by Rev. Art Wiese
March 24, 2004 -- (Midweek Lenten Series)
Sermon Text -- John 13:1-15
Though he was from a family of potato farmers, I don't think it very likely that my great-grandfather Wiese brought seed potatoes with him on his trip to the new world. The potato crops had been poor in the last years before his departure and I imagine he looked forward to planting new seed in a new place. That is, if he was thinking about growing potatoes at all. I don't think he brought farm implements with him either. There likely was no hoe, or shovel, or rake crammed in among his other possessions. Those could be purchased or borrowed when he got to where he was going. If he brought anything related to his vocation, it was his twelve year-old's knowledge of how to be a farmer, and I really don't know how much he had of that. My great-grandmother, on the other hand, did bring with her at least one element of what she needed to fulfill her vocation as a gardener. She brought with her seeds, carefully wrapped and tied in the corner of a handkerchief, seeds that would grow into hearty and healthy plants, seeds which would produce flowers in her garden that would remind her of home. I surmise that she was a good gardener. Her flowers are still in my family, tended by her offspring, cherished by her descendents, and preserved by each generation now for well over a hundred years. They are a symbol to us of her perseverance. They are a sign for us of her strength. And they are a connection for us to the woman who had the foresight to bring the seed with her on her trip to America. At the same time, I believe, they bear witness to her faith. Life in the new world would be worth planning. It would be worth beautifying. It would be worth the investment of a small quantity of seed, well-chosen and cared for, preserved on the long voyage, to begin life anew in a new place.
When Martin Luther spoke about our fourth "Mark of the Church," the mark of ministry, he was usually referring to the specialized ministry of word and sacrament to which pastors are called. He meant to say that where there are ordained ministers there is the church. But, he put some very important limitations on those who hold this office of ministry. They are to serve the church, which Luther defined as "the assembly of all believers among whom the gospel is purely preached and the holy sacraments are administered according to the gospel." Thus ordained ministers are to preach God's word and to administer the sacraments in conformity to that same word. The purpose is twofold. First, there is a job that needs to be done. And second, there is a need for good order among God's people. We have already said that the Word of God is fundamental to the church. If the people are to hear it, then there must be someone to speak it. That is the task to which preachers are called. At the same time, it would be unseemly if everyone got the idea that they should all preach at the same time, or preside at the table, or splash in the water. The church needs some rules, so the ministers of word and sacrament are called to a special office for the sake of the church. I have to agree with Luther Seminary Professor, Mary Hinkle, when she says that, "although I am less worried about everyone talking at once than my brother Martin seems to be, I agree that ministers pay attention to things so that the sacraments are neither neglected or trivialized." She then goes on to tell the story of an experience she once had at a service of Holy Communion, during which the person serving the wine changed the words she spoke from "the blood of Christ, shed for you" to "be nurtured, be nurturing." Puzzled by this, when the service was over, she sought out the communion assistant, who said, "At first, I said 'the blood of Christ,' but.I just didn't like all that talk about blood, so I made up the nurturing sentence." Being nurtured and nurturing may be a good thing, but it is not the gospel. The church needs rules, and ordained ministers are called to see that things are done in good order.
At the same time, Luther also spoke about the priesthood of all believers, whereby all Christ's followers are called through their baptism to be witnesses to the gospel no matter what may be their calling in life. This includes both clergy and laity. For the majority of people, this calling will not be carried out by preaching God's word and administering the sacraments, but by fulfilling the requirements of the many roles to which they are called in their daily lives: for parents, by parenting; for children, by being children; for spouses, by loving and honoring their husband or wife; for teachers, by teaching; for healers, by healing; for protectors, by protecting; for service providers, by providing service; for business people, by conducting their business in a fair and responsible manner; for farmers, by producing food to feed the world; and for gardeners. like my great-grandmother Wiese, by tending to and caring for the growing things of God's creation in such a way that the world becomes a more beautiful place. The list could go on almost forever. All work together to serve God's purposes. All work together to serve one another. Oh, there are exceptions. Some occupations do not seem to be quite so godly in their purposes. Those which involve abuse or exploitation, cruelty or coercion of God's creations would probably have to be excluded. But the majority can be a means of fulfilling our Christian calling. Furthermore, Luther also talked about "the mutual conversation and consolation of the brethren (sic)," to which we would want to add the sisters as well. This would include all the ways in which the people of God show their care for one another by everything that they do and say. In a novel written near the beginning of the last century, Alexander Irvine wrote about a woman who goes to a mourning neighbor, and comforting her, puts her hand on her head and says:
"God takes a hand whenever he can find it and just does what he likes
with it. Sometimes he takes a bishop's hand and lays it on a child's head in
benediction. And then he takes the hand of a doctor to relieve the pain, the
hand of a mother to guide a child. And sometimes he takes the hand of a poor
old creature like me to give comfort to a neighbor. But they're all hands touched
by his Spirit, and his Spirit's everywhere lookin' for hands to use.
That is what ministry is all about -- being used by God's spirit to serve God's
purpose."
While Jesus was eating his final supper with his disciples, John tells us that he got up from the table, took off his robe, tied a towel around himself, poured water into a basin and began to wash the disciples' feet. When he had finished, he put on his robe again, sat down at the table and began to explain, "I have set you an example,.that you also should wash one another's feet." Why foot washing? -- Because, aside from Christ's death on the cross, it is the ultimate symbol of service to another person. Only slaves were ever expected to wash another person's feet, and then only the feet of their master. By washing the feet of his disciples, Jesus is proclaiming that he is their slave and they are his masters. The kingdom of God has turned everything upside down. The Lord and Teacher is a slave to his students and followers. At the same time, they are expected to be slaves to one another. It is a part of our call to doing ministry and it is an important "Mark of the Church."
Amen.