Showing posts with label ephesians 1. Show all posts
Showing posts with label ephesians 1. Show all posts

Sunday, November 6, 2022

Among the Saints (Ephesians 1:11-23)

 


  1. All Saints

I hope you had a good Halloween… We didn’t get as many trick-or-treaters on our street as we used to, but those who did show up wore wonderful costumes, and we enjoyed greeting our neighbors and handing out treats to them.

I know some churches are against celebrating Halloween. Yet, when the church started observing All Saints’ Day, the church also started observing Halloween - or All Hallows Eve - the night before, as a time to acknowledge death that is part of life. 

It was a holiday begun by the church, a day when we acknowledge death as real; and then, at midnight, when Halloween becomes All Saints Day, we then acknowledge that the lives of God’s people continue even beyond death.

Our scripture this morning makes several mentions of the saints, by which it means all the people of God. The scripture also makes several mentions of the inheritance that is ours through Christ. Specifically, it talks about the riches of God's glorious inheritance among the saints.

We have received an inheritance from God, through Christ. We have received an inheritance that has been passed down to us from the generations of saints and ancestors who have gone before.

All this, we acknowledge on All Saints Day (or, in our case, All Saints Sunday).

We acknowledge that death is real. This is important, because we live in a society that tends to ignore death, to deny that death exists. But ignoring death only makes it harder for us to find healing in grief.

  1. Rip Currents

At the past couple of funerals I’ve led, I’ve told a story about how, when I was a kid, I learned about the rip currents on our local beaches. Every kid or adult who swims in the ocean should know about rip currents.

A rip current - sometimes called a rip tide - is when the ocean’s waves create a current that pulls you out to sea. Before you know it, you’re in deep water, and your feet can’t touch the ground.

I don’t know about you, but for me, that’s what grief feels like. It feels like you’re being swept away by a current, and your feet can’t touch the ground; there’s no solid ground beneath you.

As you get pulled out to sea, your instinct is to swim as hard as you can back toward the shore; but you’re swimming against the current. You won’t make it; the current is too strong. You’ll just wear yourself out.

That’s what it’s like when you try to fight against your grief, or ignore your grief.

What you need to do when you’re caught in a rip current is to let it carry you. Just go with it. 

Then, swim parallel to the shore, not toward the shore. This way, you’re working with the current, not against it. 

Eventually you’ll get free of the riptide, and then you can swim to shore. In fact, the current will help carry you there.

That’s how you work through grief. You can’t fight it. You can’t try to swim against it. You’ll only wear yourself out. 

You need to go with it - let it carry you - until you can swim parallel to the shore, and then, eventually, find your way back to solid ground. Eventually, your feet will touch solid ground again - but not until you’ve floated along with grief for a while.

When my parents died, it was family, friends, and the church that helped me carry my grief. They were like the current that carried me, until I was able to reach solid ground and stand on my own.

  1. Grow Around Your Grief

That grief is still there, still with me, just as the grief you experienced when you lost a parent, or a spouse, or a child, or a relative, or a friend, is still there. Grief never goes away.

Some people expect grief to go away or get smaller over time. I saw an image of a jar with a ball inside. The ball is grief, and the jar is us. And the ball filled the jar; it barely fit in the jar. The ball filled the jar the way grief fills us. It fills us, and there’s no room for anything else.

Most people expect that, over time, the ball will get smaller; and as it gets smaller, it makes room for other things in life. Happiness. Joy. Laughter. 

But that’s not true. The ball stays the same. The grief remains. It doesn’t get smaller over time.

But what does change over time is that the jar gets bigger. The grief doesn’t shrink, but we grow around our grief. We find that we become stronger and more capable of carrying that grief.

  1. Transform or Transmit

I’ve started reading a book about the Advent scriptures. It’s actually the second Advent book I’ve read this fall. (Hey, Advent is only three weeks away!)

This current book is by Kelly Nikondeha, and it begins by talking about the years leading up to the time of Jesus. That was a time of grief and mourning, as the Jewish people suffered tremendously under oppression from various rulers and empires. 

Kelly Nikondeha writes that it’s important to acknowledge the tremendous grief that was present in that time. She writes that “grief work is the seedbed for Advent hope.” Advent begins with grief.

As I’ve already said, we don’t want to talk about grief or death or dying. Why can’t we just jump in to the birth stories and the shepherds and the angels and the star? And “Joy to the World?” Why should we start Advent, or the weeks leading up to advent, acknowledging grief and sorrow? 

Because, she writes, “only the pain we name is available for transformation.”

That statement reminds me of another quote, this one by Richard Rohr:

“If we do not transform our pain, we will most assuredly transmit it.”

We don’t have very many opportunities to acknowledge our grief, or to talk about those we miss, and what they meant to us. The world doesn’t want to hear it, we think. The world wants us to move on. The world wants us to be happy.

  1. Healing Grief

But taking time to acknowledge our grief is healthy. It brings healing. Grief has tremendous healing power, if we allow it to work through us, and if we don’t fight against it. We need opportunities to name our grief, and let that healing transformation begin.


What is it that you miss about those who have died? 

I miss the way my dad often told me how proud he was of me. And I wonder how he learned to do that. We’re not very expressive in my family. I don’t feel I tell my own sons enough how proud I am of them, or how much I love them. Yet I know how much it meant to me to hear it. I miss hearing it; and one of the ways my dad still inspires me is by encouraging me to do better at telling those I love that I love them, and telling my sons, especially, how very proud I am of them.

What do you miss? Not what do you miss most, but what do you miss now, right now, about someone you loved? Turn to a neighbor, and tell them. Right now, turn to someone near you and tell them one thing you miss about someone who has died. Online? Turn and tell someone. No one there with you? Write it in the comments. 

I’ll give you two minutes…


Sunday, May 16, 2021

God is Queer (Ephesians 1:15-23)

Welcome to worship! My name is Danny Bradfield, my pronouns are he/him/his, and I’m pastor here at Bixby Knolls Christian Church.

Today is May 16 - the seventh and final Sunday in the season of Easter. It is also the day that Long Beach would be having its annual Pride parade, but Pride activities have been mostly cancelled this year because of the COVID pandemic. The good news regarding the pandemic is that more and more people are being vaccinated; and that youth as young as twelve can now get vaccinated; and the more people who get vaccinated, the more we can return to doing all the activities and having all the celebrations that we want to.

So please: if you are 12 or over, and you haven’t been vaccinated yet, get vaccinated.


Trigger warning: There is a brief mention in this sermon of violence committed against a gender noncomforming individual…


Our scripture today comes from a letter that the apostle Paul wrote to a specific community - the community of believers in Ephesus. 

Paul begins by giving thanks for this particular community, and for their faith in Jesus, and their love for all the saints, all the believers in their community and in every community. 

These are things that I am thankful for as well. I am thankful for this community of believers, here at Bixby Knolls Christian Church. I am thankful for your faith in Jesus. And I am thankful for the love you show to one another and to every person in our community.

Paul then offers up a prayer: that God gives to the believers in Ephesus a spirit of wisdom and revelation, so that they may know what is the hope to which God has called them.

And that is my prayer as well. That each of you, and that every person, knows the hope to which God has called you. 

God calls every person to hope. God calls every person to a life of wholeness. God calls every person to a life of abundance. It doesn’t matter who you are. Hope and life are God’s gifts to you.

But not every person knows that. And not every church proclaims that. 

Since this is the weekend that Long Beach would be having its pride celebration, and since Bixby Knolls Christian Church is an Open and Affirming congregation that welcomes and affirms all God’s children - regardless of sexual orientation or gender identity - I thought that today I’d explore several Bible passages that people have used to either affirm or condemn homosexuality and gender diversity, and share how the Bible has been misinterpreted to deny LGBTQ people the hope to which God calls every person.

Let me start by saying that the words “homosexual” and “transgender” do not appear in the Bible. These words, and the ideas they represent, didn’t exist in Biblical times, because even though there were certainly LGBTQ people, there wasn’t really an understanding of what that meant.

Nevertheless, in 1946, the committee putting together the Revised Standard Version decided to use the word “homosexual” where the Greek has malakoi and arsenokoitai. Neither of these Greek words mean homosexuality as we understand it, but that didn’t stop the translators in 1946 from translating them that way. Before 1946, the word homosexual did not exist in the Bible. 

So anytime someone says “The bible condemns homosexuality,” you have to ask: what is the Bible really condemning? Because ancient people didn’t really have an understanding of homosexuality and they didn’t have a word for homosexuality.

What they did understand was the practice, brought over by ancient Greek culture, of older men taking on a young boy as a sort of “servant with benefits.” This was not a consensual relationship among two adults. And that’s something we would condemn no matter what the sexuality or gender of the people involved. 

And I could go into greater detail about passages like Leviticus 18, and Romans 1, and 1 Corinthians 6, and others - which have been used to justify anti-LGBTQ attitudes in the church - and I could talk about how each has been misinterpreted over the years; but instead, I’d rather talk about some LGBTQ-affirming passages that you may or may not be aware of.

One of my favorite passages - and one you’ve heard me preach on before - is the story of the Ethiopian eunuch in Acts 8. 

I love this passage because in it, a disciple has to wrestle with whether or not he should accept and welcome a gender-queer individual into the community of believers. 

The disciple is Philip, and the person he meets is a eunuch from Ethiopia. This eunuch has travelled a long way to the temple, where he was likely rejected, because - well - he was a eunuch, and he was from Ethiopia. He was gender-queer, and he was a foreigner, and Leviticus and Deuteronomy forbid both foreigners and eunuchs from entering the temple.

By the way, I use the word queer - and I even titled my sermon, “God is Queer” - because “queer” is a word that was used in a derogatory way against the LGBTQ community, but the LGBTQ community has taken that word and transformed it into a badge of honor. And isn’t that just what God does throughout scripture? God takes what has been cast down, and lifts it up. God makes the weak, strong. God makes the last, first. God takes what is meant as an insult, and turns it into a thing of glory.

Another reason I titled my sermon “God is Queer” is because scripture refers to God with both male and female pronouns. There aren’t as many female pronouns for God in scripture, but they are there...

Anyway…

After being rejected at the temple, the Ethiopian eunuch is returning home, and encounters the disciple Philip. They have a conversation, and then the Ethiopian eunuch asks Philip: “What is to prevent me from being baptized?”

And I can just imagine Philip wrestling with that question, just as many Christians have wrestled with the question in recent decades of whether or not to welcome and affirm those who are LGBTQ.

Philip knows that Leviticus expressly forbids foreigners and eunuchs from being part of the community of believers. But Philip also knows that Isaiah expressly welcomes, by name, foreigners and eunuchs into the community.

What do you do when scriptures offer conflicting guidance?

Jesus once talked about a door held in place by two hinges. It’s a great, magnificent door, but it’s the two hinges that hold it in place…

On that door are written all the commands of scripture - everything in the torah, and everything said by the prophets. They’re all written on the door.

But the two hinges that hold up the door - the two hinges from which everything else hangs - are: love of God, and love of neighbor. These are the two most important commands, on which everything else hangs.

So: when it comes to welcoming an individual who is both a foreigner and a eunuch: which interpretation, which scripture,  is consistent with love of God and love of neighbor?

Clearly, it’s the command to welcome and affirm; and that’s what Philip did. He baptized the eunuch, and in doing so, welcomed him into the community of believers. 


One scripture passage that is sometimes used to affirm same-sex relationships is the one where King David describes the love he has for his friend Jonathan. Jonathan’s love, he says, was better than the love of women…

Does that mean King David was gay?

A while back I read Team of Rivals, the book by Doris Kearns Goodwin about Abraham Lincoln and his cabinet. And one of the more interesting things to me was the letters Lincoln wrote to several of his good friends, expressing his love for them in ways that were quite affectionate and sentimental. 

Goodwin insists that there is no indication that there was any kind of romantic or sexual love here; it’s just that men, in those days, felt freer to express their emotions and their love for one another than men do in our own time. Men today - at least, straight, cisgender men - have a hard time expressing love for their friends, and so can’t imagine other men doing so.

But in other times, men were more free with their emotions. 

I mention this, because it’s important that we not just interpret scriptures a certain way because we want them to be that way. I want you to know I’m not just making scripture say what I want it to say. That would be making the same mistake as those who first inserted the word “homosexual” into scripture when it wasn’t actually there.

Is the love between David and Jonathan in scripture a biblical affirmation of a homosexual relationship? It’s possible; but we can’t really say… and I kinda doubt it.

On the other hand, sometimes we can find LGBTQ-affirming scriptures where we least expect them.

I mentioned last week the story of Joseph, whose brothers bullied him and sold him into slavery...and you probably know that Joseph’s father, Jacob, gave Joseph a coat of many colors. It was red and yellow and green and brown and scarlet and black and ochre and peach and ruby and olive and violet and fawn…

And the idea that this was a “coat of many colors” comes from the King James Version…

But other translations - translations which had better access to original source texts and are generally more accurate - describe that particular garment in other ways.

The NRSV calls it a “long robe with sleeves.”

The NIV calls it an “ornate robe”

The Message Bible calls it an “elaborately embroidered coat.”

Which makes me wonder: what was this garment, really?

The phrase in Hebrew for this garment that Jacob gave Joseph is ketonet passim, and it turns out that ketonet passim is a hard phrase to translate. If only there were another example of this phrase being used somewhere else in the Bible; then we could see how it’s used there, and that could help us understand what it means here...

Ah! But there is; there is exactly one other place in scripture where this phrase, ketonet passim, appears: in 2 Samuel, chapter 13. 

There, we learn that Tamar, the daughter of King David, wore a ketonet passim, because (the scripture says) a ketonet passim is “what the virgin daughters of the king wore.”

In other words, a ketonet passim is a pretty princess dress. What Jacob gave to Joseph was a pretty princess dress. And Joseph (or Jo) loved that pretty princess dress.

But Jo’s brothers did not. Jo’s brothers had a problem with the pretty princess dress. They did not like seeing Jo wearing that pretty princess dress. 

And Jo experienced what many gender-noncomforming people today experience: bullying and torment. When Jo’s brothers saw Jo wearing that pretty princess dress, they violently stripped it off Jo. They couldn’t stand to see Jo wearing it; then they took Jo and threw Jo down into a deep cistern. 

They intended to leave Jo there to die, just as Matthew Shepard’s tormentors left him tied to a fence to die… but when a group of Midianites came passing by, the brothers changed their plan, and sold Jo to the Midianites as a slave. The Midianites paid the brothers twenty pieces of silver, and took Jo to Egypt, where false accusations were made against Jo, and Jo was eventually thrown in prison.

But God was with Jo. Jo caught the attention of Pharaoh himself, and Pharaoh had Jo released from prison, and elevated Jo to a high position, giving Jo great power and responsibility. 

Jo’s excellent management skills helped Egypt survive a terrible famine; and when Jo’s own brothers came to Egypt and met with Jo face-to-face, hoping for some help, they didn’t recognize Jo. 

It always seemed strange to me that the brothers didn’t recognize Jo; how could they not recognize their own sibling? Even as a kid I thought that was strange. But now I wonder if, perhaps, Jo - at that point - had fully transitioned, and that’s why the brothers didn’t recognize Jo.

But Jo recognized them, and Jo allowed them to receive some of Egypt’s food to help them get through the famine. In fact, Jo invited them to bring their father Jacob, and move to Egypt, because in Egypt - thanks to Jo - there was still plenty of food despite the famine.

Through it all, Jo was blessed and favored by God. Jo had gifts that his community, his nation, and his family needed

God gave Jo the spirit of wisdom and revelation that we read about in Ephesians, and God revealed to Jo the hope to which Jo had been called. Jo, created by God to be a unique, princess-dress-wearing child of Jacob, had gifts no one else had, gifts that led the people to salvation.

And so it is for every child of God today, including every LGBTQ child of God. 

You are created in the image of God.

You are holy.

Your uniqueness is God-given.

You have gifts that no one else has - gifts that the world needs; gifts that the church needs. And the world is a better place and the church is a better church because you are here.