Sermon: "The Time of Our Lives"
The Right Reverend Charles G. vonRosenberg
Third Bishop of East Tennessee

[This sermon by Bishop vonRosenberg was delivered using the following notes.]

"You know neither the day nor the hour." What an ominous conclusion to our Gospel reading! In a general sense, the subject of that reading has to do with time … and, more particularly, with the end of time. Indeed, the various readings through the rest of Pentecost - for several more Sundays - all have to do with the end of time. And, in our day, readings about the end of time may seem quite ominous indeed. We need only file by title subjects like the election results, the war, and the economy to remind ourselves that - at least for some people - signs of the end of time are all around us. Indeed, passages like the one in our Gospel reading have been used through the years in such a way. While I believe very differently than that, nevertheless we do need to deal with such passages, which are part of Holy Scripture, after all.

Surely we use the word "time" just about as often as any term in our language. The idea and concept of time are central to many of our conversations. For example, we might say, "I remember the time we did that," or "It's time for the TV show," or "I don't have time for that right now," or "It's time to go." Actually, a conversation that does not refer to time is unusual.

I want to suggest to you this morning something that you probably have heard before - that we make use of this familiar term in two different ways. The first, most obvious use involves the idea of time as a line. A point on that time line marks a particular moment in time. We have in mind this understanding when we say, "It's time for my appointment." Therefore, time is the chronological arrangement of our lives. Any point on the time line may be understood relative to other points, other times.

However, time can be perceived in another way - different from a point on a line of time. This other meaning has to do with the content of any moment. For instance, I remember the time that I went fishing as a young boy and caught a catfish so large that my buddy and I put a lead pipe down its throat and then reached an arm all the way down to pull the hook loose. I remember that time quite clearly indeed. But, do I remember the day and the year that happened? No. Do I even remember how old I was then? No. But I do remember the time. And time in that sense is not chronological. Rather, that time involves the content of the moment - the time that I caught the fish, in this instance.

In New Testament days, people used separate words to indicate these two understandings of time. Chronos meant time that could be measured - clock time, chronological time, time on a line. However, kairos referred to the opportunity to do something, the content of the moment. Thus, chronos and kairos indicate two different kinds of time.

Our Bible readings today deal with a particular time - the day of the Lord or the arrival of the kingdom of heaven. Sometimes this theme is called "Christ's Second Coming" or "Judgment Day." This area of theology provides a significant theme in our religious heritage. However, it certainly is not well understood, nor is it something that most of us feel very comfortable considering or discussing. However, this morning the topic is before us, and so, we need to look at it. And we will do so in terms of the two kinds of time: chronos and kairos.

It is important to realize that early Christians really did believe that the end of the world was imminent. They thought that Christ would return very soon after his resurrection, that the Second Coming was at hand. In fact, one of the major problems for the Church in the late first century and into the second was the fact that time had not yet ended. Christians in those days lived and preached in expectation of the day of the Lord, and yet, that day did not come - at least, not as they expected.

The Church then was faced with a problem similar to one encountered by a religious sect some years ago. This twentieth century group calculated the exact time of the end of the world … or, so they thought. On that day, they dressed in white robes and climbed a mountain to be close to heaven. But eventually, the group had to come down the mountain and face the world again.

Dealing with the day of the Lord or with the coming of the kingdom of heaven in such ways means looking at chronos time, chronological time, the time on a clock. From that perspective, the question asked is this: "At what point on the time line will the day of the Lord come?"

In response, the honest answer to that question is, "We do not know." The Bible deals at length with the end of time. It indicates signs and wonders that are expected to happen before the end. Yet, the Bible does not give us the date in terms of chronological time, nor does it intend to do so. Rather, the purpose of biblical writers in this regard is to affirm that time - all of time - is in God's hands. And that includes the end of time, whatever that means and whenever that comes. Thus, the end of time must be placed in the category of kairos time, the content of time.

One option for us in response to readings like those from the Bible today is to live each day in fear. As we consider the challenges of our day, politically or economically, we can find any number of reasons to be fearful. Indeed, we have many opportunities to fear aspects of life in our own time.

However, the alternative to fear is faith. And faith provides us with another option for the content of our time. That is, we can live in faith - with a sense of fullness in each day, realizing that life as we know it is tenuous and fragile. Thus, we may come to recognize that the fear of tomorrow does not need to overwhelm us. Rather, faith will overcome that fear - today, tomorrow, and always.

On the subject of living into the fullness of kairos time, I will never forget the opening of a particular second-semester class at seminary. The professor planned to retire at the end of that term, and some of my fellow students dreaded the thought of suffering through his last semester with him. Some of my classmates anticipated - and feared - that our professor would just wear down and, eventually, wear out. But the professor set the tone for that semester with these words in his first class: "This is my last semester of teaching, my last chance. And you're going to get the very best I have to give!" And we did. What a remarkable experience that was!

That is a great attitude for someone facing retirement, or death, or - for that matter - day to day living. "This may be my last chance. I do not say that with fear, but in the faith that I intend to give it my best, with God's help." You see that is not an attitude of despair, of fear, or of negative hopelessness. That's the attitude of positive affirmation, of acceptance, of "Yes" to the world, and of faith.

Thus, into chronos - chronological time - enters kairos - time in its fullness. My professor knew that his chronological time for retirement was near. And his way of dealing with that was to infuse as much faith and fullness into the time as possible.

Time is a reality with which we all deal. It is a given in life, a part of our existence over which we have no control - at least, in terms of its movement. In a sense, time sets limits for us - chronological limits - and, certainly, as someone has said, "Time waits for no man." Yet, into the chronological time which we are given, much may be invested. The time is ours to claim - ours to use or abuse, ours to enjoy or to despair, ours to celebrate or in which to vegetate.

Thus, today - as we approach the end of a church year - I issue you an invitation. Claim the time, in faith and in fullness. Remember that it is a gift from God - for, surely, all time is in God's hands!

Copyright © 2008 The Episcopal Diocese of East Tennessee