Beatitudes of Hope
Too Little Too Late? • Sermon • Submitted • Presented
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· 2 viewsWe are using the second and third Beatitudes to illuminate the Advent theme of hope.
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Paul wrote that three things will last, that is, endure the test of time. Those three are faith, hope and love. And he declared love to be the greatest of the three. I’ve always said for me the greatest was hope, but, finally, I get what he meant. He meant that eventually faith will become non-essential because it will be swallowed up in sight. Likewise, hope is not needed when the thing hoped for is received.
But for this time, this side of forever, I maintain hope is the greatest. Hope may not be necessary for the “not yet” aspect of the Kingdom, but it is indispensable for the “yet,” the Kingdom here and now lest despair overtake us.
Today, we lit the first candle of Advent, the candle called Hope. And this morning we will use the second and third Beatitudes to illuminate that candle, no pun intended.
What Hope Is and Isn’t
What Hope Is and Isn’t
It isn’t Magic Lamp Thinking
It isn’t Magic Lamp Thinking
It isn’t counting on a genie appearing to grant us three wishes.
It isn’t counting on a genie appearing to grant us three wishes.
It isn’t banking on winning the lottery (although a little creative dreaming is allowed if we know that is what it is).
It isn’t banking on winning the lottery (although a little creative dreaming is allowed if we know that is what it is).
It is not getting so immersed in a fantasy world we can’t function in this one.
It is not getting so immersed in a fantasy world we can’t function in this one.
It is something real but not all.
It is something real but not all.
It is a candle in the darkness, real light but not all the light, dispelling some of the darkness but not all the darkness.
It is a candle in the darkness, real light but not all the light, dispelling some of the darkness but not all the darkness.
In an article I shared with you, Bill Leonard recalls an idea from Hope in a Time of Abandonment by Jacques Ellul.
In an article I shared with you, Bill Leonard recalls an idea from Hope in a Time of Abandonment by Jacques Ellul.
“We live in a period of ‘abandonment,’ of God’s silence; and we also live in a day of hope, where (our) only reasonable response is to appeal to God to speak again.”
He’s spoken before; what do we have to lose hoping he will speak again?
It is for now and not now.
It is for now and not now.
Late Justice RBG was known for being on the short-end of many Supreme Court decisions, and her dissenting opinions revealed she was not ashamed to be there, holding to what she called the dissenter’s hope.
Late Justice RBG was known for being on the short-end of many Supreme Court decisions, and her dissenting opinions revealed she was not ashamed to be there, holding to what she called the dissenter’s hope.
“So that's the dissenter's hope: that they are writing not for today but for tomorrow.” (Ruth Bader Ginsburg)
“So that's the dissenter's hope: that they are writing not for today but for tomorrow.” (Ruth Bader Ginsburg)
Never surrender the fight for today,
And never give up the dream of a better tomorrow.
For this is the dissenter’s hope,
That one day,
Some enlightened day in the future,
When truth is given full voice,
Justice will win the majority,
And the bell of freedom will ring
With new clarity.
We turn now to the Beatitudes of (Dissenter’s) Hope
We turn now to the Beatitudes of (Dissenter’s) Hope
Remember, Willard’s perspective is that these are not pre-requisites to enter the Kingdom or virtues possessed by those in the Kingdom.
Remember, Willard’s perspective is that these are not pre-requisites to enter the Kingdom or virtues possessed by those in the Kingdom.
Rather they are the state some were in when they entered the Kingdom.
Rather they are the state some were in when they entered the Kingdom.
The Weeping Ones
The Weeping Ones
Blessed are the ones who mourn,
because they will be comforted.
Both Willard’s and traditional interpretations acknowledge these are the broken-hearted ones, the grieving ones.
Both Willard’s and traditional interpretations acknowledge these are the broken-hearted ones, the grieving ones.
But where traditional interpretations seems to favor grief over personal sin or sins of the world that threaten despair, Willard says this speaks to whatever breaks the heart.
But where traditional interpretations seems to favor grief over personal sin or sins of the world that threaten despair, Willard says this speaks to whatever breaks the heart.
So, the grieving, no matter the reason, see the Kingdom in Jesus and though him enter into it, tears and all.
So, the grieving, no matter the reason, see the Kingdom in Jesus and though him enter into it, tears and all.
And there they begin to be comforted, they learn to laugh again, although the end of the tears is not yet.
And there they begin to be comforted, they learn to laugh again, although the end of the tears is not yet.
He’ll wipe every tear from their eyes. Death is gone for good—tears gone, crying gone, pain gone—all the first order of things gone.”
Interestingly, one of the names given the Messiah was Menahem, the Comforter.
Interestingly, one of the names given the Messiah was Menahem, the Comforter.
The Stepped-On Ones
The Stepped-On Ones
Blessed are the meek,
because they will inherit the earth.
One interpretation I learned years ago is the word meek can be used of an animal that has been domesticated, one whose passions are under control.
One interpretation I learned years ago is the word meek can be used of an animal that has been domesticated, one whose passions are under control.
A more traditional interpretation is the meek are the oppressed, the put-upon, the stepped on, through little or no fault of their own, certainly bereft of wants and perhaps even needs.
A more traditional interpretation is the meek are the oppressed, the put-upon, the stepped on, through little or no fault of their own, certainly bereft of wants and perhaps even needs.
Willard prefers to see an element of self-determination in this oppression, easily intimidated, avoiding conflict at all cost.
Willard prefers to see an element of self-determination in this oppression, easily intimidated, avoiding conflict at all cost.
Because the gap between the haves and have-nots of Jesus’ day paralleled our own day, many (most) hearing Jesus were certainly meek, whether by choice or not.
Because the gap between the haves and have-nots of Jesus’ day paralleled our own day, many (most) hearing Jesus were certainly meek, whether by choice or not.
They are promised the earth.
They are promised the earth.
But the afflicted will possess the land,
and they will take pleasure in an abundance of peace.
In the Kingdom, through Jesus, is the beginning of provision, some but not yet all.
In the Kingdom, through Jesus, is the beginning of provision, some but not yet all.
Three things endure: Faith, hope and love and ultimately the greatest is love...
but we, the weeping and oppressed ones, say for right now the most needed is hope that what is isn’t all there is.