Here's a little secret: Lutherans are not supposed to like the book of James, much. It might be because the author seems to be arguing with the apostle Paul (someone Lutherans really love) regarding salvation by faith alone. The author of James (and some people think he might have been James, the brother of Jesus) seems to be picking a fight with Paul, saying "Oh yeah? Faith alone? I say faith plus works! Faith without works is DEAD!"
But the argument is overstated, I think. If we think of faith the way Luther (and Paul) did, faith in Christ Jesus is what raises us from the dead. And, people who are alive do things. They act. Because they are alive. But the works do not save us. They are just what we do because we are alive.
At least, that's what Paul would say.
Even though I'm Lutheran, and even though I'll grant that the book of James wouldn't be the one book of the Bible I'd take with me if I could only take one book, I still harbor a sort of fondness for it. Maybe it's the picture James paints of the poor man and the rich man entering the church, and people fawning all over the rich man, and James saying, "Don't play favorites!" Or maybe it's the image James paints of a poor beggar with his cup out, and people saying, "God bless you!" to the beggar, but not giving him a penny, or a sandwich or a coat to keep him warm.
Maybe it's the wise sayings about the power of the tongue (I've always liked those), or the advice about what to do if someone in your congregation is sick.
I think of James as Christian wisdom literature. It's full of true sayings for how to live in Christian community.
Another scholar once told me that James is an example of the survival of the minority opinion in the church. It's a small peek into what the piety of the Jewish Christian believers might have looked like. We don't have much of their wisdom in the New Testament, but we have this letter.
So, what do you think of the letter of James? Do you agree with Luther, that it is an "epistle of straw"? (which was not a compliment). Or do you harbor a fondness? If so, why?
Showing posts with label faith. Show all posts
Showing posts with label faith. Show all posts
Saturday, August 18, 2012
Friday, August 17, 2012
Day 78: By Faith, the Cloud of Witnesses
Like when I hear a good sermon (even though Hebrews is a letter, not a sermon), when I read this section of Hebrews, I sense that we are coming to the peak, the climax, the mountaintop of the letter. Here is where everything is leading, the encouraging and exhorting, the theological arguments for the superiority of Jesus as high priest and sacrifice. Here we can sense so much the letter-writer's desire that the people not give up, not turn away from their faith, even though (it seems) the times are tough and they are not seeing much evidence for the truth of the faith.
By faith. What is faith? Generations of Christians have used this definition: "The substance of things hoped for." We believe in things that we do not yet see, but we believe that they are coming, and we live differently because of it. But there are things that we do know and have seen and heard about, and they give substance to our faith and our lives.
The author of Hebrews recites a whole litany of people who lived by faith, starting with Abel, and ending with Jesus. In between s/he lists so many people, well-known and anonymous, men and women, who lived by faith, not receiving the end of their hoping, but holding firm to the Promise of God. Abraham. Sarah. Gideon. David. Jephthah (yes, even the judge Jephthah is mentioned). And in sort of terrifying detail, the author goes through some of the hardships and persecutions people before them had to endure.
In the end is Jesus, one of the crowd of witnesses, but also different somehow. While we are running our raise, and being cheered on by the whole company of those who lived "by faith" we are looking to him, for he alone has crossed the finish line "the pioneer and perfecter of our faith."
After this great climx, this great exhortation, this great finish of the one who went outside the city gates for us, there's not much left to say, except for some reminders of how to live (in purity, showing hospitality to strangers, visiting those in prison), and a wonderful benediction:
May the God of peace, who brought back the great shepherd of the sheep, our Lord Jesus,
from the dead by the blood of the eternal covenant,
equip you with every good thing to do his will,
by developing in us what pleases him through Jesus Christ.
To him be the glory forever and ever. Amen.
By faith. What is faith? Generations of Christians have used this definition: "The substance of things hoped for." We believe in things that we do not yet see, but we believe that they are coming, and we live differently because of it. But there are things that we do know and have seen and heard about, and they give substance to our faith and our lives.
The author of Hebrews recites a whole litany of people who lived by faith, starting with Abel, and ending with Jesus. In between s/he lists so many people, well-known and anonymous, men and women, who lived by faith, not receiving the end of their hoping, but holding firm to the Promise of God. Abraham. Sarah. Gideon. David. Jephthah (yes, even the judge Jephthah is mentioned). And in sort of terrifying detail, the author goes through some of the hardships and persecutions people before them had to endure.
