This was the title of the July 30th sermon at Minneapolis’ Westminster Presbyterian Church by Associate Pastor, Rev. Sarah Brouwer.[1]
Listening for the Word
The central part of the service—Listening for the Word—featured the reading of the Scriptures and the preaching of the sermon.
Scripture Reading
The main Scripture for the day was Ephesians 6: 10-20 (Common English Bible):[2]
- “Finally, be strengthened by the Lord and his powerful strength. Put on God’s armor so that you can make a stand against the tricks of the devil. We aren’t fighting against human enemies but against rulers, authorities, forces of cosmic darkness, and spiritual powers of evil in the heavens. Therefore, pick up the full armor of God so that you can stand your ground on the evil day and after you have done everything possible to still stand. So, stand with the belt of truth around your waist, justice as your breastplate, and put shoes on your feet so that you are ready to spread the good news of peace. Above all, carry the shield of faith so that you can extinguish the flaming arrows of the evil one. Take the helmet of salvation and the sword of the Spirit, which is God’s word.
- Offer prayers and petitions in the Spirit all the time. Stay alert by hanging in there and praying for all believers. As for me, pray that when I open my mouth, I’ll get a message that confidently makes this secret plan of the gospel known. I’m an ambassador in chains for the sake of the gospel. Pray so that the Lord will give me the confidence to say what I have to say.” (Emphases added.)
The Sermon
“I am as far removed from Roman-controlled late first century Asia minor as I am from the war-torn places of our world– and even the violent parts of our city. But, I do read about war and violence in the news, and it disturbs me. And, the worry most on my mind nowadays is that there seems to be more and more license to threaten individual lives and bodies, especially those who fall outside norms, and land in the margins. So, to equate the Christian life with putting on armor not only falls outside of my comfort zone, it seems counterintuitive, even dangerous.”
“But, I also have to wonder if… maybe that’s the point. “
“The strategy of Jesus is not centered in taking the right stand on issues, but rather in standing in the right place—with the outcast and those relegated to the margins.”
“In the letter to the Ephesians there is no explicit mention of violence outside of the notion of putting on armor, but, the author does talk about standing firm, even as we struggle with cosmic forces of evil. And evil is really the root of violence- not quite the same thing, but certainly related. What’s important, though, is that the writer of this letter actually takes images that are familiar to these early Christians- people who would have seen powerful, intimidatingly dressed, sometimes violent Roman soldiers, walking the streets every day — and then subverts them, takes them out of context and changes the metaphor. The image of armor ends up undermining itself, revealing its emptiness.”
“[The]author of Ephesians seeks to build community by coming alongside it, knowing it, and reframing what appears to be true. . .. For the Christians in Ephesus, it meant they had to shake off the illusions of the powers of the world and put on the armor of God. They had to learn that the body of Christ is a ‘heavenly’ reality, full of righteousness and truth, and it is in no way determined by violent ways or the abusive habits of those who claim power.”
“Although I can certainly appreciate what the author of Ephesians is doing here, it still makes me uncomfortable. Things have not gone well when Christians have put on armor. This text has been misread many times and used in defense of violence, even though I am abundantly sure that was not the intent. As a friend of mine writes, ‘spiritual growth usually feels more like laying down defenses, shedding layers, allowing more of my unprotected self to see the light of day.’ Even putting on the armor of God, which is a subversive, totally different way of garnering strength, just doesn’t sit well.”
“But . . . Ephesians doesn’t mess around with the idea that there is evil. Conflict is implied, but not necessarily conflict with others.”
“Evil is real, but we like to talk about it as though it is part of these systems of injustice, so we can easily remove ourselves from the equation. A friend of mine says it this way, ‘We tend to make evil bureaucratic, so we can engage in problem solving and policy-making. And while those ways of dealing with injustice are productive in some ways, they fail to adequately grapple with the reality of evil, and the way that it works within and among us, spreading like a virus (Wiles).”
“Jesus knew that evil didn’t just exist among the Roman authorities. If he did, he would have spent all his time with them. Instead, he taught the disciples, he healed the sick, he gave to the poor, he spent time with sinners. Jesus knew that violence, even the violence that killed him, was just a symptom of inner conflict.”
