RSS

Category Archives: Scripture

And When You Pray: The Threefold Benediction

(a sermon for August 27, 2017, the 12th Sunday after Pentecost; last in a series, based on 1 Chronicles 29:10-13 and Matthew 6:9-13)

And so now, after all these weeks, finally we come to the final petition of our Lord’s Prayer, and what a word it is:  “For thine is the kingdom, and the power, and the glory forever… Amen.”

Amen, indeed! I mean, from a literary standpoint alone, this is the grand finale of a remarkable work, is it not; it’s the pinnacle of everything that’s been said and prayed up until this point, each phrase and petition having built upon the one before so that now there’s nothing left for us to offer up except this ultimate expression of our praise and thanksgiving unto God: to proclaim with whole hearts and loud voices that thine is the kingdom, and thine is the power, and thine is the glory forever and ever, Amen!

You know what I’m saying; it’s there in just about every musical setting you’ve ever heard of this prayer, most especially in the beautiful version by Albert Mallotte that we’ve heard sung and played here on a couple of occasions this summer; and I don’t know about you, but even on those numerous occasions that we speak this Lord’s Prayer together in worship, there’s nonetheless this same crescendo that peaks the moment we come to the final verse!  It’s a true benediction and powerful way to end this prayer of our Savior, and not only am I grateful, as we’ve said so often through this sermon series, that this is the prayer that Jesus himself gave to his disciples and to us, but also that Jesus – Jesus himself (!) – also chose to conclude this prayer he gave us in just this way!

Except…

…that maybe he didn’t.

I’m sure you’ve probably noticed by now that this particular part of the Lord’s Prayer is not included in the gospel accounts of Jesus’ teaching of it.  Luke doesn’t refer to it at all, and Matthew’s gospel relegates it to a mere footnote, claiming that “other ancient authorities, in some form” included these words about the kingdom, the power and the glory; but frankly, most biblical scholars argue that that’s not even the case!  The likely truth is that this final petition to the Lord’s Prayer was something added on by the early Christian Church (probably sometime around the fourth or fifth century) as a way of making it more liturgical in form; that is, to “complete” the Lord’s Prayer as an all-encompassing affirmation of faith by adding what is referred to in “church language” as a doxology, which in the Greek literally means to give a “word of glory and honor.”  Obviously, the addition caught on because we’ve been saying the Lord’s Prayer that way ever since; although if you’ve ever repeated this prayer with a group of Roman Catholic worshippers, you’ll know that they end their unison prayer at “deliver us from evil,” owing to the fact that addition or no addition, as far as we know from the gospels Jesus most likely did not say those particular words in teaching his disciples how to pray!

Now, does this mean that the Lord’s Prayer, or at least the way we’ve been praying the Lord’s Prayer, has somehow become nullified by our mistaken translation?  Absolutely not!   To begin with, adding those words about “the kingdom, power and glory” at the end of Jesus’ prayer does bring an appropriate (and dare I say, triumphant) conclusion to these series of petitions that, one after the other,  speak not only of the presence and power of the divine but also to our relationship, yours and mine, with the divine.  Moreover, there’s a symmetry to how that last verse relates to everything before:  we start out the Lord’s Prayer by praying that God’s, our Father’s, name be hallowed and requesting that his kingdom come, that his will be done on earth as it is in heaven; and we finish with the unequivocal affirmation that “thine is the kingdom, and the power and the glory forever.”  It’s a true doxology, a threefold benediction that serves to remind us, even as we pray, that everything we are and have and can ever hope to be is solely by virtue of the power and glory of God!

So it does seem a fitting addition to our prayer; and besides… though Jesus might not have spoken the words in that specific context, he most certainly knew them to be true; in fact, as a teacher himself, Jesus likely spoke of that moment we read about in our Old Testament reading this morning, in which King David, toward the end of his life and about to pass on the task of building the temple to his son Solomon, gathers the people and prays unto God, “Yours, O LORD, are the greatness, the power, the glory, the victory, and the majesty; for all that is in the heavens and on the earth is yours; yours is the kingdom O LORD, and you are exalted as head over all… and now, our God, we give thanks to you and praise your glorious name.”  That those words are familiar to our ears is by no accident at all; to quote one commentator, “It is fitting… that a portion of David’s kingdom prayer should be attached to the Son of David’s kingdom prayer.”

