We're not broken just bent: wisdom in a song

Wisdom and Truth are ultimately all derived from God, and are powerfully manifested in his revealed Word, but they can also be found in unlikely or unexpected places.  As I was driving the other day a song came on the radio that I had heard before but whose lyrics really struck me this particular time.  The song was "Just Give Me A Reason" by P!nk, and it contains this chorus:

Just give me a reason, just a little bit's enough,
Just a second, we're not broken just bent,
And we can learn to love again.
I never stopped, you're still written in the scars on my heart,
You're not broken just bent,
And we can learn to love again!

The song is about a couple trying to work through a difficult patch in the relationship and rekindle their love, the imagery of a bent, but not broken, flower pops into my head, something that has been battered by a storm but will stand back up afterwards.  These words also remind me of the traditional vows that I've often utilized when performing a wedding, "for richer, for poorer, in sickness and in health..."  Marriage is a long-term, a life-long commitment, one that will have difficult days and seasons, but also one that can bloom again, that can be brought back from life-support and made whole again.
There are a variety of things wrong with relationships between men and women in our culture today, including the confusion of sex and love and the willingness of many to start with sex, hope for love, and some day look for a commitment.  This backwards attitude, for commitment (i.e. marriage) is the only sure foundation upon which love and sex can truly be built, has led our culture to a place where relationships, like so much else in society, have become disposable.  Why work through a difficult phase in a relationship, why learn and grow as a person, why sacrifice for someone else, when you can just ditch the relationship and move on.  Relationships are abandoned when sexual desire fades, relationships are given up on when feelings of love subside, yet these were never meant to be the building blocks of the union between one man and one woman, for they cannot stand the test of time.  There is a reason that a marriage ceremony includes vows and promises, and when these are not taken seriously, or when a relationship is attempted without them, the end result will far too often be to give up when things are bent, to not try to learn to love again, but instead to walk away.
Relationships are disposable in our society, love is just an emotion, and sex just a self-fulfillment.  The answer to these shallow and ultimately damaging attitudes (just ask the kids left holding the bag) has been with us all along, it was the plan of God for us from the beginning: "For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.  So they are no longer two, but one.  Therefore what God has joined together, let man not separate." (Mark 10:7-9)  If you are bent, you don't need to break, you can learn to love again.

Sermon Video: The Prodigal Son's brother - Luke 15:11-32

The Parable of the Prodigal Son is the third parable in a row told by Jesus in response to the muttering of the Pharisees and teachers of the law who had observed his friendly social interaction with the tax collectors and assorted "sinners".  Each of the three emphasizes God's concern for the Lost, God's willingness to seek and save the Lost, and the joy that erupts in heaven when God succeeds in saving one lost soul.  The younger son in this third parable is indeed prodigal, that is he is wasteful through loose living of his resources, in this case his portion of his father's estate, at which point he hits rock bottom and reconsiders his choices in life.  The younger son begins the process of repentance, turning from his sinful choices and seeking forgiveness for them, even formulating a plan where he will ask his father for a lesser role than being his son, hoping instead to become simply an employee of his father.  Such a resolution is unacceptable to the father, who upon seeing his son return, rushes out to meet him in a loving embrace and immediately restores his son's rights as a son in a tremendous act of grace.  Likewise, God meets the lost sinner where he is, rushing out to meet us and offering total and free forgiveness as well as cleansing us and making us whole.  This parable is a heart-warming story, a tremendous lesson in love, grace, and forgiveness, as well as a warning about the danger of "freedom" apart from God; but it doesn't end there.  The second son, the older brother, is the true target of the parable as he sits sulking in his bitterness and anger when he learns of his father's generosity to his undeserving brother.  It takes the father's intervention, along with harsh and unfair words from the older brother aimed at his father, before the point gets across that the younger brother had been dead, and is now alive, he had been lost, and is now found.
Why do Christians, people who have been forgiven themselves, become judgmental and self-righteous?  They certainly should not, such attitudes are always and everywhere unacceptable within the Church; as former defendants before God whose sentences were commuted by the intervention of Jesus, our response to grace shown to others ought to be a shout of hallelujah, if it is a mumble of self-righteous indignation, shame on us.  Why does it happen?  Two reasons: (1) Those who don't remember their own forgiveness may resent when it is given to others, which would come from a false sense that one's list of sins was somehow small or petty, not really a big deal.  (2)  And those who don't value the Lost as God values them, seeing them in his image, as our very brothers and sisters, are likely to care less about their salvation.  The Prodigal Son may have left home, and hit bottom before finding forgiveness, but it is those of us who stayed behind, who remained with our Father, who may need to learn compassion.