“And who among us can’t understand this? Even if we don’t have urges toward violence, we all have deep-seated pain, discomfort, grief, loss, loneliness, anxiety, shame and self-doubt that we are battling internally on a daily basis. And maybe we don’t put on physical armor to cover it up, but we certainly manage to bury evil that eats away at us, covering it up with illusions of personal success and power, or whatever other things we do that don’t really protect us from the world or our own hurt. You might have noticed, but Ephesians never mentions battling enemies, because there are none. Our so-called enemies are always just as imprisoned as we are.”
“[According to] Rev. Matt Fitzgerald . . . in the Christian Century . . . , ‘The breastplate of ministerial self-righteousness will not protect me. I have learned over the years that a helmet made of bourbon and a sword forged from cynicism are also insufficient, as are prosperity, religious zeal, fitness and even family. None of these are strong enough to hold back ‘the cosmic powers of this present darkness’ (Eph. 6:12). None can thwart the forces of chaos and disorder that upend even the most righteous of lives. Yet we are tempted to try to master the tragedy of existence by ‘living well.’ Perhaps this is why the writer of Ephesians makes a distinction between ‘the whole armor of God’ and our efforts to become godly. The shield is God’s, not ours.’”[3]
“When I think of someone who has explored the cosmic forces of evil within and sought to overcome them, the person who comes to mind is Jean Vanier. [He] is the founder of the well-known L’arche Movement, which consists of 135 communities around the world where people of 5 varying physical and mental abilities live together as equals. Vanier once wrote, ‘We human beings have a great facility for living illusions, for protecting our self-image with power, for justifying it all by thinking we are the favored ones of God… But I am struck by how sharing our weakness and difficulties is more nourishing to others than sharing our qualities and successes.’”[4]
“If we put on armor, let it be subversive armor. Let us wrap truth around our waist like a belt, and let it be the kind of truth that Jean Vanier talks about. We might wonder uncomfortably, ‘And what good will truth do in the end?’ You might consider asking someone who has revealed the truth about their sexuality, told the truth about who they truly are, deep down, exposed their true identity to a shaming and dangerous world, but whose life was saved as a result. You could ask someone who has admitted they were powerless to addiction, who finally said, ‘I need help. This is unmanageable.’ That kind of truth is strong, it has a story, and it not only has the power to nourish others and change lives, ‘it is strong enough to bring forth life from the grave (Wiles).’”
“The writer of Ephesians says, ‘stand therefore, and fasten the belt of truth around your waist, and put on the breastplate of righteousness. As shoes for your feet put on whatever will make you ready to proclaim the gospel of peace. With all of these, take the shield of faith, with which you will be able to quench all the flaming arrows of the evil one. Take the helmet of salvation, and the sword of the Spirit, which is the word of God.’”
“The Gospel is the world of opposites, where engaging real evil and conflict actually means putting your defenses down. It seems very vulnerable, to march into combat armed only in the Spirit; even precarious and costly, to hold faith as your shield. It feels like you might lose everything on that path to battle. As my friend Sarah writes, ‘Frankly, it all resembles foolishness. It’s as foolish as God Almighty showing up as a baby. Babies literally can’t do anything. They’re just really needy, and they call forth love and compassion. That’s all. But this is the shape of our God. This is our confession about power. This is the nature of our strength—a belt of truth, a breastplate of righteousness, shoes of peace, a shield of faith, a helmet of salvation, and a sword of the Spirit. This is the only armor there is. And it’s no kind of armor at all.’ Except, if we remember the promise. That if we put on this subversive armor, God’s armor, evil and violence will not win in the end, and self-destruction and self-righteousness do not have to be our last resort. If we are willing to put on this strange promise, to wear it, to stand firm in it, and to be advocates for it, it will save us, and others.”
“So, while I still don’t like the idea of armor, I believe in it. I have to. And I pray you will join me, as we ‘dare to lay down all our other weapons, and put on, piece by piece, only this, the armor of God.’”
Preparing for the Word
The first part of the service—Preparing for the Word—helped to prepare the congregation to listen for the Word. Keys for this part were the congregational singing the Processional Hymn, “God of Grace and God of Glory,” and saying the unison Prayer of Confession.
