No Shortcut To Glory
Sermon
Defining Moments
First Lesson Sermons For Advent/Christmas/Epiphany
At the beginning of every new fall term, Dr. Sydnor Staley, the first president of Southeastern Theological Seminary at Wake Forest, North Carolina, welcomed the new freshman class with these words: "I wish that we could give each of you a theological diploma today. Then those who desire an education could go about their studies unhindered by those who are spiritually shallow."
The student experience in a theological seminary is interesting as well as educational. There are all kinds of people there for a variety of reasons. Most seminaries have a way to screen applicants so that there is some consistency in the purpose of the student body, but many do not last even the full first year. Some are not prepared for the difficult studies. They come expecting instant recognition of their spirituality and become weary of the work and interaction with those who do not agree with them. I heard of an incident where one student in particular was so impressed with his own insights that he couldn't understand why he was not given an immediate degree and sent on his way. His fellow students found an advertisement in a religious journal selling a theological diploma for 25 dollars and a Doctorate in Theology for a mere fifty dollars. They all pitched in and ordered the Doctorate in Theology for their friend and had a grand presentation party.
The truth is that we all wish to have a shortcut to spirituality. Our world is full of disposable and instant everything, so it seems only logical that there would be some way to mix water with some substance, pop it in the ecclesiastical microwave, and produce a warm, fuzzy religious experience. We want the wonder and glory of religious experience served to us on a silver platter (as long as we don't have to polish the silver!). We would like to bask in the glory of a religious experience comparable to that which Peter, James, and John enjoyed at the transfiguration of Jesus. They witnessed Jesus talking to Moses and Elijah and saw that there was a supernatural change in Jesus. It was a glorified manifestation of the greatness of Jesus and served as a preparation for the events that were coming soon -- Jerusalem and the cross. However, they were not allowed to linger here. This overpowering religious experience was for a purpose. It was to allow these disciples to understand that Jesus had a mission from God and that this was helping to prepare Jesus himself for the difficult events to come.
In the Gospel of Mark this transfiguration scene is one of recognition, the moment in which the reader and a chosen few are permitted to see Jesus in full glory. As a cloud formed, overshadowing them, they heard a voice saying, "This is my beloved Son ... Listen to him!" (Mark 9:7). This is similar to the baptism of Jesus in that a voice from heaven identified Jesus as God's son. However, here the voice speaks to the disciples. This transfiguration also anticipates the resurrection, although there is no actual resurrection in Mark's Gospel. There is the appearance of Moses and Elijah, who had come to be associated with the Messianic Age in Judaism and Christianity. Being here with Jesus says that the anticipated messiah and the end-time prophecies are fulfilled in Jesus. They disappear, saying that the old is ended and the new has come. We note also that Jesus does not speak. Just as at the baptism, God acts and speaks concerning Jesus. We hunger for the wonder of a transfiguration experience, but are we ready to experience the journey to Jerusalem and the cross? This hunger for wonder is in the soul of our churches.
The truth is that we have developed all types of substitutes for authentic spiritual experience. We rally around political causes or divide into liberal, conservative, moderate, or fundamental camps. We become "liberal" Baptists or "high church" Lutherans or "low church" Catholics. We run to anything to give us some religious certainty and wonder. Perhaps we should develop contemporary worship or high liturgy for worship -- fads and instant religion -- for quick-fix solutions for spiritual barrenness.
How does one encounter religious experience and certainty without resorting to fads and quick fixes and sham credentials? We long to go to the Mount of Transfiguration. Our souls thirst to have communion with mystery. We need more than Saturday soccer games and car-pooling. We deeply yearn to go beyond careers and 401Ks, bulletin boards, and business plans. As Peggy Lee sang, "Is that all there is?" We need more than this. To experience this mystery we must do hard labor and forget instant formulas and religious microwaves. We must be willing to depart from the god we created in our own image. We yearn for the Mount of Transfiguration and for Elijah, Moses, and Jesus, but we settle for the slough of despondency because we want instant experience.
Again, we ask the question: How does one encounter authentic spiritual experience? This is not easy to answer, but there are some clues in the Old Testament lecton for this day. We find it in the relationship of the old prophet Elijah and Elisha, his designated successor. Elijah was the greatest prophet of the northern kingdom from the ninth century B.C.E. and was from Tishbe in Gilead. He was direct, rough, abrupt, and perhaps the most romantic character that Israel produced. He performed miracles, struggled against Baalism, filled a prophetic role, and has been assigned an eschatological relationship to the messiah.
Near the end of his ministry, as he was resting in a cave while running away from Queen Jezebel after he had the prophets of Baal killed, the Lord appeared to him. Among the things that the Lord spoke to Elijah about were some instructions. He told Elijah to go back the way he came and go to the Desert of Damascus, and while there anoint Elisha, son of Shaphat, to succeed him as prophet. Elijah did this by throwing his cloak over Elisha's shoulders (1 Kings 19:19). This act denoted God's intention to bestow the prophetic powers upon him as the successor to the great Elijah. Our text focuses on the last days of Elijah's time on earth and what I believe to be Elijah's development and preparation of Elisha to receive the mantle.
He engaged the young prophet in three experiences to test him and prepare him for the forthcoming responsibilities. We first see the travel itinerary of Elijah and Elisha. Perhaps Elijah was giving Elisha a short historic tour of Israel before departing this world. They began their journey in Gilgal, where the Hebrews first made camp after crossing the Jordan River, and made their way to Bethel, which was a sacred temple site. From there they returned to Jericho (the Hebrews' first triumph west of the Jordan) and then made their way to the Jordan River (scene of the miraculous crossing). Finally, Elijah parts the water with his mantle and the two cross over. Elisha faithfully stayed with Elijah throughout this journey, even though Elijah offered him opportunities to stay behind. This is the second test that Elijah presented to Elisha, and he faithfully and steadfastly proved that he was a true follower. The third test resided in the "sons of prophets" who, in every location, warned Elisha that Elijah's departure was imminent. No one knew exactly where it would occur or the exact circumstances, but Elisha was steadfast. He would not be discouraged from loyally remaining with Elijah.
What about people today who want instant religion, who don't have staying power? We are not ready to experience or serve in any significant way until we make the journey from start to finish. Every pastor knows of people who, after some event in their lives, rush into their studies and profess to want to "get active and serve through my church." Most of us know they do not want to usher, feed hungry people, teach children in Sunday School, or build shelters for the homeless. They really have no intention to give a cup of cold water in Jesus' name. They do not wish to "take the towel." Their desire is to become the chairperson of the governing board, or in some other way "sit at the head table." They are like the rich young ruler, in that they do not wish to make any sacrifice. The kingdom should be glad to have them.
There is something that happens on the journey to prepare us for the mountain. Elijah told Elisha that if he could see his (Elijah's) departure, he would be qualified to receive the prophetic mantle. Eyes to see are absolutely necessary for the prophetic task -- the days on the road from Gilgal to Bethel to the Jordan; actually living in close proximity with him and talking together, watching him interact with the "sons of the prophets" and the village people helped Elisha develop eyes to see.
Religious wonder and epiphany come in God's good time to those who have been on the way doing the tasks of the kingdom, not to the religious hotshots who show up without any commitment wanting to share in the glory. Perhaps the athletes are right -- no pain, no gain.
Before the mantle would be given by Elijah, the persistent loyalty and fidelity of Elisha needed to be proven. Is he a true disciple or a "flash in the pan"? We see in 1 Kings 19:19-21 that Elisha demonstrated the characteristics of a true disciple. At first, he hesitated to follow Elijah, begging first to bid farewell to his family. Elijah said no, but Elisha immediately slaughtered his yoke of twelve oxen and offered them up as a feast for the people to show that he was forsaking his past and literally "burning his bridges behind him." Elisha had the opportunity to leave Elijah many times, but he steadfastly remained with him.
During the Revolutionary War, George Washington had an abundance of soldiers volunteer to fight during the summer months, but as winter came, with rations in short supply and blankets being scarce, they began to slip silently from camp and return to the warmth of their families. After some weeks of this, General Washington despaired of "summer soldiers," saying that he could not win a war with them.
The kingdom of God has had its problems with summer soldiers. The same people who travel every weekend want the church to be at its spiritual best when they do attend. Someone should work with the nursery and teach Sunday school, but "I must be away next week to attend a football game. And, by the way, God does not seem as real to me as he once did." In the parable of the lost sheep it is clear that the lost one was not stolen from the flock -- he just gradually nibbled himself away. No prophetic mantle can fall on anyone whose faithfulness is that shallow and whose spiritual strength is that vacuous.
Many a young preacher wants to begin at the cathedral church on Easter Sunday. He does not want to preach in the jails and mission stations, lead youth groups, or visit hospitals and hospice centers. Elisha requested that he be given a double portion of the spirit of Elijah. This is not a request to exceed his mentor, but rather a request for the portion of the inheritance that would be given to the firstborn. After making the journey with Elijah, he still wanted to succeed his mentor and be the leader of the "sons of the prophets." It is interesting that as Elisha witnessed Elijah being taken up to heaven in a whirlwind, he called out, "My father! My father!" He truly felt that he was the son of the prophet.
A summer mission volunteer called her pastor from the inner-city ghetto where she was working. It was one of the rare evenings which she had to herself. She had been at her post for four weeks and was tired, spiritually and physically. When she told this to her pastor, she concluded by saying words to the effect, "I did not know what this work was like until I got here. The romance and glamour I had in my mind when I came is gone. I have homesickness and fatigue, loneliness and disappointment. I am much more realistic than before, but I still want to give myself to the task for the rest of my life because through all of this I see the hand of God in it." She had developed spiritual eyes. She had a transfiguration.
Eyes to see the invisible are developed along the way and are necessary to do his work. No one, lay or clergy, in one's right mind can endure this work if one does not have eyes to see.
The student experience in a theological seminary is interesting as well as educational. There are all kinds of people there for a variety of reasons. Most seminaries have a way to screen applicants so that there is some consistency in the purpose of the student body, but many do not last even the full first year. Some are not prepared for the difficult studies. They come expecting instant recognition of their spirituality and become weary of the work and interaction with those who do not agree with them. I heard of an incident where one student in particular was so impressed with his own insights that he couldn't understand why he was not given an immediate degree and sent on his way. His fellow students found an advertisement in a religious journal selling a theological diploma for 25 dollars and a Doctorate in Theology for a mere fifty dollars. They all pitched in and ordered the Doctorate in Theology for their friend and had a grand presentation party.
The truth is that we all wish to have a shortcut to spirituality. Our world is full of disposable and instant everything, so it seems only logical that there would be some way to mix water with some substance, pop it in the ecclesiastical microwave, and produce a warm, fuzzy religious experience. We want the wonder and glory of religious experience served to us on a silver platter (as long as we don't have to polish the silver!). We would like to bask in the glory of a religious experience comparable to that which Peter, James, and John enjoyed at the transfiguration of Jesus. They witnessed Jesus talking to Moses and Elijah and saw that there was a supernatural change in Jesus. It was a glorified manifestation of the greatness of Jesus and served as a preparation for the events that were coming soon -- Jerusalem and the cross. However, they were not allowed to linger here. This overpowering religious experience was for a purpose. It was to allow these disciples to understand that Jesus had a mission from God and that this was helping to prepare Jesus himself for the difficult events to come.
