Wednesday, February 10, 2016

Sermon Video - "Lord, I want to see" Luke 18:35-43

In this final message from Luke, (having preached the whole Gospel of Luke here at 1st Baptist over the past four years, which means all of it is available in my sermon videos, 100 in all) Jesus is confronted by a blind beggar shouting at him from the side of the road.  The blind man, having little hope in this world, acted quickly when hope itself walked by him in the form of Jesus.  We don't know what he knew about Jesus already, but his response was perfect, "Jesus, Son of David, have mercy on me!"  When those near him told him to be quiet, a sad example of people on the inside blocking those who seek God's help from the outside, he simply shouted louder until Jesus heard him.  The blind man's faith, and persistence, was rewarded by Jesus who asked him a simple, and seemingly obvious question, "What do you want me to do for you?"  The blind man, what could he want from Jesus?  It may seem unnecessary for Jesus to ask, but God finds tremendous value in our asking him for help.  The simple act of humbling yourself and acknowledging God's power by asking for it changes the one doing the asking, a worthwhile goal.  The blind man responded as he should have, "Lord, I want to see".
This episode illustrates God's compassion and power, of course, but it also serves as an insightful metaphor for those in need seeking God's help, in particular those suffering from spiritual blindness; an affliction less obvious to an outside observer than physical blindness, and yet something that God can cure, without fail, for those who seek his help.

To watch the video, click on the link below:

Tuesday, February 2, 2016

The Gospel, politics, and the poor.

As the American presidential campaign is now fully underway and will continue to be present in the thoughts of many all the way to November, as Christians, we ought to remind ourselves of the teaching of the Gospel, as outlined by Jesus himself, regarding a topic that comes up rather frequently in political debates and speeches: poverty.  Which solution to poverty will actually help the most is a matter for ongoing debate, not only among politicians but economists as well, but what our attitude, as Christians, toward those living in poverty ought to be, is not.  Our attitude is not optional, we have been commanded, as representatives of the Gospel of grace to treat the poor as Jesus did.  The words of the great commentator, Matthew Henry, written in 1721 when the political and economic landscapes were much different, still hold true today for they concern the Gospel's unchanging truths: "Those ought to be relieved by charity whom the providence of God has any way disabled to get their own bread...though there are cheats among such, yet they must not therefore be all thought such."
Why do so many Christians have a negative attitude toward the poor?  Is it that we give ourselves credit for our own success in warding off poverty, instead of giving God praise, so therefore we give the poor blame for their failure to avoid poverty, instead of seeing the providence of God at work there as well?  If so, our failure is a failure to recognize the authority and power of God.  Is it instead fear that motivates our lack of pity, a fear that recognizes that we ourselves could some day live in poverty if our ability to work were to be compromised, so therefore we blame the poor as a way of whistling past the graveyard and pretending we could never be in their worn-out shoes?  If so, our failure is that we lack trust in the goodness of God.  But perhaps the problem lies deeper, and darker, perhaps the reason that far too many Christians in America are dismissive of the poor, even hostile to the poor, is that we simply are not, as a Church, truly living out the Gospel.  We have instead adopted a Gospel-hybrid, mixing it with the American Dream and the promises of capitalism to replace the Gospel's call for a community that helps those in need with the American fixation upon the individual.  Maybe we, those who make up the Church, just don't like the poor.  Shame upon us to the extent that is true.
Let the politicians say what they will about poverty, we have to get our own house in order, we need to stop blaming the poor for being poor, and start loving them as Christ did, offering them grace and mercy in their time of need, and rejoicing when our effort in his name wins a victory for the kingdom of God.

Sermon Video: "What is impossible with men is possible with God." - Luke 18:18-30

Following two previous illustrations of what it takes to gain entrance into the kingdom of God, the prayers of the Pharisee and tax collector, and then the comment by Jesus that the kingdom of God must be entered like a child, Jesus confronts the question of entrance into the kingdom directly when a rich and powerful man asks him, "what must I do to inherit eternal life?"  The man asking the question, though the only things we know of him are that he has both authority and riches, seems to be in a great position to accept whatever answer he is given to his question by Jesus, after all, he has come seeking an answer to his spiritual need, which he recognizes he has, and has sought that answer from Jesus.
And yet, in the end, he will walk away from his encounter with Jesus, abandoning his quest to reconcile with God, over the one negative quality that outweighs all of the positive: his riches.  The tragedy of his refusal to place his spiritual need above his material possessions prompts Jesus to comment about the impossibility of a rich man entering the kingdom of God.  The warning about the danger of riches, while in and of itself is important for those with wealth, and those aspiring to wealth, is also a reminder of the impossibility of anyone, rich or poor, entering the kingdom of God on their own merit.  To obtain eternal life is always a matter of grace, a gift from God, Jesus here reminds us that its harder for a rich man to accept it.

To watch the video, click on the link below:


