1 Timothy 2:1-7 "Short Reflections on Prayer"

Following are brief reflections on prayer, used as part of worship service on these verses in 1 Timothy.

REFLECTION                       “PRAYERS, PRAYERS, PRAYERS”

         There is a well-known and well-worn adage in the real estate business.  If you ever sold a house, you have heard your broker speak it knowingly.  If you ever trained to become a real estate agent, it is one of the first things your mentor taught you.  The saying is, of course “location, location, location.”  The most important thing when it comes to selling a home is location.

         The author of this first letter to Timothy, the pastor of a small first century church in Ephesus, whom we met last week, attaches a similar importance to prayer.  The author tells our young pastor that he ought to be exhorting his congregation to engage in – literally - a “regular exercise” of prayer. 

         The advice to Timothy then is not “location, location, location,” but rather “prayers, prayers, prayers.”  The most important thing when it comes to one’s relationship with God is prayer.”

         In fact, if we were to look at the Greek language, which is the original language of this letter, we would find that, because Greek uses no commas or other punctuation marks, these words of advice simply ran together – in this case, I believe, adding more power to their meaning.  So, when Pastor Timothy read this letter, what he would have seen would have sounded – to us - like “prayersprayersprayersthanksgiving” – all one, long word.

         For the author of this letter, prayer – both personal and in the context of the church community – is important.  It is so important, in fact, that the author tells us that we cannot do too much of it.  We can never pray too often.  Prayer is first and foremost.  First of all, he says, is prayer.  Biblical scholar Christian Eberhard puts it this way:  “A more appropriate translation (he writes)…would be “above all” or “the most important thing is that ... ” (This opening phrase) introduces an appeal to be persistent in prayer.”

         The author of our letter refers to four different types of prayer, and we will have an opportunity to experience each one during worship this morning.  We will do a lot of praying here today. 

         But remember, not all of our prayers need to be formal and spoken.   Our hymns and songs can be prayers.  We can – and will – pray a psalm.  Even when we are silent, that silence we create and the halting phrases that fill it that are hardly words but that are directed to the Holy One, even those moments are times of prayer as well. 

         Let us then prepare ourselves to be in the spirit of prayer this morning by singing together our congregational response.

REFLECTION                                         “CONDUITS OF POWER”

         One form of prayer that the author touches upon is general prayer, which can take many forms.  Most often, it is prayer that is an appeal to a particular need – perhaps for courage in the face of difficult times or forgiveness if even the remotest possibility of reconciliation looms large. 

         I wonder though if general prayer might also be the words we say when we bless our Sunday School teachers and Youth Group leaders.  Surely, as we raise our arms in the ancient sign of blessing, our heartfelt wish that they will find the good humor, strength, and patience to effectively work with our children and youth this coming year.  And I think that, in the end, our words are directed not only at our teachers and leaders, but also at God, thereby becomin words of prayer. 

         When we pray in this way – with arms outstretched in the ancient sign of blessing - even our bodies invoke God’s grace.  You see, when we raise our arms upward and outward, when we pray words of blessing, we become living conduits for God’s power.  It is as if the good humor, strength, and patience that we pray for pours from God through us into our teachers and leaders. 

When we pray or bless in that way, we truly offer our utmost support to these people who have chosen our children’s ministry as one of their contributions in our church.  I invite our teachers and leaders to come forward to be blessed – children, come too!.

REFLECTION   “PRAY FOR EVERYONE – AND THAT MEANS EVERYONE!”

         This next form of prayer mentioned in the letter to Timothy is supplication, a big word which means an appeal for a particular need.  That is the kind of prayer that characterizes the moments we set aside for community prayer each Sunday.  We ask for surgeries to have good outcomes and for healings to be complete.  We ask for safe travels and for new jobs to go well.  We ask that our children not be bullied in school and that they have good years.  We raise up the names of people we know and love to the God we trust. 

