What Makes a Saint?
Commentary
This is the day that the early church commemorated the great leaders and heroes of the church, especially those who have suffered martyrdom. With time, the church liturgical calendars also included all martyrs of the Christian church. With time, the festival was extended to thank all of God’s faithfully departed saints (Elwell, 34).
A very quick gleaning of all three of these texts could tie into a three point sermon on “What makes a Saint?” 1) Perseverance (Daniel 7) during difficult times, regardless of a person’s view of the end times. 2) Praise (Ephesians 1), there is much to praise God for including the great inheritance God has for God’s people. 3) Practice (Luke 6). As heirs of this new kingdom, Luke 6 provides a map of Christian practice through Jesus’ sermon on the plain with both beatitudes and “woes.”
What kind of saints does any congregation want to create through its ministries? What lessons can churches learn from past believers who have given of themselves for the community vision they had for the kingdom? All three texts address such questions from varying positions.
[Source: Elwell, Walter A. Editor, Evangelical Dictionary of the Theology, (Grand Rapids, MI: Baker Books, 1984)].
Daniel 7:1-3; 15-18
Church historian Sydney Ahlstrom summarizes one of the responses to social and industrial transitions in North America in the late 1800s and early 1900s as the millennial movement in many forms from Adventist, Brethren and assorted Protestant fundamentalist groups. Apocalyptic writings in scripture such as Daniel, Mark 13, Matthew 24 and the book of Revelation were used to create complex time tables as to when the second coming, great tribulation, Battle of Armageddon and the end times will occur in their lifetimes. Since then, such groups continue to be popular in book sales, television evangelists and entire religious empires. To be part of the last days makes a person feel their life is unique because they are not just living in any time in history. All Saints Day is a reminder that many great people of the past have experienced difficult times, but maintained their fidelity to the Christian faith in Christ.
Daniel 7 concludes the (Chapters 1-6) stories of Daniel the exile and his friends who have survived many trials while in Babylonian exile, and have remained faithful. Daniel 7 is a transition in the form of a dream or vision. This is neither the first, nor will it be the last time that God communicates to the faithful in dreams and visions. Joseph the Patriarch is such an example in the book of Genesis (Genesis 40). In the New Testament, Joseph the father of Jesus would also have God communicate to him through a dream (Matthew 1:20; 2:13). Authorship dates have been contested for Daniel, to be either during the Babylonian exile period or later during the Seleucid rule of Antiochus Epiphanies’ IV. This wicked ruler tried to Hellenize Hebrew people of faith. Regardless of dating, the core message from Daniel and for All Saints Day is to remain loyal, faithful and unwavering in worship and faith to the God of creation since the early patriarchs as found in the first five books of the Hebrew Bible (Torah).
The four beasts from the sea in this text might well be emerging military empires such as the Babylonians, Medes, Persians and Greeks. These nation’s kings are symbolized as the evil forces that are in a cosmic struggle with God. At any time in history, a downtrodden, anxious or oppressed people may use these four beasts from the sea (usually, waters and sea are symbols for chaos in scripture) as the adversary in whom God of creation opposes.
This world is the cosmic stage for which God’s creation and the recreation after any time of destructive chaos emerges. Scholars have suggested that this was a similar mythology of ancient near east religions of the times of the writing of Daniel. Norman W. Porteous argues this view (98-99). To agree that there is a cosmic force between the forces of God and evil could be a common denominator between any theories of the end of the world in any time.
Also, to agree that those people who are holy, are those who remain faithful to the God of creation—is a common thread of how anybody would interpret apocalyptic or end times literature. Every generation has had its share of catastrophes, national tyrants, and times of chaos and disruption. Daniel 7 reminds us that the saints that we desire to influence our own lives are those who have remained faithful; practiced their fidelity and have survived many severe periods of testing with a mature, tested faith in the God of creation as we find in scripture. [Sources: Ahlstrom, Sydney E, A Religious History of the American People, (New Haven, CT: Yale University Press, 1972); Porteous, Norman W., the Old Testament Library: Daniel, (Philadelphia, PA, Westminster Press, 1965); Towner, W. Sibley, Interpretation, A Bible Commentary for Teaching and Preaching, Daniel, (Louisville, KY: Westminster John Knox Press, 1984)].
