September 4, 2005

Are We Our Brother's and Sister's Keepers?

Ezekiel 33:7-11
Romans 13:8-14
Matthew 18:15-20

This is one of those weeks when original plans for my sermon have been slightly scuttled, although interestingly, and here's where I again believe that God works in mysterious ways, the sermon title and the general thrust of the sermon did not need to be changed. Are we our brother's and sister's keepers, especially when it comes to helping those in need on the Gulf Coast, victims of Hurricane Katrina's wrath? You'd better believe it! As I said earlier in the service, initially, there are two specific ways we can help - with our prayers and with our financial gifts. Both are very important. Both are carrying out our mission, seeking to live as Jesus taught.

The question in the sermon title is a slightly modified one that is found in one of the earliest stories in the Bible, the story of Cain and Abel in Genesis. You may remember that Cain and Abel were brothers, the first children of Adam and Eve. Both of them make an offering to God, but God seems to favor Abel's offering more than his brother's, which infuriates Cain, so much so that he murders Abel in a fit of rage. God comes on the scene and asks Cain, "Where is your brother Abel?" Cain replies, "I do not know; am I my brother's keeper?" But of course, God knows all, and Cain is punished.

The answer to Cain's question is Yes! - for him and also for us. We are called by God in Christ to be our brother's (and sister's) keepers. So, what does this mean for us? What are the implications for those of us who call ourselves Christians in the 21st century? Before we get to answering this more specifically than I already have, let's take a closer look at our Gospel lesson for today, for there are some textual issues that need clarification.

As most of you know, while I believe that the Bible is sacred scripture, I do not interpret it as the literal, infallible word of God. The Bible is a human product of two historical communities, ancient Israel and the early Christian movement. It consists of their responses to God, their witness to God, and how they viewed their life with God. The Bible is human in origin, but sacred in its status in the faith community and in its functions: as the foundation upon which Christianity is built, as our identity document, shaping our understandings of who we are in relation to God, and as our wisdom tradition. (ii) For sure, the Bible is a treasure trove of spiritual and practical resources to help us live our lives better. But I would suggest we keep all the rest of this in mind whenever we interpret the Bible in today's world.

Most scholars agree that the Gospels - Matthew, Mark, Luke, and John - were written well after the crucifixion, the Gospel of Matthew, probably sometime in the last third of the first century, well after the time of Jesus. Some of the sayings attributed to Jesus may in fact not be his exact words, but rather, are the construct of the Gospel writer, perhaps partly based on the oral traditions about Jesus. Matthew was written to a particular audience, primarily to those of Jewish background, thus for example, many of the references to the fulfillment of Old Testament prophecies, some not found in the other Gospels. There are three things in today's text that need further explanation. First is Jesus' references to church members and "the church." The church did not come into existence until well after Jesus' death and resurrection. We often refer to Pentecost, 50 days after Easter, when the Holy Spirit came upon all the people with wind and tongues of fire as the birthday of the church. It is unlikely that Jesus would have used this term, but Matthew's "audience" would have been familiar with the early church.

Second, the judgmental tone and limit to forgiveness to be given to the wayward church member does not sound like Jesus, and in fact is completely contrary to a few verses later (which we'll look at next week), when he suggests we forgive seventy times seven. Of anyone, Jesus is not someone who suggests limiting the amount of forgiveness we are to offer to others. The reference was probably written for the early church to set some guidelines for church discipline - ironically, much stricter than Jesus himself would have suggested.

Finally, the negative attitude toward Gentiles and tax collectors doesn't sound like Jesus either. Jesus goes out of his way to include such people in his ministry, showing mercy on them, and even suggesting that they may get into the kingdom of God faster than many of the so-called religious folks. In spite of our questions and textual concerns, what can we learn from our lesson? I believe that the main point of the passage is the need for reconciliation between disagreeing members of the Christian community. If a breach should occur, there are steps we can take to mend the tear. We are to take action - "go and point out the fault ..." says Jesus. Letting a dispute, anger, or hurt, regardless the cause, fester under the surface, ultimately does no one any good. Better to confront the person and get the issue out on the table where it can be faced and dealt with. Sometimes we'll need a third party, a wise person or persons who can help in the process of reconciliation. What's important is that we're persistent. Whether the wrong's been done against us personally or not, it is our duty to keep trying not only for reconciliation, but also for repentance, if necessary.

