Bridgewater,
Massachusetts, June 6, 2004
Sermons on Audio
Genesis
19:30-38 Lot and his daughters
Lot
and his two daughters left Zoar and settled in the
mountains, for he was afraid to stay in Zoar. He and his
two daughters lived in a cave. One day the older
daughter said to the younger, "Our father is old,
and there is no man around here to lie with us, as is
the custom all over the earth. Let's get our father to
drink wine and then lie with him and preserve our family
line through our father."
That
night they got their father to drink wine, and the older
daughter went in and lay with him. He was not aware of
it when she lay down or when she got up.
The
next day the older daughter said to the younger,
"Last night I lay with my father. Let's get him to
drink wine again tonight, and you go in and lie with him
so that we can preserve our family line through our
father." So they got their father to drink wine
that night also, and the younger daughter went and lay
with him. Again he was not aware of it when she lay down
or when she got up.
So
both of Lot's daughters became pregnant by their father.
The older daughter had a son, and she named him Moab; He
is the father of the Moabites of today. The younger
daughter also had a son, and she named him Ben-Ammi; he
is the father of the Ammonites of today.
Matthew
9:14-17 New wine in new wineskins
Then
John's disciples came and asked him, "How is it
that we and the Pharisees fast, but your disciples do
not fast?"
Jesus
answered, "How can the guests of the bridegroom
mourn while he is with them? The time will come when the
bridegroom will be taken from them; then they will fast.
"No
one sews a patch of unshrunk cloth on an old garment,
for the patch will pull away from the garment, making
the tear worse. Neither do people pour new wine into old
wineskins. If they do, the skins will burst, the wine
will run out and the wineskins will be ruined. No, they
pour new wine into new wineskins, and both are
preserved."
Arcana
Coelestia #2468 Superficial Religion
The
form and nature of the religion meant by "Moab and
the children of Ammon" becomes clear from the
description given here of their origin, and also from
many other places in the Bible, the historical as well
as the prophetic, where they are mentioned. In general
they are people whose worship is external, and to some
extent appears holy, but is not internal. They are also
people who accept whatever relates to external worship
as good and true, but reject and regard as worthless
everything that relates to inner worship.
This
type of worship and religion exists with people who are
naturally good, but who consider other people to be
worthless compared to themselves. They are similar to
fruit that is not unattractive on the outside, but that
inwardly is moldy or rotten; or they are similar to
marble vases whose contents are impure and even foul; or
they are similar to women whose face, figure, and
movements are rather pretty, but who inwardly are
diseased and full of nasty impurities. For with them
there is a general goodness that looks fairly
attractive; but the particular elements that go into
their goodness are impure.
It
is not this way at first, but becomes so gradually. For
people like this easily allow themselves to be impressed
with whatever people call "good," and so with
whatever false ideas they imagine to be true because
they support that "good." This happens because
these people scorn the deeper things of worship, since
they are ruled by self-love. Such people live and get
their being from those whose worship is purely
external--who in this chapter are represented by Lot.
So
both of Lot's daughters became pregnant by their father.
(Genesis 19:36)
This
week, mercifully, we complete the sorry tale of Genesis
19. If the Bible skeptics want a chapter to turn to in
casting doubt on the divine and spiritual nature of the
Bible, this would be the one. It reads almost like a
compendium of human sexual and behavioral
corruption--not to mention the descriptions of
destructive divine wrath. It is no wonder that even the
Swedenborgian commentaries largely pass by this chapter
in silence, or give it only the most cursory treatment.
Even
Swedenborg himself seems to weary of the chapter as he
enters into this final section. Yes, he does interpret
it. But he does so in summary fashion, referring to
earlier and later explanations for some of the details.
In partial explanation of this, he mentions the obvious:
these things "shock people's minds and offend their
ears" (Arcana Coelestia #2466). And here I would
mention once more that when we actually read the Bible,
it turns out not to be a "nice book full of nice
stories," but rather, a hard-hitting human book
full of human stories, including the good, the bad, and
the ugly of human life.
The
Lord Jesus, while he was here on earth, also dealt with
the good, the bad, and the ugly of human life. And if we
follow this story in its deeper meaning, we find that it
deals with the ugliness of those who think that religion
is just a matter of external observance and ritual,
without the deeper matters of love, understanding,
justice, and kindness that form religion's inner core.
In other words, the story of Lot and his daughters is
symbolic of those who practice a superficial religion.
Jesus was speaking of these when he said:
Woe
to you, Scribes and Pharisees, you hypocrites! You
give a tenth of your spices--mint, dill, and cummin.
But you have neglected the more important matters of
the law--justice, mercy, and faithfulness. You should
have practiced the latter, without neglecting the
former. You blind guides! You strain out a gnat but
swallow a camel.
Woe
to you, Scribes and Pharisees, you hypocrites! You
clean the outside of the cup and dish, but inside they
are full of greed and self-indulgence. Blind Pharisee!
First clean the inside of the cup and dish, and then
the outside also will be clean.
Woe
to you, Scribes and Pharisees, you hypocrites! You are
like whitewashed tombs, which look beautiful on the
outside but on the inside are full of dead people's
bones and everything unclean. In the same way, on the
outside you appear to others as righteous, but on the
inside you are full of hypocrisy and wickedness.
In
our reading from Swedenborg, he gives descriptions
almost as colorful of the nature of people who make a
great outward show of religion, but inwardly are corrupt
and foul.