Ephesians 2:1-11
“Aunt Hazel” has finally died after spending many years in her home with home health care nursing assistance. She and Uncle Wilbur never had any children. Aunt Hazel never remarried because she was living off her deceased husband Wilbur’s railroad pension. A crowd of nephews, nieces, cousins and friends of the family are tightly squeezed into the family lawyer’s small office as he reads the Last Will and Testament. Aunt Hazel, the God fearing matriarch of the family has indeed willed her house, car, and much of her property to various nephews, nieces and cousins. The key to her bank safety deposit box was given to her youngest sister and family. Other goods such as cars and money were also distributed. Finally, one teenage girl is given a last item: Aunt Hazel’s Bible with underlined verses and notes in the margins, as well as the cookbook with the family recipes. This daughter immediately rifles through the pages of both books to see if Aunt Hazel left any large dollar bills — but to no avail! Her most valuable possessions, Aunt Hazel has written in her Bible and cookbook. She wanted to give them to the niece whom she loved! What kind of inheritance do people desire these days from people of the past?
Ephesians believes that those who hear the word do receive the Holy Spirit, and thus receive the inheritances promised to the people of God of all times. It is contested as to whether this is a letter written to a specific congregation, or general epistle. The same Pauline principles apply. Despite the presence of evil, God lives in the church and guarantees the final inheritance of all believers. In this text, Paul praises the ministry of these believers and offers them assurances that their labors are not in vain. The God who provided the inheritance also equips them with the full armor of God in Ephesians 6:10-20.
Ephesians 1 is a liturgical formula that affirms God’s plans for the world. Despite the presence of evil, the spirit lives within the church to guarantee the final inheritance of all believers. The text is written to inspire readers that their confidence in God is well grounded, and God will carry out God’s plans for the universe in its finality. Gentile Christians are part of God’s old covenant in the Hebrew Bible.
In the above illustration, the niece must decide what Aunt Hazel valued the most as a person of faith. Are monetary rewards the only legitimate form of rewards people value these days. The niece might also use the recipe book to start a restaurant or diner using Aunt Hazel’s recipes. Also, the very same Bible passages underlined in Aunt Hazel’s Bible could be reprinted and posted in a room as a means of reading those texts which sustained her as she was alive on this earth. One might even remember her voices citing these passages through scripture. This would be the ultimate All Saints Day gift. [Source, Martin, Ralph P. Interpretation, A Bible Commentary for Teaching and Preaching, Ephesians, Colossians and Philemon, Atlanta, GA: John Knox Press, 1991)].
Luke 6:20-31
This sermon has parallels in Matthew 5-7. Scholars argue that either both authors selected quotes from the “Q” source, or it is from a literary prototype believed to be by Moses similarly in the Torah passages of Exodus 19:20-23:33 and Deuteronomy 4:44-26:19. Structurally, Matthew’s version has 111 verses compared to Luke’s 20 verses. Luke includes the woes along with the beatitudes. Matthew depicts Jesus as the lawgiver, while Luke portrays a prophet or sage.
Luke’s beatitudes and woes have the same internal structure. The inner two statements describe present conditions in need of comfort and how they will be turned about in the future. The outer two statements relay present realities that are transformed by seeing them through the perspective of the Kingdom of God.
One should note in Luke’s version the use of “poverty.” He omits Matthew’s version of the blessed are the “poor in spirit.” For Luke, poverty is real and the kingdom is good news for the poor. Luke believes that this sermon is a proper understanding of the Torah for community ethics. Later he would elaborate on such values in parables such as the Rich Man and Lazarus (Luke 16:19-31).
In the final teachings of this text, Luke stresses an ethic that is similar to God in that believers are to be kind to those creatures who may not reciprocate such benevolence and avoidance of conflict. This text has the famous golden rule, “Do to others as you would have them do to you” Luke 6:31.
Some attractive preaching paths might be to pursue each of the four beatitudes as a four point sermon. Would this ethic be a “resume builder” in a time when those who put points up on the board, produce immediately measurable results, and are well connected to the right names of power people in the community, are rewarded?
