“Out of Chaos;” Isaiah 45:18-24; Romans 14:1-12; September 14, 2014; FPC Holt

“Out of Chaos”
Isaiah 45:18-24; Romans 14:1-12
September 14, 2014, First Presbyterian Church of Holt

Audio Available Here: http://www.fpc-holt.org/images/stories/downloads/9-14-14.mp3

As I preach today, I’d invite you to consider two questions:

W2014 9 14 Slide02here in your life do you experience the greatest sense of spiritual fullness? Where do you experience the most emptiness? We’ll reflect on this a bit later, but for now I’d like you to hold on to those two questions as we dig into our texts together.

2014 9 14 Slide03Chaos. It’s a word that’s used quite a lot. Maybe you’ve used it in reference to your own life: in the business of work, the start up of a new school year, or in the midst of a time of upheaval or transition.

I’m sure I’ve used the term a time or two in the last few months as I’ve transitioned from my last ministerial position, planned a wedding, and moved to a new state. The way we usually refer to the word “chaos” we mean overly busy or disordered. While this is certainly a valid definition for this word, it takes a different meaning when we look at it in Hebrew.

2014 9 14 Slide04In our passage in Isaiah, what we read as “chaos,” is the Hebrew word “toehoo.” “Toehoo” carries meanings of formlessness, confusion, unreality, emptiness. It also can be a figurative negative attribute as in being morally empty or purposeless.

It is the tenth word in the Hebrew Bible, setting the scene for the start of all creation. In Genesis beginning at verse 1, we read:

2014 9 14 Slide05“In the beginning when God created the heavens and the earth, the earth was toehoo and darkness covered the face of the deep, while a wind from God swept over the face of the waters.” This place of chaos provides the raw ingredients from which the entire creation came into existence.

2014 9 14 Slide06We read in our text from Isaiah (45:18) today, “the LORD, who created the heavens did not create it a chaos, [but] formed it to be inhabited!”

Our world and our lives have not been created for emptiness, but for formation and transformation in the fullness of God. Through God’s creative acts, the toehoo of Genesis is transformed into the fullness of creation: water and land, fish and birds, people and plants. In the same way, God desires to fill our lives with joy and peace, hope and love, grace and redemption.

2014 9 14 Slide07I came across an interesting historical study of this word, “toehoo” in an article by Professor of Theology, Catherine Keller called, “The Lost Chaos of Creation.” In this article she details out the history of translators’ exclusion of this word in the Genesis narrative for hundreds of years, with it virtually disappearing from theology by the fourth century, because it was thought to negate the theological understanding that God created all things from nothing. Those translators wanted to run from the chaos present at creation, from the mess that is so integral to our beginning. As the verse was added back into translations as late as the early 20th century it was confrontational to the theological scholars of that time.[1]

SLIDE 8 - DistortedIt is hard to hold in our heads the knowledge that we can both be created in God’s image and created out of chaos. It does not seem that God would choose to make this entire creation that God calls “good” out of what was chaotic, but yet, God takes all that is chaotic and unformed and transforms it into a beautifully ordered universe.

Similarly it can be hard to hold in our hearts the knowledge that we are both imperfect sinners and redeemed children of God.

As part of the Presbyterian pastor call process we’re required to write a statement of faith. And your Associate Pastor Nominating Committee was in turn required to read many a statement of faith. In mine I wrote:

2014 9 14 Slide09“Our Creator desires that we live into God’s intentions for our lives. God has joyfully set out plans for all of creation, and specifically for our lives, yet waits with a deep patience for us to respond, for us to be formed into who God has created us to be.”

If our beginning place as God’s creation is chaos, that is emptiness and lack of purpose, our fulfillment means being full of life and energized with purpose.

And so let’s revisit my questions from before.

2014 9 14 Slide10 First, where do you experience the most emptiness? What in life causes you to experience this toehoo, chaotic void? Are there relationships or activities that make you feel withdrawn from God’s fullness? Are there places in your life you need to seek healing or forgiveness so that you can better feel the grace, mercy, and love of Jesus Christ? Are there aspects of your routine that have become so routine that you struggle to experience God’s presence in the midst of them? How might you invite God into that experience, those perhaps unacknowledged relationships?

2014 9 14 Slide11And for our other question: where do you experience the greatest sense of spiritual fullness? Where do you feel the most fulfilled in God’s purposes? What relationships vest enable you to acknowledge God’s presence? How can you nourish and sustain these experiences of God’s fullness? How can you fill your time, your head, and your heart with the goodness God has shown you? How can you expand into the joy that God has in store for you?

While we seek to grow in our faith we can take comfort knowing that while our God created the world, God does not leave us simply to fend for ourselves. 2014 9 14 Slide12In fact, God sent God’s only son, Jesus Christ to come and live in this world among us. Jesus demonstrated how to live a full and purpose-filled life through his ministry and mission on earth, one which we are called to imitate.

Our passage in Romans reminds us of our eternal place in Christ’s care. 2014 9 14 Slide13We read in verses 8 and 9, “If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord’s. For to this end Christ died and lived again.” Christ died so that we may be saved from the chaos of sin and lived again so we might know God’s abundant power.

2014 9 14 Slide14God made us out of chaos, but does not leave us there. May our lives be filled with purpose in the knowledge and experience of God’s great love. Thanks be to God! Amen.

[1] Catherine Keller “The Lost Chaos of Creation,” The Living Pulpit (April – June 2000): 4-5.

“The End?”; John 13:1-17; April 17, 2014, FPC Jesup

“The End?”
John 13:1-17
April 17, 2014, First Presbyterian Church of Jesup

SLIDE 1 - spoiler_alertI think that this scripture should begin with a spoiler alert. It tells us from the very start that Jesus knew that his hour had come to depart from this world. Like when my Dad asked why I was going to see the Titanic when I already knew the boat was going to sink, we’re all gathered here tonight to hear this text again, draw close to the story of Jesus’ last days, last supper, so many lasts.

When we think of it, the whole ebb and flow of the liturgical calendar SLIDE 2 - liturgical calendardoesn’t hold much in the way of surprises either. At Christmas we expect to hear about Mary’s pregnancy announced by Angels, the trip to Bethlehem, and Jesus’ birth attended by animals and shepherds. When we get into this season of Lent we expect to hear about Jesus’ time in the wilderness, the company of the disciples, Palm Sunday, the last supper, the crucifixion, and without any hesitance or surprise, we greet Easter morning secure in the knowledge that Christ will indeed be risen, and the tomb will be empty.

Slide 3 - Last supperEven though we know how it’s going to end, we are drawn into the narrative of Jesus and his disciples, gathered at the table. It’s a common scene. They’ve been traveling with each other for a while now, accompanying Jesus as he speaks to crowds, brings healing, shares loaves and fish, turns tables, and challenges the establishment.

SLIDE 4 - Jesus Washing FeetAnd now at this common table, Jesus begins washing their feet. Peter is uncomfortable with this act. It seems so out of line that Jesus would be the one to wash their feet. When he resists Jesus says, “Unless I wash you, you have no share with me.” Peter balks at this and says “Lord, not my feet only but also my hands and my head!” Given the denials that are to come before the dawn, it seems like a bit of anticipatory guilt in the way Peter so heartily desires to be washed so that he might fully commune with Jesus. After he is done washing their feet he tells them that he has done this as an example to them, telling them that they will be blessed by the service they give to others.

SLIDE 5 - DisciplesIt’s the end of the road for this band of followers, and Jesus knows that not one of them will last the night with their allegiance in check. Jesus being fully God knew every bit of what was to come, but also being fully human he was not immune to fear. Over the three years of Jesus’ ministry with his disciples he taught them a great many things and yet over and over again they showed through their actions that they didn’t quite get what was going on here. How could Jesus have full confidence that this band of misfits would carry his Good News into the entire world? But time was running out from what Jesus could teach them, and so he had to trust in the new beginning that would come from the ministry they had shared.

Slide6Roman Philosopher, Seneca is quoted as once saying, “Every new beginning comes from some other beginning’s end.” If you haven’t been studying Roman philosophy and that sounds familiar to you it might because Slide7it was quoted in the one hit wonder, “Closing Time,” by Semisonic. “Every new beginning comes from some other beginning’s end.”

After this meal of service, this night of betrayal, and the day of horror to follow, a new beginning was coming: the beginning of a world no longer beholden to death’s power, the beginning of a time when the disciples would be tested to share all they had learned from their brief but intense time in the presence of God’s incarnation. With God no longer dwelling on earth in the person of Jesus, God’s dwelling would need to take root in all who would come to believe. God’s kingdom would need to be brought by these confused, sometimes fickle, human disciples. What a message of hope that is for us, thousands of years later as we seek to know, follow, and share Christ with others.SLIDE 8 - Start Finish

SLIDE 9 - HearWe’ve heard it all before, and so often times we stop really listening to what all of this means, and what it could possibly have to do with us, here and now. Though our story doesn’t change, our response to it can. Will we let these words wash over from our comfortable view on the sidelines of salvation? Or will we take Jesus’s actions to heart, using our place at the table to welcome others, to invite them to the cleansing healing that we’ve found in the company of Christ? May you invite the presence of God in this world to begin again through you, this Holy Thursday and always. Amen.

“Thanksgiving for the Exceptional and the Everyday;” Psalm 95:1-6 and 1 Timothy 4:4-5; November 11, 2012, FPC Jesup

“Thanksgiving for the Exceptional and the Everyday”
Psalm 95:1-6 and 1 Timothy 4:4-5
November 11, 2012
First Presbyterian Church of Jesup

A few days ago I was walking my dog Bailey outside late at night. With the absence of traffic, I could hear the faint humming of the grain silo and the scratching of tree branches in the wind. The air felt electric. Perhaps it was my imagination but Bailey seemed to sense it too. He sniffed at the air, looking around expectantly. I looked up and the stars were brighter than what I could experience back in my hometown in Ohio, and then all of a sudden a shooting star blazed across the sky. I looked around, had anyone else seen it? Had anyone else witnessed this quick and bright moment of beauty?[1] Standing there in the midst of God’s amazing creation, I remember thinking, “surely God is present.”

In Genesis 28 we are given the story of Jacob having such a moment with God. Jacob was traveling in the wilderness and stopped to rest, using a rock as a pillow.That night he had a dream where God came to him and said,

“I am the LORD, the God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and to your offspring; and your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed in you and in your offspring. Know that I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you.” Then Jacob woke from his sleep and said, “Surely the LORD is in this place—and I did not know it!”Jacob then takes his stone pillow and sets it up as a pillar, pours oil on it and names it Bethel, House of God. In Hebrew Beth means house and El is short for “Elohim,” a name of God.

The space where this dream happened was not particularly exceptional. It was merely a patch of land with a stone. By any outside observation Jacob’s remarkable evening would’ve seemed like a rather mundane occurrence. A man, falls asleep outside with his head on a rock, and then wakes up and pours oil on it and keeps on walking. All in all, it was not a very remarkable experience. It became remarkable through God’s presence, and Jacob’s acknowledgement of that presence. God did not need Jacob’s monument to be present in that space. God was already there. But by drawing attention to that space, Jacob left a reminder of God’s presence and called it the “house of God.”

My favorite author, Barbara Brown Taylor explains her own encounter with God’s presence in her book “An Altar in the World.” After explaining a particularly beautiful scene during a visit to Hawaii she writes, “I knew the name of the place: Bethel, House of God…I wondered how I had forgotten that the whole world is the House of God. Who had persuaded me that God preferred four walls and a roof to wide-open spaces? When had I made the subtle switch myself, becoming convinced that church bodies and buildings were the safest and most reliable places to encounter the living God?” She continues, saying:

“Do we build God a house so that we can choose when to go and see God? Do we build God a house in lieu of having God stay at ours? Plus, what happens to the rest of the world when we build four walls – even four gorgeous walls – cap them with a steepled roof, and designate that the House of God? What happens to the riverbanks, the mountaintops, the deserts, and the trees? What happens to the people who never show up in our houses of God? The people of God are not the only creatures capable of praising God, after all, There are also wolves and seals. There are also wild geese and humpback whales. According to the Bible, even trees can clap their hands.”[2]

Barbara Brown Taylor’s redefinition of the House of God as the whole world opens up the worship of God to all parts of creation and speaks to God’s inability to be contained in a single building or community. Our uncontainable God is spoken of in this way in scripture, especially in the Old Testament. Before God came to earth in Jesus Christ, God was perpetually being described as One who is unknowable, unnameable, and far beyond the bounds of human convention. This view of God is described in the poetic devices of the Hebrew texts.

Our Psalm today speaks in merisms. Merisms are phrases that list two extremes with the implied, “and everything in between.” Merisms are not foreign to our culture, we still use phrases like, “searched high and low,” “through thick and thin,” and “in sickness and in health.” Merisms are used quite a bit in the Bible, particularly in the poetry of the Hebrew Bible. I’m going to read through a few of them and just to help all of us to be aware of what is really being said, I’d like you to say with me, “and everything in between” after each one.

Our passage today says, “In his hand are the depths of the earth; the heights of the mountains are his also.” And say it with me, “and everything in between”Later in the passage it says, “The sea is his, for he made it, and the dry land, which his hands have formed.” And… “and everything in between.” Psalm 139:2 says, “You know when I sit down and when I get up.” And… “and everything in between.” Psalm 113:3 says, “From the rising of the sun to its setting the name of the LORD is to be praised.” And… “and everything in between.” I particularly enjoy this verse because the rising and setting of the sun can be interpreted both in terms of geography and in terms of time. God is to be praised in all places at all times.

God is present in shooting stars, rocky wilderness, Hawaiian vistas, and everything in between. God is present in this building, in the other churches of Jesup, in my home church in Ohio, in the temples of Jerusalem, the cathedrals of Rome, and everything in between.  God is there when we take notice, and there when we don’t. God is there in the exceptional circumstances of our lives and there in the mundane. God is in the everything in between. Our experiences are made holy by God’s presence. And God’s presence is made known to us when we praise God with thanksgiving.

This is what we acknowledge in our sacraments of baptism and communion. Sacraments are a visible sign of the invisible actions of the Holy Spirit in our midst. Sacraments change our experience, making sacred meaning out of secular elements.

Just as with the seemingly everyday actions of Jacob in the wilderness, if an outside observer was watching us today without an explanation of what was going on, they would think that later on in the service as we share bread and grape juice that we are simply having a snack together. It might seem a bit odd, everyone lining up and ripping off bread. But while we outwardly receive bread and juice, “by the work of the Holy Spirit [we] also inwardly receive the flesh and blood of the Lord, and are thereby nourished unto life eternal.”[3]

This is what Jesus did too. He was born in an ordinary stable into an ordinary body. He was beyond exceptional, but also lived an everyday sort of life. He is immortal and beyond time, yet He also lived, breathed, dreamed, cried, and died, all in a very real way. He was the shooting star surrounded by the dark night.

John 1:1-5 tells us:

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it.”

Jesus was in the beginning, He will be with us in the end. And in everything in between.

With gratitude towards God’s presence in all of creation and all of our experience, I’d like to close today with a poem by e.e. cummings:

thank You God for most this amazing
day: for the leaping greenly spirits of trees
and a blue true dream of sky; and for everything
which is natural which is infinite which is yes

(i who have died am alive again today,
and this is the sun’s birthday; this is the birth
day of life and of love and wings: and of the gay
great happening illimitably earth)

how should tasting touching hearing seeing
breathing any—lifted from the no
of all nothing—human merely being
doubt unimaginable You?

(now the ears of my ears awake and
now the eyes of my eyes are opened)

May the ears of your ears and eyes of your eyes be open to God’s presence in every in between of your life. Amen.


[1] I discovered later that this was the North Taurid Meteor Shower.

[2] Barbara Brown Taylor, An Altar in the World: a Geography of Faith (San Francisco: HarperOne, 2009), 9.

[3] Second Helvetic Confession 5.196

“Known;” Psalm 139 and Hebrews 4:12-16; October 14, 2012; FPC Jesup

“Known”
Psalm 139 and Hebrews 4:12-16
October 14, 2012, First Presbyterian Church of Jesup

This week I adopted a dog. His name is Bailey and he’s a sweet little four year old terrier. Anyone who’s had a dog in their lives before will have an idea of why he came to mind as I was reading these scriptures this week. The second verse of our Psalm today sums up a dog’s attitude towards their owner quite well: “You know when I sit down and when I rise up… You search out my path and my lying down, and are acquainted with all my ways.” Dogs have a way of following your every move. They’re interested in what you’re doing and interested in what your goings on might have to do with them.

And when I read Hebrews’ account of God’s word being like a “two edged sword” and “all must render an account,” I thought of the Wizard of Oz. When Dorothy and company approach the wizard to ask to go home, for courage, for a brain, and for a heart, he angrily bellows “I know why you have come.” The wizard knows their ways, having had watched them all along, and requires that they do as he asks before he will fulfill their desires.

Our two passages today speak of God’s knowledge of us, describing God as knowing us in a way that falls between Bailey’s inquisitive and encouraging attentiveness and the Wizard’s frightening omniscience. God dotes on us with love and examines us with judgment.

Our Psalmist’s relationship with God is one of joy, praising God for being fearfully and wonderfully made. The psalmist speaks of God’s knowledge of him from the very beginning his life, how God knew every detail of him even when he was still in his mother’s womb. In Hebrews chapter 4 God’s Word is described like a sword, separating out soul from spirit, bringing judgment to thought and intention.

In both passages, God is spoken of as knowing every detail of our lives, both good and bad. Whether we take initiative for a relationship with Christ or try to ignore God’s impact on the world, God is still aware of all that we are and what we do. When we open our hearts to God we open our lives to God’s judgment, but also to God’s grace.

Presbyterian pastor, Robert Boyd Munger wrote a sermon called “My Heart, Christ’s Home,” that speaks of welcoming Christ into our lives through the metaphor of welcoming someone into your house. At first he is excited to have Christ in his house. Christ makes the darkness light, builds a fire on the hearth and banishes the chill. Then he tells Jesus, “Lord, I want this heart of mine to be Yours. I want to have You settle down here and be perfectly at home. Everything I have belongs to You. Let me show You around.”

He shows Jesus the house, room by room. As he watches Jesus look at the house he sees things in a different light. In the study, his mind, he realizes there are books, magazines, and pictures he’s not proud of, and asks Christ to help him to be filled with scripture and images of Christ. The dining room is a room of his appetites, his favorites being, “money, academic degrees and stocks, with newspaper articles of fame and fortune as side dishes.” Jesus did not eat of those things, but instead tells him of satisfaction that can be found by fully pursuing God alone.

Jesus continues through the house, asking to go into each room, and he lets him in but becomes more and more reluctant when Jesus wants to be let into his relationships, the work that he does, and the way that he spends his time. Then, they get to the hall closet, the place of hidden things. There’s an odor that emanates from this closet that he is unwilling to deal with, but when he hands Jesus the key, Jesus cleans it out in a moment. Finally, he decides to entirely transfer the deed to his heart to Jesus, in the knowledge that he cannot keep this house of his heart clean on his own.

Just as this man decided to surrender the house that is his heart to Christ, we are called to surrender our lives to Christ. This does not mean that we offer up just the pretty and cleaned up parts of our lives, but that we share all parts of our lives with Christ.

In Psalm 139 the psalmist says, “Where can I go from your spirit? Or where can I flee from your presence? If I ascend to heaven, you are there; if I make my bed in Sheol, you are there. If I take the wings of the morning and settle at the farthest limits of the sea, even there your hand shall lead me, and your right hand shall hold me fast.”

God is ever present in the world and desires to be ever present in our lives. Even when we strike out on our own, intentionally following darkness, God is still there beside us. When we run away from what God has called us to be and do, God is still there beside us.

Once we are aware of God’s presence in the world, our ignorance or inaction are both acts of disobedience. Through God’s creative act of bring each of us into the world God has placed a call on our lives for a relationship with God’s self.

Galatians 4:8-9 says, “Formerly, when you did not know God, you were enslaved to beings that by nature are not gods. Now, however, that you have come to know God, or rather to be known by God, how can you turn back again to the weak and beggarly elemental spirits? How can you want to be enslaved to them again?”

When we welcome Christ into our lives, we are inviting both affirmation and judgment.  As we read in Hebrews 4:13: “Before him no creature is hidden, but all are naked and laid bare to the eyes of the one to whom we must render an account.”

There is no hiding from God. God has known us since time began, and will continue to know us through eternity. God delights in who we are, but is not naive to the good and the bad that we allow to occupy our lives. We should be prepared for the correction that comes by fully opening our hearts to Jesus Christ.

Author Anne Lamott writes in her book, “Traveling Mercies,”: “God loves us exactly the way we are, and God loves us too much to let us stay exactly the way we are.”[1]

Christ desires to clean up the house of our hearts, to sweep away all things that are harmful for us. Only when we welcome Christ into our hearts can that sort of cleaning begin.

Hebrews 4:14-15 says, “Since, then, we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin.”

Author John Burgess points out that as these verses follow the passage we just discussed about being laid bare before God, these verses cause us to “wrestle with the theological tension between God’s word to us and our words to God, between God’s judgment that lays us bare and God’s grace that empowers us to ask help of God in our time of need, between God’s claim on us and our claim on God by virtue of Christ’s saving work…The God who places us under judgment is the very God who loves us and sympathizes with us in every respect.”[2]

Jesus Christ came to earth and experienced deep pain, loss, grief, and struggle. We needn’t be afraid to face God with complete honesty and candor. God can take our anger, cursing, crying, whining, and confessing. When we come to God, especially in our weakness, we express our deep need and desire for God’s grace.

The good news is God doesn’t leave us in our own sinfulness. God brings it to the light and then washes it clean. Through Christ we do not have to assume the punishment for our sins. Christ has already taken on our sins through his death and resurrection. There is nothing we can do to deserve God’s love and nothing that we can do that will stop God from pursuing us. God knows us intimately and yearns for us to know God’s self in the same way. Let us open our hearts with honesty and with joy and receive God’s grace. Amen.


[1][1] Anne Lamott, “Traveling Mercies: Some Thoughts on Faith”

[2] “Hebrews 4:12-16, Theological Perspective,” Feasting on the Word: Year B, Vol. 4