Sunday, August 11, 2013

Adopted by God (Lord's Day 13)



Sermon for Sunday, August 11, 2013
Heidelberg 450 Series:  Lord’s Day 13
First Presbyterian Church Lake Crystal, Minnesota
Rev. Randal K. Lubbers, Pastor & Teacher
 “Adopted by God”

Mary Jo was too young to remember this… but she told the story to my friend Jeanne… and Jeanne retold the story some years later... and, today, I tell it to you...

Mary Jo was just a baby when her parents saw her for the first time. Her mom and dad chose her—yes, CHOSE her!—out of several infants at a home for unwed mothers. They picked her because she was the one child actively looking around the room—not just lying passively. Two years later they adopted a son. And when Mary Jo was around 11, her mother, at 38, became pregnant quite unexpectedly and gave birth to Hope, a daughter.

All along, Mary Jo’s Dad and Mom made her feel just as loved as Hope, affirming her, saying, “We didn’t wait for you for nine months, Mary Jo, we waited for you for three years!” and “Remember, Mary Jo, we actually went out and sought you.” Even before Hope’s birth, Mary Jo had latched onto the Bible verses about adoption.

We heard one of those passages earlier this morning…
Before the foundation of the world [God] chose us to become, in Christ, his holy and blameless children living within his constant care. He planned, in his purpose of love, that we should be adopted as his own children through Jesus Christ… (Ephesians 1:4-5).

Yes, Jesus is the only natural Son of God, but we are his brothers and sisters. We are adopted children of God; adopted by the grace of our Lord Jesus Christ.

“Good news!” Right?

Yes, good news. And yet...

Yet the theology of adoption can be problematic for adopted children, as a colleague of mine, Rev. Paul Janssen, reminded me recently. The idea of adoption is very comforting “…for those of us who are in our blood families… [But] for many who are adopted (literally), the voice they hear, deep down, before the good news of ‘adoption’ is the bad news of ‘rejection.’”  Some adoptees struggle all their lives with depression, suicide, anxiety… 

In the book The Spirit of Adoption, Jeanne Stevenson-Moessner says that for many of the adult adoptees she’s talked with, “…Adoption was like an amputation. The wound of relinquishment left them with a sense of emptiness, abandonment, and alienation. Knowing that they’d been chosen by adopting parents revived the knowledge of being ‘unchosen’ by birth parents.”
There is real grief here, and there are no easy answers for the feeling of loss, the sense of being abandoned—even in the midst of loving adoptive parents. It isn’t enough to know God as an adoptive parent; and not enough to know God as birthing parent—a metaphor flowing out of the root word for compassion (that is, the womb-love of God) and flowing out of the many OT references to God as conceiving, suffering labor pains, giving birth, nursing… and protecting like a mother eagle or even like a mother bear. And yet, for many adoptees, acknowledging and entering into their own pain of relinquishment allowed them to break new theological ground.

Jeanne Stevenson Moessner describes it this way:
They entered into God’s woundedness and brought Christ into the adoption circle of faith. Their point of entry, I believe, was the aloneness of God… [the aloneness of Christ] in Gethsemane, the cry of abandonment on the cross… 

Think of it this way:  God so loved the world that he gave—that is, he “let go of”—his natural son Jesus who gave up his own life to make us his sisters and brothers. On the cross, Jesus cried out, “My God, my God, why have you forsaken me.” Those words became redemptive for many adoptees dealing with feelings of being “unchosen.”

The apostle Paul wrote,  
…When the set time had fully come, God sent his Son, born of a woman, born under the law, to redeem those under the law, that we might receive adoption to sonship.  Because you are his sons [and daughters], God sent the Spirit of his Son into our hearts, the Spirit who calls out, “Abba, Father.”
In Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. You belong to Christ! You are heirs according to the promise.  (See Galatians 3:26—4:6).

When Mary Jo was very young she had a dream about Jesus.
I was very small, and I saw Jesus in my dream and yet somehow my mother—my adoptive mother—was at the edge of the dream. And a voice said, “We wanted you and love you more and not less… We picked you out… You are our special child.”
Yes, I knew what it meant (to be an adopted child of God), I knew it meant two things:  It meant that I was not exactly the same as God because an adopted child knows by instinct that they are not exactly the same as their parents. By the same token, all of those stories about my parents waiting for me and choosing me got absorbed into my understanding of the fact that God wanted me. It really did form my soul.  