On this day, how many sacrifices did past saints make for present generations to enjoy the comforts and benefits we have today? Are there too many people who feel entitled in comparison to workhorse type of people who give of themselves in hopes for a better future for the whole community (not merely for themselves)?
Another preaching path one might explore is to wonder if there is a time to “push back” on power people who will take advantage of the weak and vulnerable for as long as they believe they can get away with it (and/or receive rewards for such less than ethical behavior)? Is there a time to fight back?
A social justice perspective might be to define what it is to be “poor” today. In a time when television and weight loss organizations are selling expensive packaged meals and weight lifting equipment, it also costs money to eat healthy. It is no coincidence that community kitchens, warehouses for surplus food and cheaper food items tend to contain high amounts of sodium, fats and carbohydrates. Fresher produce and leaner cuts of meat are quite expensive for a family who lives on close to minimum wage incomes. What are the church and other organizations doing to address this sort of distribution of healthy versus less than healthy foods?
Finally, do people actually listen and apply the lessons of sermons in their lives as this Sermon on the Plain (Sermon on the Mount in Matthew 5-7)? Would Jesus have to do a video, social media live stream or show some sort of PowerPoint presentation to deliver this address today? Many saints of old had less than high technology at their disposal to learn and practice their faith. Does one have to pray for an apocalyptic or dystopian era of discomfort before we can fully appreciate such sermons as this one in Luke 6? [Source: Green, Joel, New Testament Theology: The Theology of the Gospel of Luke, (New York: NY: Cambridge University Press, 1995); Johnson, Luke Timothy, Sacra Pagina: The Gospel of Luke, (Collegeville, MN: The Liturgical Press, 1991)].
Alternative Path
A church worker or clergyperson has put an inordinate amount of time into the work of the church. It has been at the expense of time spent with the family, no vacation and some hardship with the family. There is no additional financial compensation for extra time and hours spent. So a sincere Christian responds, “Don’t worry, you will get your reward in heaven.” Is this sincere or a modern way of turning Christian sacrifice and rewards into a modern ponzi scheme where one person takes the goods and expects somebody else to deliver on the promises made earlier?
A very quick gleaning of all three of these texts could tie into a three point sermon on “What makes a Saint?” 1) Perseverance (Daniel 7) during difficult times, regardless of a person’s view of the end times. 2) Praise (Ephesians 1), there is much to praise God for including the great inheritance God has for God’s people. 3) Practice (Luke 6). As heirs of this new kingdom, Luke 6 provides a map of Christian practice through Jesus’ sermon on the plain with both beatitudes and “woes.”
What kind of saints does any congregation want to create through its ministries? What lessons can churches learn from past believers who have given of themselves for the community vision they had for the kingdom? All three texts address such questions from varying positions.
[Source: Elwell, Walter A. Editor, Evangelical Dictionary of the Theology, (Grand Rapids, MI: Baker Books, 1984)].
Daniel 7:1-3; 15-18
Church historian Sydney Ahlstrom summarizes one of the responses to social and industrial transitions in North America in the late 1800s and early 1900s as the millennial movement in many forms from Adventist, Brethren and assorted Protestant fundamentalist groups. Apocalyptic writings in scripture such as Daniel, Mark 13, Matthew 24 and the book of Revelation were used to create complex time tables as to when the second coming, great tribulation, Battle of Armageddon and the end times will occur in their lifetimes. Since then, such groups continue to be popular in book sales, television evangelists and entire religious empires. To be part of the last days makes a person feel their life is unique because they are not just living in any time in history. All Saints Day is a reminder that many great people of the past have experienced difficult times, but maintained their fidelity to the Christian faith in Christ.