You see, at the end of the day (or the end of the prayer, as it were), what we pray in this amazing series of petitions that Jesus gave to us is that it’s God’s kingdom, God’s power, and God’s glory that prevails over everything… everything in our lives, now and eternally.  Our God is the Creator of heaven and earth, who has breathed the very breath of life into each one of us; whose presence and power is felt in every passing moment of our lives, whose very strength is felt in each and every joy and sorrow and challenge that we face.  Our God is the one who nourishes us with daily bread, who offers us forgiveness of sin along with the grace that we might forgive others in kind, who leads us along the surest of pathways that deliver us from evil. Our God is the one who decries all kinds of evil in the world by proclaiming a gospel of love and justice and peace, sending forth his own Son as the example and expiation, and then calling you and I to proclaim that same Word by our very lives.  Our God is the one who intends for his truth to be made real in and through every one of us here; so that truth – God’s truth, the truth of God’s kingdom in Jesus Christ – might finally begin to penetrate the walls of division and hatred that are the ongoing construct of a sad and misguided culture.  Our God is the God who wishes that in all things – whether that applies to the ways we approach one another around the breakfast table or how we stand on the streets of Charlottesville or Boston –  that in all things we might live as true reflections of God’s kingdom, his power, his glory and yes, most especially, his love.

“For thine is the kingdom, and the power, and the glory forever.”

Perhaps Jesus didn’t speak those words in exactly the context we like to think he did; but we do know that it’s exactly what he meant, and what he means for you and for me as we are sent out into this world to walk the walk of discipleship in these days of sad, confused and conflicting situations.

As you might imagine, and perhaps like a lot of you, I’ve been spending a lot of time over the past couple of weeks reflecting on the faith implications of everything that’s been happening in the world and in our own country; specifically, how we as the church ought to be responding to the kind of destructive hate that’s been so much on display as of late.  I mean, I think it’s obvious that we in the church need to be loud and clear in naming “the evils we deplore,” denouncing all manner of racism, violence and bigotry as being not only un-Christian, but un-American as well.  Moreover, though I must confess that I was more than a little skeptical as to what good it could do, I stand in great admiration of my brothers and sisters of faith (especially my clergy colleagues) who linked arms in Charlottesville and Boston and stared down the Neo-Nazi’s and White Supremacists, witnessing to love and justice quite literally there on the front lines of conflict.

But that said, what I’ve been wondering about is the rest of us?  How do we respond?  How about those of us who sit in these pews every Sunday morning and who need to spend the week ahead at our jobs, or running errands, going to doctor’s appointments, running kids (or grandkids!) to school on time and all the rest of the “stuff” of life: what are we to do about those who would so easily and deliberately dismiss the law of loving one’s neighbor as themselves.  Honestly, friends, these days, all it’s taken is ten minutes watching the news to make one feel helpless about the state of the world!

But then in my reading over vacation I came across a piece from the Christian Century, actually written a couple of years ago by Samuel Wells, regarding the great 20th century theologian and pastor Dietrich Bonhoeffer who, as you may recall, was imprisoned and eventually executed by the Nazis; the result of speaking out against the Third Reich and having been implicated in a plot to kill Hitler.  Ultimately though, writes Wells, it was not Bonhoeffer’s politics that got him put in jail; it was Jesus!  It was Bonhoeffer’s confession that Jesus was over and above any and all of the powers and principalities of this world; that it was and is God’s incarnation in Christ that makes us the Church and what moves us surely and steadily toward the Kingdom of Heaven. Wells writes that “Bonhoeffer knew that when the church stops talking about Jesus, it has nothing to say.”  It’s truly the difference between death and resurrection; and it’s what not only renews the Church in every generation, it’s what empowers us to stare down the face of every new evil that arises in this world… for thine is the Kingdom, and thine is the power, and thine is the glory forever!

You’ve heard me say it before from this pulpit: that the first and best thing you and I can do in these times is for us to truly be the Church of Jesus Christ; and that begins, I believe, with making God in Christ the centerpiece of everything in life.  And no, it’s not always, if ever, an easy thing to have one’s faith take priority over that which is safer, or more expedient, or more profitable in a worldly sense.  In fact, it’s almost certainly going to involve some risk; but it is, truly, the way, the truth and the life that Jesus spoke about, and not only will it change us for the better, it will change the world as well.

So, friends… “and when you pray,” how will you pray?  Will you let the words of Jesus simply roll off your tongue in the same manner as you have countless times before?  Or will you let the phrases and petitions that we’ve been given be the means by which let our Lord have leadership of your life?

What’s interesting is that beyond the King James Version of the Bible, this final part of the Lord’s Prayer isn’t included in most modern translations of scripture for the reasons we mentioned earlier.  It does, however, appear in The Message (which, given that it’s technically a paraphrase of scripture rather than a translation, gives it a little leeway in interpretation).  But this is one “rendition” of the Lord’s Prayer that, while decidedly untraditional, kind of says it all from beginning to end, and seems as good a way to conclude this sermon series as any I can think of:

“Our Father in heaven,
Reveal who you are.
Set the world right;
Do what’s best—
as above, so below.
Keep us alive with three square meals.
Keep us forgiven with you and forgiving others.
Keep us safe from ourselves and the Devil.
You’re in charge!
You can do anything you want!
You’re ablaze in beauty!
Yes. Yes. Yes.

And so, beloved, may it truly be, “Yes, Yes, Yes,” forever and ever…

AMEN and AMEN!

c. 2017  Rev. Michael W. Lowry

Advertisements
 

Tags: , , ,

And When You Pray: The Times of Temptation

(a sermon for August 6, 2017, the 9th Sunday after Pentecost; sixth in a series, based on 1 Corinthians 10:1-17 and Matthew 6:9-13)

Well, not counting my time away, now we’re six weeks into this sermon series on the Lord’s Prayer, and I have to tell you: speaking both as a preacher and as a hearer of God’s Word, I have been amazed by just how many big questions we’ve had to address as we’ve gone along!

I mean, from the very existence and nature of God (“Our Father, who art in heaven, hallowed by thy name…”) and his unending grace and providence (“…thy kingdom come, thy will be done on earth as it is in heaven”), to the gift of both sustenance (“…our daily bread”) and forgiveness (“…forgive us our debts, as we forgive our debtors”),  this seemingly little prayer that Jesus gave to his disciples not only touches upon many of the central issues of our Christian theology but also encompasses just about everything we hold dear about our faith; and friends, that’s a lot!  In fact, it can all be a bit overwhelming; and I’d be lying if I didn’t confess that even in preparing these messages I’d find that for every one of these big questions I’d hoped I was answering for the sermon and for myself, I’d discover that there was another question to take its place (and trust me, that’s not something you want to happen late on a Saturday night!).

Honestly, sometimes it’s enough to make your head swim (!); but then, that’s sort of the nature of a life of faith.  What’s the expression about the unexamined life not being worth living?  Well, I’d suggest to you this morning that the unexamined faith is, well… impossible!  We reach out our hearts to God, knowing that God’s Spirit will intercede for us “with sighs too deep for words;” (Romans 8:26) but then we are left to prayerfully discern what the nature of that intercession and its meaning for our lives might be!   We seek to live, as the old confessional puts it, “a godly, righteous and sober life to the glory of God’s Holy name,” but then we have to wrestle with what that actually means in today’s world.  And we know that ought to be in accordance with biblical truth, however that happens to apply and based on what we’ve come to understand about scripture, and absolutely it needs to adhere to the teachings and the example of Jesus Christ.  But then in trying to do that we make a very interesting discovery: that it’s not so much what we don’t understand about scripture or about Jesus that raises up the bigger questions for us; it’s what we do understand about our Christian faith that gives us pause, leaves us confused, and sometimes, absolutely scares us!

You see what I mean?  Big questions, one right after another…

I tell you all this today because now we’ve come to the next to last petition of this “Prayer of Our Savior” that arguably raises as many questions for us as it answers:  “…and lead us not into temptation, but deliver us from evil.”  Now, on the face of it, this is pretty straightforward language that represents a necessary shift in this prayer to a tone of stark realism.  Mickey Anders writes that this has to happen in the Lord’s Prayer, because ultimately “life is about more than lofty language about God’s kingdom, God’s will, daily bread and even forgiveness.  There is [also] the reality of temptation and evil, call it what you will… [and] we face the temptation to evil every day.”

Now, I love that quote; but I still have to ask, what does all this mean?  I mean, ordinarily when we talk about temptation we’re apt to be speaking about the need to avoid those worldly enticements that are bad for us and which keep us apart from God; ranging from the temptation toward eating too many sweets to being unfaithful in one’s relationships.  It’s all about ethics and morality, self-care and righteousness before the Lord; and while that’s most certainly a part of it, this prayer to God to “lead us not into temptation” really does seem to go much deeper than this.

And while we’re on the subject, are we really praying that God not “lead” us into temptation?  Why would the Lord who loves us beyond limit and who wishes us to be in a relationship with him ever be leading us into temptation to begin with?  If God is good, then why would God ever deign to tempt us to do evil, especially as we’re praying that he deliver us from said evil?   And here’s another question:  is it even possible to forever be led away from temptation?  That’s a question that’s at the heart of our reading this morning from 1 Corinthians, in which Paul – lifting up the example of generations of the faithful who had come before – says to these new Christians, “No temptation has overtaken you except what is common to mankind,” or to quote one very apt paraphrase, “If you think you are beyond the reach of temptation, be careful,” because nothing that comes your way is any different than what others have had to face!  Bottom line is that none of us are totally beyond the reach of temptation; quoting Mark Adams here, “All of us are tempted. The monk who lives behind cloistered walls wrestles with it just as much as the salesman out on the road.”

So… if temptation is an inevitable reality that all of us have to deal with; and if we understand that God’s would never be responsible for leading us into that place and probably cannot completely remove us from it; then what are we asking when we pray, “Lead us not into temptation?”

Questions…. Oy veh, the questions!

Actually, part of the problem here has to do with translation.  The Greek word that’s used here for “temptation” is “peirasmus,” and this is a word that just as appropriately can be translated as “enticement or temptation,” or (and listen to this!) “a test or trial.”  That’s how in a number of biblical translations, including our own NRSV, this verse in Matthew’s version of the Lord’s Prayer can be read, “And do not bring us to the time of trial.”   This might seem like a subtle change, but for me it brings this prayer from seeking refuge from a place of hopeless repetition of inevitable mistakes to… a way of enduring and triumphing over the trials and tribulations of life; in particular the life of faith. For me, you see, what we’re praying for is a way to confront the struggle we all have with this thing we refer to as temptation, but which is in fact the effort that it takes to face up to the reality of evil and live that “godly, righteous and sober life” in a fallen world: “And do not bring us to the time of trial, but rescue us from the evil one.” (we’ll get to that second part in just a minute…)

So… here’s yet another question: what is the nature of temptation; what is the time of trial we you and I will so often have to face?  Actually, to answer this I always come back to a verse from Romans – and by the way, friends, if there’s any verse in Holy Scripture that seems tailor made to make one’s head spin, this is it – “…for whatever does not proceed from faith is sin.” (14:23)

Let me just repeat that just one more time so it can sink in:  “…for whatever does not proceed from faith is sin.”

Now, understand that Paul is saying this in the context of admonishing the Roman Christians to not be a stumbling black to those whose practice of the faith might differ from their own (specifically, what is permissible to eat under the canon of law).  In other words, this is a stern message not to let one’s faith become a means of arrogance because if your actions and attitudes aren’t wholly attuned to your faith then it’s no longer faith but sin.

Opens up a whole bunch more questions, doesn’t it?  What that means is that even our most well-intentioned behaviors, as good and even  as “religious” as they might well be, end up not proceeding from faith at all if they are not rooted in our “own conviction before God.” (v. 22) Worship, outreach, mission, stewardship, the things we do for the church, the things we do for the world, the things we do for each other, to say nothing of our own personal piety; the applications to such a truth as this are literally endless!  I remember back in seminary, when we had to “exegete” this particular passage in our systematic theology class, our heads pretty much exploded (!); and if that’s your reaction when you go home today and start thinking about all this, I’m truly sorry; although, if it ends up in some spiritual self-evaluation, then so much the better!

But I also have to tell you that this very difficult assertion from Paul ends up connection with this every Sunday prayer I pray that my God “lead[s] me not into temptation.”  If, in fact, there is so much that apart from my faith is sinful behavior, then I need God, in Jesus Christ, to save me from it; to lead me beyond the barren and empty temptations of the world so that everything that God has given me and has empowered me to do and to be in this life can work to deepen the relationship I have with God, and to strengthen me to be more fully a disciple of Jesus Christ in my walk through these days of, to say the very least, confused situations.  I need my Lord to save me from this time of trial; understanding I can avoid it, but I can triumph over it.  It won’t be easy, for the evil in this world is real and relentless, but I won’t be alone in the effort either.

That’s where the second half of this petition comes in:  “…but deliver us from evil,” or, as our gospel reading puts it, “…rescue us from the evil one.”  Now whether one takes the view that the “evil one” depicted here is quite literally the figure of Satan, or rather a representation of the whole curse of a sinful humanity from back in the time of Genesis (now there’s a big question for another day!), the meaning is nonetheless the same: there is ever and always going to be the temptation before us to succumb to the evils of this world.  And lest we forget the story of Adam and Eve, evil can come in very attractive and enticing packages; even sometimes in what looks all the world like goodness and light.  We need to be delivered from that kind of evil; and that only comes in walking arm and arm, heart in heart with God himself!

“And lead us not into temptation, but deliver us from evil.”  A hard prayer this is; but a necessary one.  And, might I add, nothing new for any of God’s people past or present.  Remember that passage from 1 Corinthians?  “Our ancestors were all under the cloud, and all passed through the sea, and all ate the same spiritual food, and all drank the same spiritual drink.  For they drank from the spiritual rock tha followed them, and the rock was Christ.”  And it was not always easy; the way was very often filled with temptation, and very often they failed in the midst of trial, to the point, Paul says, “that God was not pleased with most of them.”

But they persisted on the journey, seeking to live unto their faith in the Lrod their God… generation after generation, from age to age, through countless challenges and in the midst of a thousand or more big questions;  and today they are part of a communion of saints of which you and I are part and which we celebrate at this table set before us; indeed, “there is one bread, [and] we who are many are one body.”

Let us today allow this holy meal, and those with whom we share it, be our inspiration as we walk the walk of faithful discipleship in Christ’s name, having been lead beyond the times of temptation… and delivered from all evil.

Thanks be to God.

Amen and AMEN!

c. 2017  Rev. Michael W. Lowry

 

Tags: , , , ,

And When You Pray: Hallowed!

(a sermon for June 25, 2017, the Third Sunday after Pentecost; second in a series, based on  Luke 11:1-4 and Ezekiel 36:22-28)

In a quote that I must say resonates with me on this particular day, the Baptist preacher and author John Piper writes simply and beautifully that life is “a combination of spectacular things and simple things.  In almost everyone’s life,” he says, “there are breathtaking things and boring things.  Fantastic things and familiar things.  Extraordinary things and ordinary things.  Awesome things and average things.  Exotic things and everyday things.  That’s the way life is.”