         The author of our letter knows that this type of prayer can be very exclusive because we most often pray for pray for people we know – our families, neighbors, co-workers.  However, Pastor Timothy is challenged to pray “for all people” – not just the ones he knows, not just the ones he likes, not just the ones he trusts.  And so it must be for us.

         The author urges Timothy to get his congregation praying for “kings and all others who are in authority.”  For Timothy’s parishioners, that would mean praying for (not to, but for) the Roman Emperor, for the one who down through the ages had persecuted their fathers and grandfathers. 

         As Lutheran pastor, Mary Hinkle Shore, wrote:  ““Everyone” is a lot of people, some of whom could hurt us, some of whom may even want to destroy our way of life.”  However, the author clearly states that “everyone” for whom we offer “supplications, prayers, intercessions, and thanksgivings” includes people powerful enough to hurt us as well as those we love.

         Imagine offering an intercession for (Bashar al-Assad, who allegedly used chemical weapons against his own people in Syria).….Could you give thanks for the current president of the United States? For those in the Tea Party movement? What would happen if you offered supplication for drug dealers in your town? (Shore reminds us that) you don’t have to pray that God prospers their work, but you do have to pray for them.

         Sometimes “everyone” is even harder as it moves closer to home: the guy who fired you, the friend who dumped you, the lover who, you see now, never cared about you at all. Pray for all of them.”

         UCC pastor, Kirk Moore, puts it this way:  “We like to pray for everyone – (everyone) with our own agendas. We dress them up with non-agenda sounding words, but I think that when we pray for others, we pray that they will ultimately see things our way – which is of course God’s way, right?  (We pray) that the ones we are praying for will think like we do.”

         And so some of us will struggle to pray for President Obama.  Others of us find it very difficult to pray for Governor LePage.  “What if we simply prayed (Moore continues) for everyone – where our only agenda was love? What if, when we prayed for everyone, we sought God’s blessing for everyone?... Don’t pray that they start thinking like you do. Truly wish them the best and let God set the agenda.”  How difficult to do – and perhaps well nigh impossible – but surely something to strive for!  Let us pray together….

Prayers of our Church Family

 REFLECTION                                “BHAG PRAYERS”

         This next form of prayer that Pastor Timothy is taught is called intercession.  It is when we make our bold and earnest requests and appeals to God – bigger prayers than safe travels, bigger even than healing. 

         In their book entitled, Built to Last: Successful Habits of Visionary Companies, Jim Collins and Jerry Porras coined the phrase “Big Hairy Audacious Goal” (BHAG for short).  A BHAG is an organizational goal seen externally as unachievable but internally as far-reaching, but not an impossibility. 

         The kid of prayer we are talking about now is BHAG praying.  It is when we put into words our dreams and visions for the world.  It is when we pray for all the bowls of the hungry to be filled, for the earth to survive for our children and grandchildren.  It is when we pray for swords to be made into plowshares, for spears into pruning hooks. 

         In thinking about BHAG prayers this past week, it occurred to me that, of all the BHAG prayers that we could pray, the Lord’s Prayer is perhaps the best example. 

         Listen as this prayer is prayed because, in bold and urgent ways, it touches upon the truly big things in life.

 REFLECTION                             “IF YOU ONLY SAY ONE PRAYER”

         Meister Eckert was a 13^th century German Christian theologian, philosopher, and mystic.  He wrote, “If the only prayer you ever say in your whole life is ‘thank you,’ that would suffice.”  I do not think that I need (or can) say much more than that.  And so let’s have a time of meditative prayer to lift up to God all the things we are grateful for, using some thoughts of Jesuit priest James Martin:

         “I'm grateful, God, for so many things. Now, I know I'm not the most grateful person you know, God, so let me take some time to tell you what I'm thankful for.

         I'm grateful, God, for the gift of life. Without you I wouldn't be here. Without you nothing would be here. Without you nothing would be at all.

         I'm grateful for my parents, God. Even if they weren't perfect, or completely functional, they loved me the best they could, and they worked hard to make sure that I had enough to eat, that I was clothed and that I had a place to sleep. I'll never know all that they did for me, like the things they did for me when I was a baby, but I can be grateful for the things that I know….

         I'm grateful for my friends, God. Even if I have only one good friend in my life right now, I'm so grateful. God, you show your love for me through my friends in ways that I sometimes overlook. They give me advice, sometimes when I need it, sometimes when I don't, which in both situations is a sign of their care for me. They listen to me complain, which I do too much, and they celebrate with me, even if things aren't always going well for them. They help me to laugh. And they help me to laugh at myself. That alone is reason to be thankful..…

         I'm grateful for my family, God. Yes, I know that all families are a little nutty, and mine is no exception. Even Jesus's family tree had its share of complications. But I'm thankful that, even with the nuttiness, I'm part of a family that has helped to make me the person I am. I know that they try to love me the best that they can…

         I'm grateful for my job, God. It's not always a bed of roses, but at least I have a place to work and I am able to make ends meet. That's more than many people have. And I know the people I work with can drive me crazy, but they are doing their best, too…

        I'm grateful, God, for all the things that I know many people in this world don't have. And that's a long list. So I'm grateful for food. And clean water that is easily available. And clothes. And heat in the winter and air conditioning and screens in the summer. I'm grateful that I can go to the doctor and get a check up and even get shots to help me avoid illness. That's a lot more than most people have. Help me to be grateful, and help me remember that I can help those who have less by being generous. That's one way of thanking you.

         Did I mention how much I appreciate all the things you created? For the color of orange autumn leaves against the deep blue sky? For the smell of the sidewalk after a thunderstorm on a hot summer afternoon? For the way that the frost makes crazy patterns on windows in the winter? For the amazing smell of daffodils in the springtime? While I'm at it, I'm also grateful for the beach (that's a pretty great thing you created), the mountains (also great) and sunsets (really great). And hamburgers, too.

         Most of all, God, I'm grateful for your presence in my life. You're everywhere, and if I remember to pay attention I can see your invitation to meet you in every moment of the day.

I know that it is you who turns my mind to thoughts of gratitude. And when I'm tempted to focus only on the problems and worries and fears, I know that I'm being led away from you.

         Now, I'm not always as thankful as I should be, but today I am. Today I will try to be grateful all day, since you are generous all day to me, like you are every day.”

         Let us share in our morning offering.

  

REFLECTION                                “KEEP AT IT”

          As Frederick Buechner once observed, when you pull together all of the New Testament passages about prayer, it seems that the bottom line is always "Keep at it." Truth is, most people testify that they have no choice. Even those who have been the most bitterly disappointed by prayer in the past find they cannot prevent future prayers from welling up within them. So we keep at it. As Buechner says, "We keep on beating the path to God's door, because the one thing you can be sure of is that down the path when you beat with even your most half-cocked and halting prayer the God you call upon will finally come, and even if he does not bring you the answer you want, he will bring you himself. And maybe at the secret heart of all our prayers that is what we are really praying for."

By Rev. Nancy Foran, Raymond VIllage Community Church UCC, Raymond, Maine

1 Timothy 1:12-17 "The Old, Old Story"

1 Timothy 1:12-17

         When our youngest child, Tim, was about 10 years old, he discovered that the internet was really good for discovering sources of free merchandise.  For a few months, he spent countless hours filling out request forms, hitting the “send” button on his computer, and then eagerly awaiting a package or large envelope to come in the mail addressed to him.

         He ended up with travel brochures and posters, a few pamphlets on a variety of topics, a small white hand towel from Guinness Brewery (That was a real find!), and a t-shirt from a church supply company.  Well, to be honest, he almost ended up with a t-shirt.

         You see, one morning, shortly after the kids had left for school, the phone rang. I answered it, and a woman with a heavy Southern accent asked to speak with Rev. Tim.  I am sure that there was a moment of stunned silence before I told her that I was the only Reverend at this number and that Tim was our young son.  It was then that she began to chuckle. 