Daniel 7 concludes the (Chapters 1-6) stories of Daniel the exile and his friends who have survived many trials while in Babylonian exile, and have remained faithful. Daniel 7 is a transition in the form of a dream or vision. This is neither the first, nor will it be the last time that God communicates to the faithful in dreams and visions. Joseph the Patriarch is such an example in the book of Genesis (Genesis 40). In the New Testament, Joseph the father of Jesus would also have God communicate to him through a dream (Matthew 1:20; 2:13). Authorship dates have been contested for Daniel, to be either during the Babylonian exile period or later during the Seleucid rule of Antiochus Epiphanies’ IV. This wicked ruler tried to Hellenize Hebrew people of faith. Regardless of dating, the core message from Daniel and for All Saints Day is to remain loyal, faithful and unwavering in worship and faith to the God of creation since the early patriarchs as found in the first five books of the Hebrew Bible (Torah).
The four beasts from the sea in this text might well be emerging military empires such as the Babylonians, Medes, Persians and Greeks. These nation’s kings are symbolized as the evil forces that are in a cosmic struggle with God. At any time in history, a downtrodden, anxious or oppressed people may use these four beasts from the sea (usually, waters and sea are symbols for chaos in scripture) as the adversary in whom God of creation opposes.
This world is the cosmic stage for which God’s creation and the recreation after any time of destructive chaos emerges. Scholars have suggested that this was a similar mythology of ancient near east religions of the times of the writing of Daniel. Norman W. Porteous argues this view (98-99). To agree that there is a cosmic force between the forces of God and evil could be a common denominator between any theories of the end of the world in any time.
Also, to agree that those people who are holy, are those who remain faithful to the God of creation—is a common thread of how anybody would interpret apocalyptic or end times literature. Every generation has had its share of catastrophes, national tyrants, and times of chaos and disruption. Daniel 7 reminds us that the saints that we desire to influence our own lives are those who have remained faithful; practiced their fidelity and have survived many severe periods of testing with a mature, tested faith in the God of creation as we find in scripture. [Sources: Ahlstrom, Sydney E, A Religious History of the American People, (New Haven, CT: Yale University Press, 1972); Porteous, Norman W., the Old Testament Library: Daniel, (Philadelphia, PA, Westminster Press, 1965); Towner, W. Sibley, Interpretation, A Bible Commentary for Teaching and Preaching, Daniel, (Louisville, KY: Westminster John Knox Press, 1984)].
Ephesians 2:1-11
“Aunt Hazel” has finally died after spending many years in her home with home health care nursing assistance. She and Uncle Wilbur never had any children. Aunt Hazel never remarried because she was living off her deceased husband Wilbur’s railroad pension. A crowd of nephews, nieces, cousins and friends of the family are tightly squeezed into the family lawyer’s small office as he reads the Last Will and Testament. Aunt Hazel, the God fearing matriarch of the family has indeed willed her house, car, and much of her property to various nephews, nieces and cousins. The key to her bank safety deposit box was given to her youngest sister and family. Other goods such as cars and money were also distributed. Finally, one teenage girl is given a last item: Aunt Hazel’s Bible with underlined verses and notes in the margins, as well as the cookbook with the family recipes. This daughter immediately rifles through the pages of both books to see if Aunt Hazel left any large dollar bills — but to no avail! Her most valuable possessions, Aunt Hazel has written in her Bible and cookbook. She wanted to give them to the niece whom she loved! What kind of inheritance do people desire these days from people of the past?
Ephesians believes that those who hear the word do receive the Holy Spirit, and thus receive the inheritances promised to the people of God of all times. It is contested as to whether this is a letter written to a specific congregation, or general epistle. The same Pauline principles apply. Despite the presence of evil, God lives in the church and guarantees the final inheritance of all believers. In this text, Paul praises the ministry of these believers and offers them assurances that their labors are not in vain. The God who provided the inheritance also equips them with the full armor of God in Ephesians 6:10-20.
Ephesians 1 is a liturgical formula that affirms God’s plans for the world. Despite the presence of evil, the spirit lives within the church to guarantee the final inheritance of all believers. The text is written to inspire readers that their confidence in God is well grounded, and God will carry out God’s plans for the universe in its finality. Gentile Christians are part of God’s old covenant in the Hebrew Bible.
In the above illustration, the niece must decide what Aunt Hazel valued the most as a person of faith. Are monetary rewards the only legitimate form of rewards people value these days. The niece might also use the recipe book to start a restaurant or diner using Aunt Hazel’s recipes. Also, the very same Bible passages underlined in Aunt Hazel’s Bible could be reprinted and posted in a room as a means of reading those texts which sustained her as she was alive on this earth. One might even remember her voices citing these passages through scripture. This would be the ultimate All Saints Day gift. [Source, Martin, Ralph P. Interpretation, A Bible Commentary for Teaching and Preaching, Ephesians, Colossians and Philemon, Atlanta, GA: John Knox Press, 1991)].
Luke 6:20-31
This sermon has parallels in Matthew 5-7. Scholars argue that either both authors selected quotes from the “Q” source, or it is from a literary prototype believed to be by Moses similarly in the Torah passages of Exodus 19:20-23:33 and Deuteronomy 4:44-26:19. Structurally, Matthew’s version has 111 verses compared to Luke’s 20 verses. Luke includes the woes along with the beatitudes. Matthew depicts Jesus as the lawgiver, while Luke portrays a prophet or sage.
Luke’s beatitudes and woes have the same internal structure. The inner two statements describe present conditions in need of comfort and how they will be turned about in the future. The outer two statements relay present realities that are transformed by seeing them through the perspective of the Kingdom of God.
One should note in Luke’s version the use of “poverty.” He omits Matthew’s version of the blessed are the “poor in spirit.” For Luke, poverty is real and the kingdom is good news for the poor. Luke believes that this sermon is a proper understanding of the Torah for community ethics. Later he would elaborate on such values in parables such as the Rich Man and Lazarus (Luke 16:19-31).
In the final teachings of this text, Luke stresses an ethic that is similar to God in that believers are to be kind to those creatures who may not reciprocate such benevolence and avoidance of conflict. This text has the famous golden rule, “Do to others as you would have them do to you” Luke 6:31.
Some attractive preaching paths might be to pursue each of the four beatitudes as a four point sermon. Would this ethic be a “resume builder” in a time when those who put points up on the board, produce immediately measurable results, and are well connected to the right names of power people in the community, are rewarded?
On this day, how many sacrifices did past saints make for present generations to enjoy the comforts and benefits we have today? Are there too many people who feel entitled in comparison to workhorse type of people who give of themselves in hopes for a better future for the whole community (not merely for themselves)?
Another preaching path one might explore is to wonder if there is a time to “push back” on power people who will take advantage of the weak and vulnerable for as long as they believe they can get away with it (and/or receive rewards for such less than ethical behavior)? Is there a time to fight back?
A social justice perspective might be to define what it is to be “poor” today. In a time when television and weight loss organizations are selling expensive packaged meals and weight lifting equipment, it also costs money to eat healthy. It is no coincidence that community kitchens, warehouses for surplus food and cheaper food items tend to contain high amounts of sodium, fats and carbohydrates. Fresher produce and leaner cuts of meat are quite expensive for a family who lives on close to minimum wage incomes. What are the church and other organizations doing to address this sort of distribution of healthy versus less than healthy foods?
Finally, do people actually listen and apply the lessons of sermons in their lives as this Sermon on the Plain (Sermon on the Mount in Matthew 5-7)? Would Jesus have to do a video, social media live stream or show some sort of PowerPoint presentation to deliver this address today? Many saints of old had less than high technology at their disposal to learn and practice their faith. Does one have to pray for an apocalyptic or dystopian era of discomfort before we can fully appreciate such sermons as this one in Luke 6? [Source: Green, Joel, New Testament Theology: The Theology of the Gospel of Luke, (New York: NY: Cambridge University Press, 1995); Johnson, Luke Timothy, Sacra Pagina: The Gospel of Luke, (Collegeville, MN: The Liturgical Press, 1991)].
Alternative Path
A church worker or clergyperson has put an inordinate amount of time into the work of the church. It has been at the expense of time spent with the family, no vacation and some hardship with the family. There is no additional financial compensation for extra time and hours spent. So a sincere Christian responds, “Don’t worry, you will get your reward in heaven.” Is this sincere or a modern way of turning Christian sacrifice and rewards into a modern ponzi scheme where one person takes the goods and expects somebody else to deliver on the promises made earlier?