In the end is Jesus, one of the crowd of witnesses, but also different somehow. While we are running our raise, and being cheered on by the whole company of those who lived "by faith" we are looking to him, for he alone has crossed the finish line "the pioneer and perfecter of our faith."
After this great climx, this great exhortation, this great finish of the one who went outside the city gates for us, there's not much left to say, except for some reminders of how to live (in purity, showing hospitality to strangers, visiting those in prison), and a wonderful benediction:
May the God of peace, who brought back the great shepherd of the sheep, our Lord Jesus,
from the dead by the blood of the eternal covenant,
equip you with every good thing to do his will,
by developing in us what pleases him through Jesus Christ.
To him be the glory forever and ever. Amen.
Friday, August 10, 2012
Day 71: Paul's letter to his "Son"
Up until now, Paul's letters have been to congregations, religious communities, but today's letters (and others) are written to individuals, in this case Timothy. Since we have been reading in the New Testament, we know a little about Timothy. He was a young man who had a Jewish mother and a Greek father, he traveled with Paul, and was much beloved by him.
Now I'm going to tell you something that might seem a little confusing: some scholars don't think that Paul wrote this letter.
They believe this because of some of the subjects Paul discusses: the particular church controversies he mentions and the qualifications for bishops, for example. And may I suggest that if this is Paul, the tone of the letter is much more staid and (ahem) establishment-sounding than some of the earlier letters that we read. There's not as much passion in this letter, although there's still a concern for good order and Truth.
Then there's the pronouncements regarding women's leadership in chapter two. In Galatians, Paul states that "in Christ there is no male or female," in 1 Timothy he writes that a "wife" or a "woman" should learn quietly in complete submission. (As well, we are not to wear elaborate hairstyles, or gold, pearls or expensive clothes.) What are we to make of this?
As a woman, I'm wondering why some churches adhere so strongly to the position that women are to remain silent in the church, but not to the other requirements that women should not wear jewelry or expensive clothes. Because it seems to me that both of the things that Paul is concerned about have to do with the culture of the time, and what sort of behavior would adversely affect the Christian community and its witness.
I can't help but noticing that most of this part of the letter (we'll see what develops tomorrow) deals with how to manage the household of faith: husband and wives, bishops and pastors, servants and masters. Yet I'm drawn to the simple statement of faith in chapter 1, which is worth the weight of the whole letter, "Jesus Christ came into the world to save sinners." Paul goes on to say that he's the biggest sinner of all -- and his whole life is an object lesson of God's mercy.
There's something about this sentence that makes me smile.
Our whole lives an object lesson of God's mercy. Maybe that's enough for me.
Now I'm going to tell you something that might seem a little confusing: some scholars don't think that Paul wrote this letter.
They believe this because of some of the subjects Paul discusses: the particular church controversies he mentions and the qualifications for bishops, for example. And may I suggest that if this is Paul, the tone of the letter is much more staid and (ahem) establishment-sounding than some of the earlier letters that we read. There's not as much passion in this letter, although there's still a concern for good order and Truth.
Then there's the pronouncements regarding women's leadership in chapter two. In Galatians, Paul states that "in Christ there is no male or female," in 1 Timothy he writes that a "wife" or a "woman" should learn quietly in complete submission. (As well, we are not to wear elaborate hairstyles, or gold, pearls or expensive clothes.) What are we to make of this?
As a woman, I'm wondering why some churches adhere so strongly to the position that women are to remain silent in the church, but not to the other requirements that women should not wear jewelry or expensive clothes. Because it seems to me that both of the things that Paul is concerned about have to do with the culture of the time, and what sort of behavior would adversely affect the Christian community and its witness.
I can't help but noticing that most of this part of the letter (we'll see what develops tomorrow) deals with how to manage the household of faith: husband and wives, bishops and pastors, servants and masters. Yet I'm drawn to the simple statement of faith in chapter 1, which is worth the weight of the whole letter, "Jesus Christ came into the world to save sinners." Paul goes on to say that he's the biggest sinner of all -- and his whole life is an object lesson of God's mercy.
There's something about this sentence that makes me smile.
Our whole lives an object lesson of God's mercy. Maybe that's enough for me.
Thursday, August 2, 2012
Day 63: You Stupid Galatians!
The book of Galatians is short (only 6 chapters) and Paul doesn't have time to be subtle. So, after brief, perfunctory greetings, he gets right to the point:
What the heck is wrong with them?????
Why are they abandoning the gospel he preached to them?
That's what he has been hearing. Since Paul has left the church in Galatia, others have come, and they have been telling the Galatians that trust in Jesus' death and resurrection is not enough to be considered a follower of Jesus. They also need to be circumcized, and keep the law. This Paul emphatically rejects. And he is angry that it is so easy for them to desert the gospel and cling, instead, to the law.
These false teachers are often called "Judaizers." While Paul is careful not to tell the Galatians that the law is bad, he wants them to know that the law does not save them. Paul tells the Galatians that the other apostles agreed with him on this (including Peter, who is called "Cephas" in this letter), and he feels that they were cowardly and hypocritical to cave in when opposition hit.
Paul is not going to do this. He tells the Galatians a little of his own history, about how he, a zealous Pharisee, came to believe in Jesus, and how he came to be an apostle to the Gentiles. He gives a short, passionate synopsis of his theology from Romans: The righteous will live by their faith. And the covenant with Abraham, based on Abraham's trust, takes precedence over the covenant based on the law. In fact, the covenant that is based on the giving of the law actually depends on the covenant God gave with Abraham.
Do you ever wonder: why is Paul so passionate about this? What's the big deal? What is he afraid of? What is the slippery slope here?
Perhaps, as we complete the letter tomorrow, we'll get some ideas.
What the heck is wrong with them?????
Why are they abandoning the gospel he preached to them?
That's what he has been hearing. Since Paul has left the church in Galatia, others have come, and they have been telling the Galatians that trust in Jesus' death and resurrection is not enough to be considered a follower of Jesus. They also need to be circumcized, and keep the law. This Paul emphatically rejects. And he is angry that it is so easy for them to desert the gospel and cling, instead, to the law.
These false teachers are often called "Judaizers." While Paul is careful not to tell the Galatians that the law is bad, he wants them to know that the law does not save them. Paul tells the Galatians that the other apostles agreed with him on this (including Peter, who is called "Cephas" in this letter), and he feels that they were cowardly and hypocritical to cave in when opposition hit.
Paul is not going to do this. He tells the Galatians a little of his own history, about how he, a zealous Pharisee, came to believe in Jesus, and how he came to be an apostle to the Gentiles. He gives a short, passionate synopsis of his theology from Romans: The righteous will live by their faith. And the covenant with Abraham, based on Abraham's trust, takes precedence over the covenant based on the law. In fact, the covenant that is based on the giving of the law actually depends on the covenant God gave with Abraham.
Do you ever wonder: why is Paul so passionate about this? What's the big deal? What is he afraid of? What is the slippery slope here?
Perhaps, as we complete the letter tomorrow, we'll get some ideas.
Friday, July 27, 2012
Day 57: Spiritual Gifts, Love, Spiritual Gifts
If you want to know something about what the church as "the body of Christ" means, you want to read first Corinthians 12. There Paul uses a metaphor for the body politic for the Christian community. It was common to talk about the community, the city, the state as a "body," where there were many members, and where each member had a part. So Paul wants the Corinthians to consider that they are united in one common purpose, even though they are diverse in gifts. Paul, of course (as always) tweaks the metaphor so that the weaker members have greater honor.
And then he puts all of the talk about the body in the context of spiritual gifts, gifts given to the Corinthians, but for the common good. That seems to be a growing edge for the Corinthians, who love spiritual gifts, the glitz and glamour of them, but don't seem to get the idea that the purpose of gifts is to share and to build up the body, rather than to divide and sow contention.
Chapter 14 is an entire chapter devoted mostly to one of the spiritual gifts: speaking in tongues. Although Paul is careful to note that tongues is one of the gifts of God, and he also boasts that he "speaks in tongues more than you all", he gives careful guidelines to the use of this gifts, and also seems to disparage it. (I'll just come right out and say that I don't understand what Paul means when he says that tongues are a sign for unbelievers. Especially since he contradicts himself afterwards by saying that if unbelievers come into your church and hear you speaking in tongues, they will think you are crazy.)
