the creeds presentation moves from those things which might be available to gently assisted reason to the more concrete revealed reality. The creed uses the names Father, Son and Spirit, but it starts out more philosophical with what might be call the attributes of God, shared by the Godhead in unity. The Christian Faith attributes these to the God of the Bible, but honestly many of these things are the god of classical theism. The second part of the creed moves into deeper revelation. It confesses and instructs how that God has revealed himself in three persons and how those persons are unique. The uniqueness that it wishes to establish is not hierarchy, but an order: Father Is, Son begotten, Spirit proceeding. The last part of this creed confesses the most concrete, but also the most controversial part of Christianity – the incarnation. In 40 verses it is an inexhaustible source of contemplation.
This sermon merely scratches the surface. It is more a Trinity Sunday encouragement to turn away from the confusion of our age and once again take up the solid definitions which are the gifts of ages of the church past.
The church calendar day is Pentecost. In our congregation that is also the day we do confirmation. I think this sermon explains the deep connection these things should have rather well. It also serves as my poor gift for those that have suffered under my tutelage in the faith the last couple of years.
A long time ago Israel received the Law on this day. Still a long time ago the Spirit was poured out on this day. And Pentecost stands on the calendar as exactly what those confirmands stood for today – a chance to renew the covenant of law and spirit that has been given to us.
There are times I walk a Pentecostal line, or I might say more mystical. I’m not talking about tongues here – although I’ve seen that before. I’m too intellectual personally for that. What I am talking about is the election and will of God. What God wants to have happen will happen. That includes unity with his disciples. The tough thing for us humans and collectively the church to get over is that union is rarely with the power and the glory. That’s what we really want. And we will go to great extremes to “help” God in this. But in this world God’s power is most often seen in weakness. We are most at unity with God when we recognize our weakness, when we embrace the foolish things. And the biggest foolish thing is simply his Word. We baptized a baby this morning. That stood a bit as the example. We are told to bring the little children. And that doesn’t make rational sense. But that is the Word. We find our unity with God in the weak things like water, and Word, and babies.
The New Testament is about Jesus. Knowing Jesus as Paul would be the first to say is the only important thing. But Jesus is perfect. Jesus is a plumb line, a measuring rod. When you look at Jesus he is true man. The struggle around Jesus is all about how people react to this truth. Paul though is a character all about struggle. Because he is THE Apostle I think we miss just how great were Paul’s struggles. Not only against those opposed to the gospel, but also against himself. It pulses in his writings. And if we read carefully, Luke shows us as well. Paul is The Apostle because he shows us the living faith which includes a need for the gospel and a growth in Christ.
This sermon examines Paul’s struggles around the start of the 2nd missionary journey. Struggles with individuals, struggles with the Spirit, and struggles with self. Paul finds his way to faithfulness in his response to the vision to come and his actions. And he hears the invitation, “come and stay”. The sermon invites us to ponder for ourselves, what are our invitations to faithfulness.
Technically next Sunday is Rogate (if you listen to the sermon you’ll find out), but the calendar got a little scrambled and the texts this week fit the old liturgical practice better. The selected text is sometimes called Gentile Pentecost, but what I’ve portrayed it as here is how the living and active Word – Jesus Christ – precedes us and calls us to be an active part of the Kingdom.