Proper 28C 11-17-13 By your endurance

Proper 28C 11-17-13 SLLEN

 How many of you remember where you were on November 22, 1963?   How many of you have no idea why I’m asking that?  On November 22, 1963 two important men died. One was Professor C.S. Lewis, English Christian author and teacher. The other was (anyone).

           Look at the dates on the Confederate soldiers monuments. Lincoln County’s monument was dedicated 1911 – 50 years after the beginning of the war. Catawba County’s monument at the old courthouse on North College Avenue was dedicated 1907 – 42 years after the end of the war. As the soldiers die we publicly remember their service. The Honor Air program brought many western NC veterans of World War II to Washington to see the World War II memorial. When I was younger I used to think 50 years was a long time. As I get older it gets shorter.

 The gospels were written down 40 to 60 years after the Crucifixion and Resurrection, based on the oral tradition of the first generation that had received the gospel from the apostles just as that generation began to die in significant numbers, but while there were still people living who had been there and who could testify to what they knew personally.

          The early church expected the return of the Lord Jesus any day now, and Paul’s letters to the church at Thessalonica last Sunday tell us of the problems when the Lord delayed his return. But the church as a whole believed that Jesus had promised to return. St. Luke also records Jesus’ warning about conflict and persecution and his promise, “they will put some of you to death. You will be hated by all because of my name. But not a hair of your head will perish. By your endurance you will gain your souls.”

           From the time of St. Stephen the first martyr Christians had learned that proclaiming a crucified and resurrected Savior meant trouble with those who refused to believe. But they also remembered that Jesus had said this trouble was coming, and he had also said, “But not a hair of your head will perish. By your endurance you will gain your souls.” This life may end in martyrdom, but our eternal life continues. By endurance we gain our souls.

           This good news has strengthened many Christians in their time of trial. It continues to strengthen Christians in Africa, in India, in Egypt and the Middle East, and in other places where is is dangerous to confess Jesus Christ as Lord and Savior.

           Let me tell you about Dr. Graham Stuart Staines.  He was born January 18, 1941 in Queensland, Australia. When he was 15 he saw a photograph of a boy his age who was suffering from severe leprosy and decided to dedicate his life to serve God by serving leprosy patients. Two years later he learned of a medical mission to lepers in Orissa state, India. Orissa is about as far southwest of Calcutta as our companion diocese of Durgapur is northwest of Calcutta. The population is 41 million people, about 2.4% Christian – or just over a million people – about half the size of the Episcopal Church.   

           Dr. Stains did his medical training in Australia and on his 24^th birthday (1965) arrived in India. He joined the medical mission, and learned the local languages so well the local government asked his help with a polio immunization drive. In 1983 he married an Australian nurse missionary; they had three children.  

           The leprosy mission treated about 80 patients at a time and included a vocational training center where patients learned to weave clothing, mats, and towels -  a self-sufficient haven where patients were treated with dignity and learned skills to become economically independent.  In addition to his medical work Graham trained students, and did work in literacy, translation, discipleship, church planting and social development. He helped with the 1997 Ho language translation of the New Testament.

On the night of 22nd January 1999, Dr. Stains and his two sons Philip and Timothy attended an annual gathering of area Christians in a rural area. It was cold and the three spent the night in his station wagon. During the night a mob of about 50 people, armed with axes and other implements, angry at his Christian work, attacked his vehicle and set it on fire. Stains and his sons were burnt alive.

          Four years later the mob ringleaders were tried, convicted, and sentenced to life in prison. Dr. Stains’ wife continued the work for five years. At the sentencing of the killers she said she had forgiven the killers and had no bitterness towards them. In 2005 she received a civilian award from the Government of India, in recognition for her work.

 “They will put some of you to death. You will be hated by all because of my name. But not a hair of your head will perish. By your endurance you will gain your souls.”

Proper 27C November 10, 2013

Proper 27 C November 10  St Luke's Lincolnton, Epiphany Newton

 O God, whose blessed Son came into the world that he might destroy the works of the devil and make us children of God and heirs of eternal life: Grant that, having this hope, we may purify ourselves as he is pure; that, when he comes again with power and great glory, we may be made like him in his eternal and glorious kingdom; where he lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

 Christianity is a religion of faith, hope, and charity. We have faith in what God has done in the past, show charity in God’s service in the present, and hold fast to hope in God’s present and final triumph in the world God has made. Today’s scriptures are about our hope in God’s present and final triumph.