        She explained to me that she had received an internet request for one of the company’s free t-shirts from a Rev. Tim Foran, pastor of the Church of St. Timothy the Great, situated in Cumberland, Maine.  She just wanted to verify the request before she put a shirt in the mail.  Needless-to-say, Tim did not get his free t-shirt, but the woman with the Southern accent and I did get a good laugh that morning.

         Tim is a young man in his mid-20’s now.  He is not a reverend – or even much of a regular church-goer really – though you will see him here on Christmas Eve.  Most recently, he has been preparing to move from Minneapolis to the Los Angeles area, where he will start a new job next week with Uber, a highly successful and fast-growing internet company based in California.

         Though my Tim was not drawn to the church, the Timothy to whom the letter (of which we just read a small portion) was written, that Timothy most certainly was.  In fact, he was the pastor of one of the congregations in Ephesus that Paul had started during his travels through the Roman Empire in the first century CE, travels spent spreading the Good News of Jesus the Christ.  

         We know that Paul had made a practice of not only evangelizing, that is, telling both the story of God’s saving works through Christ and relating his own personal story, but he also gathered people together into small communities that today we call churches.  We also know that Paul continued to stay in touch with the churches he started, writing letters to these fledgling congregations – letters of hope and encouragement, of caring and advice. 

         This first letter to Timothy, grouped as one of the so-called “pastoral epistles”, is one of those bits of writing.  If we had read all of it, we would have found it filled with instructions on how a congregation can best survive – not as an informal gathering of enthusiastic converts but as an institution faced with all the challenges, questions, and rough spots a growing organization is likely to face.

         We do not actually know if the Apostle Paul really wrote this letter called First Timothy.  Upon careful research and study, many Biblical scholars believe that the letter contains themes, vocabulary, and even theology that are different from the letters we know that the Apostle himself wrote.

         Now wait a minute, you might say.  The letter says it is from Paul and even indirectly refers to Paul’s conversion experience outside the city of Damascus when he was struck blind and heard the voice of Jesus calling him to the Gospel.  If Paul did not write this letter, then someone must have forged his name.

         Most likely, someone did forge Paul’s name.  However, in the ancient world, it was a common and accepted practice to write in the name (and even the voice) of a respected and authoritative teacher.  Doing so gave a less known writer much greater credibility.  Most Biblical scholars believe that is what is happening here. 

         The author wants so much to suitably encourage and adequately guide the young pastor Timothy that he, according to United Church of Christ pastor, Kate Huey, “begins his letter of instruction by establishing his own credentials, or at least his credibility, by reminding Timothy that he, Paul, was ‘the foremost’ of sinners, and yet one whose life was transformed by the power of God's mercy and grace in his life.”

         Whether Paul wrote this letter or someone else wrote it using Paul’s name is really inconsequential because the author – whoever he or she was – touches in beautiful and timeless words on the sacred promises of mercy and grace that even we – down through the ages – still hold close to our hearts, most especially in those difficult times when we feel so alone, so fearful, so worthless. 

         Perhaps these words are able to fill our souls with hope because they are so human and so accessible.  In some ways, they are like a story.  As New Testament scholar Christian Eberhart wrote, “For the author of First Timothy, personal experience trumps doctrine and theory, especially when it comes to grace and salvation…. what the author of First Timothy wrote is no theoretical treatise. Instead, he evokes the way in which God has changed a human life, and his example is the life of Paul.”

         An article I read this week referenced a book entitled Why Am I Afraid To Tell You Who I Am?".  A Jesuit priest, John Powell, wrote it just over 30 years ago. It has sold millions of copies and is still in print. Powell's thesis is that people hide who they really are from others because of one basic fear. He describes this basic fear in an actual conversation he once had.

Powell:  "I am writing a booklet, to be called, Why Am I Afraid to Tell You Who I Am." 

Other:   "Do you want an answer to your question?"

Powell:  "That is the purpose of the booklet, to answer the question."

Other:   "But do you want my answer?"

Powell:  "Yes, of course I do."

Other:   "I am afraid to tell you who I am, because, if I tell you who I am, you may not like who I am, and it's all that I have."

         If you have ever felt that way (and I would submit that all of us at one time or another have), then the opening of this letter of First Timothy is for you.  It is for all of us.

         In these verses we read, the author reminds Timothy of Paul’s former life – of his Pharisaic arrogance, of his delight in being the chief Christian persecutor of his day.  He calls Paul the very worst of sinners.  And yet, he says, through Christ Jesus, even Paul was deemed worthy in God’s sight.  How do we know this?  Because Paul was appointed to serve the Christ, the Messiah, the Anointed One.  Paul was healed.  His relationship with God was restored.  He was saved  (in the truest and least maligned sense of that word)– saved to do the work of Jesus.

         However, this salvation was not accomplished by chance.  It was not possible by magic.  It did not happen as a result of Paul’s own self-delusion.  This salvation, this healing, this transformation was possible because of God’s endless mercy.  It was possible because of the abundant grace that was poured out on Paul, even on Paul who was Public Sinner Number One.

         And so then surely it must be for us.  As New Testament scholar A.K.M. Adam wrote, “If we grant that God does not hold the sins of even the worst sinner ever -- blasphemer, persecutor, insulter -- then surely God's grace extends to us less hyperbolic sinners” – sinners like you and me.

         A Catholic priest was being honored at his retirement dinner after 25 years in the parish. A leading local politician and member of the congregation was to make a presentation and give a little speech at the dinner.  However, he was delayed, so the priest decided to say his own few words while they waited:       

         “I got my first impression of the parish from the first confession I heard here (he said). I thought I had been assigned to a terrible place. The very first person who entered my confessional told me he had stolen a television set and, when questioned by the police, was able to lie his way out of it.  He had taken money from his parents, had an affair, and had used illegal drugs . . . I was appalled. But as the days went on, I learned that my people were not all like that, and I had, indeed, come to a fine parish full of good and loving people.”

         Just as the priest finished his talk, the politician arrived full of apologies at being late. He immediately began to give his speech:
”I'll never forget the first day our parish Priest arrived,” said the politician. “In fact, I had the honor of being the first person to go to him for confession.”

         We are all sinners or one sort or another.  And yet, this passage reminds us not to despair – for God is merciful, and God’s grace is abundant.  As the New Living Translation of our text reads:  “The sin and brokenness of humankind is great…but the grace of God is greater still. In fact, it is amazing!"        

         We all have issues to sort out about who we really are.  We all have fears to face when we look in the mirror.  We all have stories to tell of actions we regret.  We all have tales to whisper that are filled with shame.

         Like that politician at the priest’s retirement dinner, we have – each in own way – cheated, lied, crossed ethical and moral lines.  If we engage in any sort of self-reflection at all, we know that we all desperately need healing, restoration, transformation.  We all need mercy, and we all need grace.

         And it is in the midst of this essential human primordial need that the author of this little letter of encouragement to Timothy reminds us that God has the ability to transform lives – even ours.   God has the capacity to restore, to heal, to save.  God has the ability to look not at the past, not even at the present, but at the future, at who we can be. 

         As Presbyterian pastor Bill Hayes reminds us, “It comes down to this. You can forget the past, because God has forgotten the past. (God) is concerned with who you’re becoming, rather than who you’ve been. If there are mistakes you made years ago, or months ago—or even days ago—I want you to know that God is willing to put it behind you and give you a chance to start over.

            You may have to live with the consequences of your mistakes, but you don’t have to live with the guilt or the shame. (God) will set you free from all of it, and (God) will give you a chance to start again. It doesn’t matter who you used to be. In spite of your past, God loves you, (God) will change you, and (God) will use you—if you open your heart.”

