Luke 21:25-36

(Stand silently in the pulpit for a while, as though waiting for

something...)

The anticipation is incredible, isn't it? You must be waiting for the same

thing I am.

(Silence and expectation again...)

Then again, if you're waiting for the sermon to begin, we're not waiting for

the same thing. I'm waiting for the time Jesus talked about when there would

be signs in the sun, moon and stars: when people will faint with fear and the

powers of heaven will be shaken. I wonder how long I'll have to wait.

(Silence and expectation...)

Many of us are as uncomfortable with Jesus' words dealing with the last days

of the world as we are uncomfortable with prolonged silence. In the seminary,

we learned to call these passages "apocalyptic." Such teachings, with their

strange imagery, so embarrassed us, we tucked them away along with our class

notes. We lumped them together with tarot cards, crystal balls and Ouiji

boards as belonging to a by-gone, unscientific era. We were too sophisticated

to pay them much attention. It was the "social justice" and the "personal

ethics" of the teachings of Jesus that captured our fancy. Thus we left the

"apocalypse" for the fire and brimstone preachers.

The idea that Jesus will surprisingly enter our world from heaven is still

viewed as fantasy by many today. And, the main objection remains the same:

that such ideas contradict science and physics.

Surprise! Recent scientific theories advocate the theory that the universe is

much more vast and mysterious than we ever imagined. Scientists  hypothesize

that there may be multiple universes (dare we suggest "heavens") stacked

alongside ours. According to their concept, there may be six or seven such

dimensions that exist---beyond the three dimensions we currently perceive.

Simultaneously or should I say concurrently, things have changed for Lutheran

preaching too. Over the years, our "lectionaries" began to include more of

these "apocalyptic texts" and, more and more Lutheran preachers, like myself,

joined their colleagues of other "liturgical churches" in a disciplined

preaching straight from the Church Year's Lectionary. There was no longer any

escaping such passages. Several times a year, and especially during Advent,

the gospel passages focus on the coming of the kingdom of God in cataclysmic

ways.

For instance, in our passage for today, there is talk of impending signs in

sun, moon and stars, as well as distress among nations---all of which our

Lord sees as the ushering in of a new era. Jesus sees the Son of man coming

in a cloud with great power and glory. For Christ the kingdom of God is not

then a gradual or evolutionary affair. The kingdom of God will burst,

suddenly, upon us and the power of God will suddenly become obvious to us

all. This sudden power of God will establish, finally, God's long-promised

justice and righteousness.

This is different from the vision of the kingdom of God held by many at the

beginning of the 20th century. In that more optimistic era, before two great

world wars and the Holocaust, the vision was of Christians building the

kingdom of God by reforming government and society.

Such hymn writers as William Pierson Merrill wrote:

"Rise up, O men of God!

"His Kingdom tarries long;

Bring in the day of brotherhood

And end the night of wrong."

As if we could, by our own efforts, establish the Kingdom of God! Not so says

this morning's passage from the 21st chapter of Luke. It is clearly the

kingdom of God, not of humankind! God will usher in this new era in his time,

not our time.

So, we might ask, "What is our task in all of this?" Our task is to proclaim

an "apocalyptic Gospel," whether we like the idea or not; to not shy away

from it but rather, to be ready for it; to take seriously Jesus warning: "to

watch at all times."

This does not mean that Christians retreat into inactivity, merely watching

and praying, while the world goes hungry and suffers from injustice.  This is

to be proactive "watching!"

The great works of reforming society and of attacking injustice are always

needed. We must, however, be prepared to accept that no society, which we

create, is the same as the Kingdom of God. Instead, that which we might be

able to create, will be but a reflection of, in anticipation of, the Kingdom

of God. God's Kingdom will come but, and I repeat, it will arrive in God's

way and in God's own time. And, the apocalyptic passages, so long avoided by

Lutheran preachers, will remind us of that day and help us get ready for it.

Advent is the FIRST season of each new Church Year.  By definition, Advent

means "Coming into place." More specifically, we are talking about Jesus

"coming into place" in three separate and distinct ways:

FIRST, into the world 2000 years ago;

NEXT, into your heart and mine, today;

And, FINALLY, into our world once again

      at a point in time we cannot know.

It is this latter "coming into place"---the return of Jesus Christ, in power

and glory---that establishes the two main themes of Advent namely: PROMISE

          and HOPE. 

    The "promise," that Jesus will return, is God's promise.

    The "hope," that Jesus will come for you and for me, is mankind's hope.

Furthermore, relative to "last things" (as theologians like to term the "end

of time") there can be neither "promise" or "hope" without God's grace and

man's faith.

Some years ago, during a British conference on comparative religions, experts

from around the world debated what belief, if any, was unique to the

Christian faith. They began eliminating possibilities.

    Incarnation? Other religions had different versions of gods appearing

                                        in human form.

    Resurrection? Again, other religions had accounts of return from death.

The debate went on for some time until C.S. Lewis wandered into the room.

"What's the rumpus about?" he asked. Hearing that his colleagues were

uncertain about any uniquely Christian contribution among world religions.

Lewis responded, "Oh, that's easy. It's grace."

After some discussion, the conferees had to agree. The notion of God's love

coming to us free of charge, no strings attached, seems to go against every

instinct of humanity. The Buddhist eight-fold path, the Hindu doctrine of

karma, the Jewish covenant, and the Muslim code of law---each of these offers

a way to earn God's approval. Only Christianity dares to make God's love

unconditional.

So it is to this freely given, universal and most amazing GRACE, mankind

responds with a faith that encompasses and embraces all seasons of the Church

Year. We move faithfully from Advent to Christmas and to Epiphany, through

Lent and Holy Week, to Easter and then, down the long corridor of Pentecost

that lies beyond.  It is a marvelous "faith journey" we take, with out

children, each and every year.

The thrill of the first lighted candle of Advent never lessens no matter how

many years have passed; nor the joy of manger crèche with infant child. And,

old Simeon's temple blessing, the forty-day ascent to the Calvary's cross,

and the open tomb---ALL fill heart and soul with a sense of God's presence

and grace.

How could we not be ever more faithful?

AMEN!

Children's Sermon

Psalm 25:1-10

Open a highway atlas to a map of the United States, one, which shows the

Interstate system. Identify the cities of New York and Los Angeles, and ask

the children to point out the path they would take to drive from one of these

cities to the other. See if they can identify a good path, and then a bad

path. Then ask them if there is a particular book they know of that gives us

directions for living a good life. Suggest that the Bible can be used as an

atlas for living, and today's Scripture says: "Make me to know your ways, O

Lord; teach me your paths" (Psalm 25:4). Ask them to name one good path to

take if you want to live right. Point out that there are at least three

excellent paths to be found in Psalm 25: The way of "steadfast love," the

path of "faithfulness," and the route of following God's laws, keeping his

"covenant and his decrees"

(v. 10). Conclude by saying that all of these paths lead us closer to God's

Son, Jesus Christ, and the one whose birthday we will be celebrating at

Christmas.