In other words, for every day that we are celebrating glorious and life-changing events (!) there are just as many that we are pretty much sitting back and watching the world go by.  I was reflecting on this truth just recently on one of these very hot summery days we’ve had as of late, as Lisa, Sarah and I were all three sitting out in the backyard; lawn chairs surrounding and feet dangling in this little plastic wading pool our adult daughter keeps for just such afternoons.  And though it was hot, and as we like to say in Maine, “the air was thick with hum’dity,” it was… wonderful: soaking in the sun, feeling that warm summer breeze blowing through, and watching as that same wind wound through the trees and curled the leaves and branches above us; hey, we even got to watch our dog Ollie walking in circles around the wading pool for literally a solid hour, all the while diving for little bits of leaf and tree bud that had blown into the water!

Nothing special; just another summer Sunday afternoon in New Hampshire, but a good one, and a true blessing.  And, might I add, something very, very close to prayerful.  That’s something else that John Piper writes; he says that there is “a correspondence” between the content of prayer, in particular the content of the Lord’s Prayer, and “the content of our lives,” whether that involves the big or the little, the glorious or the common, the majestic or the mundane.  For you see, just as God is present to us in all of the wonders, both small and large, of our lives, in the act of prayer you and I are caught up in the great and glorious ways that God moves in and through it all!  As Piper puts it, prayer is “iridescent with eternity and woven into ordinary life” so that in each and every one of our days we might truly walk in tandem with the Almighty; perchance to be enriched, ennobled and empowered along every step of the journey.

At its heart, you see, this is what prayer is about: affirmation, adoration, dedication… and ultimately, a promise; and as Jesus would teach his disciples, and us, it all begins with these words: “Our Father, who art in heaven, hallowed be thy name.”

And that’s where we begin as well.  It’s worth noting, I think, as now we get into the parsing of all the particular verses of the Lord’s Prayer in this sermon series, that this is a prayer that can basically be divided into two parts: the first speaking of God’s presence and purpose in the world (in other words, we are praying about God’s name, God’s kingdom and God’s will), and the second, centering on our lives and living in relationship to God (our daily bread, our forgiveness and our lives steeped in holiness).  Two very distinct perspectives; but taken as a whole, a prayer in which we have this wonderful and transcendent intermingling of the divine presence and the human experience.  And it all starts with an amazing affirmation from which everything else proceeds: “Our Father, who art in heaven…”

What’s interesting, you know, is that scripture doesn’t spend much, if any, time debating the existence of God or answering the question of who is God; throughout the Bible there is simply the assumption that God is!  Right from the very first verse of Genesis, we are told, “In the beginning, God…;” and later on, when Moses asks about the divine identity to the burning bush, God’s answer is “I AM WHO I AM!” (Exodus 3:14) the word in the ancient Hebrew language that we know as Yahweh.  This is, in fact, the most fundamental truth in the universe, that God who God is, and far beyond our ability to wholly define, identify or hone in any way, shape or form; all of which makes it all the more significant that when Jesus bids us to come to this infinite, unidentifiable God with our prayer, he instructs us to call him “our Father!”

Think with me for a moment about the awesome wonder of this: here’s the Lord of the universe, the creator of heaven and earth, the God of all time and no time and we get to call him… Father!  Now, I hope we all understand that this is no mere patriarchal construct because the God who is the great “I AM” certainly exists beyond our human concepts of gender; moreover, the God of the Bible includes not only male images of the divine, but also a great many female characterizations as well. Moreover, we have to be careful not to equate this to the difficult and sometimes even destructive human relationships that all too often exist between a father and a child.  No, the relationship that’s being set forth here is that of an infinitely loving parent unto a much cherished child; a caring, loving and deeply intimate relationship that seeks for the best for that child, providing for that child in and all circumstances.

Our model for this is Jesus himself, whose very life was one of intimacy with his Father and is reflected throughout the gospel story, from the time he was this precocious 12-year old in temple who knew he “must be in [his] Father’s house” (Luke 2:49) to those harrowing hours on the cross when he prayed on behalf of those who crucified him, “Father, forgive them for they do not know what they are doing.”  (Luke 23:34) It’s particularly telling that so often in the gospels, when Jesus addresses God, he uses the word “Abba,” which in our usage is best translated as “Daddy.”  Think of it; in the words of Victor Pentz, “God is all powerful.  God is infinitely loving.  Jesus says, ‘Call God Daddy.’”