         These verses we read are verses about grace.  They are about God’s abundant mercy and love.  However, if we read between the lines, there is more.  And so I ask you:  What else can we tuck away in our hearts as we ready ourselves to head back into our worlds this week?  Three things really – three things that all center on the old, old story of God’s love and grace – and that is our story.

         First, we ought to remember that the author of this letter openly tells Paul’s faith story – honestly and without shame.  Perhaps we should be unafraid to do likewise - tell our own stories – stories of shortcomings and weaknesses, stories of healing, stories of how this church fits into our spiritual well-being, stories of how God’s love and grace have restored our lives. That is evangelism at its very best – simply telling our stories.        

         Second, we ought to remember that, in order to tell our story, we probably need to be a bit more intentional about looking in the mirror, doing a bit of self-reflecting – certainly in lieu of believing ourselves in a position to make claims about the outcomes of the stories of people around us.   As A.K.M. Adams suggests,  “Any arguments about who may not under any circumstances be accorded mercy, or what might constitute an "unforgivable sin," must come to terms with the many passages like this one in the New Testament.”  We are challenged to tell only our own stories and not critique those of others.

         And third, we ought to remember always to tell the climax of our story and not to get caught up only in sharing the fear and the shame.  For the climax is where our hope lies.  The climax is where the endless possibilities reside – in the sure and steadying knowledge of God’s love, God’s mercy, and God’s abundant – and amazing – grace.

by Rev. Nancy Foran, Raymond Village Community Church, Raymond, Maine

Philemon 1-25 "Disciples or Admirers?"

         Last Sunday, I suggested that some people would probably need to consult the Table of Contents in their Bible to quickly find the Book of Hebrews.  I would submit that this week an even larger number of us would need to go through the same exercise in order to find this tiny letter which we just read.  It is a letter that the Apostle Paul wrote to his friend, Philemon.

         You see, Philemon is the shortest book in the entire Bible – only 335 Greek words.  If we are used to the rather lengthy letters that Paul wrote to churches in cities like Corinth and Galatia, then coming across Philemon is likely to be a real shocker because it is only 25 verses long – not even divided into chapters – 25 verses start to finish; that’s it.  

         Paul wrote the letter around 60 CE while he was in prison.  For all intents and purposes, it is a both a private and a public letter – the only one of its kind in our Bible.  Paul addressed it to Philemon – friend and Christian – and it is about a personal matter involving this congregational sponsor.  However, Paul likely meant for these words to be read in the presence of the fledgling Christian congregation that met in Philemon’s home. 

         The personal matter that Paul was addressing involved one of Philemon’s slaves named Onesimus.  Now - don’t get all riled up, thinking you are going to get an insider’s view of Paul’s attitudes on slavery and oppression.  These topics are not the point of this letter. 

         The reality here is that Onesimus was no oppressed angel.  He was a lawbreaker.  Not only was he a runaway, fleeing both his master and the severe consequences of breaking Roman law, but he had also apparently taken some amount of loot from Philemon, perhaps to hold him over until he could begin a new life – anywhere - as a free man.

         Somehow, we do not know exactly how, the paths of Paul and Onesimus crossed.  Perhaps it was in prison.  Or maybe they had become acquainted previously through Philemon. It does not matter really.  What is important is that the two men met, Paul did his highly successful evangelism thing, and Onesimus was baptized into the Christian faith. 

         However, not only did Onesimus become a Christian, he became a really good Christian.  Paul says that while in prison, he became like a son even as Paul became his spiritual father. Though as a slave, Onesimus might have been pretty worthless (at least according to his master, Philemon), as a Christian brother, Paul declares that the young runaway fulfilled the meaning of his name, for Onesimus in Greek means “useful.”

         And so Paul wrote this 25 verse, 335-word letter for Onesimus, the runaway slave, to take to his master, Philemon.   Paul musters up all his persuasive powers to convince Philemon to forgive Onesimus and restore him to the household. 

