Fr. J. D. Ousley

"For the Lord of hosts has a day against all that is proud and lofty ..." "Who is like you, Lord God of hosts?"

In our lessons this morning, there are two mentions of the biblical phrase, "Lord of hosts." The phrase may be so common that when we hear it, we may not think much about it. "Lord of hosts" is one way to refer to God -- as we would pray to our "Lord God Almighty."

In fact, though, the "hosts" that the prophet Isaiah and the Psalmist are referring to are really large groups of soldiers. One simple version of the Bible that was written for people with limited English translates the Hebrew phrase as "Lord of armies."

Now, of course, the hosts commanded by the Lord aren't meant to be human soldiers but rather legions of angels. And even the phrase, "legions of angels," is itself imaginative: we aren't meant to think of actual wars in the sky or in Heaven.

Instead, "Lord of hosts" is a way of saying that the God of Israel has immense power. The Lord's power is infinitely beyond the might of human beings.

Still, however we look at it, the image is a very militaristic expression for God!

Yet such images are found throughout the Old Testament; they're even found in the New Testament.

Some people might be surprised to hear this; they think of Christ's advice to "turn the other cheek" to those who strike us -- and they think of his teaching that "peacemakers" are blessed. Christ is said at the end of his life to have renounced aggressive action because those who "live by the sword, die by the sword."

But against these New Testament texts where Christ seems to condemn fighting can be set the Bible passages we just heard. In the Second Lesson, Jesus says, "Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword."

Does this mean that followers of Jesus should use violence to do the will of God? Does this mean that servants of "the Lord of Hosts" need to be committed to military action?

In the Middle Ages, the Crusaders went off to battle with a red cross on their shirts; they felt that if they won the Holy Land back from Muslim control, they would be assured of a place in Heaven.

But whatever Christ means in the text, he is surely not endorsing personal aggressiveness. Later in the same passage, Jesus commands self-sacrifice: "Those who find their life will lose it, and those who lose their life for my sake will find it."

My own view is that all these texts, taken together, suggest a very complex religious view of military action. There is certainly a pacifist element in Christianity; violent Crusades are rarely if ever justified.

On the other hand, military action is sometimes necessary -- the American War of Independence is one example, and the current war against terrorism is another.

In general, however, the best strategy for conceiving the militaristic images in the Bible may be this: to see them as images for spiritual warfare. Whatever views we may hold about the advisability of a given military conflict, we can agree that in the interior realm of the soul, there is always a need to fight.

One of the most misunderstood hymns is the classic, "Onward, Christian Soldiers." Many people believe that the hymn glorifies the military. In fact, a few years ago, leaders in the Methodist Church tried to ban the hymn from the Methodist Hymnal!

In the end, a popular outcry over-ruled the leaders, "Onward, Christian Soldiers" is sung by Methodists to this day.

I think the protestors were right. The first line of the hymn is explicit: "Onward, Christian soldiers, marching as to war."

The little phrase, "as to," makes all the difference. Christians march out not to kill people but to fight in the battlefields of life.

Few people are so calm in body and mind that they never, ever need to combat a dubious desire or a harmful obsession or a dark fear. Few people can easily meet every hazard that life puts in their way.

And beyond personal fights, people who strive for the highest human ideals have even more battles. I think that this may be what Jesus meant when he warned that he came to bring not peace but a sword.

A purely selfish person doesn't have to fight other peoples' battles -- only his or her own. But for those who look beyond themselves, things are different.

As we approach our annual celebration of the American Independence Day, we remember how our nation has stood up to fight the battles of other nations -- as when much of Europe was ruled by the Nazis, and Britain was being bombed every night.

At those times of crises, our national ideal of freedom led us to help nations that had been conquered. Our ideals brought us not to peace but war.

So, too, when we as individuals fight under Christ's banner, we will sometimes need to fight other peoples' battles for them.

We will do for others what they can't do for themselves. We will defend the weak when they are being trampled on. Their battles will become ours.

We are privileged today to have worshiping with us a group of Masons -- the head of whom is a long-time lay leader of this parish, Ted Harrison. Those of you who aren't Masons may not be aware of the "fraternal" obligation members of this group are committed to: if they are able, they are always supposed to come to the aid of "distressed worthy brother Masons."

If I am a Mason, then a fellow Mason's battle is my battle. As a Christian, a fellow Christian's battle is my battle. For that matter, because I am one of God's creatures, enjoying God's creation, many struggles of my fellow human beings of whatever faith -- their battles of poverty, discrimination and oppression -- become my battles.

Despite the seriousness of spiritual warfare, though, Christian soldiers fight with hope and with vigor and often with joy. For, marching as to war, we are able to call upon our Lord of Hosts.

As today's Psalm says,
"Who is like you, Lord God of hosts?
O mighty Lord, your faithfulness is all around you ...

Righteousness and justice are the foundations of your throne; love and truth go before your face."
Or, as another Psalm says,
"The Lord of hosts is with us.
The God of Jacob is our refuge."

And now unto that same God Father, Son, and Holy Spirit be ascribed as is most justly due all might, majesty, power, dominion and praise, now and forever, Amen.