So right away in our praying this prayer, we establish this heretofore unimaginable relationship with the divine; when we pray, “Our Father,” we are affirming that God is right here, right now and for you and me ever and always!  However, that said, we also have to know that this relationship does not come at the expense of God’s authority or power: to pray to “our father” is not to diminish God in any way; and we know this because we also pray to “our Father [who is] in heaven.”

I’ve actually heard it said that this is the part of the Lord’s Prayer that gets glossed over the most often; as though it’s just some kind of throwaway line that expresses where it is that God dwells and by extension where we are as well; you know, the idea that God’s “up there” (as in, “the man upstairs”) and we’re “down here.”  But in fact, it’s much more than that; it actually establishes the full impact of what it means that we call God “Father.”  Actually, this is an affirmation that is not as much spatial as it is spiritual.   What we’re saying is that God, our Father, is in heaven, which is the seat of all authority and power and dominion and greatness; and so what we have is this infinite and majestic God who has the authority and the power to hear us and to come to us when we pray!

What this all means, friends, is that we are meant to be secure in the Father’s love!  We are always blessed to know that despite the vast, unbridgeable gulf that exists between a holy God and a sinful humanity we are nonetheless brought into a relationship with God that is as expansive as the cosmos and yet as close as our very breathing.  You and I are the recipients a loving embrace that stretches into eternity and that not even death can destroy; and it comes to us by the grace of “our Father, who art in heaven.”

But the question is…what do we do with that?  How are we to respond to that all-encompassing kind of presence?  What are we to pray that even begins to approach a fitting level of gratitude for what we are given in the kind of relationship that God extends to us?  It turns out that this is what the first “petition” of this prayer that Jesus teaches us is all about; as recorded in Luke’s version of the prayer: “Father, hallowed be your name.”

Of course, the word hallowed is not one that we use all that often in today’s language; in fact, I suspect that for most of us, this part of the prayer amounts to another word of praise to God, albeit written in the language of King James English!  But in fact, it represents much more than this; to hallow, you see, means to sanctify, or to make or treat something as holy; so when we speak of the name of God being hallowed or sanctified, what we are saying is that is that we wish to treat God as being wholly holy (!) in our lives and for our world.  It means that we believe God is our Father in heaven, that this understanding has consequences for everything else we know to be true, that every direction of our lives will shift simply by virtue of this understanding, and that as a result we will honor God in the very ways that we live and move and have our being.  To quote John Piper one more time, “[We] hallow the name of God when [we] trust him, revere him, obey him, and glorify him.”

Isn’t it interesting, beloved, that in affirming the name of God, who is our heavenly Father, we also make a promise to live unto the truth of that name?  And isn’t it even more interesting that it’s only a very small step between letting God’s name be hallowed in our lives and to letting God’s kingdom come forth in the here and now, and to let God’s will be done “on earth as it is in heaven.” (but I get ahead of myself… that’s for next week!).

For now, let us rejoice in what we’ve been given.  Life is indeed a combination of the spectacular and the routine, the easy-going as well as the nitty-gritty, the utterly earth-bound and the gloriously heaven sent; all of it imbued with the presence and power of God. But in this daily mingling of the Eternal and the Everyday, and as we pray, we discover that in all things we are the people of a God who loves us beyond measure; who, in the words of our Old Testament text for this morning from Ezekiel, gives us “a new heart… and a new Spirit” within us, so that we always know that we are his people and that he shall always be our God.

He is our Father, and may we seek today and always to hallow his Holy name with lives of adoration and faithful service.

And in all that we say and most importantly, in all that we do…

… may our thanks be to God!

Amen and AMEN!

c. 2017 Rev. Michael W. Lowry

 

Tags: , , , ,

 
%d bloggers like this: