Preacher: Jennifer Hosler
Scripture Readings: Psalm 133; Ephesians 4:1-6; Luke 9:46-56; Romans 12:9-21
Mini-Sermon 1: What does it mean to live together as the body of Christ?
(Psalm 133; Ephesians 4:1-6)
Ice cream comes in many flavors. My favorites include lavender honey, caramel pecan praline, cookies and cream, and a wonderful one called Double Dunker (mocha ice cream with cookie dough and cookies and cream combined). While I chose the Church of the Brethren to be my faith home as a young adult, I’ve always loved ice cream – something that apparently is almost as core to the Brethren identity as peacemaking. (Why don’t we combine them? Peace through ice cream?)
Like ice cream flavors, churches also come in flavors. I chose the Church of the Brethren “flavor.” I was baptized in the Roman Catholic Church. Later, as an elementary school kid, I was dedicated in a Baptist Church. I’m the only non-baby child dedication that I’ve heard of. After we moved to Ontario, I chose to be re-baptized at a church that was a different type of Baptist than where I was dedicated. It was here at this 2nd Baptist church that I had my first taste of Ecumenism, though I didn’t know the word yet. Apparently, the churches in my town had once been in conflict. The Baptists, the Anglicans, the Presbyterians, the Pentecostals – you wouldn’t have found them together, cooperating or worshiping. However, by the time I was in high school, the churches had finally gotten over themselves and whatever divided them to cooperate in two joint worship services a year and some shared youth events.
While we found ways to demonstrate unity, it didn’t mean that we all agreed with each other. For instance, a friend of mine told me that she would pray for me to speak in tongues so that I could receive the Holy Spirit. I was like, “um, you don’t think I have the Holy Spirit even though I already follow Jesus?” She doubled back and referred to it as an extra blessing of the Holy Spirit… but I know her church sometimes taught that if you didn’t speak in tongues, you might not have the Holy Spirit. Theology could still divide us, even though I worshiped with their youth group sometimes.
Also, when I was in high school, I would sometimes hear another friend’s mom (a Baptist friend) make sarcastic remarks about the Pentecostal youth pastor, who was a woman. The church that I attended and where I was baptized did not allow women to be pastors.
Clearly, there are things that divide Christians from one another. Robes. Bells. Incense. Women in ministry. Inclusion of Lesbian, Gay, Bisexual, Transgender, and Queer persons in the ministry of the church. Patterns of organization and hierarchy. Beliefs about the ways the Holy Spirit works (what gifts exist today and who can get them). Beliefs about ways to practice communion (or perhaps not to practice such an outward form, if you’re Quaker). Beliefs about what happens during communion. Do the bread and cup become Jesus’ actual body and blood, like changing in matter and substance? Is Jesus present with it, even if it’s not his actual blood and body? Is it just a way to remember Jesus’ death? Or is it some altogether other mystical experience with Jesus? We differ on what communion means and as to who can even legitimately partake in communion. As my own rebaptism story indicates, we diverge in terms of what baptism means, who can be baptized, and when.
And yet, as we see with our scripture in Ephesians, even if we have different beliefs and practices about baptism, there is just one baptism. Even if we think our baptism is the most biblical, all of us are being baptized into Jesus. Brother Paul the Apostle writes, there is one baptism, one Spirit, one faith, one Lord, one hope of our calling, one God of all—who is above all and through all and in all. We are all connected—beyond the ways that we differ—through our faith Jesus.
For 5 years, I had the privilege and joy to be an author on a paper that was finally approved by Annual Conference this summer, A Vision for Ecumenism in the 21st CenturyA Vision for Ecumenism in the 21st Century. The paper describes church unity like bodies of water:
The Church of the Brethren, along with the other groups in the Brethren movement, traces its beginning to baptisms in the Eder River in Schwarzenau, Germany. The Eder connects to a series of other rivers (the Fulda and Weser), and the water eventually flows into the North Sea, before joining the Atlantic Ocean. Just as the Eder River is connected to other bodies of water, the Church of the Brethren is part of the worldwide body of Christ. As we hold fast to our identity and calling in Christ, the Spirit of God calls us into partnership with brothers and sisters who have also received living water’ in Jesus (John 4:10). The Greek word oikoumene, which means the “whole inhabited earth,” is a reminder that we are connected by faith in ways that are far greater than our differences. It is from this word that we get the term “ecumenical.” Our ecumenical interests and activities connect us to one another and to God as tributaries and rivers connect to the ocean) (Church of the Brethren Annual Conference, 2018).