Do you remember the story of the prodigal son? Remember how the father rushes to meet his returning son even before he can drop to his knees in humility and repentance? Even before he can mutter his apologies…?

To paraphrase Craig Barnes who relates how Irenaeus, an early church theologian, explained our adoption:  The Spirit and the Son are the two arms of the Father who runs like a crazy man down the road to embrace his returning child. In those arms we find ourselves restored.  We aren’t a part of this new Triune Family because we finally figured out it was time to return to God. No, we’re safely in the arms of the Father because he reached out to us with the Spirit and the Son. We belong because God so loved… 
 
And perhaps, even now, like Mary Jo, you can hear the Voice:
Remember, my child, I didn’t wait for you for nine months, 
I chose you before the foundation of the world. 
Remember, I actually went out and sought you.
I picked you out.
I wanted you.
You are my special child.
You belong. 

Amen.




Postscript (Charge and Benediction) (After singing "Jesus Loves Me"):




Go in peace;
Live as adopted children of God.

But what does this mean—really? 
To be an adopted child of God, what’s it all about? 
To what can we compare it?

Well, it's like The Princess Diaries. Yes, it’s like being a young girl named Mia and “living your whole life thinking you're one person only to discover” that your grandmother is Julie Andrews--er, I mean, Queen Clarisse Rinaldi, and then, as Mia says, "...And then in five minutes, you find out you're a princess. Just in case I wasn't enough of a freak already, let's add a tiara."

You see, to be an adopted child of God is not MERELY about becoming a "joint heir" with Jesus. It means discovering that you are living in a new family, "called" to CHANGE, called to live out who you are. 

Kicking and screaming at first, Mia finally discovers this, telling her grandmother--basically--"Gosh, I guess it's NOT all about me!" Actually, Mia says it this way: "And then I realized how many stupid times a day I used the word 'I'. In fact, probably all I ever do is think about myself. And how lame is that when there's, like, 7 billion other people out there on the planet...."

Adoption means that we are called to LIVE like royalty, called to value the values of the kingdom, called to embrace a new way of living because we’re in a new family...

But more about all this next week...

The grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Spirit, be with you today, tomorrow, and all your days. Alleluia! Amen.



References:

Barnes, M. Craig. Body & Soul: Reclaiming the Heidelberg Catechism. Faith Alive Christian Resources, 2012.

Stevenson-Moessner, Jeanne. The Spirit of Adoption: At Home in God's Family. Westminster John Knox Press, 2003.

"The Princess Diaries"  http://www.imdb.com/title/tt0247638/quotes



 

Wednesday, July 24, 2013

Belonging to God (Reflections from Synod School)

"Belonging to God" and the Heidelberg. Here's a paraphrase (flowing out of my middle school classes) of the answers to Questions 1 & 2 of the catechism...


My only comfort:  I'm not the boss of me--there's been a change of ownership. Instead, I belong completely and always to my faithful Savior Jesus Christ. Everything forgiven--picture the cross!--and everything new--set free through the waters of baptism. And watched over (completely and always)--Jesus redeems EVERYTHING for my ultimate good, benefit, restoration, salvation. And through the Holy Spirit: Confidence and Transformation: Assured of eternal life. And made wholeheartedly willing and ready to live for Jesus... starting... not tomorrow... but right now! This is the good news: (1) Hopelessly stuck in a miserable, gloppy, swamp because of sin; (2) Set Free from the quagmire by Jesus; (3) Living a joyful, loving, compassionate life defined by deep, profound gratitude.

Monday, June 3, 2013

True Faith



Sermon for Sunday, June 2, 2013
Heidelberg 450 Series:  Lord’s Day 7
First Presbyterian Church Lake Crystal, Minnesota
Rev. Randal K. Lubbers, Pastor & Teacher

Q&A 21
What is true faith?
True faith is
not only a sure knowledge by which I hold as true
all that God has revealed to us in Scripture;
it is also a wholehearted trust,
which the Holy Spirit creates in me by the gospel,
that God has freely granted,
not only to others but to me also,
forgiveness of sins,
eternal righteousness,
and salvation.
These are gifts of sheer grace, granted solely by Christ’s merit.

New Testament Lesson: Hebrews 4:14-16; 11:1
Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess. For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin. Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need…  Now faith is the assurance of things hoped for, the conviction of things not seen.

Gospel Lesson:  John 20:24-31

But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.”

A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.” Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” Thomas answered him, “My Lord and my God!” Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.”

Now Jesus did many other signs in the presence of his disciples, which are not written in this book. But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.





Is Thomas' Faith an oxymoron? 
So is Thomas—we know him as “doubting Thomas”—is Thomas an example of faith? Is he someone we should emulate? Or not? I asked for a show of hands and there seemed to be some hesitation. Perhaps the congregation misunderstood the question, I’m not sure. But there seems to be some reticence to lift up Thomas as an example of faith. Shouldn’t he have believed what the other disciples told him?  Really?  Okay then, would you believe ME if you were in his sandals? 

Blind Faith
We have this idea of what faith is—we think of “faith” as “blind faith”—something along the lines of standing blindfolded on the edge of the cliff, told to JUMP, told to BELIEVE that God will catch you halfway down and carry you to safety. So faith is something that makes NO SENSE. And faith is something YOU need to do in order to deserve God’s love. We hear that “Abraham’s faith was reckoned as righteousness” and feel like we, too, need to muster up enough faith to warrant God’s acceptance.   

But faith is not “blind trust” in what the church or a preacher says; faith does not mean “checking your brain in at the door.” The Heidelberg teaches that faith is a “wholehearted trust” but before that it is “a sure knowledge.” Faith is both “head” and “heart” and, above all, faith is GIFT. It is NOT a prerequisite for God’s love. 

Thomas made his own prerequisite very clear. “Unless I can touch with my own fingers the scars; unless I can put my hand upon the wound in Jesus’ side, I will not believe that he is risen from the dead. Because how crazy would that be?” And then Jesus shows up and invites Thomas to experience a certain knowledge and a wholehearted trust. “Go ahead, Thomas, touch me….”
Thomas DOES indeed experience that “certain knowledge” and that “wholehearted trust.” But he discovered he no longer needed to touch. Not even to see. True faith is a gift—he just needed to say YES to the gift. 

BOTH/AND
True faith is joining Thomas in a simple, heartfelt confession: “Jesus is my Lord and my God.”  Faith is not the “salvation event” but the acceptance of God’s invitation to the party. Faith relies not on human wisdom but on the power of God. Both the “knowledge” AND “wholehearted trust” components of true faith are gifts—gifts which, the Heidelberg says, “…the Holy Spirit creates in me by the gospel.” So faith comes through hearing the good news. We can be a “seeker” who searches for meaning and faith and God all our lives, but unless the good news is REVEALED to us, we have no hope.

So once again—and it needs to be said again and again because the misunderstanding is embedded so deeply into the fabric of North American churches:  Faith is not a prerequisite for God’s love.  Yes, true faith is necessary. The Heidelberg says, “Only those are saved who through true faith are grafted into Christ and accept all his benefits.” But again—make no mistake—we are not saved BY faith, but rather, by the grace of our Lord Jesus Christ, given freely by the love of God the Father, received through the power and participation of the Holy Spirit.
“…Forgiveness of sins, eternal righteousness, and salvation. These are gifts of sheer grace, granted solely by Christ’s merit." 

Eberhard Busch, in Drawn to Freedom: Christian Faith Today in Conversation with the Heidelberg Catechism, quotes a hymn by Paul Gerhardt,

God, who watched me from above,
when I first began to be,
enfolded me most graciously,
before I knew of his great love

~ P. Gerhardt (stanza 2 translated from the hymnal of the Evangelical-Reformed Church of German-speaking Switzerland)

 …which reminds me of the beautiful words we use during baptism—I speak them to the infant in my arms but we all get to hear them again and again:

For you Jesus Christ came into the world; for you he died and for you he conquered death; All this he did for you, little one, though you know nothing of it as yet. We love because God first loved us.  (From the baptism liturgy, French Reformed Church)


And all this should move us towards greater humility…


When I came to you, brothers and sisters, I did not come proclaiming the mystery of God to you in lofty words or wisdom. For I decided to know nothing among you except Jesus Christ, and him crucified. And I came to you in weakness and in fear and in much trembling. My speech and my proclamation were not with plausible words of wisdom, but with a demonstration of the Spirit and of power, so that your faith might rest not on human wisdom but on the power of God.  (1 Cor 2:1-5)

 Faith is Necessary But Not a Prerequisite of God's Love
We know from our own observation in the world: many people don’t believe, most people don’t wholeheartedly trust God. Interesting and informative, and connected (I think) to Paul’s thoughts about humility:  Eberhard Busch explains that, (paraphrase) Faced with this, the Reformers focused their concerns not on the heathen—not on people across the globe or people outside the church or on people who golf every Sunday morning—but on the people IN the church. John Calvin, in fact, said, “If the same sermon is preached, say, to a hundred people, twenty receive it with the ready obedience of faith, while the rest hold it valueless, or laugh, or hiss, or loathe it.”

