“Living the Talk”

Doug Lambert 2/2/2020

Readings - Micah 6: 1-8; Matthew 5: 1-12

The year 2020 is finally up to speed, the holiday season is over, school is back, the ordinary routines are making themselves felt. However, we here are mostly in that final third of life and are well past the time when we behaved as though life was everlasting. One of the virtues of this stage is that it tends to come with time for reflection, for looking back and savouring the experience, for pondering the future that we know we will probably not be a part of.

 It seems to me that despite the maelstrom of gloom and despair which seems to dominate much public discourse there is no real cause to be despondent. If we look around and see the opportunities, the education, the character, of the generations which will succeed us there is much for which to be thankful. As for the myriad other issues which loom on the nightly news, there is a need for much discernment and sorting of the wheat from the chaff. News dissemination is an essential part of a democratic society, but it thrives on sensationalism and conflict to attract viewers and readers. The realities lie elsewhere. 

I smiled when I read the lectionary for today and in particular the OT lesson. It took me back some 55 years to Hardy Memorial Methodist Church and one of my earliest attempts to lead a congregation in worship. I even found a copy of that sermon along with another version of some years later and realised how much my thinking had changed over those decades. I still have a strong affection for the poetry which Micah wrote around 2700 years ago, 

`He has showed you, O man, what is good. 

And what does the Lord require of you? 

To act justly and to love mercy 

and to walk humbly with your God.`(1)

All pretty clear cut, until you start to explore what this really means in the practice of ordinary life.

The preceding five verses focus on gifts, or sacrifices, to God. The statements fit closely with the nature of the world as it was understood by Micah. One is left pondering the purpose of making these gifts. What influence will these offerings have?  Were they simply affectionate gifts, expressions of gratefulness; or were they an attempt to entice, or to encourage, or to seduce. What were the intentions of the givers and more importantly what were their expectations? What sort of image of God does this invoke in our minds?

Without moving into a history lecture, which I am not qualified to deliver, Micah lived at a time when his part of the country experienced external threats, foreign occupation, as well as periods of independence and prosperity. He was well aware of the territorial ambitions of other nations. He would be well acquainted with the impact of conflict on the poor of the region. The underlying theme of his work brings together subjection and devastation by foreign forces and Judah`s religious practice. As Howard Wallace, the OT scholar puts it,

`The religious leadership are left in no doubt that God is not impressed by correct and ostentatious ritual when accompanied by injustice and abuse in other areas of life. For Micah, the exercise of justice in people`s lives, especially those in powerful positions, is an essential ingredient when it comes to seeking favour with God. The leadership of Judah had been corrupt according to both Isaiah and Micah. In the view of these prophets that made this small state susceptible to being overrun by foreign powers. It was seen as part of God`s judgment on them.`(2)

Regardless of the way the passage might have been interpreted by Micah`s audience living in a world where sacrificial offerings were an integral part of worship. It was also a community in which social welfare matters were not directly associated with worship or religious leadership. His was a radical message with the questions posed in the final verses calling for a standard of religious practice in which corruption and exploitation play no role. Micah propounds that what God requires is a sacrifice of the heart and spirit, to be expressed in social dimensions through justice and in a more faithful and humble sense of self in the presence of God.

 To quote Howard again,

`The Hebrew word translated `kindness` in English Bibles means more truly `loyalty`, both in terms of faith toward God and in action issuing from such faith. Instead of the competitive, arrogant spirit which led to bigger and more extravagant sacrifices and corrupt dealings with others, there could be a new start. The old pride in religious correctness, or even the old anxiety in relation to seeking God, could be given up in favour of a new and humble (or `modest?`: the Hebrew word is `rare`) spirit. In our modern context we might also suggest that a more `relaxed` walk with God is urged where trust has more fully matured and a balanced, honest and loving appreciation of human nature and life developed.`

We need to be reminded from time to time that we can neither buy nor earn our way into special favour with God, whatever `favour` actually means. We are already acceptable to the divine creator, it`s a matter of our accepting ourselves with all of our virtues and vices; understanding that we in turn are acceptable to others, even if that may not seem to be the case. Those concepts of Micah are further expanded in the gospel reading, it is no coincidence that the editors of the lectionary placed them together.

Whilst mulling over Micah I was reminded of something I had read in Robin Meyers` book The Underground Church: Reclaiming the subversive way of Jesus. Here he opens up a similar aspect of Christian thought and behaviour. Let me read you two paragraphs - `There is something very seductive and satisfying about naming sin and recommending repentance - as if what we have encouraged we have accomplished. Preachers are the ones most at risk, because they are public speakers of the gospel. They are constantly condemning evil and recommending love - are they also expected to actually resist evil and practise love? Surely it is clear that I am a loving person thinks the pastor; I have just preached a six part sermon series on love, and lots of people asked for a copy. This confusion between thinking about doing something and actually doing it, causes little pieces of the soul to fall off on the shower floor. It is why more members of the clergy end up in psychotherapy than any other profession.

 It also lulls the church into the complacency that results from assuming that a discussion of what is Christian is more important than a demonstration of how one is Christian.`

Talking about something is mostly easy and non-threatening. Living that talk into reality is another thing altogether. 

Activism appears to have become the calling of the decade and it is one which fits very comfortably with my theme for today. I am very supportive of participation in public debate. I also recognise that there are times when marching is possibly the only option left. There is a range of protest mechanisms but much of what we see and read seems to focus on behaviour which has all the hallmarks of mob rule. Regrettably that form of activism also has the effect of shifting the focus off the real issue and on to the behaviour of the participants. 

The passage from Micah would have been very familiar to Jesus, and to Paul when he was contemplating how to respond to the fractious Corinthians. Now as you are well aware Jesus did not leave some written manifesto for the guidance of the future Christian church. What we do have in the gospels, are collections of sayings, mostly woven into a story or a scenario. These sayings reveal Jesus`s ideas of God, and of how we should relate to one another. What it means to be truly human. They are provided to us as learning tools rather than precepts, sayings which we can ponder and try out, apply to our personal life and our involvement in the community.

 Rex Hunt describes the Beatitudes as seeds which we are invited to plant and nurture. He introduces this concept with a story which rather appealed to me - 

 `A woman went into a marketplace, looked around, and saw a sign that read: Godʼs Fruit Stand. `Thank goodness. It`s about time,`she muttered to herself. She went inside and said, `I would like a perfect banana, a perfect cantaloupe, a perfect peach and six perfect strawberries.` God, who was behind the counter, shrugged and said, `Sorry lady, I sell only seeds.` (3)

Many of you here are dedicated gardeners so this little story is probably easy to understand. Bringing the seed or even a seedling to the point of maturity requires commitment, initiative, concern for something outside oneself. These things bring their own reward of beauty, or fresh food, or the simple satisfaction, indeed joy, of having created something. For some of us whose gardening skills are less mature we have to contemplate the ideas from a more vicarious perspective.

Matthew is providing his first detailed presentation of Jesus and shapes the narrative in a way which conjures echoes of Moses on Mt Sinai. It does not have the direct nature of Luke`s where the focus is on the poor and those in need. He is addressing a different and more traditional Jewish audience, and instead talks of the attitudes and behaviours which will be necessary if you want to be part of God`s kingdom. The kingdom of heaven is the central theme of Jesus` teaching according to Matthew, which means righteousness is also a key concept.

Bill Loader notes,

`It is clear that for Matthew Jesus is the one who will judge all people. That is how John announced him in Matthew and that aspect is prominent throughout Matthew. Jesus is declaring what he will be looking for as judge …. He will not be looking for who is `saved` or Christian or who can recount spiritual experiences and call him, `Lord`. He will be looking for the kind of acts of compassion demonstrated by the people represented by the sheep in the closing parable of judgement in the final great speech at the end of chapter 25. Righteousness means having the attitudes and behaviours listed in the beatitudes.` (4)

You will recall that the speech he is referring to was the one about the sheep and the goats, the story of meeting people`s need. (5) 

In the context of Rex Hunt`s little story the seeds which are the beatitudes reflect true creativity. They are about something happening in our midst; about life which is not embalmed or rigidly confined; so that when nurtured the seeds represent hope for the whole community. Let there be no misunderstanding, they are also a healthy challenge. The wholehearted commitment to loving and caring in every aspect of life does not come easily or cheaply.

Sometimes it is easy to see these seeds bearing fruit, Rainbow Lunches are an example which immediately came to my mind. The initiative requires a genuine engagement with people in this community who struggle to make social connections, who are in many ways isolated, they are needy. The response is an attempt to meet the need and do so without any real strings or expectations of overt, or even subtle, opportunity to make disciples. The initiative is pursued because the congregation has recognised that there are people in this suburb who need to experience some love expressed in a very practical manner. There is no hidden agenda, no expectation that one day the participants will come to church and help sustain our future as an institution.

The sign out the front says this is an `open, inclusive, and progressive community`. There is also another one saying refugees are welcome. The fact that you keep re-erecting this banner whenever it is torn down speaks volumes about the nature of this congregation. It reveals that you actually believe what the signs say.

For quite a few years there has been a connection here with Amnesty International, another response to need albeit of a very different type. Doubtless there are other activities of which I am unaware but these well illustrate my point.

I don`t think it too hard to look at the beatitudes and see that involvement in public policy debate is integral to the Christian faith. The act of calling out truth to power lies at the heart of the prophets; you see it in the preaching of John the Baptist; you certainly see it in the recorded life of Jesus. The Uniting Church has a good record of involving itself in public debate by providing detailed information to government about its experience in working in the community and in providing a theological reflection on an issue.  This has been primarily at an Assembly level and via the institutions which function nationally under the UnitingCare banner.

I want to sound a note of caution here lest it be assumed that caring about the needy lies in some exclusive Christian jurisdiction.  You only have to look to the public response to the eastern states bushfire devastation to know that concern for one’s fellow man can and does extend far beyond the boundaries of the church.  Responsibility for the welfare and future direction of the community lies with the whole community. Matthew reminds us that our commitment to God calls us not only to respond to obvious need, but to delve deeper and continue to meet the need long after the obvious urgency has dissipated. The call is also to recognise and respond to needs which are far from popular, or require solutions which seem hardly possible.  

The gospel imperative goes into our personal relationships with other people, the ones whose company we enjoy, even the other ones.  There are lessons to be learned in tolerance and civility, in empathy, which when properly applied give us a deeper appreciation of the human condition and its fascinating diversity.  Renewal, whether personal or institutional, only comes about when we replace `right` belief with `right` practice. 

There is a common adage which goes along the lines of `knowledge is power`. I don’t think that is entirely correct. Knowledge is only potential, applying the knowledge is power, and understanding when and where to apply it is wisdom.(6)

AMEN

References

(1) Micah 6:81

(2) Howard Wallace - hwallace.unitingchurch.org.au

(3) www.rexaehuntprogressive.com/liturgies.html

(4) wwwstaff.murdoch.edu.au/~loader/lectionaryindex.html

(5) Matthew 25: 31 - 46

(6) Source: Takeda Shingen