I think that this river imagery is more poetic than my ice cream flavor analogy. It highlights connectedness and the life-giving nature of water, rather than just speaking to different flavors. Yet it also speaks to differences – rivers have different speeds and geographic features that make each distinct. They each have their own ecosystems, allow diverse creatures to flourish.
Our psalm passage also uses moisture imagery for unity, but in the form of oily beards and mountain dew. How good and pleasant it is when kindred live together in unity! When God’s people are unified, it’s something holy and pleasing to God—just as ancient anointing oil on the high priest was holy and pleasing. The 2nd image needs a bit more context. According to one writer, the land of Israel has a dry season for several months. During this time without rain, dew becomes very important to the ecosystem. The dew from Mount Hermon trickles down during the dry season to nourish the earth—sustaining crops and making the land fruitful even without rain (Tverberg, n.d.). Unity is holy, pleasing, nourishing, and it bears fruit—leading to abundant life.
The Vision for Ecumenism in the 21st Century paper shares a lot of scripture, history, and recommendations for congregations, districts, and the denomination on engaging with other Christians. The first recommendation for individuals and churches is this: “Every member of the Church of the Brethren is challenged to take seriously the meaning of Jesus’ prayer that all his followers be one (John 17:20-24).” (Annual Conference, 2018, p. 16). This is the only time in Scripture that Jesus prays, not only for the disciples, but for all who would believe in him in the future. Jesus prays for us and all Christians worldwide, that we might be one, just as Jesus and the Father are one. As such, weighty question stands for all Christians: what does it mean to live together as the body of Christ? We may not typically think of it as an urgent question, but the uniqueness of Jesus’ prayer heightens the responsibility that we all must take the call for unity seriously. How should this shape our ministry at Washington City Church of the Brethren?
Questions and Sharing
Do you have experiences working with other flavors of Christians? Tell us about them. What was positive? What was negative? What were they like?
What do you think are the benefits of Christian unity?
What are the challenges of Christian unity?
What are some gifts that other denominations or Christian traditions might bring to the body of Christ?
How do you think Jesus’ call should shape how we do ministry at Washington City Church of the Brethren?
Mini-Sermon 2: What does it mean to be Christ’s peacemakers in a religiously diverse world?
(Luke 9:46-56; Romans 12:9-21)
Our passage in Luke serves as a bridge passage, tying these two topics together. The section begins with an emphasis on humility—come to Jesus as little children, ready to learn and love on the journey with Jesus. Then, we see an interaction between Jesus and his disciples around who can legitimately call themselves Jesus followers. The disciples say, “Master! Someone is going around and casting out demons in your name.” Jesus replies saying, “Well, if they’re not hurting anyone and they’re not going against you, they’re actually for you.” Early ecumenism before the church was even a thing.
Then the story continues. Jesus is preparing for the final days of his ministry, so he gets ready and sets out toward Jerusalem, the center of the Jewish faith where the temple stood. Some messengers go ahead of Jesus, likely to get hospitality set up as he traveled through. But the village of Samaritans are not willing to show hospitality to Jesus and his disciples, especially since his end goal is Jerusalem. The Samaritan religion had gone a different direction than Judaism and one of the main areas of contention was where to worship God. The Samaritans said Mount Gerizim, while the Jews said Mount Zion in Jerusalem. In our text, the Samaritans probably find it offensive to facilitate a pilgrimage to Jerusalem and to support what they perceive as false beliefs.
