Lord, thou hast examined me and knowest me.
Thou knowest all, whether I sit down or rise up;
thou hast discerned my thoughts from afar.
Thou hast traced my journey and my resting places,
and art familiar with all my paths.
For there is not a word on my tongue
but thou, Lord, knowest them all.
Thou hast kept close guard before me and behind
and hast spread thy hand over me.
Such knowledge is beyond my understanding,
so high that I cannot reach it.
Where can I escape from thy spirit?
Where can I flee from thy presence?
If I climb up to heaven, thou art there;
if I make the grave my bed, again I find thee.
If I take my flight to the frontiers of the morning
or dwell at the limit of the western sea,
even there thy hand will meet me
and thy right hand will hold me fast.
If I say, 'Surely darkness will steal over me,
night will close around me',
darkness is no darkness for thee
and night is luminous as day;
to thee both dark and light are one.
(Psalm 139: 1-11, NEB)
In the name of God Almighty, Father of all mercies; obedient Son, full of compassion; and Spirit - holy: moving through us throughout our lives. Amen.
This psalm seems to have been made with Charles Mills in mind. When you listen to the stories of his long life, you realize that God has been with him in all sorts of places - from the wings of the morning - in the airplane; in the depths and in the distances on the waters of the Isles; in faraway North Africa and the Italian front; or close at hand, at the dinner table with a child across from him, who is learning from a gentle teacher.
And you hear about his hands: gentle, at work; physician, healer: bringing new life into the world. And you hear, too, from Margaret, his companion in adventure and partner for so many years of life.
We are here to celebrate his life - to thank God for it, even as he takes his place among the souls gathered at the heavenly Table seeing now our Lord face to face.
We will miss him - and we will see him again.
In the hope of the resurrection, Death is not the last word: in the presence of the Lord we are united as one people across time and space. Our God, for whom darkness and light are both alike, is not daunted by the passing of time. In this moment, we mourn Charles - and yet we know he is in Christ eternally alive to the eternal presence of the divine and holy One who will gather us all to himself in the fullness of time.
May we, as we remember Charles and bring forward all the stories and all the love we can bring to the moment of the passing of this beloved man- husband, father, grandfather; physician and friend- may we hold him in our hearts as we hold Jesus our Savior strong to our conviction in the hope of Rest and the promise of the Life to come. Amen.
Celebration of the Life of Charles Mills, November 1, 2008.
+
Showing posts with label Romans 8:31-39. Show all posts
Showing posts with label Romans 8:31-39. Show all posts
Saturday, November 1, 2008
Thursday, September 20, 2007
those who lose their life for my sake, and for the sake of the gospel, will save it
John Coleridge Patteson
Bishop of Melanesia, and his Companions, Martyrs, 1871
September 20, 2007
Eight time zones east of here is the birthplace of John Coleridge Patteson; he was born in London on the 1st of April, 1827. Four time zones west of here is Nakapu, an island in the Santa Cruz group north of Vanuatu, where John Coleridge Patteson and his companions were killed on 20 September 1871.
And yet far away as these places are, and as far away as the 19th century is from us, we are bound to them by ties not only of affection but also of our common humanity.
Melanesia has an Anglican church now; Patteson went there to found it. Instead he went to his death – by mistake.
He worked to stamp out the flourishing slave trade in the Solomon Islands. The people of Nakapu mistook his party for slave raiders, returning after a recent raid, and took their revenge on his body – one stroke of the hatchet for each native who had been killed in the earlier raid.
The reaction of the government in England was to work even harder to stamp out slavery, and the slave trade, in the south Pacific territories under their flag.
The church redoubled its missionary efforts; Bishop Selwyn, who had sent Patteson to Melanesia from New Zealand, worked to reconcile the people of Melanesia “to the memory of one who came to help and not to hurt.”
The Most Revd Sir Ellison Leslie Pogo KBE, primate of The Church of the Province of Melanesia, is Patteson’s successor: we are all his heirs.
Stuff happens. The joke goes on: Why does this stuff keep happening to us? Or, less popularly: Why do we keep on doing this stuff?
As Tony Campolo recently pointed out, God created humanity to act in freedom, and thus to be capable of going against his will. Out of love, God gave us the freedom to choose to love God in return. Out of love.