 Begin with today’s collect, written by Bishop John Cosin of Durham for the 1662 English version of the Prayer Book. Bishop Cosin was a bright young man from a middle-class east England family. His father died when he was 13 and he did well as Cambridge University. He was secretary to two bishops, served the cathedral in Durham and as master of a Cambridge college. The Puritan Parliament forced him into 17 years exile (from age 50 to 67) with the royal family in France. At the Restoration in 1660 he became Bishop of Durham where he served 12 years. Bishop Cosin knew about living in hope. “Grant that, having this hope, we may purify ourselves . . .”

 The word of the Lord came to Haggai 520 years before Christ. The word of the Lord was a word of hope. Jerusalem had been conquered 66 years before and many of the people taken captive to Babylon. There they were inspired by the Prophet Ezekiel to maintain a spiritual community, to come together Sabbath by Sabbath to pray and study in the synagogues. After 45 years of exile Cyrus of Persia set the people free to return to Jerusalem. Many did, some didn’t. In the 18 years before Haggai life had been tough for the returnees because, Haggai says, the people focused on rebuilding their own lives, and not on the Lord and on rebuilding the Lord’s Temple. Haggai called the people to hope in the Lord’s presence and promise. “My spirit abides among you; do not fear. . . . in a little while, I will shake the heavens and the earth and . . . all the nations . . . The silver is mine, and the gold is mine, says the LORD of hosts. . . . in this place I will give prosperity. . . .   You may know the story of the church treasurer who said, “I have good news and bad news. The good news is that we have all the money we need; the bad news is that it is still in your pockets.”

 The prophet Haggai brings the Lord’s word of hope. Psalm 98 is a psalm of hope.  “Let the hills ring out with joy before the LORD, when he comes to judge the earth. In righteousness shall he judge the world and the peoples with equity.”

 St. Paul writes to the church in Thessalonika a word of hope. He affirms Jesus’ coming “and our being gathered together to him,” but that is in God’s good time. Meanwhile “stand firm” and “may our Lord Jesus Christ himself and God our Father, who loved us and through grace gave us eternal comfort and good hope, comfort your hearts and strengthen them in every good work and word.”

 Finally in the gospel Jesus proclaims our hope in the resurrection. “in the resurrection from the dead [we] neither marry nor are given in marriage. [We] cannot die anymore, because [we] are like angels and are children of God, being children of the resurrection.” 

 The gospel reading is from Jesus’ teaching in the controversy of his last week before his Crucifixion and Resurrection. The political and religious leadership took careful notes, looking for an excuse to get Rome to execute him. They asked a number of trick questions. The Pharisees questioned Jesus’ religious authority (20:1-8) and tried to entangle him in their controversy about paying tribute to the Roman military authorities (20:20-26). When Jesus turned the Pharisees’ questions back on them they got help from their own religious and political opponents the Sadducees.

 The Pharisees saw God continuing to reveal himself in the history of the people of Israel and heard God’s word from the prophets. The experience of the Exile and the teaching of the prophets had brought them to believe in resurrection.

 For the Sadducees the final word of God was the Torah – the first 5 books including Deuteronomy 25 which calls for levirate marriage. The term Levirate marriage comes from levir the Latin word for brother-in-law.  Levirate marriage can still be found in east Africa and western Asia.  That is how patriarchal and agricultural clan-based societies provide for widows and keep property in the family. Men are responsible for mothers, sisters, and minor brothers. So in levirate marriage if a man dies without a male heir one of his brothers must marry the widow and father a son to be his dead brother’s heir.

 Levirate marriage is found in societies where women have no rights – no property rights of any kind.  It is rare because most societies find other ways to recognize the natural rights of women and to provide for widows - and for family property where that is important. And Deuteronomy 25 provides a way out for a man who does not want to take on this responsibility.  The way out includes public humiliation – a powerful incentive to negotiate a settlement.

 Levirate marriage was remembered from the patriarch Judah (Genesis 38), and in the story of Ruth, King David’s Moabite great-grandmother, but scholars think it was a rare option. In bringing it to Jesus the Sadducees were trying for a “gotcha,” and “gotchas” never work.

 Jesus turns the Sadducees’ question back on them with true teaching about the hope and promise of resurrection. We who live this side of Jesus’ resurrection are God’s children by adoption and grace. We are born again. We begin here and now to live the new life in Jesus Christ. God is God of the living; to him and in him we are alive.  So let us live in hope.

 O God, whose blessed Son came into the world that he might destroy the works of the devil and make us children of God and heirs of eternal life: Grant that, having this hope, we may purify ourselves as he is pure; that, when he comes again with power and great glory, we may be made like him in his eternal and glorious kingdom; where he lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Proper 25C October 27, 2013

          There’s a big difference between good advice and good news. When we listen to God’s word to us in the bible we can hear good advice, or we can hear good news.  Good advice helps with the outside of life – with our relations with other people, with the use of our money, our things, even our time. But good news deals with the inside of life – where the blood flows through the heart and mind.

We can hear today’s gospel as good advice or as good news. The reading ends with Jesus’ words, “all who exalt themselves will be humbled, but all who humble themselves will be exalted." At first this sounds like the good advice we learned early in life – don’t be pushy, don’t brag too much about yourself, be modest, let others take a turn, and so on.

But of the man who “beat his breast saying, ‘God, be merciful to me, a sinner!' Jesus says, “I tell you, this man went down to his home justified.” The man repented his sins, trusted in God’s mercy, and received God’s mercy. He went home reconciled with God, and with himself.

We receive by faith God’s gifts of mercy and grace, and as we receive these gifts we are set free from the power of sin and set right with God - by God’s mercy and grace received by faith. The man who “beat his breast saying, ‘God, be merciful to me, a sinner!' went down to his home justified.”

The other man, the one who “standing by himself, prayed ‘God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. I fast twice a week; I give a tenth of all my income,’ that man was not justified. He was not reconciled with God; he was not really reconciled with himself.

Why not? He did more than the Law required. Good people in Jesus time were to fast once a week; he fasted two. They were to give a tenth of their income; he gave the full tenth of everything, even of what he grew in his kitchen garden. He was a good man; it is good to eat less food and to be able to give to those who need help.

There are three reasons why the good man was not reconciled with God or with himself.

First, the man’s good behavior was intended to show off his goodness to God and everyone who watched him. He was not serving God; he was drawing attention to himself.

Second, the man despised other people. He said “I thank you, God that I am not like other people: thieves, rogues, adulterers, or even like this tax collector.” God does not want us to compare ourselves to others. That leads to envy and hatred. God made each one of us unique, different from every other person who has ever lived. We are to compare ourselves to God, to God’s son Jesus Christ. When we do compare ourselves to God, to God’s son Jesus Christ, we see when we are honest how far we fall short of God’s goodness and God’s will for our lives.

And third, the man refused to admit his own sin. We all know in the secret places of our hearts when we have sinned, when we have done things we know God does not want us to do, and when we have not done the good things God wants us to do. God lets us refuse to admit what we know is true, but there is a price. When we deny the truth, we eventually lose the ability to know truth. When we deny we tell lies to other people, and to ourselves. Eventually we can no longer tell the difference between the truth and a lie. We are lost in deceit.

The man who “beat his breast saying, ‘God, be merciful to me, a sinner!' went down to his home justified.” Jesus tells us in St. John’s gospel, “the truth will set you free.” We know ourselves to be sinners, we know we have done things we know God does not want us to do, and we know we have not done the good things God wants us to do. When we admit our sin, as St. John tells us, “God is faithful and just to forgive our sins, and to cleanse us from all unrighteousness.” So in every service of worship we say together a confession, and we receive absolution.

We learn in confession to do all that we do for God, for his honor and glory, not our own. We learn to compare ourselves to God, to God’s son Jesus Christ, and not to other people. We learn to give up envy and hatred and malice. And so we no longer lie to ourselves or to other people. We learn to live life free of lies and deceit. We are set free from the power of sin and set right with God by God’s mercy and grace received by faith. We go to our homes justified.  And that my friends, is not good advice, but good news. Amen.

Proper 22C St. Mary's Asheville

(Before mass)
          I’m Tom Rightmyer, the priest Fr. Norris promised “will be here at 11:00 am to offer Mass for those who cannot participate in the ecumenical service.” I am honored by this opportunity to serve.  When I was ordained in 1966 I promised God that I would take every opportunity offered to preach the gospel and to offer the sacrifice of the mass. I have served in Maryland, in Asheboro and Shelby, NC, and with the national church General Board of Examining Chaplains before I retired in 2002.  We live at Deerfield, and I’m working on a directory of the colonial clergy.

          This morning Fr. Norris and many from St. Mary’s are worshipping with our Methodist and Lutheran ecumenical partners. Let me offer some background.  

          In the Middle Ages parish churches celebrated the mass every Sunday and many also joined with monks and nuns in services of bible readings and prayer, but few received communion except at Easter. From the late 1500’s the usual Sunday morning service combined Morning Prayer, the Litany and Antecommunion – the mass through the prayers of the people. Generally 4 times a year the service continued with the Prayer of Consecration and communion – winter, spring, early summer, and fall - Christmas, Easter, Whitsunday or Pentecost, and the Sunday near St. Michael and All Angels day.

          After 300 years - in the mid-1800’s - the combined services were separated. The mass was central for Anglo-Catholic parishes and Morning Prayer and sermon were the usual Sunday service in other churches. Only from the 1950’s has everyone expected to receive at every mass, and in the 1980’s  the Eucharist replaced Morning Prayer as the principal Sunday service.  

          In colonial America the norm for Anglicans and dissenters alike was communion 4 times a year. The Protestant churches continued that pattern. In the late 19^th century many churches moved from conflict to cooperation and in the 1930’s Protestant churches agreed to a common fall World Wide Communion. God is at work in all his churches, and a sign of his work in an increasing appreciation of the spiritual presence of our Lord in the Holy Communion. I’ve watched this  develop for over 47 years, and I thank God for it.

(As Sermon)

           Today ‘s Gospel ends with one of Jesus’ hard sayings, “. . . when you have done all that you were ordered to do, say, ‘We are worthless slaves; we have done only what we ought to have done!’”

          We don’t like to hear “we are worthless slaves.” We are brought up to think well of ourselves. As one preacher said, “We are self-made men, worshipping our creator.” We have no good reason for this inordinate pride. We are not “good people.” That’s a lie. We are sinners saved by grace, forgiven sinners washed in the blood of the lamb. Our Catholic faith witnessed in Holy Scripture is that we are sinners, and only by Our Lord’s sacrifice, by his death and resurrection, are we reconciled with the Father and made able to receive the gift of the indwelling Holy Spirit, empowered to do Our Lord’s will in the world he has redeemed. 

I recently heard a meditation on Micah 6:8 “What does the Lord require of you but to do justice, and love mercy, and walk humbly with your God.”  The church in our time has these confused. We do mercy – churches do a lot to help the poor and needy. We love justice – we love to talk about justice. We are keenly aware of injustice in our society and freely gather to complain when we think injustice is being done. But as the speaker continued, the last part is hard. We don’t do very well walking humbly with God.

           Like many of you I have lots of awards given me for various things. Volunteer organizations give paperweights, and coffee cups, and badges, and lots of other things. I suspect we could paper our walls with the certificates of appreciation. At diocesan convention in mid-November we’ll have lots of such awards for worthy recipients and many well-crafted courtesy resolutions of commendation.

           It is natural for those of us with responsibilities for organizational maintenance to want to give these things, and all of us are on some level glad to be recognized and given a token of appreciation. My 4 year old granddaughter, like her mother and her uncle, and her grandmother, and me – and likely you, sometimes notices that we’re not paying what she considers sufficient attention and says, “Look at me!” We’ve all got that in us, “Look at me!”

But as the hymn says, “Turn your eyes upon Jesus, Look full in His wonderful face, And the things of earth will grow strangely dim, In the light of His glory and grace.”

The reality of the Christian life is that we are raised from death in sin to new life in Christ Jesus. The task of the Christian life is to grow in Christ – to place him at the center of our lives that he may increase and our sinful selfishness may decrease.

          Life in Jesus is profoundly counter-cultural. He teaches his disciples, “So you also, when you have done all that you were ordered to do, say, `We are worthless slaves; we have done only what we ought to have done!”  He calls us continually to consider in every action, “Who am I doing this for?”

The Ash Wednesday gospel from St. Matthew 6 reminds us, “Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven.”

We are all more or less motivated by what we get from what we do. Since Disney’s 1937 Snow White the dwarfs and others have sung, “I owe, I owe, so it’s off to work I go.” We work partly because we need the money. But there is more. Work is a generally productive way to spend time. We are defined by our work. Even at Deerfield we ask new people, “What did you do when you were working?”

And we seek opportunities to be productive.  This Tuesday from 6 am to after 7:30 pm I will work at the primary election for Asheville city mayor. Vote for one of three and then Tuesday November 5 vote again for one of two and for 3 of 5 candidates for city council. The decisions will be made by a small percentage of city voters. I encourage you to be one of them. I’ll be paid – about $10 an hour.  I appreciate the money, but I appreciate more knowing that at least at that precinct the election will be as free and fair as I and others can make it. We will share the internal satisfaction of a job well done.  “We have done what we ought to have done.”

As on Tuesday, so with the rest of life. We live and serve in gratitude for God’s gift of new life in Jesus Christ. A Ugandan bishop, exiled by Idi Amin, once  quoted to me First Peter 2:10, “Once we were not a people, but now we are God’s people; once we had not received mercy, but now we have received mercy.”  “. . . when we have done all that we were ordered to do, we say, ‘We are worthless slaves; we have done only what we ought to have done!’”  Thanks be to God!

Philemon P18C

Philemon  P 18C

 

v. 16 “No longer as a slave but more than a slave, a beloved brother . . .”

 

When I was a boy in Maryland we lived up the road from Rosewood State Hospital, the Maryland state institution for people we now call “developmentally disabled” but then Mentally Retarded. My father was the Protestant chaplain there. The Roman Catholics were members of the Trinitarian Order which had been founded in the late 12^th century to redeem Christians from slavery to the North African muslims.  In the succeeding 800 years their ministry has expanded to include other kinds of liberation.

 

Slavery predates written history. Commonly slaves were prisoners of war or debtors in an age before bankruptcy. Philemon is a personal letter from St. Paul in prison on behalf of a runaway slave, Onesimus, who had been serving Paul. From this letter came the common belief that baptism freed a slave. Baptism does free from spiritual slavery to the power of evil and sin, and until the early 18^th century it was commonly held that baptism freed from legal slavery as well.

 

The first generation  of African slaves brought to Virginia were treated as indentured servants. They could earn and hold wages and after a period of 5 to 7 years were freed and could claim 50 acres of public land. Only in 1654 did Anthony Johnson, a freed slave, sue his white neighbor Robert Parker for the services of John Casor, an African. Casor had worked for Johnson for 7 or 8 years, and claimed his time of indenture was finished and he was free to begin to work for Parker.

 

The Northampton County court decided that “. . . Insofar as Negroes were heathens, they could never become Englishmen; insofar as they were not Englishmen, they could not be entitled to the protections of the common law", which at the time was limited to English subjects.”  (William J. Wood, "The Illegal Beginning of American Slavery" American Bar Association Journal, 1970)

 

Baptism frees one from being a heathen.  American colonial slave owners strongly resisted the efforts of Anglican missionaries to evangelize slaves until 1730 when the January 14 opinion of  English Attorney General Sir Philip Yorke and Solicitor General Charles Talbot was published that, “. . . Baptism does not bestow Freedom on (a slave) nor make any alteration in his temporal condition in these Kingdoms. . .”

 

News of that opinion spread when it appeared in a sermon to the Society for the Propagation of the Gospel by Dean George Berkeley that was printed and widely distributed by the missionaries who argued that conversion and baptism would help slaves be more reconciled to their lot in life.

 

Today’s gospel reading ends with Jesus’ teaching  “So therefore, none of you can become my disciple if you do not give up all your possessions.”

 

I wonder how different our society would be had the Virginia court decided that the same rule applied to white and black, or if the example of the Trinitarians had been followed, or even if the desire to follow Jesus had been greater than the desire to seek to own people.

Rotarian of the Year 2012-2013 Asheville Biltmore

Rotarian of the Year 2012-2013 Rotary Club of Asheville Biltmore with club president Heather Whitmire. I serve as club Program Chair and on the district Youth Exchange Committee.

Proper 9C July 7, 2013

Proper 9C July 7, 2013

          Jesus said, “Do not rejoice . . . that the spirits submit to you, but rejoice that your names are written in heaven.”

This sermon is not about dieting, though that is part of it.

Last week the epistle included St. Paul’s list of the manifestations of the fruit of the Spirit: love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control.  The Greek word we translate “self-control” is engkra’tia. The root word kratia means government as in demokra’tia – democracy – rule by the people, or plutocracy rule by the rich, autocracy rule by one person, aristocracy rule by “the best” and so forth.  Engkra’tia is self-government or as Christians understand it, government by the redeemed and Spirit-led self.

It is one manifestation of the fruit of the Spirit – along with love, joy, peace, patience, kindness, generosity, faithfulness, and gentleness.  For the Greek philosophers engkrateia was the foundational virtue; for St Paul it is the last listed of the manifestations of the fruit of the Spirit.

Plato’s Republic argues for rule by the philosopher-king. (6:488) He uses the analogy of a ship with an infirm captain and a mutinous crew. “The true pilot must pay attention to the year and seasons and sky and stars and winds, and whatever else belongs to his art, if he intends to be really qualified for the command of a ship, and he must and will be the steerer.”  For the Christian Jesus Christ is the true pilot. He is the creator and ruler of the world, “the year and seasons and sky and stars and winds;” he guides and directs us by his Spirit, and engkra’teia self-government is a manifestation of the fruit of that spirit.

Because self-government was so foundational in Greek philosophy it became a point of connection between Greek philosophy and Christian witness. In Acts 24 Paul was summoned before Governor Felix, “And as Paul discussed justice, self-control engkra’teia, and the coming judgment, Felix became frightened.” Felix kept Paul in prison for two years. He  and the Jerusalem Temple authorities wanted Paul to make bail and skip town, but Paul was a man on the Lord’s mission and refused.

If we all exercised the virtue of self-government perfectly and all the time the world would be a different place and we would be different people. But the fact is that we are subject to the will of the flesh, the flesh that as Paul reminds the Galatians works “fornication, impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy, drunkenness, carousing, and things like these.”

Plato’s analogy begins with an infirm ship captain, and Paul in Romans 7:14-20 reminds us of the human condition, “I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.  Now if I do what I do not want, I agree that the law is good.  But in fact it is no longer I that do it, but sin that dwells within me.  For I know that nothing good dwells within me, that is, in my flesh. I can will what is right, but I cannot do it.  For I do not do the good I want, but the evil I do not want is what I do.  Now if I do what I do not want, it is no longer I that do it, but sin that dwells within me.  So I find it to be a law that when I want to do what is good, evil lies close at hand.  For I delight in the law of God in my inmost self,  but I see in my members another law at war with the law of my mind, making me captive to the law of sin that dwells in my members.  Wretched man that I am! Who will rescue me from this body of death?  Thanks be to God through Jesus Christ our Lord!”  Not much engkra’teia self-government in the flesh.

Another way to think of this spiritual reality where “when I want to do what is good, evil lies close at hand” is as a fatal spiritual sickness, or in the terms of today’s gospel as demonic, evil from outside. Jesus sent the 70 out with his command and authority to heal the sick and preach the good news. They came back with the report that “even the demons submit to us.”

And Jesus responds, “Do not rejoice . . . that the spirits submit to you, but rejoice that your names are written in heaven.”  Life in Christ is life with engkra’teia  with self-government, self-control in this life as a fruit of the Spirit of God from Jesus dwelling in our hearts by faith, nourished by his word written and by his spiritual presence in the sacraments.

The Greek philosophers thought we could do it by ourselves, without reference to God. The Greek philosophers were wrong. Self-government, self-control, is a gift from God. We receive this gift like others not because we are good but because God loves us.

Bur the greater gift is our eternal relationship with the God who made us and loves us through Jesus Christ our Lord. Our names are written in heaven, written in the blood Jesus shed on the cross.

Because our names are written in heaven we have available to us God’s presence and power as we face the face down the demons, as we are healed from the spiritual sickness of sin.  God gives us the power and the will to push back – to push back from the table. (You wondered when I’d get to dieting.)  God gives us when we ask the power of righteousness, the power to fight evil when we experience temptation.

God gives us the freedom of obedience. Like Naaman the Syrian leper we receive power to move past our own notions of how God should act and begin to see him at work in the world Jesus has redeemed. Like the Galatians we receive power to resist unjust demands, power to bear one another’s burdens, to work for the good of all, and especially for those of the family of faith, to live in the new creation that began with the Resurrection and continues forever.

So we rejoice that in Christ we are delivered “from this body of death.  Thanks be to God through Jesus Christ our Lord!”  And thanks be to God for all the fruit of the Spirit, for love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and engkra’teia,  self-government, self-control.  Amen.