The disciples are not happy about this. They take offense and get worked up. In their view, such hostility should be met with hostility. The disciples ask Jesus, “Lord, do you want us to command fire to come down from heaven and consume them?” Jesus looks at them and, while we don’t have the actual words recorded, scripture says that Jesus “turned and rebuked them.” I’d like to know what Jesus said. Even though not showing hospitality was a big offense in their culture, and even though the Samaritans are rejecting Jesus, Jesus doesn’t repay them with violence or hostility. He just goes on his way to another village and teaches his followers to overlook this lack of hospitality.
It’s important to note that Jesus doesn’t gloss over religious difference; he doesn’t pretend that Samaritans and Jews believe the same thing. Yet Jesus also doesn’t get bent out of shape when people reject what he believes. These are helpful principles for us today as we think about being Christ’s peacemakers in a religiously diverse world.
When the committee first began its work on the Vision for Ecumenism in the 21st Century, we couldn’t help but talk about both ecumenical relationships and interfaith relationships. There had been precedent before and we knew that the Church of the Brethren needed clear guidance on both types of engagement. People use the term “interfaith” in very different ways, so we placed our definition in our paper’s glossary just to be clear. For the Church of the Brethren (according to the paper), interfaith means: “Partnerships, communication, or gatherings that bring people of differing faiths or understandings together for a common goal or purpose.”
We also knew we had to be quite clear about what we meant by interfaith and what we did not mean by interfaith. We knew that some Brethren would hear interfaith and think that we meant syncretism or relativism. What we advocated for instead was “a religious pluralism approach—which calls for peaceful coexistence and understanding, not a religious combining” (Annual Conference, 2018, p.10). We wrote in the paper, “Pluralism allows us to understand others while maintaining our specific belief in Jesus as reconciler and redeemer, while keeping the New Testament as our creed. Specifying the purpose of various [interfaith] interactions (building understanding, doing interfaith community service, or evangelism) can allow us to build trust, maintain our witness, and extend love and understanding in a world rife with hatred and division” (p. 10).
In interfaith events that I’ve been at, we don’t pretend that everyone believes the same thing. That honesty, when combined with authenticity, humility, and love, allows us to learn from one another to promote understanding and cooperation. I think that it can engage the most people in interfaith peacemaking because it does not require leaving your faith behind. Many Christians, Muslims, Jews, Sikhs, and others would not want to participate if it meant signing onto a universal religion. For me as a follower of Jesus, I can engage in interfaith and still believe that God’s truth is most fully expressed in Jesus Immanuel, God with us. Staying true to my faith does not mean that I am mocking or denigrating another religion. In fact, I can learn about them, learn from them, and maybe even be strengthened in my own faith in Jesus because of what I learn.
Jesus said, “Blessed are the peacemakers for they shall be called children of God.” God’s children are called to make peace. As Paul writes in Romans, we are to love sincerely. Cling to what is good. As far as it possibly depends on us, to live at peace with everyone. AMEN.
Questions and Sharing
Do you have experiences working with people of other religions? Tell us about them. What was positive? What was negative?
What do you think are the benefits of interfaith engagement?
What are the challenges of interfaith engagement?
How do you think Jesus’ call should shape how we do ministry at Washington City Church of the Brethren?
Two recommendations from the paper are here:
Congregations are encouraged to offer opportunities (classes, workshops, special
services) for members to understand neighbors. One goal of these opportunities is to encourage dialogue and understanding about how the Church of the Brethren is part of the larger body of Christ. This understanding will build awareness of who we are as Brethren and how we are connected to other sisters and brothers in Christ. It will also identify points of connection and divergence between Christianity and other world religions.
Congregations are encouraged to communicate with local religious groups and to participate in community opportunities for worship and service, such as pulpit exchanges, intentional dialogue series, community worship services, and other gatherings designed to bring a community together. CROP Walks, workcamps, food pantries, and other local Christian and interfaith initiatives are examples of service that focuses on human needs and values that are common to major faith traditions.
I invite you to read the document further and to consider—as we discern moving forward in new ministries—how we can take seriously Jesus’ call to be one with other Christians and to live out our calling as Jesus’ peacemakers.