Speaking in tongues still seems to be controversial even today. Some churches deny that the phenomenon exists (it was supposed to have died out after the apostolic era.) Others make tongues the sign of a more mature faith. Where are you at?
Then, in the middle, is Chapter 13. Often read at weddings (although there is no word about marriage here), this beautiful chapter seems sometimes out of place. In fact, you can take chapter 13 out and read chapter 12 and go directly to 14 and it won't seem like anything is missing. Where does chapter 13 come from? and why is it here?
Love bears all things, believes all things, hopes all things, endures all things. Love never ends.
As for tongues, they will cease.
Maybe in the middle of all the arguing and the glitziness of spiritual gifts, Paul wants to set down the most important things, remind them of what it worth seeking, of what they have already been given.
And then he puts all of the talk about the body in the context of spiritual gifts, gifts given to the Corinthians, but for the common good. That seems to be a growing edge for the Corinthians, who love spiritual gifts, the glitz and glamour of them, but don't seem to get the idea that the purpose of gifts is to share and to build up the body, rather than to divide and sow contention.
Chapter 14 is an entire chapter devoted mostly to one of the spiritual gifts: speaking in tongues. Although Paul is careful to note that tongues is one of the gifts of God, and he also boasts that he "speaks in tongues more than you all", he gives careful guidelines to the use of this gifts, and also seems to disparage it. (I'll just come right out and say that I don't understand what Paul means when he says that tongues are a sign for unbelievers. Especially since he contradicts himself afterwards by saying that if unbelievers come into your church and hear you speaking in tongues, they will think you are crazy.)
Speaking in tongues still seems to be controversial even today. Some churches deny that the phenomenon exists (it was supposed to have died out after the apostolic era.) Others make tongues the sign of a more mature faith. Where are you at?
Then, in the middle, is Chapter 13. Often read at weddings (although there is no word about marriage here), this beautiful chapter seems sometimes out of place. In fact, you can take chapter 13 out and read chapter 12 and go directly to 14 and it won't seem like anything is missing. Where does chapter 13 come from? and why is it here?
Love bears all things, believes all things, hopes all things, endures all things. Love never ends.
As for tongues, they will cease.
Maybe in the middle of all the arguing and the glitziness of spiritual gifts, Paul wants to set down the most important things, remind them of what it worth seeking, of what they have already been given.
Friday, July 20, 2012
Day 50: Israel, the Church, God's People
Paul is Jewish. Paul is a disciple of Jesus. Paul loves Judaism. Paul loves Jesus. In chapters 9, 10 and 11, Paul tries to speak about all of these things in away that is true to God's promises through Jesus, but also true to God's faithfulness to Israel as the chosen people.
One of Paul's statements is that God chooses the ones he chooses, and hardens the hearts of others, and who knows why. An imaginary opponent poses the question, "How can God blame someone for a hard heart, if he hardens the heart?" Good question.
Paul has nothing but praise for his Jewish brothers and sisters' zeal and how religious they are. He respects them, and doesn't really have any idea why most of his brothers and sisters have not joined him in the community of Jesus.
But, Paul asserts: God chooses. God chose Abraham, and Jacob, and Joseph. And God is choosing now, and is choosing Gentiles to also be a part of his chosen people. God is in charge, and somehow this is happening. That is the greatest good news of all. God chooses. God loves his people, both the ones he is choosing now and the ones he chose long ago.
And I believe, at the end of Romans 10, when Paul writes, "How can they hear without a preacher? How can they preach unless they are sent?" he is particularly speaking to Gentile Christians, to make sure they are speaking and sharing words and grace and faith that they have been given. Make sure you are good witnesses to the grace of love of Jesus, he is telling them.
He has an interesting thought: Maybe, if we make a really good community, and are really good witnesses of what life in Christ is like, we will make them jealous.
Paul's thoughts are to be continued, in chapter 11....
One of Paul's statements is that God chooses the ones he chooses, and hardens the hearts of others, and who knows why. An imaginary opponent poses the question, "How can God blame someone for a hard heart, if he hardens the heart?" Good question.
Paul has nothing but praise for his Jewish brothers and sisters' zeal and how religious they are. He respects them, and doesn't really have any idea why most of his brothers and sisters have not joined him in the community of Jesus.