Jesus
encountered such people in the Scribes and
Pharisees--those who studied and taught the religious
law of ancient Judaism. Though they "knew their
stuff," they did not practice it except in the most
superficial way. Yes, they did all the proper tithes and
ritual cleansings and sacrifices. But they were not only
critical and condemnatory of everyone who didn't live
the way they did (just as Swedenborg says!), but they
also engaged in corruption and profiteering from their
positions of religious authority. In other words, even
though they looked religious, they were really in it for
themselves. In Swedenborg's terms, they were "ruled
by self-love." So everything that made up their
"religion"--or perhaps we should call it their
"religiosity," was impure because it was
driven by selfish motives.
Swedenborg
has often been accused of being anti-Jewish because of
his many harsh statements about both ancient and
contemporary Jews. And certainly there was a lot of
anti-Jewish sentiment throughout Swedenborg's culture,
which could easily have affected Swedenborg's view of
the Jewish people. However, I prefer to think of his
descriptions of the superficial and corrupt nature of
"the Jews" as a description of the human
condition. When we look at the story of Lot, and how he
was corrupted by his own apathy and his focus on saving
his own skin, we see a reflection of all who take the
easy, external way in their religion.
In
the New Testament, the Jews also come in for heavy
criticism by the Lord himself and by the various
Biblical writers. That, I believe, is largely because
from the Bible's point of view, the Jewish religion was
the leading religion of the day--yet its followers,
instead of being a leading light for the world, had
corrupted their own religion, and given it a bad name
because of their greedy and selfish lives.
Is
it only Jews who do this to their religion? I don't
think so! The history of Christianity right up to the
present day is full of church leaders who have corrupted
this beautiful religion in their pursuit of personal
wealth, pleasure, and power. A decade ago it was the
fundamentalist Christian televangelists who were the
focus of the exposés of religious corruption, as the
American public discovered that the same men and women
who preached Jesus, Jesus, Jesus on TV were racking up
enormous personal wealth and sleeping with prostitutes
in hotel rooms. Today, the focus of the media's wrath is
the Roman Catholic Church, with its terrible crimes not
only of child abuse on the part of some of its priests,
but of the cover-ups engaged in by bishops and
archbishops going right up the church hierarchy.
And
lest this become merely an exercise in finger-pointing,
our own church has not been without its scandals,
corruptions, and bitter battles over money and power--as
we in the Massachusetts Association are now painfully
aware.
Yes,
superficial religion is not limited to the Jews. It is a
universal human curse. And though we could spend time
decrying the evils of all those churches, clergy, and
leading lay people out there who have made a mockery of
their religion, the real point of the Bible story is not
to give us ammunition in pointing the finger at others,
but rather to make us conscious of our own faults that
need correcting. When Jesus confronted the corrupt
religious authorities of his day with their hypocrisy,
the point was not so much to fuel our righteous
indignation at those who misuse their religion for
personal power and gain, but to let it serve as an
object lesson for each one of us when we are tempted to
act similarly.
The
Bible story is the story of each one of us. And if we
can believe it, even the whole culture in which we live
is the story of each one of us. If we find ourselves
pointing fingers of blame at all those terrible, corrupt
Scribes and Pharisees out there, we should be aware that
our finger is also pointing squarely at our own soul.
This is expressed another way in the classic words of
John Donne: "Therefore never send to know for whom
the bell tolls; it tolls for thee." Donne
understood, and expressed beautifully in his poetry,
that the sickness and death of all is the sickness and
death of each one of us.
Of
course, this does not mean we should ignore corruption
"out there" in our society. Televangelists,
priests, and other church and society leaders, not to
mention ordinary lay people, must be put on notice that
if they engage in hypocritical and corrupt behavior,
they will be brought to account for it; that if they use
their positions of spiritual power to engage in
practices of worldly greed and debauchery, they will pay
the price.
Yet
when we have confronted the corruption in our society,
we have only waged half the battle--and not the most
difficult half. Our greatest struggle is to confront the
corrupt superficiality within our own selves. The
message of Lot, and the message of the Lord to the
Scribes and Pharisees, is a message to all who consider
themselves to be religious, yet don't live up to the
ideals of their own religion. Lot was a nephew of
Abraham, who received the call of God; yet he lived
among the corrupt people of Sodom. The Scribes and
Pharisees were the called and chosen religious leaders
of the ancient Jews; yet they used their position for
personal power and privilege.
What
do we, who are blessed with the incredible depths of an
entirely new revelation of spiritual understanding, do
with these spiritual treasures that have been entrusted
to us? If outside observers were to compare the way we
live to the way anyone else in our society lives, would
they notice any difference? Does the fact that we belong
to the New Jerusalem Church cause us to go beyond the
ordinary ranks of our community, not in great shows of
our religious piety, but in a life full of acts of care
and compassion for the human beings who surround us on
every side?
And
looking at our church--both this congregation and the
Association and denomination of which it is a part--what
have we done, and what are we doing, with the great
blessings of material and spiritual wealth that have
been entrusted to us? In all our struggles to move the
church forward, are we acting merely from a desire for
self-preservation? To preserve the church that we and
our families attend and benefit from? Or are we truly
interested in serving the spiritual needs of the
community, the state, and the continent where we as a
church have our home?
These
are ultimate questions of our own spiritual worth, and
the spiritual worth of our church. These are questions
even Jesus faced within himself, when he confronted the
temptation to merely be right rather than to be compassionate. And the Lord gave us another metaphor to
move us out of the curse of superficial religion: When
we have experienced the new wine of deeper spiritual
religion, we must put it into new wineskins of a changed
life: a life of constant, growing understanding and
compassion for our fellow human beings.
Sermons on Audio
No Right Click and
Color Scroll Bar Scripts Courtesy of:
Artwork: Lot and His Daughters
by Orazio Gentileschi (1622)
Music: So Far Away
© Bruce DeBoer
Used with Permission
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