Christine Sine of St. Alban’s, Edmonds, Washington, recently wrote: “All of us, no matter how strong our faith, will at some point in our life journey suffer pain and death.” Through Christ, God is able to use the suffering we endure to further God’s purpose in our lives and in the world. God’s grace works through human weakness.
Out of love, he gave us freedom. Out of freedom, we may choose, in the words of the apostle, to “Bear one another’s burdens, and in this way [to] fulfill the law of Christ." (Galatians 6:2) Out of love.
And somehow, out of death, comes life: “If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it.” (Mark 8:34-35)
To really live involves, eventually and inevitably, dying. But death is not the end of the story.
The life that is saved is not the life of this body as it is – but ongoing life in God, that begins when we choose to live in Christ.
Out of love. Out of freedom. Out of death. Into life.
****
What then are we to say about these things? If God is for us, who is against us? He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else? Who will bring any charge against God’s elect? It is God who justifies. Who is to condemn? It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us.
Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, “For your sake we are being killed all day long; we are accounted as sheep to be slaughtered.” No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. (Romans 8:31-39)
****
Sources
Lesser Feasts and Fasts (Church Publishing, 2006)
1 Peter 4:12-19, Psalm 121, Psalm 116:1-8, Mark 8:34-38, Genesis 22:1-14, Romans 8:31-39, Galatians 6:2
http://www.anglicancommunion.org/tour/province.cfm?ID=M1
http://orders.anglican.org/mbh/history.htm
http://www.bcponline.org/
http://bible.oremus.org/
Context, September 2007, Part A, page 3-4 & Part B, page 6.
Tony Campolo, “God as Suffering Servant”, Tikkun, May/June 2007
http://www.tikkun.org/magazine/tik0706/frontpage/sufferingservant
Christine Sine, “The Challenge of Suffering”, Prism, March-April 2007
http://www.network935.org/Images/mmDocument/PRISM%20Archive/Sines%20Times/MarApr07SinesOfTimes.pdf
Bishop of Melanesia, and his Companions, Martyrs, 1871
September 20, 2007
Eight time zones east of here is the birthplace of John Coleridge Patteson; he was born in London on the 1st of April, 1827. Four time zones west of here is Nakapu, an island in the Santa Cruz group north of Vanuatu, where John Coleridge Patteson and his companions were killed on 20 September 1871.
And yet far away as these places are, and as far away as the 19th century is from us, we are bound to them by ties not only of affection but also of our common humanity.
Melanesia has an Anglican church now; Patteson went there to found it. Instead he went to his death – by mistake.
He worked to stamp out the flourishing slave trade in the Solomon Islands. The people of Nakapu mistook his party for slave raiders, returning after a recent raid, and took their revenge on his body – one stroke of the hatchet for each native who had been killed in the earlier raid.
The reaction of the government in England was to work even harder to stamp out slavery, and the slave trade, in the south Pacific territories under their flag.
The church redoubled its missionary efforts; Bishop Selwyn, who had sent Patteson to Melanesia from New Zealand, worked to reconcile the people of Melanesia “to the memory of one who came to help and not to hurt.”
The Most Revd Sir Ellison Leslie Pogo KBE, primate of The Church of the Province of Melanesia, is Patteson’s successor: we are all his heirs.
Stuff happens. The joke goes on: Why does this stuff keep happening to us? Or, less popularly: Why do we keep on doing this stuff?
As Tony Campolo recently pointed out, God created humanity to act in freedom, and thus to be capable of going against his will. Out of love, God gave us the freedom to choose to love God in return. Out of love.
Christine Sine of St. Alban’s, Edmonds, Washington, recently wrote: “All of us, no matter how strong our faith, will at some point in our life journey suffer pain and death.” Through Christ, God is able to use the suffering we endure to further God’s purpose in our lives and in the world. God’s grace works through human weakness.
Out of love, he gave us freedom. Out of freedom, we may choose, in the words of the apostle, to “Bear one another’s burdens, and in this way [to] fulfill the law of Christ." (Galatians 6:2) Out of love.
And somehow, out of death, comes life: “If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it.” (Mark 8:34-35)
To really live involves, eventually and inevitably, dying. But death is not the end of the story.
The life that is saved is not the life of this body as it is – but ongoing life in God, that begins when we choose to live in Christ.
Out of love. Out of freedom. Out of death. Into life.
****
What then are we to say about these things? If God is for us, who is against us? He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else? Who will bring any charge against God’s elect? It is God who justifies. Who is to condemn? It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us.
Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, “For your sake we are being killed all day long; we are accounted as sheep to be slaughtered.” No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. (Romans 8:31-39)
****
Sources
Lesser Feasts and Fasts (Church Publishing, 2006)
1 Peter 4:12-19, Psalm 121, Psalm 116:1-8, Mark 8:34-38, Genesis 22:1-14, Romans 8:31-39, Galatians 6:2
http://www.anglicancommunion.org/tour/province.cfm?ID=M1
http://orders.anglican.org/mbh/history.htm
http://www.bcponline.org/
http://bible.oremus.org/
Context, September 2007, Part A, page 3-4 & Part B, page 6.
Tony Campolo, “God as Suffering Servant”, Tikkun, May/June 2007
http://www.tikkun.org/magazine/tik0706/frontpage/sufferingservant
Christine Sine, “The Challenge of Suffering”, Prism, March-April 2007
http://www.network935.org/Images/mmDocument/PRISM%20Archive/Sines%20Times/MarApr07SinesOfTimes.pdf
Saturday, April 7, 2007
The Binding of Isaac
In the name of God, source of all being, eternal Word and Holy Spirit. Amen. Some Muslim friends once invited me to join them in celebrations of the feast of Eid al-Adha, the commemoration of God’s providing the Ram to Abraham as a substitute for his son. I remember watching the sheikh take hold of the lamb, who was indeed as innocent and passive as a lamb led to the slaughter, explaining that he was not slaughtering but sacrificing the animal, then quickly, deftly and quietly cutting its throat. The lamb just as quietly and quickly passed away. He repeated this act with a few more lambs, which various members of the group had dedicated, and then let the rest go. I remember how happy I was to watch the survivors gambol back up into their pasture. And I remember as I watched their brothers being slain, thinking two thoughts: How glad I was that we do not have to do this, and, Behold the Lamb of God who takes away the sins of the world. Listening to the reading from Genesis, we may wonder: what was Abraham thinking? Where did he get the idea that he should sacrifice his son? That God would want that? What kind of a god would ask this? What kind of a father would think to do it? The surrounding cultures, as I understand it, worshipped gods who did indeed require human sacrifice – just as much as the god of the Aztecs did. The cult of Moloch demanded the burnt offering of the firstborn son. Somehow Abraham got into his head the idea that this may be required even of him – that the God who has led him to the promised land, has given him his son, has promised him uncounted progeny – that somehow this is the same god. All the way up the mountain, Abraham kept faith with God. Believing in the promise he somehow continued to expect the impossible. He laid the firewood on Isaac’s back – like requiring a man to carry his own cross – saying, “God himself will provide the lamb.” Not knowing what would happen, in the fear of God he bound his son, and took up the knife. The angel stayed Abraham’s hand, and showed him the ram in the thicket. I think there is more going on here than the substitution of a sheep for a man. God did not require the death of Isaac. He required his life – that is, that Isaac and all the future and the hope that he represents, belongs to God, not Abraham. This life is not a life to be grasped onto but to be freely accepted as a gift from the willing hand of God. Abraham responds to God’s call in faith, in obedience, yielding all claim to ownership to what is most precious to him – the promise, the future and the hope embodied in Isaac – and he dedicates that beloved Child to God, to God’s purpose, not his own – and it is through the efficacy of this obedience, this act of faith, that Abraham becomes the father of nations – not through heredity but through faith in the love of God. And it is this faith that gives him descendants innumerable. “I will shower blessings on you, I will make your descendants as many as the stars of heaven and the grains of sand on the seashore.” (Genesis 22.17) Abraham chose obedience. Through his radical obedience, Abraham became the father of our faith, the exemplar of total trust in God. What he was required to yield up, that which was most precious to him, what had to be relinquished to God when God required it, was Isaac’s life – not his death, but his life. The future and the hope that Isaac represented were not for Abraham to own and to master, but for him to trust in God to provide, just as he provided the ram in the thicket on the mount that came to be called, “God provides”. When he set his face toward Jerusalem, Jesus began to teach his disciples that the Son of Man must undergo great suffering, be rejected, and be killed, and after three days rise again. Jesus chose obedience – he lay his own life down, that very life that was to become the first fruits of the resurrection. Life is not to be grasped to oneself, but to be freely offered in obedience to God. Jesus did not give just his death to God; he gave his life – a life of integrity, of witness, of proclamation. He took up his cross rather than live a life of self-protection. Jesus kept faith with God, proclaiming in word and deed the reign of God’s love, of justice, peace, and forgiveness. He embodied the fullness and image of God’s compassion and love for humankind. Just as Abraham traveled to a distant land ready to sacrifice his beloved son, so Jesus, knowing full well that it might cost his life, traveled up to Jerusalem to give witness to the reign of God. [He took up his cross rather than living a life of self-protection. We participate in the life of Christ, in the proclamation of the kingdom. We receive the life he continues to give to us. By his life we live. His life makes it possible for us to live faithfully, in radical obedience to God, with a future and a hope. To live in faith is costly; God asks a lot of us. Life is full of frightening and painful and hard things. We have this consolation, that Jesus went through this already and goes through this with us –we are not alone, and death is not the end of the story. No place we are ever asked to go – no height nor depth, no hardship or distress, no persecution or famine, no epidemic, no war - can take us away from the love of God. He has been there already. He is there with us. And he will bring us through to the other side. No other thing is required. God’s mercy is full and complete. He takes us from the broken places to wholeness, from the darkness into light; we were lost and are found.] Grace is costly, but the price has been paid in full by God himself. On the cross he made, by his one offering of himself, a full, perfect, and sufficient sacrifice, once for all. For God so loved the world that he gave his only-begotten Son that whoever believes in him should not perish but have eternal life.
A sermon for St. Paul’s Episcopal Church, Sacramento March 12, 2006 Second Sunday in Lent (Year B) BCP Lectionary Readings: Genesis 22:1-14, Psalm 16:5-11, Romans 8:31-39, Mark 8:31-38 [Section in brackets was presented at 8am but not 10am service.] The Old Testament lesson for the daily office on Good Friday is the Binding of Isaac.
Sources and inspirations:
William Blake, “Mock on, mock on, Voltaire, Rousseau”
John Bowker, ed., “The Sacrifice of Isaac”, The Complete Bible Handbook (Dorling Kindersley, 1998), p. 39.
Barbara Crafton, “The Lesson We Have to Preach On”, The Almost Daily eMo, March 9, 2006 (www.geraniumfarm.org)
The Jerusalem Bible, Reader’s Edition (Doubleday, 1968)
The Jewish Study Bible (Oxford University Press, 2004)
Søren Kierkegaard, “Eulogy on Abraham”, Fear and Trembling (1843), Edited and translated by Howard V. Hong and Edna H. Hong (Princeton University Press, 1983) p. 15-23.
Sarah
Jude Siciliano, O.P., “First Impressions” (http://www.opsouth.org/Preachers%20Exchange/firstimpresscurrent.html)
Hugh Talat Halman, “Id al-Adha”, World Book Encyclopedia (2004)
JRL+
A sermon for St. Paul’s Episcopal Church, Sacramento March 12, 2006 Second Sunday in Lent (Year B) BCP Lectionary Readings: Genesis 22:1-14, Psalm 16:5-11, Romans 8:31-39, Mark 8:31-38 [Section in brackets was presented at 8am but not 10am service.] The Old Testament lesson for the daily office on Good Friday is the Binding of Isaac.
Sources and inspirations:
William Blake, “Mock on, mock on, Voltaire, Rousseau”
John Bowker, ed., “The Sacrifice of Isaac”, The Complete Bible Handbook (Dorling Kindersley, 1998), p. 39.
Barbara Crafton, “The Lesson We Have to Preach On”, The Almost Daily eMo, March 9, 2006 (www.geraniumfarm.org)
The Jerusalem Bible, Reader’s Edition (Doubleday, 1968)
The Jewish Study Bible (Oxford University Press, 2004)
Søren Kierkegaard, “Eulogy on Abraham”, Fear and Trembling (1843), Edited and translated by Howard V. Hong and Edna H. Hong (Princeton University Press, 1983) p. 15-23.
Sarah
Jude Siciliano, O.P., “First Impressions” (http://www.opsouth.org/Preachers%20Exchange/firstimpresscurrent.html)
Hugh Talat Halman, “Id al-Adha”, World Book Encyclopedia (2004)
JRL+
Sunday, March 12, 2006
The Binding of Isaac
In the name of God, source of all being, eternal Word and Holy Spirit. Amen.
Some Muslim friends once invited me to join them in celebrations of the feast of Eid al-Adha, the commemoration of God’s providing the Ram to Abraham as a substitute for his son. I remember watching the sheikh take hold of the lamb, who was indeed as innocent and passive as a lamb led to the slaughter, explaining that he was not slaughtering but sacrificing the animal, then quickly, deftly and quietly cutting its throat. The lamb just as quietly and quickly passed away. He repeated this act with a few more lambs, which various members of the group had dedicated, and then let the rest go.
I remember how happy I was to watch the survivors gambol back up into their pasture. And I remember as I watched their brothers being slain, thinking two thoughts: How glad I was that we do not have to do this, and, Behold the Lamb of God who takes away the sins of the world.
Listening to the reading from Genesis, we may wonder: what was Abraham thinking? Where did he get the idea that he should sacrifice his son? That God would want that? What kind of a god would ask this? What kind of a father would think to do it?
The surrounding cultures, as I understand it, worshipped gods who did indeed require human sacrifice – just as much as the god of the Aztecs did. The cult of Moloch demanded the burnt offering of the firstborn son. Somehow Abraham got into his head the idea that this may be required even of him – that the God who has led him to the promised land, has given him his son, has promised him uncounted progeny – that somehow this is the same god.
All the way up the mountain, Abraham kept faith with God. Believing in the promise he somehow continued to expect the impossible. He laid the firewood on Isaac’s back – like requiring a man to carry his own cross – saying, “God himself will provide the lamb.”
Not knowing what would happen, in the fear of God he bound his son, and took up the knife. The angel stayed Abraham’s hand, and showed him the ram in the thicket. I think there is more going on here than the substitution of a sheep for a man.
God did not require the death of Isaac. He required his life – that is, that Isaac and all the future and the hope that he represents, belongs to God, not Abraham. This life is not a life to be grasped onto but to be freely accepted as a gift from the willing hand of God.
Abraham responds to God’s call in faith, in obedience, yielding all claim to ownership to what is most precious to him – the promise, the future and the hope embodied in Isaac – and he dedicates that beloved Child to God, to God’s purpose, not his own – and it is through the efficacy of this obedience, this act of faith, that Abraham becomes the father of nations – not through heredity but through faith in the love of God. And it is this faith that gives him descendants innumerable. “I will shower blessings on you, I will make your descendants as many as the stars of heaven and the grains of sand on the seashore.” (Genesis 22.17)
Abraham chose obedience. Through his radical obedience, Abraham became the father of our faith, the exemplar of total trust in God.
What he was required to yield up, that which was most precious to him, what had to be relinquished to God when God required it, was Isaac’s life – not his death, but his life. The future and the hope that Isaac represented were not for Abraham to own and to master, but for him to trust in God to provide, just as he provided the ram in the thicket on the mount that came to be called, “God provides”.
When he set his face toward Jerusalem, Jesus began to teach his disciples that the Son of Man must undergo great suffering, be rejected, and be killed, and after three days rise again. Jesus chose obedience – he lay his own life down, that very life that was to become the first fruits of the resurrection. Life is not to be grasped to oneself, but to be freely offered in obedience to God. Jesus did not give just his death to God; he gave his life – a life of integrity, of witness, of proclamation. He took up his cross rather than live a life of self-protection.
Jesus kept faith with God, proclaiming in word and deed the reign of God’s love, of justice, peace, and forgiveness. He embodied the fullness and image of God’s compassion and love for humankind. Just as Abraham traveled to a distant land ready to sacrifice his beloved son, so Jesus, knowing full well that it might cost his life, traveled up to Jerusalem to give witness to the reign of God.