To watch the video, click on the link below:

Sermon Video: One sinner who repents - Luke 15:1-10

We live in a world where a 99% success rate is considered to be extraordinary, unheard of in most cases.  When Jesus is challenged by the Jewish religious leadership because he is socially accepting of outcasts like tax collectors and "sinners", he responds by telling two parable that illustrate God's unwillingness to write off anybody as the cost of doing business or an acceptable loss.  In the first parable, one out of one hundred sheep is lost prompting the shepherd to leave the ninety-nine in the care of another and search for it until it is found.  In the second parable, one out of ten coins is lost, prompting the owner of the coins to search the home diligently until it is found.  In both parables, the search goes beyond what we would normally do with such a loss, and the rejoicing that follows once the lost is found certainly goes beyond what we would do if we found one sheep or one coin.  The two parables are used by Jesus to illustrate God's perspective regarding hopeless cases and lost causes when victory is snatched from the jaws of defeat, or in this case, when a lost soul is snatched from the gates of hell.  When Jesus secures that victory, saving a lost sinner by rescuing him/her and bringing them home to God, the result in heaven is a rousing chorus of rejoicing, a party worthy of the triumph of the Son.
What do we take from these parables?  Three truths stand out: (1)  There are no "sinners", all have sinned, all are sinners, all need a savior to carry us home.  (2) There are no outcasts, none that we are not obligated to treat with dignity and kindness, none that are too far gone to be saved by Jesus.  (3)  The Gospel will save them, it can go anywhere, into the darkest places of our world and the darkest of human hearts, it can find lost sinners there and by the blood of the Lamb of God, it can save them.

To watch the video, click on the link below:

The peril of fear mongering among Christians

In a recent interview with Time magazine, the president of Faith and Action, Rob Schenck, a noted anti-abortion activist, spoke of the danger posed by fear mongering when it is used by conservative politicians and pastors, he said this: "Within our conservative ranks, there seems to be an almost rampant fear mongering that's used as a device to build audiences and readership.  And I think it's contrary to the optimism of the Gospel."  It doesn't take much searching to find a self-proclaimed conservative or evangelical politicians whose primary rhetorical tool is utilizing fear.  The same holds true, sadly, for several prominent conservative and/or evangelical pastors, and many less prominent ones.  Many congregations are given a steady dose of fear from the pulpit, fear of the government, fear of persecution, fear of the future.
There are two major problems with this use of fear, first that it doesn't represent reality, as Schenck went on to say, "Christians, especially evangelicals, often fear persecution by government.  And that does occur in other places.  So we project it here."  I've heard many a well-meaning Christians, and perhaps some not of noble purpose, speaking as if America is one small step away from being Nazi Germany, as if the government were compiling lists of Churches to raid and shut down, as if storm troopers will soon be in the streets.  There are things that require legitimate concern about our culture, our government, and our future as a Church and a nation, but when such fantastic claims are made, when the spectre of persecution is raised to frighten those who don't know better, not only are the real issues buried by fear and obscured, the far too real and deadly persecution of Christians around the world is trivialized by American whining and paranoia.
The second problem inherent in the fear mongering is that it is used primarily by those interested in your vote or your money.  The motive behind the appeal to fear is almost always a dark one, the response that it breeds in people is far more likely to be hatred than love.  It is contrary to the Gospel.  In the first century, the Church faced far more difficult circumstances, Paul was beaten and left for dead, unjustly jailed, and ultimately put to death, but he did not give in to fear, nor did he spread it, he responded with hope.
As I have said many times before, and will continue to say as often as need be, the Church is not a castle under siege, a timid force hiding behind a moat; the Church of Jesus Christ is an army, conquering in his name, by his power, a force that the gates of hell will not prevail against.  Why, oh why, do we let ourselves be led by men (and women) whose pessimism and appeal to fear is leading the Church from proclaiming the Gospel proudly to hiding in fear, fear of a persecution that isn't even real.
Lastly, Schenck's interview ended with a sentiment that deserves an amen from anyone who believes in the necessity of the Gospel as the sole path to salvation for humanity, "the deepest of moral, ethical and spiritual questions can't be answered by a political party."  Nor, I might add, by a politician or pastor looking for votes, book sales, or donations.

Sermon Video: The cost of discipleship - Luke 14:25-35

Dietrich Bonhoeffer wrote an essay entitled, "the Cost of Discipleship" in which he decried the prevalence of "cheap grace" in the Church that he knew.  Cheap grace was not something that Jesus advocated, quite the opposite, for Jesus spoke on many occasions of the high cost of being his disciple.  Here in Luke 14, Jesus tells a crowd of volunteer disciples that had been following him on his travels that they must "hate" their family and their own lives if they hope to be his disciple.  The "hate" that Jesus is speaking of is a comparative hyperbole, much like the sentiment, "Jacob I loved, but Esau I hated", which speaks to the necessity of having our love for and dedication to God far and above that of anything else.  In the end, when we "hate" our family and ourselves by loving God so totally we actually can finally love our family, our neighbors, and ourselves properly.  When we put any of these in God's place, we're not actually elevating them, we're lowering them because the love that we have in that case is not the pure and holy love of one who already loves God with all of their heart, soul, mind, and strength.
After the tough talk about hate, Jesus continues the reality check of discipleship by declaring that anyone wanting to be his disciple must also pick up a cross, in other words, be willing to pay whatever the cost to life, liberty, and property may be required of those proclaiming the name of Jesus.  We know of the cost in righteous living that is necessary for any and all followers of Jesus, what we do not know is how much more will be asked of us, but each who would be his disciple must be willing to pay that cost if asked.
Finally, Jesus concludes by telling the crowd that they need to calculate their own level of commitment to see if, in light of the high cost, they are still willing to pursue being a disciple.  The same question lies before us, we must be aware of the cost of discipleship, it will not be cheap, and we must be willing to pay it.  What if we are not, what of those who wish to follow Jesus without such a commitment, Jesus calls them salt without saltiness.  They may look the part, but lack the benefit of the real thing.  The Church doesn't need bland Christians, it needs ones dedicated to the Cross, for only they will through the power of the Holy Spirit be God's instruments to change the world.

To watch the video, click on the link below: