Ten Thousand Charms


Ten Thousand Charms
Dreaming God’s Dreams: Part 2
Sunday, October 30, 2022
Hosea 1:2, 2:14-23; James 4:4-10

Therefore, I will charm her, and bring her into the desert, and speak tenderly to her heart. From there I will give her vineyards, and make the Achor Valley a door of hope. There she will respond to me as in the days of her youth, like the time when she came out of the land of Egypt.

Hosea 2:14-15 (CEB)

Listen to this week’s sermon here:

Craig J. Sefa
Ten Thousand Charms
0:00 / 0:00

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The movie "Fireproof" with Kirk Cameron tells the story of a couple whose marriage is falling apart. The divorce papers are on the table, but he is not willing to give up. The advice he follows comes from a journal called "The Love Dare", which is a valuable tool for strengthening marriages at any stage.

While I would recommend this movie and book to any couple, the image of Kirk Cameron's character working through the 40 daily challenges of the "Love Dare" call to mind the images of God's faithful covenant love.

In the book of Hosea, the prophet is called to marry a prostitute. God uses this sign act as a prophetic message to the people. They have prostituted themselves with other gods. In Hosea 2:8, God reminds us that she did not know that her husband had given her everything that she used for Baal. This is not to endorse the ancient marriage culture of male dominance and female subservience as normative. The point for us is not that she was exclusively dependent on her husband or that she should accept his dominance over her. Rather it is to show that unlike many earthly husbands, God does not merely shout or fight or even beat his lover into submission.

Yes, there are consequences in Gomer's life, and in the life of Israel. But even when she is unfaithful, God proves his faithfulness.

In 2:14, the Lord says he will bring her out into the desert, away from all of the allures of the world. If we’re not careful, we may interpret this as a form of abusive isolation. We don't take to kindly to a spouse telling us who we can or can't associate with or limiting our freedom to go where we choose. We must remember that God was not endorsing this culture but rather using the way things were to teach a much more important lesson.

Yes, he brought her out to the desert. Yes, he cut her off from the world of her lovers, as any husband in Old Testament times would have had the right to do. But the key difference is what God does during her exile. He does not abuse her. He does not shame her. He does not condemn her.

Instead, God courts her, as if they were a couple falling in love for the first time.

"I wills peak tenderly to her heart. From there I will give her vineyards and make the Achor Valley a door of hope. There she will respond to me as in the days of her youth, like the time when she came out of the land of Egypt."

I was talking recently with a recovering addict and she said that while the desire for the drug never really goes away, she has come to a place where her desire for God is greater.

That is the key to faithfulness.

The allure of the world is great. As Todd Agnew puts it, "If you wanted me to die to myself, why'd you make me fall so deeply in love with life?" (listen below)

It is said that the heart wants what the heart wants. God created us with the capacity for great passion, desire, and love, but often those gifts are misdirected.

Faithfulness isn't about rejecting all that is good and lovely in the world. It is about responding to God's unending passion, desire and love for us. It's about "seeking first the Kingdom of God and his righteousness" (Matthew 6:33). It's about desiring God more than anything Egypt or Baal or anyone or anything else could ever offer.

As the hymn writer says

[Let us] arise and go to Jesus
He will embrace us in his arms
And in the arms of our dear savior
Oh, there are ten thousand charms... ten thousand charms

Spend some time in your Saviors arms as you worship with the songs below.

Let us remain faithful to the one who is always faithful to us.



“If you Wanted Me” - Todd Agnew

“Come Ye Sinners” - Todd Agnew



What Does the Lord Require?


What Does the Lord Require?
Dreaming God’s Dreams
Sunday, October 23, 2022
Micah 6:1-8, Amos 5:14-24

He has told you, O mortal, what is good, and what does the Lord require of you but to do justice and to love kindness and to walk humbly with your God?

Micah 6:8 (NRSV)

Listen to this week’s sermon here:

Craig J. Sefa
What Does the Lord Require?
0:00 / 0:00

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We talk a lot about social justice these days, and indeed, we cannot truly call ourselves followers of Christ without working toward justice for all people.  The problem is that we tend to define justice in political terms rather than biblical terms.  What the "left" often calls "paying our fair share" so that everyone can have what they need, those on the "right" tend to say is stealing from their hard earned gains.  Just like the classic story of Robin Hood, justice becomes a matter of perspective.  Are Robin Hood and the poor people he is helping suffering from a systemic injustice fueled by the greed of the wealthy or are the rich being treated unjustly because Robin Hood is stealing what rightfully belongs to them?

So long as we talk about justice in such either-or terms, we may never agree on what kinds of policies will truly bring about "justice for all."

But what if justice is not our starting point, but the product or fruit of our life of faith?  Micah, Amos, Hosea, and countless other prophets, not to mention Jesus himself, emphasize that justice and righteousness are absolutely necessary in bringing about the Kingdom of God.  Micah specifically declares that God requires justice, faithful love, and humility, but what if these are not three separate characteristics of our lives?

What if instead, these characteristics actually represent the process of sanctification, or growing in grace, and perhaps even the process of our very salvation.

People can promote policies for social justice without embracing faithful love or demonstrating humility.  But the reverse cannot be true.  We cannot walk humbly with God without growing in faithful love and we cannot grow in love without that love manifesting itself through justice and righteousness.

Remember the classic children's book, Charlotte's Web?

Charlotte, the spider, is working to help save the life of a pig named Wilbur.  Fern, the farmer's daughter, thinks that slaughtering Wilbur just because he was the runt of the litter would be a horrendous act of injustice.

Charlotte proceeds to write descriptive words about Wilbur in her web to make the world take notice of just how special this pig is.  The last of those words was "humble."  Here is Charlotte's definition of humility.

Humble. Humble has two meanings: it means "not proud" and and it also means "near the ground." That's Wilbur all over.

Most of us don't view ourselves as proud, at least not in a negative or arrogant sense, but perhaps we should pay closer attention to the second meaning, "near to the ground."

For Wilbur, this was quite literal.  He is a pig, after all.

But what if God is calling us to live our lives "near to the ground" as well?  What if walking "humbly with our God" might require walking with the lowest of the low, or the "least of these" as Jesus says in Matthew 25?  What if it means taking notice of the little ordinary ways God is at work in our everyday lives and in the lives of others, even if we or they don't recognize it yet?  What if it means seeing everybody, even the "runts" of society, as people created in the image of a God who loves them as much as God loves us?

When we begin to live this way, our perspective shifts.  The Holy Spirit moves us with love and compassion for those who live on the margins of society.  It may not solve the problem of our political policies and social justice programs, but this perspective will motivate us to do justice for those individuals, families or groups God puts directly in our path.

We may not be able to end all poverty, but we might, for example, be able to help one person finish their education or find a job so that they can begin breaking the cycle of poverty in their family.

Walking humbly, or "near to the ground," is the first step.  It is only from this perspective that we can move past our stereotypes and notice people for who they are.

If humility is the seed, love is the tree and justice is the fruit we bear.


Let us  pray...

 

All those people goin' somewhere
Why have I never cared?

Give me Your eyes for just one second
Give me Your eyes so I can see
Everything that I keep missing
Give me Your love for humanity
Give me Your arms for the broken-hearted
The ones that are far beyond my reach
Give me Your heart for the ones forgotten
Give me Your eyes so I can see 

(Brandon Heath, Give Me Your Eyes)

 

 


Pure Desire


Pure Desire
A God Who Weeps - Part 7
Sunday, October 16, 2022
Jeremiah 31:27-34

They will no longer need to teach each other to say, “Know the Lord!” because they will all know me, from the least of them to the greatest, declares the Lord; for I will forgive their wrongdoing and never again remember their sins.