[He took up his cross rather than living a life of self-protection. We participate in the life of Christ, in the proclamation of the kingdom. We receive the life he continues to give to us. By his life we live. His life makes it possible for us to live faithfully, in radical obedience to God, with a future and a hope. To live in faith is costly; God asks a lot of us. Life is full of frightening and painful and hard things. We have this consolation, that Jesus went through this already and goes through this with us –we are not alone, and death is not the end of the story. No place we are ever asked to go – no height nor depth, no hardship or distress, no persecution or famine, no epidemic, no war - can take us away from the love of God. He has been there already. He is there with us. And he will bring us through to the other side. No other thing is required. God’s mercy is full and complete. He takes us from the broken places to wholeness, from the darkness into light; we were lost and are found.]
Grace is costly, but the price has been paid in full by God himself.
On the cross he made, by his one offering of himself, a full, perfect, and sufficient sacrifice, once for all.
For God so loved the world that he gave his only-begotten Son that whoever believes in him should not perish but have eternal life.
A sermon for St. Paul’s Episcopal Church, Sacramento
March 12, 2006
Second Sunday in Lent (Year B) BCP Lectionary Readings:
Genesis 22:1-14, Psalm 16:5-11, Romans 8:31-39, Mark 8:31-38
[Section in brackets was presented at 8am but not 10am service.]
Sources and inspirations:
William Blake, “Mock on, mock on, Voltaire, Rousseau”
John Bowker, ed., “The Sacrifice of Isaac”, The Complete Bible Handbook (Dorling Kindersley, 1998), p. 39.
Barbara Crafton, “The Lesson We Have to Preach On”, The Almost Daily eMo from GeraniumFarm.org, March 9, 2006 (www.geraniumfarm.org)
The Jerusalem Bible, Reader’s Edition (Doubleday, 1968)
The Jewish Study Bible (Oxford University Press, 2004)
Søren Kierkegaard, “Eulogy on Abraham”, Fear and Trembling (1843), Edited and translated by Howard V. Hong and Edna H. Hong (Princeton University Press, 1983) p. 15-23. (See selection from another translation at http://www.columbia.edu/cu/augustine/arch/kierkegaard.html)
Sarah C. Leech
Jude Siciliano, O.P., “First Impressions” (http://www.opsouth.org/Preachers%20Exchange/firstimpresscurrent.html)
Hugh Talat Halman, “Id al-Adha”, World Book Encyclopedia (2004)
Some Muslim friends once invited me to join them in celebrations of the feast of Eid al-Adha, the commemoration of God’s providing the Ram to Abraham as a substitute for his son. I remember watching the sheikh take hold of the lamb, who was indeed as innocent and passive as a lamb led to the slaughter, explaining that he was not slaughtering but sacrificing the animal, then quickly, deftly and quietly cutting its throat. The lamb just as quietly and quickly passed away. He repeated this act with a few more lambs, which various members of the group had dedicated, and then let the rest go.
I remember how happy I was to watch the survivors gambol back up into their pasture. And I remember as I watched their brothers being slain, thinking two thoughts: How glad I was that we do not have to do this, and, Behold the Lamb of God who takes away the sins of the world.
Listening to the reading from Genesis, we may wonder: what was Abraham thinking? Where did he get the idea that he should sacrifice his son? That God would want that? What kind of a god would ask this? What kind of a father would think to do it?
The surrounding cultures, as I understand it, worshipped gods who did indeed require human sacrifice – just as much as the god of the Aztecs did. The cult of Moloch demanded the burnt offering of the firstborn son. Somehow Abraham got into his head the idea that this may be required even of him – that the God who has led him to the promised land, has given him his son, has promised him uncounted progeny – that somehow this is the same god.
All the way up the mountain, Abraham kept faith with God. Believing in the promise he somehow continued to expect the impossible. He laid the firewood on Isaac’s back – like requiring a man to carry his own cross – saying, “God himself will provide the lamb.”
Not knowing what would happen, in the fear of God he bound his son, and took up the knife. The angel stayed Abraham’s hand, and showed him the ram in the thicket. I think there is more going on here than the substitution of a sheep for a man.
God did not require the death of Isaac. He required his life – that is, that Isaac and all the future and the hope that he represents, belongs to God, not Abraham. This life is not a life to be grasped onto but to be freely accepted as a gift from the willing hand of God.
