Jesus' Bosom Friends: A Great Chasm (2016-0925)


ROOTS 2016: The Hymns of Charles Wesley
09/25/2016 Christ Mountain Top
Luke 16:19-31 (message)
Luke 16:1-13 (kids)
Psalm 146 (call to worship)

This week we conclude our series of messages on hymns of Charles Wesley. We’ve looked at a couple standards, and one that has fallen into disuse. Today we look at one that was never published in his lifetime and never made major hymn collections. But it vividly recreates themes of Luke 16, both the story of the shrewd unrighteous manager we shared with the children and the story of the rich man and Lazarus. Wesley borrows much of his lyric from the biblical text, enough so that some people say that if we lost the Scriptures, we could recreate much of it from Wesley’s 9000 hymns.

Two phrases in the biblical text will structure our reflection today, both phrases used to describe social distance:
      “at his gate”
      “a great chasm”
As we contemplate what it means for the poor man Lazarus to be “at our gate”, we will examine the social agenda of the Wesleys and the early Methodist movement.
      As we consider the great chasm “between you and us”, we will examine the salvation language of the story, including echoes found elsewhere in Luke’s gospel.

I’d like to begin our examination of the social agenda of the Wesley’s with the Three General Rules of the United Societies, written by John Wesley for the people called Methodists.  For each of these simple rules, Wesley offers examples of what it means to follow them, and these examples include many social and economic dimensions, particularly in the first two rules (excerpted text, available at umc.org and in The Book of Discipline of The United Methodist Church):

1. Do no harm:
      The taking of the name of God in vain.
      The profaning of the day of the Lord, either by doing ordinary work therein or by buying or selling.
      Slaveholding: buying or selling slaves.
      The giving or taking things on usury–i.e., unlawful interest.
      Laying up treasure on earth.
      Borrowing without a probability of paying; or taking up goods without a probability of paying for them.


2. Do good . . . as far as possible, to all men:
      To their bodies, . . . by giving food to the hungry, by clothing the naked, by visiting or helping them that are sick or in prison.

3. Attend upon the ordinances of God
      Practice the faith, in works of mercy and works of piety, that will deepen our love for God and transform our lives in holiness

These rules underline that great Wesleyan idea that “there is no personal holiness without social holiness”.  But the Wesleyan practice was even clearer than the rules.  Methodist converts, in the early years, were encouraged to emancipate their slaves.  AND, the Wesleys worked to abolish the slave trade entirely.  One of the last letters John Wesley wrote was to the leader of the abolitionist movement in the English parliament, William Wilberforce, encouraging him to stay the course.  If you want to learn the Wilberforce story, be sure to watch the wonderful film Amazing Grace).
      The Wesleys came of age in the Industrial Revolution and were at the forefront of recognizing that our economic systems are bigger than we imagine.  We benefit from child labor and exploited workforces in other countries so that we can wear inexpensive clothing.  We benefit from clear cutting of the Amazon rain forests and displacement of the native peoples so that we can print all our digital documents on paper.  We benefit from unsafe conditions in mines both here and around the world so that we can have the energy and metals we want.
      The Wesleys recognized that we are stuck in systems much bigger than any single person, systems that are ruled by “unrighteous mammon”, that old English term for the god of Wealth.  And, since we cannot extricate ourselves fully from these systems – we’ve all got to wear clothes, use paper, and consume energy – the Wesleys worked to change the systems.  “There is no personal holiness without social holiness.”  They were involved in abolition, in prison and debt reform, in medical care.  They were supportive of the founding of Sunday Schools, originally designed to teach literacy and faith to the working children of industrial cities before the advent of public schools.  And, all of this social transformation was combined with the evangelical appeal, the invitation to men and women and children to follow Jesus with all their heart, soul, mind, and strength.
      One of the things I hope for as we expand our mission in hands-on, person-to-person service through our ActionChurch initiatives is that it will function as a springboard of discipleship for many of us. We are all called to “pray without ceasing” and many of us pray best with a hammer in our hand at a Habitat project, or helping a child with homework at Lighthouse, or packing flood buckets at the Mission Central HUB, or serving the Lord’s Table at Smith Health Care. This is my hope, and we are already seeing it happen.
      And, I have another hope for our expanding mission: that we will find some practical ways to attack “Unrighteous Mammon” and the systems of poverty, injustice, and racism in our area.  I look at the story of this rich man and Lazarus and the phrase: “at his gate”.  The rich man could not claim that he was unaware of Lazarus.  Lazarus was at his gate every day (Jerome, ACCS, 261).  Every day he had an opportunity to help one person.  And every day, he refused opportunity.  Instead, every day, he gave his devotion to “Unrighteous Mammon”, to Gordon Gekko’s “Greed is Good” mantra (Wall Street).

Jesus’ Bosom Friends (Charles Wesley)
The poor as Jesus’ bosom-friends,
the poor he makes his latest care,
to all his followers commends,
and wills us on our hands to bear;
the poor our dearest care we make,
and love them for our Savior’s sake.

Today’s Scripture is tough, especially in the wealthy West.  Even us hard working regular folks are wealthy, at least when we compare ourselves to the global average.  The Scripture is strange and uncomfortable.  Uncomfortable, because it highlights Jesus’ attitude toward wealth – that we don’t need it, can’t depend on it, don’t own it, and have it only to serve and give.  Strange, because the salvation elements in the story raise questions about our simplistic view of salvation by grace through faith.
      The story told with the children, the one about the unrighteous manager who “made friends by unrighteous mammon”, that one is a strange one too.  Jesus is teaching righteous people to use “unrighteous mammon” and he is using an unrighteous person as a positive example.  Like this story of the rich man and Lazarus, there are apparent salvation questions that are wrapped up in our economic choices.  That’s a tough nut to chew.  We’ve been told over and over that salvation is by God’s grace through faith alone (Ephesians 2:8-9).  Sometimes we forget the next verse in Ephesians, that God “created us for good works”.

Jesus’ Bosom Friends (Charles Wesley)
Whate’er thou dost to us entrust,
with thy peculiar blessing blessed,
O make us diligent and just,
as stewards faithful to the least,
endowed with wisdom to possess
the mammon of unrighteousness.

      Both stories are parables, so there are not direct parallels for every feature of the story – to salvation theology, for example.  At the same time, salvation is clearly a part of the story.  This chapter follows right on the heels of Luke 15, that wonderful chapter focused on the lost sheep, the lost coin, and the lost sons.  Remember what happened to the younger son in the far country, hungry for the pig food?  The Scripture says that he was “longing to be fed” (15:16) – the very same Greek expression used for Lazarus as he looked at the crumbs from the rich man’s table (16:21).  And, like Lazarus, it was the younger son who was welcomed to the salvation feast at the father’s table.  And, what happened to the older son as he refused to go in, protesting his father’s generosity?  His father came out and addresses him with the same term (in the Greek text) that father Abraham says to the rich man: “My child” or “My son” (15:31 and 16:25).  And, like the rich man, it was the older son who found himself outside the feast, looking in.  (See Joseph A. Fitzmyer, 1985, The Gospel According to Luke X-XXIV, Anchor Bible 28A, pp 1131-1133.)
      Augustine of Hippo, Bishop of Hippo who lived in the 4th and 5th centuries, preached: “Jesus kept quiet about the rich man’s name and mentioned the name of the poor man.  The rich man’s name was thrown around, but God kept quiet about it.  The other’s name was lost in silence, and God spoke it.  Please do not be surprised.  God just read out what was written in his book. . . .  You see, God who lives in heaven kept quiet about the rich man’s name, because he did not find it written in heaven.  He spoke the poor man’s name, because he found it written there, indeed he gave instructions for it to be written there” (Sermon 33A.4, excerpted in Arthur A. Just, Jr., editor, 2003, Ancient Christian Commentary on Scripture, New Testament III: Luke [ACCS], 261).
      As Father Abraham says in the story, “Between you and us a great chasm has been fixed.” 

In the first theme of the message we examined the social agenda of the Wesleys and the early Methodist movement and we tied that to the phrase, “at his gate.”  In the second theme, we examined the salvation language of the story, including its echoes of the story of the two lost sons, and tied that to a second phrase in the story, “between you and us a great chasm”.  The rich man had a choice in this life: To serve and get to know the beggar at his gate OR to live his life in line with the social divide, the chasm that separates social classes.  He chose the chasm, and found the chasm mirrored in the next life as well.  In fact, he couldn’t get over the different social location in Hades; he still thought of Lazarus as a man who served.
      The Scripture gets intensely personal, practical, and tough when this happens.  Then I read some lines from another Augustine sermon, this one on the shrewd manager:
He was insuring himself for a life that was going to end.  Would you not insure yourself for eternal life?

“Make yourselves friends with the mammon of iniquity, so that they too, when you begin to fail, may receive you into eternal shelters.”  It is easy, of course, to understand that we must give alms and a helping hand to the needy, because Christ receives it in them. . . .  When you give alms to all different types of people, then you will reach a few who deserve them. . . .  Let in the unworthy, in case the worthy might be excluded.  You cannot be a judge and sifter of hearts.
            (Sermon 359A.10 and 11-12, ACCS, 255)
Ouch.
      What chasm do we face?  For that rich man, it would have been the most uncomfortable and unnatural thing to reach out to Lazarus, to introduce himself, to get to know him . . . never-mind actually help him.  The call of Jesus is clear: Cross your chasm now and be sure to cross the chasm for eternity.  Where to start?  The problems in our world are so big and we don’t have the mind or skill of a Wesley.  Start at your gate.  Pray for open eyes to the needs right in front of you.  At my gate, and at yours, there are people in need.  Jesus loves them, and if his love lives in our hearts, then we will be moved with love as well.
      “If someone goes to them from the dead, then they will repent.”  Well, Jesus took care of that.  And he proves his own statement.  We still have to choose to cross the chasm.  We still have to choose to love and serve the poor.  Jesus gave us the example of chasm-crossing: “For you know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich” (2 Corinthians 8:9).

Jesus’ Bosom Friends (Charles Wesley)
Help us make the poor our friends,
by that which paves the way to hell,
that when our loving labor ends,
and dying from this earth we fail,
our friends may greet us in the skies

born to a life that never dies.

Comments

Popular Posts