In Ezekiel God charges the prophet to be a "sentinel for the house of Israel," warning the people to turn from and repent of their wicked ways. The common theme shared by Ezekiel and our Gospel lesson is that whether we are looking at a personal sin or a corporate one, we are ultimately responsible for the well-being of our brothers and sisters. We are their keepers. We can understand the need for reconciliation between persons; we can accept this kind of responsibility. Even when there has been no wrong committed, we easily see the need for mutual responsibility among people. The mobilization efforts happening in response to the devastation down South is a good example.

I read about something that happened a number of years ago, ironically in New Orleans. An elderly woman walked out of a bank just after cashing a check for $500, when a gust of wind took the money out of her hand, sending the $20 bills in all directions. She stood there shocked and stunned, not knowing what to do. Two men nearby stopped to help her, and managed to retrieve 9 of the bills. The others either blew away out of sight, or were picked up by people who thought they were experiencing a real "windfall." The men brought her back inside the bank. The distraught woman explained that she had planned to use the money to buy Christmas gifts and also to go to the doctor and to get some medicine. Soon everyone in the bank, customers and employees, knew about her plight. The men went outside and returned shortly with a few more bills they had "found" (actually they took them out of their own pockets). Others in the bank quickly figured out what they had done, and surreptitiously, they also contributed. Before long, the entire $500, converted to $20 bills, had been "found." The woman had no idea. She just thought they had found it all in the parking lot. (ii) We are our brother's and sister's keepers.

If we acknowledge that we are our brother's and sister's keepers, what then are we to do? And for whom are we responsible? "Who is my neighbor?" we ask. We've already answered these questions, but let's answer them again. All people are our neighbors; all are our brothers and sisters, fellow children of God. This is hitting home very hard for many of us as we have been glued to the TV reports the last few days. The folks down on the Gulf Coast, especially the poor folks, are our kindred, our neighbors in need. The government and secular agencies are trying to do the many important things that need to be done. And there is a significant church presence there also - many denominations and faith groups are rallying. The needs of the neediest in society have always been a special concern of the church. Whether they be the poor, youngsters, the elderly, the hungry, the homeless, the disabled, the grieving - all these folks are our brothers and sisters and we are their keepers. At the moment, our prayers for all affected down there, and the financial gifts we can offer, are what is most needed. Neither are insignificant. Perhaps soon we will discover ways that collectively we, in our church family or together with others in the wider church, can reach out in more personal or tangible ways. But for now praying and giving of our means is a lot.

We are also called to speak out - against injustice, against discrimination, against hatred, against sin in all its forms, personal or corporate. This is a responsibility we are also to take seriously, even if we know that we are not personally guilty. Because God loves us, we are to love one another, and care for one another, and be responsible for one another. There's always a risk we take when we embark on the road of discipleship. As I said last week, it's going to cost something, and it will probably entail a fair amount of sacrifice, indeed, a life of sacrificial service is what we're called to. But as I also said, God will be with us and will empower us for the service we are expected to do. The end of our Gospel lesson reiterates this. Jesus says, "Where two or three are gathered in my name, I am there among them." God in Christ empowers us when we are gathered in Jesus' name. This is the essence of the church. We are empowered to take risks and to assume responsibilities because love is the bottom line, and God's love for us undergirds all that we do.

Albert Schweitzer, Nobel Peace Prize laureate in the 1960's, was a theologian, writer, pastor, doctor, medical missionary, and humanitarian extraordinaire. He supposedly said that as long as there was one other person in the world who was hungry, sick, lonely, or living in fear, that one was his responsibility. That's an incredible concept to comprehend or accept. It's also hard for us to accept that in spite of our best efforts at loving and caring, there's no guarantee we'll be loved in return. "It's risky to commit to love because a lover is vulnerable. To choose the path of love of all of God's children is to choose the road less traveled by - and have it make all the difference." (iii) As our brother's and sister's keepers, may this be the road we choose. Amen.

The Pilgrim Church of Duxbury
Rev. Kenneth C. Landall

i Marcus J. Borg, The Heart of Christianity, 2003, pp. 45-48.
ii Pulpit Resource, 9/6/81.
iii Linda Robbins, Church World Service News, 9/81.