So what to do? If faith is CREATED IN A PERSON by the Holy Spirit… I can’t cause a person to believe; I cannot convince a person to trust God; it is all gift. But yet a gift that comes through hearing.

So what is left for me to do? I cannot convince or cajole or “guilt someone into faith.” It’s a gift. And all that is left for me to do… is just… “Preach the good news, Randy. Just preach the good news. Just tell them about Jesus.”

Lord, increase our faith....
And as for the question I find myself often asking myself—maybe you wonder this too:  How can I get MORE faith? How can my faith be stronger? Bigger? Better? To my own question, I quickly remind myself… “More faith? Ha!, you need more? Faith doesn’t need to be “GREAT” (huge, grand, enormous).  The Heidelberg doesn’t ask, “What is GREAT faith?” or “How can I have MORE faith?” The Heidelberg asks, “What is TRUE FAITH?” And didn’t Jesus say that a “mustard seed” faith was big enough even to move mountains?

A pianist, giving the gift of some degree of music aptitude and (maybe) long fingers, plays beautifully because she has exercised the gift. A great leaper, a man or woman with great quickness and speed and a nice jump shot, plays in the NBA or WNBA because she/he has exercised the gift. If I want more faith, I need to exercise my faith. It’s not about psyching myself up as much as doing it.

Abraham was told by God to pack up and move the whole family to a place he’d never seen or even heard of, and he got up and went. Noah was told to build an ark and we see his faith not in knowing how he FELT about it all, but in his response: He went out and built the ark. Israel, on the edge of the Red Sea, had NO FAITH whatsoever, or so it seemed, right? They chided Moses for making them leave their comfortable slavery in Egypt to die in the desert because they were trapped between Pharaoh’s army and the sea. And we see their faith not as some positive energy that changed the situation, but in their response to God’s Act of Salvation. Their faith didn’t open the sea. God did. And we see their faith when they’re walking through the sea on God’s path.   

A friend shared an experience about attending Baccalaureate services last week. She said, “I didn’t want to go; I was too tired to go; I had too many things to do to go—so much, in fact, that it seemed like I really shouldn’t go. But I did. And then, as I arrived and even as I wondered ‘why am I here?’—even then, when we were led into quietness, and my heart become quiet, I realized, ‘Oh, How I Needed This.’”

Even coming to Sunday worship when we’d rather sleep can be an expression of wholehearted trust. Faith isn’t so much feeling as doing.

So if you would like MORE faith…

  • When God says, “I have a project for you,” then, like Noah, go out and build it

  • When God says, “Leave this place and go over to THAT place,” then, like Abraham, get up and go.

  • And when God opens up the sea and provides a Way, then, like the children of Israel, walk through the raging waters, and know, and trust, that you are walking towards and at the same time experiencing God’s abundant life, God’s hope, and God’s peace.                           





Thursday, May 2, 2013

The Judge (Articles 10 & 11 of the catechism)

“The self-righteous church speaks in indignation, the true church speaks in intercession” (H. Gollwitzer et al., Predigten, p. 87 as quoted by Eberhard Busch in Drawn to Freedom: Christian Faith Today in Conversation with the Heidelberg Catechism, p. 84). Later in this subsection on God as "the Judge," Busch relates the story of a pastor who asks a rabbi, "Do you Jews still believe in the God of wrath, in contrast to us Christians, who believe in the God of love?" The rabbi answers in the affirmative, but with a twist, saying, "Yes, we still believe in the God of wrath. But while we leave the wrath to God in order to practice kindness on earth, you Christians have done it the other way around!" The point here? God--and God alone--is judge. There are two kinds of people in the world, as Pascal noted: "The righteous, who consider themselves sinners, and the sinners, who consider themselves righteous" (See Busch, pp. 82-91). 

More on this later. There's so much depth in this subsection of Busch's book; I'm able to digest this only in small bites. But I'd better chew quickly because we'll be focusing on Articles 10 & 11 this coming Sunday.