But, Paul asserts: God chooses. God chose Abraham, and Jacob, and Joseph. And God is choosing now, and is choosing Gentiles to also be a part of his chosen people. God is in charge, and somehow this is happening. That is the greatest good news of all. God chooses. God loves his people, both the ones he is choosing now and the ones he chose long ago.
And I believe, at the end of Romans 10, when Paul writes, "How can they hear without a preacher? How can they preach unless they are sent?" he is particularly speaking to Gentile Christians, to make sure they are speaking and sharing words and grace and faith that they have been given. Make sure you are good witnesses to the grace of love of Jesus, he is telling them.
He has an interesting thought: Maybe, if we make a really good community, and are really good witnesses of what life in Christ is like, we will make them jealous.
Paul's thoughts are to be continued, in chapter 11....
Saturday, June 23, 2012
Day 23: As Jesus Gets Nearer to Jerusalem....(Luke 17 -18)
The mustard seed re-appears again in this section of scripture -- if only we had that teeny amount of faith, we could uproot trees and plant them in the sea (why we would want to do that is another question). Chapter 17 opens with a number of small vignettes: about not causing a little one to stumble, about faith, about the servant not expecting a reward. How do they connect with one another?
An amazing healing follows: ten lepers are cleansed -- sort of matter-of-factly, actually. Jesus doesn't say anything but "go and show yourself to the priest," and they go, they obey. Just by going, they are cleansed. But one notices what has happened and turns back to give thanks. Only one -- a Samaritan. Huh.
After the amazing act of thanksgiving, Jesus warns his disciples about coming persecution. Jesus says, as in the days of Noah, there will be no warning given before the time of persecution. Don't try to go back and get your suitcases, don't hesitate. And the famous phrase, "Left behind" is in this section of scripture, as in "two women will be grinding grain together; one will be taken and one will be left behind." I remember that in college one of my friends told me that he thought "left behind" should be interpreted as just the opposite of the way we have heard it. The one who is left behind is the fortunate one, and the one taken is "taken away", as in the days of Noah. I find this idea intriguing.
The next two parables are both about prayer, although in different ways. The first, about the widow and the unjust judge, is one of the most haunting to me. Prayer and justice -- to Luke, these two go together. In modern life it often seems to me that those who are most concerned about prayer are not so concerned about justice (at least, justice for the poor); those who are concerned about justice often don't make much mention of prayer. But for Luke, they go together and are, in fact, the basis for faith. "Persist in seeking justice; persist in prayer." Both are difficult, maybe impossible, like the camel going through the eye of the needle, or the rich man getting into the kingdom.
But with God, all things are possible --- justice for the widow, justification for a tax collector.
Jesus is almost to Jerusalem. He heals a blind man -- his last reported miracle.
What will he do next?
An amazing healing follows: ten lepers are cleansed -- sort of matter-of-factly, actually. Jesus doesn't say anything but "go and show yourself to the priest," and they go, they obey. Just by going, they are cleansed. But one notices what has happened and turns back to give thanks. Only one -- a Samaritan. Huh.
After the amazing act of thanksgiving, Jesus warns his disciples about coming persecution. Jesus says, as in the days of Noah, there will be no warning given before the time of persecution. Don't try to go back and get your suitcases, don't hesitate. And the famous phrase, "Left behind" is in this section of scripture, as in "two women will be grinding grain together; one will be taken and one will be left behind." I remember that in college one of my friends told me that he thought "left behind" should be interpreted as just the opposite of the way we have heard it. The one who is left behind is the fortunate one, and the one taken is "taken away", as in the days of Noah. I find this idea intriguing.
The next two parables are both about prayer, although in different ways. The first, about the widow and the unjust judge, is one of the most haunting to me. Prayer and justice -- to Luke, these two go together. In modern life it often seems to me that those who are most concerned about prayer are not so concerned about justice (at least, justice for the poor); those who are concerned about justice often don't make much mention of prayer. But for Luke, they go together and are, in fact, the basis for faith. "Persist in seeking justice; persist in prayer." Both are difficult, maybe impossible, like the camel going through the eye of the needle, or the rich man getting into the kingdom.But with God, all things are possible --- justice for the widow, justification for a tax collector.
Jesus is almost to Jerusalem. He heals a blind man -- his last reported miracle.
What will he do next?
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