         When you look at the letter closely, Paul really pulls out all the stops, not shying away from emotional manipulation, logical reasoning, and even a veiled threat or two.  Anglican church historian James Kiefer, who considers the letter to be a wonderful example of classic Biblical humor, puts it this way, "As you read the letter, stay loose. It is by all odds the funniest chapter in the New Testament. Note how Paul says, 'Of course I wouldn't twist your arm or anything!' to the accompaniment of splintering bone."  Paul certainly uses some interesting tactics in his appeal.

       He opens the letter by calling Philemon his “dear friend.” However, he also includes a couple of other folks in his salutation, knowing that, as a consequence, the letter will be read to the congregation.  All eyes then will be upon Philemon to see how their church host will respond. 

       Then Paul butters Philemon up a bit by congratulating him on the success he has had in sharing his newfound faith.  ”The hearts of the saints have been refreshed through you.”  Who can resist such a good pat on the back?

       But Paul is not done yet. The apostle moves in with a blast of emotionalism.  “I could command you,” Paul writes, but “I would rather appeal to you on the basis of love.” SIGH.  “I do not want to force you to help me; rather, I would like for you to do it of your own free will.”  How Machiavellian!  This is truly an example of the mailed fist in the velvet glove.  And besides, Paul implies, I am an old man, single and lonely and in prison, and this runaway slave has become like a son to me.  DOUBLE SIGH.

       Next Paul switches his argument from emotional to logical. He states that though Onesimus might have been useless to Philemon, he is useful to Paul as a spiritual companion and disciple.  It is here that Paul makes that cute wordplay on Onesimus’ very name. 

       Then Paul begins to wrap up his argument – and on a cosmic note, no less.  Maybe this all had to happen for a reason, he suggests. Maybe Onesimus needed to be separated from Philemon for a while so that he might return as more than a slave, that he might return as a beloved brother in Christ (thanks to Paul, of course)!  “How much more he will mean to you now, Philemon!” Paul reasons artfully.

       And finally Paul ends his appeal on a very practical – though wee bit threatening – note.  First he offers to pay Philemon back for the loot Onesimus stole.  Then Paul finishes with a flourish.  “I am sure, as I write this, that you will do what I ask.”  And, by the way, get me a room, because I intend to visit soon.  Love, Paul.  No pressure, Philemon, no pressure!

       Besides this letter suggesting perhaps a new perspective on the lengths Paul will go to in order to get his way, what else do these 25 verses have to say to us? Whatever do these 335 Greek words about a runaway slave and his master who lived nearly 2000 years ago have to do with you and me?  Is the letter really just about Paul’s artful powers of persuasion and literary prowess? Is it simply about forgiveness - or does it go deeper even than that?  Let’s look for a moment at the context in which this letter was written.

       Face it - the whole situation with Onesimus and Philemon was a messy one.  From the outside looking in, it was not black and white but rather a million shades of gray.  Competing forces pulled and tugged at all the moral compasses involved.  Church of Ireland pastor Robert Ferris outlines some of the aspects of this complex situation in his blog:

         Take Philemon.  (Ferris reasons) He has a good place in his society.  What would the other slave owners think if he let a prisoner dictate what he should do with the slave that ran away?  It would be a bad example. And yet, Philemon knows Paul has cache and authority in the Christian church.  Surely it would behoove Philemon to, at the very least, balance his role in society with his commitment to the faith.  And, of course, both competing forces challenge Philemon to uphold justice – whatever that means.

         Take Onesimus. What will happen if he goes back?  Would he face flogging and torture and perhaps even death under Roman law?  Would he be better off hanging loose and not depending on Paul’s letter-writing ability to get his life back?  Just how far do you take this faith in Christ bit?

       Take Paul.  A large reward awaited him for the return of the runaway slave.  And in addition to the financial incentive, Paul was, after all, a Roman citizen, bound by Roman law.  However, he was also a Christian, bound by the Gospel of Jesus. 

       In short, everyone is caught in the middle.  Everyone is being pulled by competing priorities.  And yet, it is decision time.  For Paul and Philemon:  Are they going to be Romans or Christians?  Citizens or disciples?  What is their fundamental identity?

       For Onesimus:  To what extent is he willing to adhere to his newfound Christian faith?  After all, his relationship with Christ called him to make right his relationship with his owner. And yet, his future— his very life--hangs in the balance.  How much should he trust Paul’s words about there being neither Jew nor Greek, slave nor free, but all are one in Christ Jesus? What is his fundamental identity?

       What to do, oh what to do!  Why can’t these ethical dilemmas be easier to figure out and their solutions more straightforward?  Why are these three Biblical characters faced with such foundationally competing priorities? But isn’t that the way it is in all of life?  Even today, even for us?

       Look around you.  Our lives are messy.  There is little that is black and white.  Situations we encounter on a daily basis can be a million shades of gray. Any of you who has read even a couple of Jodi Picoult’s novels has seen this messiness play out in a variety of circumstances. 

       And yet, in the midst of all this messiness, in this tiny letter to Philemon, Paul raises the root question for all of us who say that we are Christians.  And the question is this:  What is our fundamental identity?  Are we willing to acknowledge that being a Christian means following Christ instead of culture?  That it means about making the decision to love and to be reconciled at all costs?  That it means deciding to tear down dividing walls and build new relationships based on our identity as a follower of Jesus?

       Christianity has, since its inception, been radically countercultural, transforming lives and communities – but often at a cost.  But then, Jesus never said it would be a Sunday School picnic. 

      As modern Christians, then, we ought to be constantly finding ourselves in the middle of difficult situations – just as Paul and Philemon and Onesimus did.  We ought to be constantly reminded that our lives are messy, that there is not much in black and white.  We ought to be constantly feeling the pull between our culture and the Gospel message that we proclaim. 

       And if we are not, well…as Southern Baptist theologian and ethicist, James W. Mclendon,, wrote, “Clarence Jordan, the founder of the Koinonia community in Americus, GA, said that Jesus has many admirers but few followers. And he had to look no further than his own brother for confirmation of that sad fact.

       Clarence asked his brother, who later was to become a State senator and Georgia Supreme Court Justice, to represent Koinoinia in a legal action. But his brother declined because to do so would be the kiss of death for his political aspirations.

       When Clarence reminded him that they’d both joined the church together, and both had said “yes” to the question “Do you accept Jesus as your Lord and Savior,” his brother said, “I follow Jesus, up to a point.”

       And Clarence asked, “Could that point by chance be the Cross?”

       And his brother said, “That’s right. I follow him to the cross, but I’m not going to get on the cross. I’m not getting myself crucified.”

       And Clarence responded, “Then I don’t believe you are a disciple of Jesus. You’re an admirer. . . but not a disciple.”

         Philemon, Onesimus, and Paul.  Admirers or disciples? 

         As Presbyterian pastor and theologian Frederick Buechner noted, “It's not known whether or not Philemon took the hint and let Onesimus return to be the old saint's comfort for what time was left him, but there's at least one good reason for believing that such was the case.

         Years later, when Paul was long since dead, another saint by the name of Ignatius was in jail. The bishop of Ephesus had sent some friends to visit him, and Ignatius wrote asking if a couple of them could be allowed to stay. Ignatius in his letter used some of the same language that Paul had used in his to Philemon, almost as if he was trying to remind (the bishop) of something. And what was the name of the bishop he wrote to? It was Onesimus.

        There's no proof that he was the same slave boy grown old and venerable with a mitre on his head, but it's very tempting to believe so.”

       And you?  Disciples or admirers?  Like Philemon, Onesimus, and Paul, you too need to decide.

by Rev. Nancy Foran, Raymond Village Community Church (U.C.C.), Raymond, Maine