Abraham responds to God’s call in faith, in obedience, yielding all claim to ownership to what is most precious to him – the promise, the future and the hope embodied in Isaac – and he dedicates that beloved Child to God, to God’s purpose, not his own – and it is through the efficacy of this obedience, this act of faith, that Abraham becomes the father of nations – not through heredity but through faith in the love of God. And it is this faith that gives him descendants innumerable. “I will shower blessings on you, I will make your descendants as many as the stars of heaven and the grains of sand on the seashore.” (Genesis 22.17)
Abraham chose obedience. Through his radical obedience, Abraham became the father of our faith, the exemplar of total trust in God.
What he was required to yield up, that which was most precious to him, what had to be relinquished to God when God required it, was Isaac’s life – not his death, but his life. The future and the hope that Isaac represented were not for Abraham to own and to master, but for him to trust in God to provide, just as he provided the ram in the thicket on the mount that came to be called, “God provides”.
When he set his face toward Jerusalem, Jesus began to teach his disciples that the Son of Man must undergo great suffering, be rejected, and be killed, and after three days rise again. Jesus chose obedience – he lay his own life down, that very life that was to become the first fruits of the resurrection. Life is not to be grasped to oneself, but to be freely offered in obedience to God. Jesus did not give just his death to God; he gave his life – a life of integrity, of witness, of proclamation. He took up his cross rather than live a life of self-protection.
Jesus kept faith with God, proclaiming in word and deed the reign of God’s love, of justice, peace, and forgiveness. He embodied the fullness and image of God’s compassion and love for humankind. Just as Abraham traveled to a distant land ready to sacrifice his beloved son, so Jesus, knowing full well that it might cost his life, traveled up to Jerusalem to give witness to the reign of God.
[He took up his cross rather than living a life of self-protection. We participate in the life of Christ, in the proclamation of the kingdom. We receive the life he continues to give to us. By his life we live. His life makes it possible for us to live faithfully, in radical obedience to God, with a future and a hope. To live in faith is costly; God asks a lot of us. Life is full of frightening and painful and hard things. We have this consolation, that Jesus went through this already and goes through this with us –we are not alone, and death is not the end of the story. No place we are ever asked to go – no height nor depth, no hardship or distress, no persecution or famine, no epidemic, no war - can take us away from the love of God. He has been there already. He is there with us. And he will bring us through to the other side. No other thing is required. God’s mercy is full and complete. He takes us from the broken places to wholeness, from the darkness into light; we were lost and are found.]
Grace is costly, but the price has been paid in full by God himself.
On the cross he made, by his one offering of himself, a full, perfect, and sufficient sacrifice, once for all.
For God so loved the world that he gave his only-begotten Son that whoever believes in him should not perish but have eternal life.
A sermon for St. Paul’s Episcopal Church, Sacramento
March 12, 2006
Second Sunday in Lent (Year B) BCP Lectionary Readings:
Genesis 22:1-14, Psalm 16:5-11, Romans 8:31-39, Mark 8:31-38
[Section in brackets was presented at 8am but not 10am service.]
Sources and inspirations:
William Blake, “Mock on, mock on, Voltaire, Rousseau”
John Bowker, ed., “The Sacrifice of Isaac”, The Complete Bible Handbook (Dorling Kindersley, 1998), p. 39.
Barbara Crafton, “The Lesson We Have to Preach On”, The Almost Daily eMo from GeraniumFarm.org, March 9, 2006 (www.geraniumfarm.org)
The Jerusalem Bible, Reader’s Edition (Doubleday, 1968)
The Jewish Study Bible (Oxford University Press, 2004)
Søren Kierkegaard, “Eulogy on Abraham”, Fear and Trembling (1843), Edited and translated by Howard V. Hong and Edna H. Hong (Princeton University Press, 1983) p. 15-23. (See selection from another translation at http://www.columbia.edu/cu/augustine/arch/kierkegaard.html)
Sarah C. Leech
Jude Siciliano, O.P., “First Impressions” (http://www.opsouth.org/Preachers%20Exchange/firstimpresscurrent.html)
Hugh Talat Halman, “Id al-Adha”, World Book Encyclopedia (2004)
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