Processional Hymn: “God of Grace and God of Glory”[5]
God of grace and God of glory,
on thy people pour thy power;
crown thine ancient church’s story;
bring its bud to glorious flower.
Grant us wisdom, grant us courage,
for the facing of this hour,
for the facing of this hour.
Lo! the hosts of evil round us
scorn thy Christ, assail his ways!
From the fears that long have bound us
free our hearts to faith and praise.
Grant us wisdom, grant us courage,
for the living of these days,
for the living of these days.
Cure thy children’s warring madness;
bend our pride to thy control;
shame our wanton, selfish gladness,
rich in things and poor in soul.
Grant us wisdom, grant us courage,
lest we miss thy kingdom’s goal,
lest we miss thy kingdom’s goal.
Save us from weak resignation
to the evils we deplore.
Let the gift of thy salvation
be our glory evermore.
Grant us wisdom, grant us courage,
serving thee whom we adore,
serving thee whom we adore.
Prayer of Confession
Before the reading of the Scripture and the sermon the congregation in unison said the following Prayer of Confession:
- “Spirit of God, we confess that we put on airs more often than we put on the armor of God. We are guilty of girding ourselves with lies instead of the truth. We try to protect ourselves with arrogance and self-reliance instead of righteousness, faith, and your gift of salvation. Our footsteps do not follow your path of peace. We are quick to use your Word to attack one another, instead of striking out against the sin of the world. Forgive us, Holy God. Gift us with wisdom and strength to change our ways, so that we may live as your faithful people.”
Conclusion
The passage from Ephesians was not familiar to me and like Rev. Brouwer I had difficulty in seeing how it related to my life.
I was aided in this effort by some of the words of the Processional Hymn (in slightly different order): “God of grace and God of glory. Lo! the hosts of evil round us scorn thy Christ, assail his ways! Save us from weak resignation to the evils we deplore. On thy people pour thy power. Grant us wisdom, grant us courage, for the facing of this hour.”
The pouring of God’s power on us can be seen as embracing us in God’s armor: a belt of truth, a breastplate of righteousness, shoes of peace, a shield of faith, a helmet of salvation, and a sword of the Spirit.
The hymn’s plea to “save us from weak resignation to the evils we deplore” recognizes the difficulty we all experience in seeing so many injustices in the world and feeling incapable of doing anything to combat them and, therefore, falling into “weak resignation to the evils we deplore.”
As Rev. Brouwer said in her sermon, ‘We tend to make evil bureaucratic, so we can engage in problem solving and policy-making. And while those ways of dealing with injustice are productive in some ways, they fail to adequately grapple with the reality of evil, and the way that it works within and among us, spreading like a virus (Wiles).”
We, therefore, need God’s wisdom and courage for the facing of this hour. For me, this means discerning our gifts, identifying ways to use these gifts to help others and then digging in doing it while recognizing that nothing we do is complete or perfect and that we are prophets of a future not our own.[6]
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[1] The bulletin for the service and the text of the sermon are on the church’s website.
[2] The Old Testament reading for the day was Joshua 24: 1-2a, 14-18.
[3] Fitzgerald, The armor of God: Ephesians 6: 10-20, Christian Century (Aug. 11, 2009).
[4] The noted theologian Henri Nouwen spent the last 10 years of his life at a L’arche center in Canada.
[5] The hymn’s lyrics were written by Rev. Harry Emerson Fosdick (1876-1969) for the 1930 opening of New York City’s interdenominational Riverside Church, which was conceived by John D. Rockefeller and which Fosdick served as senior pastor (1930-1946). Earlier he had been a Baptist pastor in Montclair, New Jersey (1903-1917), a chaplain in World War I (1917), and pastor, in New York City, at First Presbyterian Church in Manhattan‘s West Village (1918-1924) followed by Park Avenue Baptist Church (1924-1930). Fosdick became a central figure in the “Fundamentalist–Modernist Controversy” within American Protestantism in the 1920s and 1930s and was one of the most prominent liberal prominent ministers of the early 20th century. This led to an investigation of his views by the Presbyterian Church in the USA where he was defended by John Foster Dulles, an elder at First Presbyterian and later Secretary of State.
[6] Another Perspective on the Parable of the Good Samaritan, dwkcommentaries.com (July 27, 2017).