In the Gospel of Mark this transfiguration scene is one of recognition, the moment in which the reader and a chosen few are permitted to see Jesus in full glory. As a cloud formed, overshadowing them, they heard a voice saying, "This is my beloved Son ... Listen to him!" (Mark 9:7). This is similar to the baptism of Jesus in that a voice from heaven identified Jesus as God's son. However, here the voice speaks to the disciples. This transfiguration also anticipates the resurrection, although there is no actual resurrection in Mark's Gospel. There is the appearance of Moses and Elijah, who had come to be associated with the Messianic Age in Judaism and Christianity. Being here with Jesus says that the anticipated messiah and the end-time prophecies are fulfilled in Jesus. They disappear, saying that the old is ended and the new has come. We note also that Jesus does not speak. Just as at the baptism, God acts and speaks concerning Jesus. We hunger for the wonder of a transfiguration experience, but are we ready to experience the journey to Jerusalem and the cross? This hunger for wonder is in the soul of our churches.
The truth is that we have developed all types of substitutes for authentic spiritual experience. We rally around political causes or divide into liberal, conservative, moderate, or fundamental camps. We become "liberal" Baptists or "high church" Lutherans or "low church" Catholics. We run to anything to give us some religious certainty and wonder. Perhaps we should develop contemporary worship or high liturgy for worship -- fads and instant religion -- for quick-fix solutions for spiritual barrenness.
How does one encounter religious experience and certainty without resorting to fads and quick fixes and sham credentials? We long to go to the Mount of Transfiguration. Our souls thirst to have communion with mystery. We need more than Saturday soccer games and car-pooling. We deeply yearn to go beyond careers and 401Ks, bulletin boards, and business plans. As Peggy Lee sang, "Is that all there is?" We need more than this. To experience this mystery we must do hard labor and forget instant formulas and religious microwaves. We must be willing to depart from the god we created in our own image. We yearn for the Mount of Transfiguration and for Elijah, Moses, and Jesus, but we settle for the slough of despondency because we want instant experience.
Again, we ask the question: How does one encounter authentic spiritual experience? This is not easy to answer, but there are some clues in the Old Testament lecton for this day. We find it in the relationship of the old prophet Elijah and Elisha, his designated successor. Elijah was the greatest prophet of the northern kingdom from the ninth century B.C.E. and was from Tishbe in Gilead. He was direct, rough, abrupt, and perhaps the most romantic character that Israel produced. He performed miracles, struggled against Baalism, filled a prophetic role, and has been assigned an eschatological relationship to the messiah.
Near the end of his ministry, as he was resting in a cave while running away from Queen Jezebel after he had the prophets of Baal killed, the Lord appeared to him. Among the things that the Lord spoke to Elijah about were some instructions. He told Elijah to go back the way he came and go to the Desert of Damascus, and while there anoint Elisha, son of Shaphat, to succeed him as prophet. Elijah did this by throwing his cloak over Elisha's shoulders (1 Kings 19:19). This act denoted God's intention to bestow the prophetic powers upon him as the successor to the great Elijah. Our text focuses on the last days of Elijah's time on earth and what I believe to be Elijah's development and preparation of Elisha to receive the mantle.
He engaged the young prophet in three experiences to test him and prepare him for the forthcoming responsibilities. We first see the travel itinerary of Elijah and Elisha. Perhaps Elijah was giving Elisha a short historic tour of Israel before departing this world. They began their journey in Gilgal, where the Hebrews first made camp after crossing the Jordan River, and made their way to Bethel, which was a sacred temple site. From there they returned to Jericho (the Hebrews' first triumph west of the Jordan) and then made their way to the Jordan River (scene of the miraculous crossing). Finally, Elijah parts the water with his mantle and the two cross over. Elisha faithfully stayed with Elijah throughout this journey, even though Elijah offered him opportunities to stay behind. This is the second test that Elijah presented to Elisha, and he faithfully and steadfastly proved that he was a true follower. The third test resided in the "sons of prophets" who, in every location, warned Elisha that Elijah's departure was imminent. No one knew exactly where it would occur or the exact circumstances, but Elisha was steadfast. He would not be discouraged from loyally remaining with Elijah.
What about people today who want instant religion, who don't have staying power? We are not ready to experience or serve in any significant way until we make the journey from start to finish. Every pastor knows of people who, after some event in their lives, rush into their studies and profess to want to "get active and serve through my church." Most of us know they do not want to usher, feed hungry people, teach children in Sunday School, or build shelters for the homeless. They really have no intention to give a cup of cold water in Jesus' name. They do not wish to "take the towel." Their desire is to become the chairperson of the governing board, or in some other way "sit at the head table." They are like the rich young ruler, in that they do not wish to make any sacrifice. The kingdom should be glad to have them.
There is something that happens on the journey to prepare us for the mountain. Elijah told Elisha that if he could see his (Elijah's) departure, he would be qualified to receive the prophetic mantle. Eyes to see are absolutely necessary for the prophetic task -- the days on the road from Gilgal to Bethel to the Jordan; actually living in close proximity with him and talking together, watching him interact with the "sons of the prophets" and the village people helped Elisha develop eyes to see.
Religious wonder and epiphany come in God's good time to those who have been on the way doing the tasks of the kingdom, not to the religious hotshots who show up without any commitment wanting to share in the glory. Perhaps the athletes are right -- no pain, no gain.
Before the mantle would be given by Elijah, the persistent loyalty and fidelity of Elisha needed to be proven. Is he a true disciple or a "flash in the pan"? We see in 1 Kings 19:19-21 that Elisha demonstrated the characteristics of a true disciple. At first, he hesitated to follow Elijah, begging first to bid farewell to his family. Elijah said no, but Elisha immediately slaughtered his yoke of twelve oxen and offered them up as a feast for the people to show that he was forsaking his past and literally "burning his bridges behind him." Elisha had the opportunity to leave Elijah many times, but he steadfastly remained with him.
During the Revolutionary War, George Washington had an abundance of soldiers volunteer to fight during the summer months, but as winter came, with rations in short supply and blankets being scarce, they began to slip silently from camp and return to the warmth of their families. After some weeks of this, General Washington despaired of "summer soldiers," saying that he could not win a war with them.
The kingdom of God has had its problems with summer soldiers. The same people who travel every weekend want the church to be at its spiritual best when they do attend. Someone should work with the nursery and teach Sunday school, but "I must be away next week to attend a football game. And, by the way, God does not seem as real to me as he once did." In the parable of the lost sheep it is clear that the lost one was not stolen from the flock -- he just gradually nibbled himself away. No prophetic mantle can fall on anyone whose faithfulness is that shallow and whose spiritual strength is that vacuous.
Many a young preacher wants to begin at the cathedral church on Easter Sunday. He does not want to preach in the jails and mission stations, lead youth groups, or visit hospitals and hospice centers. Elisha requested that he be given a double portion of the spirit of Elijah. This is not a request to exceed his mentor, but rather a request for the portion of the inheritance that would be given to the firstborn. After making the journey with Elijah, he still wanted to succeed his mentor and be the leader of the "sons of the prophets." It is interesting that as Elisha witnessed Elijah being taken up to heaven in a whirlwind, he called out, "My father! My father!" He truly felt that he was the son of the prophet.
A summer mission volunteer called her pastor from the inner-city ghetto where she was working. It was one of the rare evenings which she had to herself. She had been at her post for four weeks and was tired, spiritually and physically. When she told this to her pastor, she concluded by saying words to the effect, "I did not know what this work was like until I got here. The romance and glamour I had in my mind when I came is gone. I have homesickness and fatigue, loneliness and disappointment. I am much more realistic than before, but I still want to give myself to the task for the rest of my life because through all of this I see the hand of God in it." She had developed spiritual eyes. She had a transfiguration.
Eyes to see the invisible are developed along the way and are necessary to do his work. No one, lay or clergy, in one's right mind can endure this work if one does not have eyes to see.