Jeremiah 31:34 (CEB)

Listen to this week’s sermon here:

Craig J. Sefa
Pure Desire
0:00 / 0:00

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“Last evening my dog saw a rabbit running for cover among the bushes of the desert and he began to chase the rabbit, barking loudly. Soon other dogs joined in the chase, and they were barking and running as well. They ran a great distance and alerted many other dogs. Soon the desert was echoing the sounds of their pursuit but the chase went on into the night.

 After a little while, many of the dogs grew tired and dropped out. A few chased the rabbit until the night was nearly spent. By morning, only my dog continued the hunt. “Do you understand,” the old man said, “what I have told you?”

 “No,” replied the young monk, “please tell me father.”

 “It is simple,” said the desert father, “my dog saw the rabbit.”

 —-Sayings of the desert


I can’t help but wonder if this little tale from the Desert Father’s reflects something not only of our own spiritual lives, but also of Israel’s history with God.  Just like the dog continued on because he had seen the rabbit, so Moses pressed on through the wilderness because he had “seen” God.  His face literally radiated the glory of God.  The people followed for awhile, having seen God’s miracles that set them free from Egypt and following the pillar of cloud by day and fire by night.  But eventually their sight began to fade. 

By the time we get to Jeremiah and the exile, God sightings were practically relegated to the realm of myth and legend.  They knew the stories of their ancestors, but in their lifetime, watching their beloved Jerusalem burn and the temple crumble in the rearview mirror as they are dragged off into Babylon, it might have been hard for many to keep pursuing God with the same fervency they once had.  Did God abandon them?  Was God angry with them?  Was God even really there to begin with, or was it all just a bunch of folk stories from long ago? 

In this place of despair and exile, God speaks once again through the prophet, promising a day when the covenant and the law will no longer be written on stone tablets, but etched into the very hearts of the people.  Loving God and loving others would become second nature to them, as natural as a heartbeat or the breath in their lungs.  The day would come when they would truly “know God.” 

Has such a day come for us? 

Is God’s covenant written on our hearts? 

Is following the prompting of the Holy Spirit as natural as breathing? 

Are we  clinging to ancient stories of God’s work to sustain our spiritual lives, or do we have the passion of one who has “seen the rabbit?”

 


Blessing Your Enemies


Blessing Your Enemies
A God Who Weeps - Part 6
Sunday, October 9, 2022
Jeremiah 29:1-7

Build houses and settle down; cultivate gardens and eat what they produce. Get married and have children; then help your sons find wives and your daughters find husbands in order that they too may have children. Increase in number there so that you don’t dwindle away. Promote the welfare of the city where I have sent you into exile. Pray to the Lord for it, because your future depends on its welfare.

Jeremiah 29:5-7 (CEB)

Listen to this week’s sermon here:

Craig J. Sefa
Blessing Your Enemies
0:00 / 0:00

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There are few verses in scripture more quoted than Jeremiah 29:11 - “For I know the plans I have for you,” declares the Lord, “Plans to prosper you and not to harm you, plans to give you hope and a future.”  It’s often used for big moments or transitions in our lives like graduations, retirements, etc. as a way of offering encouragement as we enter into new and unknown chapters in our lives.  The problem is that far too often, we view God’s plans like a set of puzzle pieces that we have to put together in a particular way.  The “plan” involves the getting the right job, marrying the right person, or any number of other “right” decisions that will keep us aligned with God’s “perfect will.”    

The more interesting verse for me in this chapter, however, is verse 7… “promote the welfare of the city where I have sent you into exile.”  Yes, God has a plan to restore Israel to their rightful land, but not in the lifetime of most who are hearing this message.  For them, God’s plan is about how they live among strangers and enemies.  It’s about breaking them of their arrogance and self-reliance as God’s people, thinking they could get away with anything simply because they were God’s chosen and because God had a perfect plan for them.  Exile is a reminder that God’s “plan”, whatever that may look like, is not about a prosperous life, but about a faithful life in both prosperity and in desolation. 

Jeremiah 29 is far less about God making everything work out the way the people want and far more about how to live faithfully in exile, especially since they were unable to live faithfully in their God given homeland.  In exile, God is teaching them what it means to be a blessing to all the nations rather than elevating themselves above everyone else.  God’s message is perhaps one of the most radical things they could ever imagine… “I care about Babylon too.”  In other words, God loves  Israel’s enemies as much as God loves them, and in exile, they too must learn what it means to truly love their enemies. 

God’s people were not called to retaliate or seek escape from Babylon.  They were called to work toward the welfare or “Shalom” of this foreign land.  They were to bring God’s peace among their enemies.  This isn’t just a matter of biding their time and trying to live isolate lives, separate from the world around them.  It was a radical call to fully engage in Babylonian culture and work toward wholeness, prosperity and the overall wellbeing of everyone.

In a nation where the church is entrenched in one culture war after another with warring factions or “parties”, this message is as relevant today as in Babylon.  We do not glorify God by “converting Babylon to Christ” or “forcing Babylon to pass laws to make it easier or more comfortable for us to live out our faith.”  Rather, we glorify God by loving our neighbors, even if they are our enemies, and working together for the peace and well-being of all.

 


Learning to Lament


Learning to Lament
A God Who Weeps - Part 5
Sunday, October 2, 2022
Lamentations 1:1-6

Why do you forget us continually; why do you abandon us for such a long time? 

Return us, Lord, to yourself. Please let us return!  Give us new days, like those long ago.          

Lamentations 5:20-21 (CEB)

Listen to this week’s sermon here:

Craig J. Sefa
Learning to Lament
0:00 / 0:00

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As a culture we are not good at lamenting.  Of course everyone grieves, especially over a profound personal loss such as the death of a loved one, but even those around the grieving person are often quick to encourage them to move on.  We don’t like sitting with our grief long.  We prefer to be active, to stay busy, to distract our minds and hearts from the pain. 

In the case of larger scale tragedies or evil, such as the attacks of 9/11, the line between lament and revenge is significantly blurred.  Of course we mourn the loss of the victims, but before we can even process the magnitude of what happened, we turn immediately to blame and hatred. 

In the case of the over 1 million deaths in the US and over 6.5 million deaths worldwide over the recent COVID-19 pandemic,  blame was not always as easy to assign and so we took our revenge out on one another by politicizing every attempt at prevention, treatment and rebuilding.  It’s difficult to grieve when we are caught up in the passionate firestorm of accusations and rage from every side.

No matter the evil that befalls us, personally or as a nation or world, our first response is to seek and explanation or a scapegoat and then to fight.  The trouble with this cultural mindset is that it leaves no room for healing, and so we become wounded warriors, tearing ourselves apart mentally, emotionally, spiritually, physically, economically, and in every other way all because slowing down is not an option.  If we pause from the fight too long, the emotion will overwhelm us and the pain is too deep to process.  So we press on.

I tell the story in my upcoming book of a pastor who abruptly entered a hospice room shortly after the patient had died, offered a vibrant (and loud) prayer of celebration for this person’s eternal life, and disappeared as quickly as he came, leaving the family stunned and numb as their time of holy silence, mourning and sharing together had now come to an end far too soon.  Yes, as Christians there is joy in death because of our hope in the resurrection, but even Jesus, the resurrection and the life himself, wept at the grave of his friend Lazarus, with full knowledge that he was about to do the impossible by calling him forth from the tomb. 

Some things in life simply defy words and easy explanations.  Lament does not answer all of our questions or solve our problems, but there is nevertheless a deep need for humans to have the space to pour out the raw brokenness of our hearts before God, both for our own sake and for the healing of the larger community. 

As we receive the broken body and blood of Christ this week, may we enter into solidarity with all who suffer around the world.  For many, the joy of Sunday has not yet come.  Sunday does not erase the pain one feels on Friday and Saturday.  The scars remain. 

In order to heal, we must make space for honest lament.