Rev. Dr. Timothy Hart-Andersen – Page 3

Repentance

The fourth Lenten theme at Minneapolis’ Westminster Presbyterian Church is repentance.[1] This post will review the Scriptures and sermon for that theme and conclude with personal reflections.

The Scriptures

The Old Testament text was Jeremiah 31:15-21 (New Revised Standard Version, with emendations):

“Thus says the Lord:
A voice is heard in Ramah, lamentation and bitter weeping.
Rachel is weeping for her children; she refuses to be comforted for her children, because they are no more.
Keep your voice from weeping, and your eyes from tears;
for there is a reward for your work, they shall come back from the land of the enemy; there is hope for your future, your children shall come back to their own country.
Indeed I heard Ephraim pleading:
‘You disciplined me, and I took the discipline; I was like a calf untrained. Bring me back, let me come back, for you are the Lord my God. For after I had turned away, I repented; and after I was discovered, I struck my thigh; I was ashamed, and I was dismayed because I bore the disgrace of my youth.’
Is Ephraim my dear son? Is he the child I delight in?
As often as I speak against him, I still remember him.
Therefore I am deeply moved for him; I will surely have mercy on him.
Set up road markers for yourself// make yourself signposts;
consider well the highway, the road by which you went.
Return, O virgin Israel, return to these your cities.”

The New Testament text was Acts 28:23-28 (New Revised Standard Version, with emendations and emphasis added):

“After [the Jewish leaders in Rome] had set a day to meet with [Paul], they came to him at his lodgings in great numbers.
From morning until evening [Paul] explained the matter to them, testifying to the kingdom of God and trying to convince them about Jesus both from the law of Moses and from the prophets.
Some were convinced by what he had said, while others refused to believe. So they disagreed with each other; and as they were leaving, Paul made one further statement:
‘The Holy Spirit was right in saying to your ancestors through the prophet Isaiah, ‘Go to this people and say, You will indeed listen, but never understand, and you will indeed look, but never perceive. For this people’s heart has grown dull, and their ears are hard of hearing, and they have shut their eyes; so that they might not look with their eyes, and listen with their ears, and understand with their heart and turn—and I would heal them.’
Let it be known to you then that this salvation of God has been sent to the Gentiles; they will listen.”

The Sermon

In the sermon Rev. Dr. Timothy Hart-Andersen said that “changing direction is sometimes necessary. Making mid-course adjustments in life because we’ve gotten off track. Turning around. Finding a new way. . . .”

“Repentance is a common biblical term, found throughout Scripture. Whether in the Hebrew – the word is shuv – or in the Greek – metanoia – the Bible links repentance with a change of direction, a turning in life.”

The Acts’ passage about Paul’s meeting with Jewish leaders in Rome talks about the need for them to “[u]nderstand with their heart and turn. Repentance begins when the heart understands that it’s time to turn.”

That’s precisely what the prophet Jeremiah has in mind when he speaks to the Israelites in Babylonian captivity. From the “prophet’s perspective the people had lost their way. He tells them their hope lies in turning and finding the path back not only to the land of Israel, but finding their way back to God. That’s the core issue here; is it the same for us? They had forgotten their covenant with God; that’s what landed them in Babylon in the first place.”

“Exile can be a powerful way for us to understand our own circumstances. Some of us are in a Babylon of our own right now, maybe of our own making. Some of us feel far from home.”

“The next time we feel ourselves in exile or isolated or cut off, let’s look for the way markers, the guideposts that point toward home, and then find within us the courage to follow them.”

“‘Consider well the highway,’ Jeremiah says to them. Remember how you got here in the first place. Make an honest assessment. Consider ‘the road by which you went.’

It helps to know how we ended up where we are; it’s important to have some sense of what went wrong.”

“That’s repentance-talk. The prophet is exhorting them to find a different path, to change directions, to turn back toward God. That’s the work of every person of faith, eventually. All of us. Over and over again.”

Theologian “Gustavo Gutierrez . . . calls sin, ‘a breach of friendship with God and others.’”

“Maybe that can help us remember better what went wrong and why we need to repent, why we need to change direction: we’ve broken the bonds of friendship with God and others. In so doing, we have let ourselves down, as well. We have diminished our own humanity by breaching our relationships. That’s the story of the people of God throughout scripture; and it’s our story, too. The people turn away from God; God calls them back; God waits; the people stumble along and, if their eyes are open and their ears unstopped, they – we – finally turn back toward God.”

“It’s the repairing of brokenhearted love”.

“If the question this Lent is What Does the Way of the Cross Ask of Us? The response points toward a change of heart. It invites us to turn around. To go back. To find our way home.”

“Much of what passes as Christian faith today is little more than glorified self-help, a way to improve our lives. Christianity is not a self-help religion; in fact, it’s not centered on the self at all. Quite the opposite: our faith is other-centered. It begins with and is sustained by the desire for right relationship; first with God, and then with others.”

“At its best, the Church is that road sign for each of us – and for the world around us. Our witness in the world ought to help people find their way home, and lead us in that direction, too.”

“But to do so, to be that witness, to find our way, we will have to rediscover the gentle power of repentance, a turning of the heart that puts us on the path back to God.”

Reflections

In the Jeremiah passage, Ephraim confessed to God about his turning away from God and the disgrace of his youth. But Ephraim repented and asked God to let him come back. In response God says He is deeply moved for Ephraim and “will surely have mercy for him.”

This reminds me of Jesus’ Parable of the Prodigal Son (Luke 15: 10-32), where the younger of two brothers after leading a sinful life in another country “came to himself” and repented. He then returned to his home, and his father ran to embrace and forgive him and to celebrate the return of his son.

This Parable for me is one of the most powerful passages in all of Scripture and one of the foundations for my Christian faith. It reminds me of my repentance and returning to God in 1981 by joining Westminster after 24 years of religious and spiritual nothingness. Since then its worship services and adult education offerings have been signposts and road markers that help me maintain that faith.

Apostle Paul in the Acts passage obviously is annoyed with the Jewish leaders in Rome who would not change from their beliefs and ways to accept Jesus. Paul quotes Isaiah to condemn them and tops it off with a taunt that the Gentiles will listen and accept Jesus.

Paul, in my opinion, is too hasty and uncharitable in this response. Any kind of significant change by an individual is difficult, including a Jew’s changing from a traditional Jewish faith to one that puts Jesus at the center of that faith.

It takes courage to make such a change. This is recognized by Alcoholics Anonymous’ use of the Serenity Prayer by Reinhold Niebuhr: “God, grant me the courage to change the things that I can.”[2]

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[1] Prior posts discussed the following three themes: mindfulness, humility and mercy.

[2] A subsequent post will discuss several Jewish individuals who had the courage to change from Judaism to Christianity and those who did so out of fear of persecution.

What Does the Way of the Cross Ask of Us? Mercy

The third theme of Lent at Minneapolis’ Westminster Presbyterian Church is mercy. We will review the Scripture passages and the sermon on this theme and then conclude with some personal reflections.

Scripture Passages

The Old Testament scripture for mercy was the Prayer of David in Psalm 86: 1-15 (New Revised Standard Version):

‘Incline your ear, O Lord, and answer me, for I am poor and needy.
Preserve my life, for I am devoted to you; save your servant who trusts in you.
You are my God; be gracious to me, O Lord, for to you do I cry all day long.
Gladden the soul of your servant, for to you, O Lord, I lift up my soul.
For you, O Lord, are good and forgiving, abounding in steadfast love to all who call on you.
Give ear, O Lord, to my prayer; listen to my cry of supplication.
In the day of my trouble I call on you, for you will answer me.
There is none like you among the gods, O Lord, nor are there any works like yours. All the nations you have made shall come and bow down before you, O Lord, and shall glorify your name.
For you are great and do wondrous things; you alone are God.
Teach me your way, O Lord, that I may walk in your truth; give me an undivided heart to revere your name.
I give thanks to you, O Lord my God, with my whole heart, and I will glorify your name forever. For great is your steadfast love toward me; you have delivered my soul from the depths of Sheol.
O God, the insolent rise up against me; a band of ruffians seeks my life, and they do not set you before them. But you, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness.”

The New Testament scripture was Matthew 18: 21-35 (New Revised Standard Version):

“Then Peter came and said to [Jesus], “Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?” Jesus said to him, “Not seven times, but, I tell you, seventy-seven times.
For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. When he began the reckoning, one who owed him ten thousand talents was brought to him; and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. So the slave fell on his knees before him, saying, ‘Have patience with me, and I will pay you everything.’ And out of pity for him, the lord of that slave released him and forgave him the debt.
But that same slave, as he went out, came upon one of his fellow slaves who owed him a hundred denarii; and seizing him by the throat, he said, ‘Pay what you owe.’ Then his fellow slave fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ But he refused; then he went and threw him into prison until he would pay the debt. When his fellow slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place.
Then his lord summoned him and said to him, ‘You wicked slave! I forgave you all that debt because you pleaded with me. Should you not have had mercy on your fellow slave, as I had mercy on you?’
And in anger his lord handed him over to be tortured until he would pay his entire debt. So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.”

The Sermon

The sermon by Rev. Dr. Timothy Hart-Andersen emphasized that “at the heart of Christianity is the discipline of forgiveness.”

“From birth to death,” the sermon continued, “the life of Jesus is framed in forgiveness. Remember John the Baptizer preaching forgiveness to prepare for the coming Messiah? Remember the prayer Jesus taught [us]: ‘Forgive us, as we forgive them.’ Remember how Jesus forgave the woman caught in adultery and challenged others to do the same? Remember the words of Jesus on the cross: ‘Forgive them, for they know not what they do?’”

“Ours is a religion born in that astounding cry from the cross for mercy for those who had hung him there. If the question this Lent is what does the way of the cross ask of us, the response surely includes forgiveness.”

“If anyone ever asks you what Christian faith is all about, a good place to start would be forgiveness. If someone ever asks you what you think God is like, quote Psalm 86: ‘The Lord is merciful and gracious, slow to anger and abounding in steadfast love.’”

In Matthew 18, “‘Peter asks how many times he should forgive someone who wrongs him – and we sense this is not a hypothetical question – and then Peter wonders aloud, ‘Seven times?’ No doubt he thinks he’s really stretching it to go that far.”

In response, Jesus says, “’Not seven times, but, I tell you, seventy-seven times,’ indicating that forgiveness should not be reckoned a scarce commodity. God’s mercy is abundant; ours can be, as well.”

“This is hard work, like climbing a mountain that seems to get taller and taller the higher you get. Temptations abound along the way. It would be easier to give up. The culture teaches us to want revenge, not mercy. It’s much more satisfying on the face of it to refuse forgiveness to someone who has wronged you, and instead get back at them. If forgiveness feels like an impossibility for us, then we’re thinking about it in precisely the right way; it should feel like that. It’s not easy.”

Rev. Hart-Andersen added, “Every one of us has had a ‘Peter moment’ in a relationship with a friend or life partner or co-worker, a time when we knew we should forgive, but we wondered how hard to try. Seven times? Jesus will have none of it. Genuine forgiveness is much more extravagant; it takes us beyond anything we might consider reasonable. The truly merciful give up any desire for vengeance; let go of any need to come out on top; release any longing to satisfy old grudges; and, relinquish any secret hope for the thrill of nursing anger.”

“We tend to think of forgiveness as something we offer others in order to free them from the guilt of what they’ve done. That’s the short-sighted view of mercy. In the long run, it’s not done for the one who wronged us; it’s for our own sake. Our future is held hostage until we forgive. In offering mercy we free ourselves of the millstone hung around our neck by anger or desire for vengeance or the need to win.”

“Forgiveness in the eyes of Jesus is not about counting up the wrongs or keeping track of damage down and being properly compensated; on the contrary, it’s a matter of setting ourselves free of the need to do that. At stake is the possibility of recovering our own life by letting go of the anger or hurt that has a hammerlock on us.”

“Nothing is more corrosive to a relationship, and to our hearts, than unwillingness to forgive, and nothing brings more grace into a relationship, and into our hearts, than when people freely show mercy to one another.”

“It’s the way of the cross, the path we follow this Lenten season, and it leads, in the end, to life.”

Conclusion

Peter’s comments in Matthew 18: 21 could be read narrowly as saying if one person (another member of the church) commits one sin against Peter, then how often should Peter forgive that one person for that one sin.

Peter’s own answer to that question (seven times) may have been seen by him as overly generous and unnecessary since at that time rabbis commonly said that forgiving someone three times was an acceptable maximum.[1]

Jesus’ response in Matthew 18: 22, in my opinion, was not just upping the ante in a numbers game. Rather Jesus was saying that counting the number of acts of forgiveness is the wrong approach. In so doing, I believe, Jesus revealed a profound understanding of human psychology. Peter’s saying there is only one sin against him by another person is probably wrong, and in fact Peter probably believes there are other sins as well. Moreover, because we are all weak, the sense of anger Peter must feel over a wrong done to him may erupt again and again, often when he least expects it. Therefore, forgiveness of the other is always unfinished business, and repeated acts of forgiveness may be necessary.

The parable of the king and his slave starts out with the slave’s debt of 10,000 talents, which at the time could be seen as the largest amount imaginable. Indeed, it exceeded the annual taxes for all of Syria, Phonecia, Judea and Samaria. It would be impossible for any individual to repay. The amount of debt owed to the slave, on the other hand, represented 100 days of the wages of an ordinary laborer, still an impossible debt for the other slave to repay.[2]

Jesus’ parable in Matthew 18, according to one source, ended with verse 33 and was intended by Jesus to be about a Gentile tyrant, not about God. Verses 33 and 34, says this source, were added by Matthew to have the parable be about God.[3] But I find it impossible to accept the message of Matthew 18: 34 that God would send anyone to be tortured until he paid the debt.

This passage from Matthew about forgiveness of debts prompts the following comments and questions:

As a retired lawyer the “debt” language makes me think of normal commercial transactions where one party incurs an obligation or indebtedness to another person, and absent coercion or unfair advantage or subsequent bankruptcy, this is an obligation that should be honored. It should not be forgiven.
I vaguely recall some economists saying that U.S. bankruptcy law more liberally allowed for state-enforced forgiveness of debts than many other countries and thereby promoted U.S. economic growth by allowing people to start over economically. Do I recall this correctly? Is it a valid comment?
The notion of forgiving debts brings to mind the Jewish practice of the Jubilee Year, which I believe called for forgiveness of debts over land, slaves and indentured servants every 49 or 50 years. Is this a fair simplification of the practice? Is it still a practice today? Is it related to the Matthew passage in some way?
I struggle with the Presbyterian Church’s version of the Lord’s Prayer, which says “Forgive us our debts as we forgive our debtors.” The alternative language for the Lord’s Prayer that many others use— “forgive us our trespasses as we forgive those who trespass against us”—seems more appropriate to me because “trespass” is a wrong under the law and hence closer to the concept of sin. What am I missing?

Psalms 86: 1-15 for me is irrelevant to forgiveness or mercy other than the assertion in verse 5 that God is “good and forgiving.” Instead it is David’s prayer for protection and assistance when he was being pursued by his enemies (verses 7 and 14). The central verse, according to one commentary, is verse 11, where David asks God to teach him God’s way and to give him an “undivided” heart. The latter I see as an implicit confession that David’s heart is divided between God and something else.

I invite readers to help me answer these questions.

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[1] W. F. Albright & C. S. Mann, The Anchor Bible—Matthew at 223 (Garden City, NY; Doubleday & Co. 1871).

[2] VIII New Interpreter’s Bible at 380-83 (Nashville, TN; Abingdon Press 1995).

[3] Id.

God’s Humility

Humility is the second of five themes for Lent this year at Minneapolis’ Westminster Presbyterian Church.

The New Testament Scripture for humility was the following passage from Acts (8: 26-40) (New Revised Standard Version):

“Then an angel of the Lord said to Philip, ‘Get up and go toward the south to the road that goes down from Jerusalem to Gaza.’ (This is a wilderness road.) So he got up and went.
Now there was an Ethiopian eunuch, a court official of the Candace, queen of the Ethiopians, in charge of her entire treasury. He had come to Jerusalem to worship and was returning home; seated in his chariot, he was reading the prophet Isaiah.
Then the Spirit said to Philip, ‘Go over to this chariot and join it.’ So Philip ran up to it and heard [the eunuch] reading the prophet Isaiah. [Philip] asked, ‘Do you understand what you are reading?’ [The eunuch] . . . replied, ‘How can I, unless someone guides me?’ And he invited Philip to get in and sit beside him. Now the passage of the scripture that he was reading was this:
‘Like a sheep he was led to the slaughter, and like a lamb silent before its shearer, so he does not open his mouth. In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth.’
The eunuch asked Philip, ‘About whom, may I ask you, does the prophet say this, about himself or about someone else?’
Then Philip began to speak, and starting with this scripture, he proclaimed to him the good news about Jesus.
As they were going along the road, they came to some water; and the eunuch said, ‘Look, here is water! What is to prevent me from being baptized?’ He commanded the chariot to stop, and both of them, Philip and the eunuch, went down into the water, and Philip baptized him. When they came up out of the water, the Spirit of the Lord snatched Philip away; the eunuch saw him no more, and went on his way rejoicing.
But Philip found himself at Azotus, and as he was passing through the region, he proclaimed the good news to all the towns until he came to Caesarea.”

The complete passage from Isaiah (53: 1-9) (New Revised Standard Version) that the eunuch was reading was the following:

“Who has believed what we have heard? And to whom has the arm of the Lord been revealed? For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, nothing in his appearance that we should desire him. He was despised and rejected by others; a man of suffering and acquainted with infirmity;
and as one from whom others hide their faces he was despised, and we held him of no account.
Surely he has borne our infirmities and carried our diseases; yet we accounted him stricken, struck down by God, and afflicted.
But he was wounded for our transgressions, crushed for our iniquities; upon him was the punishment that made us whole, and by his bruises we are healed. All we like sheep have gone astray; we have all turned to our own way, and the Lord has laid on him the iniquity of us all.
He was oppressed, and he was afflicted, yet he did not open his mouth;like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he did not open his mouth. By a perversion of justice he was taken away.
Who could have imagined his future? For he was cut off from the land of the living, stricken for the transgression of my people. They made his grave with the wicked and his tomb with the rich although he had done no violence, and there was no deceit in his mouth.”

When I first read these passages, I was puzzled as to how Philip or the eunuch exemplified humility for us today.

The March 16^th sermon, “What Does the Way of the Cross Ask of Us? Humility,” by Rev. Timothy Hart-Andersen eliminated my puzzlement.

He emphasized the passage of Isaiah as prophesizing the humility of God in coming in the human form of Jesus, who was “despised and rejected,” who experienced “suffering and infirmity,” who was “wounded for our transgressions” and “crushed for our iniquities” and who was “oppressed and afflicted.”

Christian faith, the sermon said, “is founded on the paradox of an all-powerful God submitting to suffering and the shame of an ignominious death. Pride hangs on the cross and dies, forever linking Christianity to a humble God. We cannot genuinely follow Jesus and keep our pride and ourselves at the center.”

The sermon also noted that the Isaiah passage and hence the Christian message were especially powerful for the Ethiopian man in a time when some young boys were captured, enslaved and castrated to render them unthreatening to the family they would be enslaved to serve. The Ethiopian man was a “slave, robbed of his capacity for family” and “not seen as a full human being by others.”

Hart-Anderson also said the message of humility was directed at “the powerful, not to the weak. They are a warning to those who lord it over others, not to those on the underside of history, where God is to be found.”

As I thought about this passage from Acts, I was struck by the fact that the man from Ethiopia does not have a name. He is identified only as the “eunuch.” I do not like this.

Too often today in the press and elsewhere we refer to someone as a “felon” or as “an illegal or undocumented alien” or as a “drug addict.” Yes, this is a convenient shorthand way to talk about someone in the context of a particular discussion. But the practice can easily cause us to believe, at least subconsciously, that this label completely describes a human being and to advocate or adopt public policies that are unfair.

For example, I am opposed to laws in most U.S. jurisdictions that forbid voting to “felons” or “ex-felons.” In my opinion, all U.S. citizens should be able to vote, including those who have been convicted of a felony, whether in or out prison. This was brought home to me in the Fall of 2012 when I was door-knocking for the re-election of President Obama in north Minneapolis, which has a high percentage of African-Americans. I met several people who told me that they could not vote, which I interpreted as an implicit admission that they had been convicted of felonies.

Jesus’ Night of Mindfulness

For Lent this year Minneapolis’ Westminster Presbyterian Church is focusing on these themes: mindfulness; humility; mercy; repentance; and mortality.

For mindfulness (a state of active, open attention on the present) we looked first at Luke 6:12-19 (New Revised Standard Version), which states as follows:

“¹²Now during those days [Jesus] went out to the mountain to pray; and he spent the night in prayer to God. ¹³And when day came, he called his disciples and chose twelve of them, whom he also named apostles: ¹⁴Simon, whom he named Peter, and his brother Andrew, and James, and John, and Philip, and Bartholomew,¹⁵and Matthew, and Thomas, and James son of Alphaeus, and Simon, who was called the Zealot, ¹⁶and Judas son of James, and Judas Iscariot, who became a traitor.
¹⁷He came down with them and stood on a level place, with a great crowd of his disciples and a great multitude of people from all Judea, Jerusalem, and the coast of Tyre and Sidon. ¹⁸They had come to hear him and to be healed of their diseases; and those who were troubled with unclean spirits were cured. ¹⁹And all in the crowd were trying to touch him, for power came out from him and healed all of them.”

This passage starts with Jesus’ mindfulness on his night of prayer to God. He thought it necessary to be alone in a quiet place. There were no eyewitnesses to how he conducted that prayer or what he did, and afterwards Jesus apparently did not provide anyone with an accounting for how he spent his time in prayer that night. Moreover, Luke was not present for this event (Luke 1: 1-4).

I, therefore, tried to put myself in Jesus’ sandals. What would have been His concerns that night that might need prayer? I came up with at least the following:

Jesus knew that the next day He would be speaking to “a great crowd of his disciples and a great multitude of people” from a wide area. What should He say to that gathering?
Jesus knew that the next day he would select 12 of his disciples to be apostles or leaders of his followers to go forth to heal and proclaim the Kingdom of God (Luke 9:1-6). Whom should he choose?
Jesus also presumably knew that soon thereafter he would select another 70 or 72 disciples to go to towns to prepare for Jesus’ future visits, i.e., to be his “advance men.” (Luke 10:1) Whom should he choose?
Jesus also presumably knew that with a growing number of followers, He would increasingly draw the attention of the authorities that did not like His actions and speeches. As a result, risks to his personal safety were escalating. How should he cope with that threat?

All of these issues required His thought and decision, and in prayer He undoubtedly shared all of this with God to obtain His guidance.

Thereafter He did select 12 disciples to be Apostles, including Judas Iscariot (Luke 6: 13-16). He delivered what has been called the Sermon on the Plain with its beatitudes and other words of wisdom (Luke 6: 20-49). He appointed 70 or 72 other disciples to be his advance men (Luke 10:1).

The other Scripture for consideration of mindfulness was Psalm 37: 1-9 (New Revised Standard Version),which provides the following:

“Do not fret because of the wicked; do not be envious of wrongdoers,for they will soon fade like the grass, and wither like the green herb.
Trust in the Lord, and do good; so you will live in the land, and enjoy security. Take delight in the Lord, and he will give you the desires of your heart.
Commit your way to the Lord; trust in him, and he will act.
He will make your vindication shine like the light, and the justice of your cause like the noonday.
Be still before the Lord, and wait patiently for him; do not fret over those who prosper in their way, over those who carry out evil devices.
Refrain from anger, and forsake wrath. Do not fret—it leads only to evil. For the wicked shall be cut off, but those who wait for the Lord shall inherit the land.”

This passage emphasizes the things that an individual should do: trust in the Lord; take delight in the Lord; commit your way to the Lord; be still before the Lord; wait patiently for the Lord; do good; and be still. The Psalms passage also has these negative commands: do not fret (three times); do not be envious of wrongdoers; refrain from anger; and forsake wrath.

All of these actions help to create mindfulness. Be still. Do not fret. Do not be angry. Turn all over to the Lord.

This theme was capped by Rev. Dr. Timothy Hart-Andersen’s March 9^th sermon, “What the Way of the Cross Asks of Us? Mindfulness.”

He defined “mindfulness” as being “conscious of ourselves in the present moment, aware of the world around us in a heightened way, attuned to our body, our breathing, the beating of the heart.” To this end, he emphasized our need to be “in silence, . . . centering and emptying, or lying prone for a time, aware of their inhaling and exhaling, feeling the earth and their body against it.” Rev. Hart-Andersen added that the “opposite of mindfulness is distractedness. The world is plagued with that, brought on by the omnipresence of technology.”

“Jesus demonstrates a mindful approach to life. Repeatedly he withdraws from the pressures of teaching and preaching and healing to regroup spiritually. We may not have traditionally used this language, but when he does that, he’s practicing mindfulness.” The sermon continued, “The mindfulness Jesus practiced had at least two dimensions from which we can learn. First, Jesus knew that he had to slow his pace, even stop, to be able to find time to pray. . . . Second, Jesus sought out silence. . . . Jesus understood the lasting impact of silence; he was intentional about finding a quiet place.”

The sermon concluded with these words. “In the end, the cross toward which we are drawn stands silent against the noise of the world, inviting us to contemplate its awful victory. Its stark outline causes us to stop. It leaves us speechless. The cross silences all our pretentions and quiets the frenzy – and in its shadow we face our own deep need for God. The Way of the Cross this Lent invites us into the practice of mindfulness, the quiet awareness of each moment. In the stillness, if we are patient and not too distracted, we will find God.”

Amen.

My Vocations

The words and music about vocation at the January 26^th and February 9^th worship services at Minneapolis’ Westminster Presbyterian Church have inspired my general thoughts about vocation set forth in a prior post. Now I reflect on my own vocations.

Until I was in my early 40’s, I had no religious beliefs after high school and no sense of vocation.

That started to change in 1981 when I joined Westminster and embraced what I now see as my first vocation: serving the church as a ruling elder (1985-1991) and over time as an active member of several of its committees (Spiritual Growth, Communications and Global Partnerships). More recently I joined its Global Choir. After all, a new member covenants to find “a definite place of usefulness” in the church.

For 10 years (2003-2013) I served as chair of Global Partnerships, which supervises the church’s partnerships with churches and other organizations in Cuba, Cameroon, Palestine and for a time in Brazil. This lead to my going on three mission trips to Cuba, one to Cameroon and another to Brazil. As a result, I established personal friendships with people in those countries as part of our collective, and my personal, vocation of being present with our brothers and sisters in other parts of the world and standing in solidarity with them. I also learned about the history, culture and current issues of those countries. This in turn lead to a strong interest in promoting reconciliation between the U.S. and Cuba and Cuban religious freedom, and as a U.S. citizen I have endeavored to do just that.

This sense of religious institutional vocation also encompassed my serving on the Board of Trustees of United Theological Seminary of the Twin Cities for another 10-year period (1988-1998). In my small way, I helped nurture future ministers of the church. In the process I got to know interesting members of the faculty, administration and board and about the life of U.S. seminaries.

I, however, initially struggled with how to integrate my newly reclaimed religious beliefs and my life as a practicing lawyer, and over the years found ways to share this struggle with others, especially with my fellow lawyers.

One way I discovered a vocation in the practice of law resulted from experiencing the bitterness and lack of reconciliation between opposing parties in litigation and, too often, as well between their lawyers, including myself. This experience lead in the late 1980’s through the 1990’s to a personal interest in, and writing and speaking about, alternative dispute resolution (ADR), one of whose objectives is resolution of such disputes more amicably, and to my active participation in the ADR Section of the Minnesota State Bar Association.

Another and more powerful vocation involving my professional life emerged when a senior partner of my law firm in the mid-1980’s asked me to provide legal counsel to the firm’s client, the American Lutheran Church (“ALC” and now the Evangelical Lutheran Church in America). The problem: how should the ALC respond to information that the U.S. immigration agency (INS) had sent undercover agents into worship services and Bible-study meetings at ALC and Presbyterian churches in Arizona that provided sanctuary or safe places to Salvadorans and Guatemalans fleeing their civil wars.

The conclusion of this engagement was the ALC and the Presbyterian Church (USA)—my own denomination—jointly suing the U.S. government to challenge the constitutionality of such spying. Eventually the U.S. district court in Arizona held that the U.S. Constitution’s First Amendment “free exercise” of religion clause protected churches from unreasonable government investigations.

U.S. immigration law was in the background of this case, but I did not know anything about that law. I, therefore, sought to remedy that deficiency by taking a training course in asylum law from the Minnesota-based Advocates for Human Rights.

I then volunteered to be a pro bono lawyer for a Salvadoran seeking asylum in the U.S. because of his claim to a well-founded fear of persecution in his home country because of his political opinions and actions opposing its government. Again, my initial motivation for this action was to be a better lawyer for the ALC.

I discovered, however, that being a pro bono asylum lawyer was my passionate vocation while I was still practicing law and continued doing so until I retired from the practice in the summer of 2001. In addition to El Salvador, my other clients came from Somalia, Afghanistan, Burma and Colombia. I was able to assist them in obtaining asylum and thereby escape persecution. In the process, I learned more about asylum law and other aspects of immigration law as well as the horrible things that were happening in many parts of the world. I was able to use my experience and gifts in investigating and presenting facts and legal arguments to courts and officials and came to see this as one of the most important and rewarding vocations I have ever had.

In the process of this asylum work, I also learned for the first time about the humbling and courageous ministry and vocation of Salvadoran Archbishop Oscar Romero, who was assassinated in March 1980 because he repeatedly spoke out against human rights violations in his country. He now is my personal saint. I also learned about the important and courageous work in that country by the Jesuit priests and professors at the University of Central America, six of whom were murdered in November 1989 for the same reason, and they too have become heroes for me.

Another Salvadoran I met on my first trip to that country enriched my sense of the potential for vocation in practicing law. He was Salvador Ibarra, a lawyer for the Lutheran Church’s human rights office, who spoke about the joy he experienced in his work.

After retiring from the full-time practice of law in 2001, I served as an Adjunct Professor at the University of Minnesota Law School (2002 through 2010) to co-teach international human rights law. I thereby hoped to encourage law students to become interested in the field and to include such work in their future professional lives. Thus, this became another vocation with the side benefit of enabling me to learn more about the broader field of international human rights.

I chose another retirement in 2011, this time from part-time teaching, in order to start this blog about law, politics, history and religion. I came to see it as yet another vocation. I think it important to share my religious experiences and beliefs in the midst of active consideration of legal and political issues and demonstrate that it is possible for an educated, intelligent individual to have such beliefs.

In 2011 as a member of the planning committee for my Grinnell College class’ 50^th reunion. I thought we should do more to remember our deceased classmates than merely list their names in our reunion booklet. I, therefore, suggested that if each committee member wrote five or six obituaries, we would have written memorials for all of our departed classmates. However, no one else volunteered to participate in this project so I did it all myself except for a few written by spouses. After the reunion, I continued to do this when the need arises.

Although this project required a lot of work, I came to see it as pastoral work and rewarding as I learned about the lives of people, many of whom I had not really known when we were together as students. I drew special satisfaction when I learned that a classmate who had died in his 30’s had two sons who had never seen the College annuals that had a lot of photographs of their father as a physics student and co-captain of the football team, and I managed to find a set of those annuals which were sent to the sons. I thus came to see this as a vocation.

Many of these vocations resulted from invitations from others to do something, which I accepted. Initially the invitations did not seem to be calls for a vocation, and it was only after doing these things and reflecting upon them that I saw them as such.

The concept of vocation often seems like doing something for others without any personal rewards other than feeling good about helping others. I, therefore, am amazed by the many ways I have been enriched by these endeavors. I have learned about different areas of the law, different countries and the lives of interesting people, living and dead.

I feel blessed that I have discovered at least some of the work that God has called me to do, in Frederick Buechner’s words, “the work that I need most to do and that the world most needs to have done.”

Or as Rev. Hart-Andersen said on February 9^th, “When Jesus calls we get up and go, stepping forward in the direction of the one calling us. Being a follower of Jesus is not a destination . . . . Being called to follow Jesus is a way of life, a pilgrimage on which we embark together.”

What’s next?

What Happens When Jesus Calls?

Westminster Sanctury — Westminster Sanctuary

The subject of vocation returned to Minneapolis’ Westminster Presbyterian Church on February 9^th. A prior post examined the service’s music on the subject while another set forth the Scriptures for the day: Psalm 27 and Matthew 4:12-23.[1]

The sermon that day was “What Happens When Jesus Calls?” by Rev. Dr. Timothy Hart-Andersen, the Senior Pastor.Here are excerpts from that sermon.

“If the question is what happens when Jesus calls, the answer may be that when Jesus calls we take a good, long, hard, deep look at what we perceive to be the purpose of our lives. That may suggest a job change, or not; perhaps a shift in careers, or not; it may mean finally discovering our life’s vocation.

The fishermen on the Sea of Galilee have that kind of experience with Jesus when he comes calling. His goal is not that they abandon their chosen vocation arbitrarily, but, rather, to rethink it. He never asks them to stop fishing; he asks them to rethink how and why they are doing it. In fact, Jesus even says to them that they’ll continue in the same line of work – only now they’ll be ‘fishing for people.’ He wants them to ponder who they are and what their focus ought to be in life.

When Jesus calls, it occasions an examination of our purpose in life, no matter what work we’re engaged in. In the story of Jesus calling the fishermen at least two things happen.

First, Jesus comes looking for them. The call is his idea, not theirs. They were minding their own business when he shows up and invites them to rethink their lives. We don’t have to take the first step toward Jesus; he comes for us, if we’re ready. This is what the psalmist refers to in writing, ‘Wait for the Lord. Be strong. Wait for the Lord.’

So often we think the business of faith depends on us; but it’s a gift from God, not an achievement we attain through hard work and hours of effort. Jesus comes looking for us.

Second, Jesus meets them right where they are. He looks for ordinary people who live ordinary lives. Those four fishermen had no apparent special gifts that made them uniquely attractive candidates to become disciples.

The Church will be built not of princes and priests and power brokers, but of common people who are just like anyone else. Those fishermen went from their boats to become the inner circle of Jesus and later to lead the early Church. Nothing about them suggested that they would be suited for this work. Jesus meets us right where we are.

The call Jesus extends to the fishermen changes them. We who want to follow Jesus without making much in the way of change in our lives, be it in how we conduct our business, or how we spend our time, or how we use our resources, are missing the whole point of Christianity. Faith transforms us. The old life is gone; a new life has begun.

Understanding what it means to be called, to have a vocation, is at the heart of the Presbyterian way of Christianity. Writing in the 16th century, John Calvin said.

‘The Lord bids each one of us in all life’s actions to look to his (or her) calling. For God knows with what great restlessness human nature flames, with what fickleness it is borne hither and thither, how its ambition longs to embrace various things at once.’

Calvin may be giving us a peek inside his own personality and psychological make-up when he names the ‘great restlessness’ of human nature. But many of us know precisely what Calvin refers to when he laments the way we flit about from one scheme to another as we seek to find what we’re supposed to be doing in life. Especially today, it’s difficult to know what direction to pursue when our vocation in ten years – or even in one year – may not even exist right now.

‘Therefore,’ Calvin goes on to say, ‘Each individual has his (or her) own kind of living assigned to him (or her) by the Lord as a sort of sentry post so that he (or she) may not heedlessly wander throughout life.’ (John Calvin; Institutes, III.x.6.)

‘Our own kind of living assigned to us so that we might not heedlessly wander throughout life.’

These days the average person will hold between 10 and 15 jobs in a lifetime. I was heading in that direction myself until I finally gave into the nagging sense of call to serve the church. I started seminary at age 27; by that time I had made several exploratory attempts – at least three – to test one career or another, None of them was right. I was having a hard time finding the ‘kind of living assigned to me.’ I was wandering.

Finding my vocation, my calling, depended on my feeling at home in what I was doing. I resisted accepting the call to ministry as long as I could, but in each vocation I tested – teacher, academic scholar, social service worker– I felt as if I were a stranger, as if were not quite at home. Frankly, it also had to do with needing to be sure it was my call and not something I was doing to please someone else – my parents, in particular. [2]

When I was in my mid-20’s, some 15 years later, with my life in a time of upheaval, I began, finally, to consider what I had avoided all those years: whether or not I was called into ministry. I wrestled hard with the decision– for nine months, in a kind of gestating process, I prayed and listened.

And one September Saturday morning, as I was in the bath tub, it came to me that I needed to go to seminary. The water was making a deep connection, I realized later, between baptism and vocation.

Ordained ministry was the one possibility that didn’t leave me feeling as if I were a stranger. It felt like home.

I was finding my vocation, not what my parents wanted me to do, but what I felt called to do.

Think back on your own employment history; you may be surprised how many different jobs you’ve held or careers you’ve tried, but that may or may not have anything to do with the ‘heedless wandering’ Calvin was concerned about. Christian vocation is less about a particular job and more about how we approach that job, less about what career we choose and more about the underlying purpose we sense in our lives, and how that purpose manifests itself in whatever work we do.

Nothing more thrills a pastor than to see changes happening in the lives of parishioners. I’ve seen hard-charging business leaders switch to non-profit careers because they feel called to serve the community in a new way. I’ve seen teachers give themselves over utterly to their students because they sense a call to live like that. I’ve watched retired people discover new ways to serve and follow Jesus in their later years. I’ve seen young adults light up as they discover their vocation and pursue it with determination.

When Jesus calls we get up and go, stepping forward in the direction of the one calling us. Being a follower of Jesus is not a destination; that’s what those fishermen learned that day. Being called to follow Jesus is a way of life, a pilgrimage on which we embark together.

The occasion of a memorial service – any memorial service, not only that of a much-loved public figure [like Joan Mondale][3] – invites us to reflect not only on the life of the one who has died, but also on the life you and I lead.

Someday it will be we about whom they will be speaking. What will they say? What will be the summary of the highest priorities of our lives? What will they say was the central theme of our lives?

Thanks be to God.”

[1] The bulletin, a copy of the sermon and an audio and video recording of the service are available online as are the ones for the January 26th service about vocation. Prior posts have discussed that service’s (a) Prayer of Confession; (b) an anthem beginning with the words “God be in my head;” (c) passages from the Bible’s book of Acts and the sermon’s drawing on them for comments concerning the vocations of Tabitha, Peter, Lydia and Paul; (d) a passage from Paul’s epistle from a Roman prison and the sermon’s drawing on them for comments about the preacher’s and her people’s vocations; (e) a hymn, “How Clear Is Our Vocation, Lord;” (f) another hymn, “Give Thanks, O Christian People;” and (g) an anthem, “Forth in Thy Name, O Lord, I Go.” Clicking on “Westminster Presbyterian Church” in the Tag Cloud at the top right of the blog will give you all of the posts about the church in reverse chronological order of posting.

[2] Rev. Hart-Andersen’s father–Rev. Dr. Henry William Andersen–was an esteemed Presbyterian minister, who died last year.

[3] The prior day Rev. Dr. Hart-Andersen had presided at the memorial service at Westminster for long-time member and former Second Lady Joan Mondale, with remembrances from friends and acquaintances, including Vice President Joe Biden and former President Jimmy Carter. Included in the 1,000 people at the service were her husband and former Vice President Walter Mondale, Minnesota Governor Mark Dayton (who is a Westminster member), two U.S. Senators, half the Minnesota congressional delegation, several mayors, brass and strings from the Minnesota Orchestra, the Macalester College Choir and Pipe Band, gospel musicians, and a Japanese solo vocalist Another 5,000 people, including this blogger, attended via the live-stream video, which is available online.

Other Scriptural Passages About Vocation

The subject of vocation returned to Minneapolis’ Westminster Presbyterian Church on February 9^th. A prior post examined the service’s music on the subject, and the bulletin and an audio and video recording of the service are online.[1]

The sermon that day was “What Happens When Jesus Calls?” by Rev. Dr. Timothy Hart-Andersen, the Senior Pastor, which will be reviewed in a future post.

The Scriptures for that sermon were Psalm 27 and Matthew 4: 12-23. Here they are.

Psalm 27 (New Revised Standard Version):

The Lord is my light and my salvation; whom shall I fear? The Lord is the stronghold of my life; of whom shall I be afraid?

When evildoers assail me to devour my flesh—my adversaries and foes—they shall stumble and fall. Though an army encamp against me, my heart shall not fear; though war rise up against me, yet I will be confident.

One thing I asked of the Lord, that will I seek after: to live in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple.

For he will hide me in his shelter in the day of trouble; he will conceal me under the cover of his tent; he will set me high on a rock.

Now my head is lifted up above my enemies all around me, and I will offer in his tent sacrifices with shouts of joy; I will sing and make melody to the Lord.

Hear, O Lord, when I cry aloud, be gracious to me and answer me! ‘Come,’ my heart says, ‘seek his face!’ Your face, Lord, do I seek. Do not hide your face from me.

Do not turn your servant away in anger, you who have been my help.
Do not cast me off, do not forsake me, O God of my salvation!
If my father and mother forsake me, the Lord will take me up.

Teach me your way, O Lord, and lead me on a level path because of my enemies.

Do not give me up to the will of my adversaries, for false witnesses have risen against me, and they are breathing out violence.

I believe that I shall see the goodness of the Lord in the land of the living.

Wait for the Lord; be strong, and let your heart take courage; wait for the Lord!

Matthew 4: 12-23 (New Revised Standard Version):

“Now when Jesus heard that John had been arrested, he withdrew to Galilee. He left Nazareth and made his home in Capernaum by the sea, in the territory of Zebulun and Naphtali, so that what had been spoken through the prophet Isaiah might be fulfilled:

‘Land of Zebulun, land of Naphtali, on the road by the sea, across the Jordan, Galilee of the Gentiles—
the people who sat in darkness have seen a great light,
and for those who sat in the region and shadow of death
light has dawned.’

From that time Jesus began to proclaim, ‘Repent, for the kingdom of heaven has come near.’

As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the sea—for they were fishermen. And he said to them, ‘Follow me, and I will make you fish for people.’ Immediately they left their nets and followed him. As he went from there, he saw two other brothers, James son of Zebedee and his brother John, in the boat with their father Zebedee, mending their nets, and he called them. Immediately they left the boat and their father, and followed him.

Jesus went throughout Galilee, teaching in their synagogues and proclaiming the good news of the kingdom and curing every disease and every sickness among the people.”

———————————-

[1] Vocation was also the subject of the January 26th service. The Bulletin for that service is available online along with the text and audio recording of the sermon as well as a video recording of the service. Prior posts have discussed that service’s (a) Prayer of Confession; (b) an anthem beginning with the words “God be in my head;” (c) passages from the Bible’s book of Acts and the sermon’s drawing on them for comments concerning the vocations of Tabitha, Peter, Lydia and Paul; (d) a passage from Paul’s epistle from a Roman prison and the sermon’s drawing on them for comments about the preacher’s and her people’s vocations; (e) a hymn, “How Clear Is Our Vocation, Lord;” (f) another hymn, “Give Thanks, O Christian People;” and (g) an anthem, “Forth in Thy Name, O Lord, I Go.” Clicking on “Westminster Presbyterian Church” in the Tag Cloud at the top right of the blog will give you all of the posts about the church in reverse chronological order of posting.

Another Powerful Worship Service about Vocation

The February 9^th worship service at Minneapolis Presbyterian Church again was focused on vocation. Only two weeks prior the service also was focused on vocation.[1]

Music played an important role in the service, starting with these two organ preludes:

“Jesus Calls Us O’er the Tumult” was written by Emma Lou Diemer (b. 1927), a composer of many works for organ and other keyboard instruments, orchestra, chamber ensembles and voice. With B.M. and M.M. degrees from Yale University and a Ph. D. degree from the Eastman School of Music, she is Professor Emeritus at the University of California Santa Barbara. Later in the service we sang the hymn by that name with a different melody as discussed below.

Aaron David Miller, a renowned concert organist and composer and the Music Director and Organist at House of Hope Presbyterian Church (St. Paul, Minnesota), composed “The Summons.”

Thereafter two hymns reinforced the Sermon by Rev. Dr. Timothy Hart-Andersen, the church’s Senior Pastor, “What Happens When Jesus Calls?” that will be covered in a subsequent post.

The music for the hymn “Jesus Calls Us [O’er the Tumult]” was composed in 1887 by William Herbert Jude (1851-1922), an English organist and composer. Its words are from 1852 by Cecil Frances Alexander (1818-1895), a female hymn writer and poet and a member of the Church of Ireland, an autonomous province of the Anglican Communion. Here are the words:

1 ”Jesus calls us, o’er the tumult
Of our life’s wild, restless sea;
Day by day His sweet voice soundeth
Saying, ‘Christian, follow Me;’”

2 “As of old, apostles heard it
By the Galilean lake,
Turned from home and toil and kindred,
Leaving all for His dear sake.”

3 “Jesus calls us from the worship
Of the vain world’s golden store;
From each idol that would keep us,
Saying, ‘Christian, love Me more.’”

4 “In our joys and in our sorrows,
Days of toil and hours of ease,
Still He calls, in cares and pleasures,
‘Christian, love Me more than these.’”

5 “Jesus calls us: by Thy mercies,
Saviour, may we hear Thy call,
Give our hearts to Thy obedience,
Serve and love Thee best of all.”

The other hymn, “Will You Come and Follow Me,” had a traditional Scottish melody with words written in 1987 by John L. Bell and Graham Maule to celebrate the vocation of a youth volunteer. Bell is an ordained Church of Scotland minister and hymnwriter and a member of the Iona Community and its Wild Goose Resource Center.[2] Maule is also at the Center where he focuses on innovative lay training and education (theological and artistic) and lay involvement in worship. These are their words:

“Will you come and follow me
If I but call your name?
Will you go where you don’t know
And never be the same?
Will you let my love be shown,
Will you let my name be known,
Will you let my life be grown
In you and you in me?”
“Will you leave yourself behind
If I but call your name?
Will you care for cruel and kind
And never be the same?
Will you risk the hostile stare
Should your life attract or scare?
Will you let me answer pray’r
In you and you in me?”
“Will you let the blinded see
If I but call your name?
Will you set the pris’ners free
And never be the same?
Will you kiss the leper clean,
And do such as this unseen,
And admit to what I mean
In you and you in me?”
“Will you love the ‘you’ you hide
If I but call your name?
Will you quell the fear inside
And never be the same?
Will you use the faith you’ve found
To reshape the world around,
Through my sight and touch and sound
In you and you in me?”
“Lord, your summons echoes true
When you but call my name.
Let me turn and follow you
And never be the same.
In your company I’ll go
Where your love and footsteps show.
Thus I’ll move and live and grow
In you and you in me.”

A careful reading of this hymn reveals that the first four verses are Jesus’ call to every individual asking whether he or she will come and follow Him while the fifth verse is the individual’s response to the Lord’s summons.

On February 9^th the congregation and choir sang the entire hymn, but I think it would be more powerful and participative if a solo tenor or bass sang the first four verses with the congregation and choir singing only the fifth verse.

[1] Prior posts have discussed that service’s (a) Prayer of Confession; (b) an anthem beginning with the words “God be in my head;” (c) passages from the Bible’s book of Acts and the sermon’s drawing on them for comments concerning the vocations of Tabitha, Peter, Lydia and Paul; (d) a passage from Paul’s epistle from a Roman prison and the sermon’s drawing on them for comments about the preacher’s and her people’s vocations; (e) a hymn, “How Clear Is Our Vocation, Lord;” (f) another hymn, “Give Thanks, O Christian People;” and (g) an anthem, “Forth in They Name, O Lord, I Go.” Clicking on “Westminster Presbyterian Church” in the Tag Cloud at the top right of the blog will give you all of the posts about the church in reverse chronological order of posting.

[2] The Iona Community is a dispersed “Christian ecumenical community working for peace and social justice, rebuilding of community and the renewal of worship.” It has three centers on the Isles of Iona and Mull off the west coast of Scotland. Its Wild Goose Resource Center seeks ”to enable and equip congregations and clergy in the shaping and creation of new forms of relevant, participative worship.”

Additional Reflections on the New Testament’s John: 21

I previously have set forth certain reflections on Chapter 21 of the Gospel of John. Here are additional reflections on that Chapter (full text below) focused on the conversation on the beach between Jesus and Simon Peter.

All of these comments are prompted by sermons from Minneapolis’ Westminster Presbyterian Church‘s Rev. Dr. Timothy Hart-Andersen and former Associate Pastor, Rev. Dr. Anna Carter Florence.

On the boat Peter had stripped off his clothes to avoid their getting entangled in the fishing nets. But when he recognized Jesus, Peter put his clothes back on in perhaps a subconscious attempt to conceal his sinfulness in rejecting Jesus three times after the arrest.

Peter’s covering himself is similar to the reaction of Adam and Eve in the Garden of Eden after eating the forbidden fruit and needing to clothe themselves when God cried out for them. No one wants to be naked before God and exposing all of his or her sins.

After coming ashore and having a delicious, needed breakfast on the beach, Peter was asked a question by Jesus, “Simon son of John, do you truly love me more than these [other disciples]?” Peter responded, “Yes, Lord, you know that I love you.” Jesus did not directly challenge the answer, but did so indirectly with the comment, “Feed my lambs.” In other words, “Prove your love for me by loving others.”

This scene essentially is repeated two more times.

With his thrice repeated question Jesus implicitly was telling Peter that Jesus knew of his three denials. But Jesus did not criticize or rebuke Peter for these failings. Instead Jesus said to Peter, “Follow me.”

Jesus chose Peter to start the church. And Peter chose to accept this call.

It is another example of God’s choosing a flawed human being to do something new and of that human being’s choosing to accept the call of God.

As a teenager I could not understand why God chose imperfect individuals like Peter and David to do God’s work. Now with many more years of experience, I can see that if God only used perfect ones, all of the rest of us would wait for someone else to answer the call for service, and the work would never get done. Besides, no one is perfect. Flippantly I say, “God is like a beggar, and beggars can’t be choosers.”

====================================================

John 21: 1-19 (New Revised Standard):

“After these things Jesus showed himself again to the disciples by the Sea of [Galilee]; and he showed himself in this way. Gathered there together were Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples. Simon Peter said to them, ‘I am going fishing.’ They said to him, ‘We will go with you.’ They went out and got into the boat, but that night they caught nothing.
Just after daybreak, Jesus stood on the beach; but the disciples did not know that it was Jesus. Jesus said to them, ‘Children, you have no fish, have you?’ They answered him, ‘No.’He said to them, ‘Cast the net to the right side of the boat, and you will find some.’ So they cast it, and now they were not able to haul it in because there were so many fish.The disciple whom Jesus loved said to Peter, ‘It is the Lord!’ When Simon Peter heard that it was the Lord, he put on some clothes, for he was naked, and jumped into the sea. But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, only about a hundred yards off.
When they had gone ashore, they saw a charcoal fire there, with fish on it, and bread. Jesus said to them, ‘Bring some of the fish that you have just caught.’ So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred fifty-three of them; and though there were so many, the net was not torn. Jesus said to them, ‘Come and have breakfast.’ Now none of the disciples dared to ask him, ‘Who are you?’ because they knew it was the Lord. Jesus came and took the bread and gave it to them, and did the same with the fish. This was now the third time that Jesus appeared to the disciples after he was raised from the dead.”
“When they had finished breakfast, Jesus said to Simon Peter, ‘Simon son of John, do you love me more than these?’ He said to him, ‘Yes, Lord; you know that I love you.’ Jesus said to him, ‘Feed my lambs.’”
“A second time he said to him, ‘Simon son of John, do you love me?’ He said to him, ‘Yes, Lord; you know that I love you.’ Jesus said to him, ‘Tend my sheep.'”
“He said to him the third time, ‘Simon son of John, do you love me?’ Peter felt hurt because he said to him the third time, ‘Do you love me?’ And he said to him, ‘Lord, you know everything; you know that I love you.’ Jesus said to him, ‘Feed my sheep.'”
“‘Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go.’ (He said this to indicate the kind of death by which he would glorify God.) After this he said to him, ‘Follow me.'”

Reflections on the New Testament’s John 21:1-14

Prompted by sermons from Minneapolis’ Westminster Presbyterian Church‘s Rev. Dr. Timothy Hart-Andersen and former Associate Pastor, Rev. Dr. Anna Carter Florence, I have been pondering John 21: 1-14 and offer these reflections on this passage of the New Testament.

After the crucifixion and resurrection of Jesus, Simon Peter and six other disciples return to their livelihood of fishing. They go fishing with their nets, not to do recreational fishing with rods and lures. After all, they have to live and support their families. Presumably they go out in the early morning and continue into the night without any success. They are exhausted, frustrated and famished. [1]

Jesus arrives on the scene unsolicited and unannounced. His arrival shows He recognizes and understands that even his most devoted followers have an ongoing need for inspiration, reminders and encouragement from, and companionship with, Jesus. His appearance could be seen as a test marketing of the Holy Spirit or doing market research on the Holy Spirit with a focus group.

Jesus’ appearance also shows, I believe, that he too desired companionship with his followers. There was a mutuality of interest and desire.

Jesus had good cause to rebuke his disciples that night for their failures after Jesus’ arrest and crucifixion, but Jesus did not do so. Instead, Jesus is the hospitable host. He tells them where they can catch fish [2] and then prepares the camp fire and cooks some of the fish, which he gives with bread to the hungry fishermen-disciples for breakfast. This undoubtedly reminded the disciples of His Last Supper with them when He gave them wine and bread.

The need for the followers of Jesus to be in the every-day world with all of its temptations was emphasized in the anthem “Forth in Thy Name, O Lord, I Go,” by Charles Wesley. Its very first line says, “Forth in thy name, O Lord, I go, my daily labor to pursue.” The rest of the anthem prays for guidance in that daily labor in the real world. It says, “The task thy wisdom hath assigned, O let me cheerfully fulfill; in all my works thy presence find and prove thy good and perfect will.” (Emphasis added; full text below.)

The Wesley anthem also recognizes the dark side of that daily labor with these words, “Preserve me from my calling’s snare and hide my simple heart above the thorns of choking care, the gilded baits of worldly love.” In other words, being involved in the everyday world often leads to idolizing the rewards of the secular world (“the gilded baits of worldly love”), which are the seductions of my daily labor (“my calling’s snare” and the “thorns of choking care”). (Emphasis added.)

The first phrase of this line (“my calling’s snare“) reminded me of the third verse of John Newton’s Amazing Grace: “Through many dangers, toils and snares…we have already come. T’was Grace that brought us safe thus far…and Grace will lead us home.” (Emphasis added.)

The word “snare” is not much used today so I looked it up. “Snare” originally were anchored cable or wire nooses set to catch wild animals such as squirrels and rabbits. More generally the word means something by which an unwary person is entangled, involved in difficulties, or impeded.

Thus, “my calling’s snare,” for me, means the traps that are commonly associated with my calling or profession. As a former lawyer who personally knew at least three lawyers who were convicted of crimes and served time in prison, I can say that “my calling’s snares” include embezzlement of funds entrusted to the attorney, being involved in promoting or concealing fraudulent activities of others, trading securities based on undisclosed inside information and lying or shading the truth of factual representations.

The Lord’s Prayer speaks directly to these snares or traps when it says, “Lead me not into temptation and deliver me from evil.” And the verse of “Amazing Grace” quoted above clearly acknowledges that God’s grace, rather than our own efforts, is the reason why so far we have survived the “dangers, toils and snares.”

Amen.

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[1] Some commentators see the disciples’ fishing trip as a sign of their complete apostasy and aimlessness. 9 The New Interpreter’s Bible–Luke and John at 857 (Nashville; Abingdon Press, 1995).

[2] Immediately after following Jesus’ direction of where to fish, the disciples miraculously caught a large number of fish (153 large ones, to be precise).

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John 21: 1-14 (New Revised Standard):

“After these things Jesus showed himself again to the disciples by the Sea of [Galilee]; and he showed himself in this way. Gathered there together were Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples. Simon Peter said to them, ‘I am going fishing.’ They said to him, ‘We will go with you.’ They went out and got into the boat, but that night they caught nothing.
Just after daybreak, Jesus stood on the beach; but the disciples did not know that it was Jesus. Jesus said to them, ‘Children, you have no fish, have you?’ They answered him, ‘No.’He said to them, ‘Cast the net to the right side of the boat, and you will find some.’ So they cast it, and now they were not able to haul it in because there were so many fish.The disciple whom Jesus loved said to Peter, ‘It is the Lord!’ When Simon Peter heard that it was the Lord, he put on some clothes, for he was naked, and jumped into the sea. But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, only about a hundred yards off.
When they had gone ashore, they saw a charcoal fire there, with fish on it, and bread. Jesus said to them, ‘Bring some of the fish that you have just caught.’ So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred fifty-three of them; and though there were so many, the net was not torn. Jesus said to them, ‘Come and have breakfast.’ Now none of the disciples dared to ask him, ‘Who are you?’ because they knew it was the Lord. Jesus came and took the bread and gave it to them, and did the same with the fish. This was now the third time that Jesus appeared to the disciples after he was raised from the dead.”

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Charles Wesley , “Forth in Thy Name, O Lord, I Go:”

“Forth in thy name, O Lord, I go, my daily labor to pursue; thee, only thee, resolved to know in all I think or speak or do.

The task thy wisdom hath assigned, O let me cheerfully fulfill; in all my works thy presence find and prove thy good and perfect will.

Preserve me from my calling’s snare and hide my simple heart above the thorns of choking care, the gilded baits of worldly love.

Thee may I set at my right hand whose eyes my inmost substance see, and labor on at thy command and offer all my works to thee.

Give me to bear thy easy yoke, and every moment watch and pray, and still to things eternal look,

And hasten to thy glorious day; for thee delightfully employ whate’er thy bounteous grace hath given.

And run my course with even joy, and closely walk with thee to heaven.