Tuesday, January 26, 2016

Sermon Video: Faith like a child - Luke 18:15-17

In this passage, Jesus uses a minor incident in which his disciples attempt to keep parents who are bringing their children for Jesus to bless from bothering him, a decision that he reverses when he welcomes the children, as yet another teachable moment.  As he welcomes the children, Jesus declares that the kingdom of God actually belongs to those are are somehow like these little children.  On top of that, Jesus completes the analogy by saying metaphorically that no one can enter the kingdom of God unless they do so, "like a little child".  So, what is it about children, in general, that makes their attitudes or mentality ideal for entrance into the kingdom of God?  There are several possible answers, and because the text doesn't spell it out explicitly our answers are not dogmatic, but among them are these three child-like attributes: (1) children are dependent, not independent.  They aren't trying to earn things on their own but are content to receive what they need from others.  The pride of the Pharisee in the previous passage kept him far from God despite his massive efforts, while the humility of the wretched tax collector convinced him to rely upon God's mercy, which he found. (2) Children are trusting, not cynical.  The cynicism that we all experience, usually beginning in our teen years, is a learned response due to the lies and betrayals that we experience in life.  Trust, however, is crucial to our acceptance of what God has done for us, we must rely upon his promises, in that sense, children have the advantage for they have not yet learned to doubt the truth.  (3)  Children are enthusiastic, not apathetic.  Lastly, we need to have hope, we need to believe in order to enter the kingdom of God, if we have none we won't even seek redemption.  For children, as the saying goes, "hope springs eternal", they believe in the possibility of good things (Santa Claus being a prime example of this innocent hope) when adults instead see every potential problem.
We must enter the kingdom of God, "like a little child", and once we have done so, it is important for us not to lose those qualities, even if life conspires to beat them out of us, we can always return to our roots, returning to Jesus with the trust, enthusiasm, and dependence of a child.

To watch the video, click on the link below:

Thursday, January 21, 2016

In Defense of Morality: The War on Terror and Strategic Bombing in WWII

It is rare, sadly, to find someone interested in what the perspective of history has to teach us about current events, politicians seem particularly oblivious to this need.  That being said, the bombing of German and Japanese cities during WWII as part of the Strategic Bombing campaign carried out by the British and American air forces offers us a much needed dose of morality regarding Western Civilization's (and these days, seemingly civilization in general) now fifteen years of actively fighting against those who would utilize terrorism for political/religious ends.  Early on in the British attempt to bring the fighting to Germany after having evacuated the continent at Dunkirk, it was discovered that attempts to selectively hit targets such as factories producing munitions and armaments had failed miserably, as "Less than one-third of its bombers were dropping their loads within five miles of the specific industrial targets they were attacking." (from Williamson Murray, "Did Strategic Bombing Work?").  Failing to destroy the intended targets was compounded by the horrendous costs to the bomber crews paid to achieve such paltry results.  Having failed to selectively target legitimate war-related targets, Bomber Command switched to "area bombing" hoping to "dehouse" the Germany urban population and break the morale of the Nazis by killing non-combatants because hitting the center of a city with firebombs is a much easier task that would certainly produce "results".  Until the end of WWII, this policy was continued, with the Americans eventually attempting their own strategic bombing campaign and eventually joining in with the British to wipe German cities off the map (with the corresponding effort in the Pacific to demolish Japanese cities).  Despite the horrific loss of life, hundreds of thousands of non-combatant men, women, and children killed, the will of the Germans and the Japanese to fight on never wavered.
In his essay on the effectiveness of the Strategic Bombing campaign in WWII, historian Williamson Murray wrote, "World War II was a matter of national survival, a war waged against a tyranny that represented a hideous moral and strategic danger.  Consequently, any judgment on the Combined Bomber Offensive must rest on the grounds of expediency rather than on those of morality."  In that essay, Murray seeks to establish that the bombing campaign was indeed effective in helping shorten WWII, but the vast majority of the evidence he presents revolves around actual strategic bombing of transportation networks and military targets (which was effective) rather than the indiscriminate destruction of cities (which was not).  Why did the Allies target cities?  Because they felt the need to do something, and this was what they could actually do.  Plus, there was also the desire to punish the German and Japanese people for the actions of their political leadership and military, and the unspoken belief that the lives lost in the bombing campaign were a part of the cost of winning the war, thankfully, being paid by the other side.
How do we evaluate Williamson's claim, and what does this have to do with terrorism?  The claim that any national emergency can set aside morality as the judge of our actions, and WWII was certainly a serious existential threat that is not in dispute, must still be categorically rejected by a Christian worldview.  If we can abandon the principles by which we seek to imitate Christ when our lives or even our civilization is threatened, of what value are those principles?  It is when we are being threatened or oppressed, as individuals, as a Church, and as a nation, that our feet should be most firmly planted on the solid rock of Christ.  If we instead call a "timeout", wage war by any means necessary to protect ourselves, and then seek to put the genie in the bottle again afterwards, we will instead only discover that we ourselves have changed in the process of defeating our foe, and not for the better.  I don't doubt for a moment the valor and service of the men who flew the bombers over Germany and Japan in WWII, but I cannot accept the defense of the strategy that sent them there to firebomb cities as being "necessary" at the time.  Necessity may be the mother of invention, but it is also the author of immoral behavior.
The War on Terror that started, for most of our awareness of it at least, with the horror of 9/11 and the deaths of so many innocent people, cannot be allowed to devolve until we are little better in our actions than those we are seeking to destroy.  We have already made mistakes and taken steps in that direction, the fact that politicians and talking heads debated whether or not torture should be one of the tools of our forces tells us as much.  The shame of Abu Ghraib is another example, along with the ongoing secret targeting of threats with drone strikes, suggestions that we can solve the ISIS problem by "carpet bombing" Syria, and now the ludicrous suggestion by one political candidate that Muslims be banned from entering the United States.
Terrorism is not nearly the threat to Western Civilization that the fascism of the Nazis and Japanese was.  Terrorism also is not nearly the threat to Western Civilization that Communism once was.  Terrorism is psychologically disturbing, creating fear that never seems to dissipate, but all the world's terrorists and would-be terrorists have a comparatively tiny amount of power versus the threats that have already been defeated in the modern era.  It would be a strategic mistake, and certainly an ethical one, if we allowed terrorism to change who we are, if we abandoned our optimism and desire to help those in need because of fear.
The morality taught to us by Jesus Christ is not an optional morality.  We cannot put it on when useful and take it off when it gets uncomfortable.  We must live, regardless of the threats against us, as disciples of Jesus Christ, the last thing we need to do is to start targeting the innocent alongside the guilty.