The Rev. Frank Logue
King of Peace Episcopal Church
Kingsland, Georgia
November 20, 2005

Perturbed on Behalf of the Least of These
Matthew 25 

Great cathedrals are by meticulous design, sermons in stone. From the overall architecture to every detail, a cathedral speaks of our faith in Jesus Christ. Washington National Cathedral is one such sermon in stone. As the sixth largest cathedral in the world, the cathedral was 83 years in the making. The highest point, called the Gloria in Excelsis Tower, rises from Mount Saint Albans to a height of 301 feet, making the cathedral visible from much of the District of Columbia. 

Within its inspiring Gothic edifice flanked with flying buttresses, the building houses a breathtaking array of architectural sculpture, wood carving, mosaics, leaded glass, artistic metal work, and many other works of art, including more than 200 stained glass windows. The focal point of the entire design is the high altar. Behind the altar is an intricately carved back wall piece called a reredos. The wall carving boasts 110 saints, prophets, martyrs, angels, and faithful Christians and at the center is Christ in glory—his right hand is held up making a gesture of blessing while his left hand holds a cross-topped globe signifying his sovereignty over the entire world. 

The most prominent statues flanking this central figure of Christ in glory are not the apostles or other saints, but six allegorical figures. The statues show persons who are hungry, thirsty, in need of a place to stay, naked, sick and imprisoned. The persons most prominently close to Christ right at the focal point of the entire 150,000 ton cathedral are those Jesus refers to in the parable which is our Gospel reading for this morning. 

Jesus said when he comes in glory to judge the world there will be a pop quiz of sorts. But on this test, you will find no fine points of belief. Decide if you are Armenian or Calvinist on the doctrines of grace and the atonement if you will. But Jesus does not say that questions on Double Predestination will be on the test. Rather than sorting out the fine points of exactly what you believed, Jesus will want to know how you treated the least of those with whom you came in contact. 

Jesus said, “Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.” 

The righteous will be unaware of the times they did these things, for they did not do them to impress Jesus, it just came naturally. Then, the unrighteous will discover that they never did any of these things for Jesus. It wasn’t that they meant to slight God, they just didn’t understand that, “just as you did not do it to one of the least of these, you did not do it to me.” 

How would Jesus judge your life now? What about others around you? There’s the question, “If you were arrested for being a Christian, would there be enough evidence to convict you?” What if they through out church attendance as proof of your faith? Could you still get convicted as a Christian? 

Søren Kierkegaard, an important Christian philosopher of the 19^th century, considered running in to the German Reformer Martin Luther. Perhaps living in the strongly Lutheran country of Denmark made Luther the logical choice for his story. Anyway, Kierkegaard wrote, 

Assume...that Luther has risen from his grave. He has been among us, though unrecognized, for several years, has watched the life we lead, has been observant of all the others, and also of me. I assume that one day he addresses me and says, "Are you a believer? Do you have faith?" Everyone who knows me as an author will recognize that I after all am the one who might come out the best from such an examination…

“How is that,” replies Luther, “for I have not noticed anything in you, and yet I have watched your life; and you know, faith is a perturbing thing. To what effect has faith, which you say you have, perturbed you? Where have you witnessed for the truth. And where against untruth? What sacrifices have you made, what persecutions have you endured for Christianity? And at home in the family life, how has your self-sacrifice and abnegation been observable?”

My reply: “I can protest to you that I have faith.”

“Protest, protest—what sort of talk is that? With respect to having faith, no protestation is needed, if one has it (for faith is a perturbing thing which is at once observable), and no protestation is of any avail, if one does not have it.”

“Yes, but if only you will believe me, I can protest as solemnly as possible....”

“Bah, an end to this nonsense! What avails your protestation?"

“Yes, but if you would read some of my books, you will see how I describe faith, so I know therefore that I must have it.”

“I believe the fellow is mad! If it is true that you know how to describe faith, it only proves that you are a poet, and if you can do it well, it proves that you are a good poet; but this is very far from proving that you are a believer. Perhaps you can also weep in describing faith, that would prove that you are a good actor.” 

In this parable of Kierkegaard’s, Luther is completely unimpressed with what the philosopher has written about faith or his protestations that he is a believer. What mattered most was rather in observing his life, could someone tell that he did have faith. 

But what happened to faith? Don’t we teach that it is your faith that counts? Yes. But scripture taught us that if we really have faith, that faith will be active. James wrote, “Faith with out works is dead.” And “show me your faith without the works, and I will show you my faith by my works.”  

We show what we believe by the things we do. As Kierkegaard put it, the Gospel should perturb us, agitating us to action. If what you read in the Bible doesn’t bother you on occasion, then you aren’t reading your Bible enough, for there is disturbing stuff in scripture. It will disturb you enough to get you to want to reach out in love to those around you if you don’t watch it.  

This is where Jesus’ parable and Kierkegaard’s parable synch up. The philosopher asked,  

“To what effect has faith, which you say you have, perturbed you? Where have you witnessed for the truth. And where against untruth? What sacrifices have you made, what persecutions have you endured for Christianity? And at home in the family life, how has your self-sacrifice and abnegation been observable?” 

Jesus wanted to know the same thing. Jesus wanted to know how your faith has disturbed you enough to get you to reach out to those who are hungry, thirsty, in need of a place to stay, naked, sick and imprisoned.  

Jesus words here are not condemning, but fair warning. Think of Jesus’ parable of the judgment as a self test. If you ever wonder where you are on your spiritual journey, assess your life based on how you show the love Jesus’ has for those most in need. 

When they drag you in to court for your faith in Jesus Christ, will there be enough evidence to convict you? 

Amen.