Wednesday, December 28, 2011

12/24/2011 ~ A "Midrash" Sermon ~ Hearing with the Heart

12/24/2011 ~ Nativity of the Lord - Proper 1 ~ Christmas Eve ~ Isaiah 9:2-7; Psalm 96; Titus 2:11-14; Luke 2:1-14, (15-20) ~ Used John 1:1-5 (Call to Worship); Isaiah 9:2b, 6-7 (ILV); Luke 2:8-18 (ILV); Isaiah 60:1-3 (ILV); Genesis 1:1-3 (Everett Fox Translation).

Hearing with the Heart

“Now, there were shepherds in that region, living in the fields, keeping watch over their flock by night.” — Luke 2:8.


All day long a steady wind came over the hill out of the West. That was normal. Then, right at sundown, the wind became breathless. It remained that way for a quite a while.

It was a clear, cold night. There was no moon but the stars seemed to dance in the night sky over Bethlehem, the City of David, as if to announce their freedom to an unsuspecting world.

The only noise Judah, a lone shepherd out on this hill could hear, was the occasional bark of a dog and the bleat of some sheep. There were other shepherds. But they were far away, on a hill across the other side of the valley.

After a time, once the depth of night had settled in, the wind picked up again, but out of the East. That was odd, he thought. In this part of Roman Palestine only rarely did the wind come from the east. And it was quite strong.

Judah found that troubling. If, at night, you stood on top of one of these rolling hills outside the town and looked across the fields you could see campfires— dozens of them— some used for cooking some used simply for warmth.

But it had been very dry for several months. And this wind was not just strong but coming out of an odd direction. The campfires were always built to accommodate a wind coming from the opposite direction.

With a wind like this, a wind out of a strange direction, it was very likely a campfire could become a torch that set the dry brush ablaze. Such a fire might easily spread from one hill to the next to the next to the next. It was dangerous. (Slight pause.)

Judah was only thirteen, but had already been tending sheep for three years. His name was the tribal name of David. And this tribe, Judah, was the smallest of the twelve. Still, this tribe, despite its size, was the tribe of David, the great ruler of Israel.

“Judah!” the Rabbi had said to him, “Judah! It is your name. The very name Judah means to praise God!”

The local rabbi was an old man, but someone who had made an impression on the young shepherd, despite their difference in years and station. Judah did not quite understand why it was important to praise God. But he realized that he, himself, despite being a shepherd, bore the name Judah— praise God.

Shepherds were, in this society, the lowest of the low. So, as a shepherd, as a member of the least of the tribes, this youngster, with the ancient and honored name of Judah, was considered by anyone he encountered to be a hooligan, a roughneck, a troublemaker.

Still, he did not think poorly of himself since he remembered the words of the Rabbi. “You... you are a good boy. So love God; love neighbor. It is the covenant God makes. It is what God invites us to do.”

“How will that happen? How will I honor the covenant?” he asked the old man.

“You will know,” responded the codger, stroking his beard. “You will know. The words of the prophet say this: ‘God shall write on your heart.’” (Slight pause.)

The wind now became yet stronger, the night deeper. What little light the campfires on the hills provided grew weaker as the wind picked up and fires died.

Judah could still hear an occasional bark from a dog and the sounds of sheep, but he thought he heard a strange noise besides that— a little like a whistle. “It’s the wind,” he said to himself.

Perhaps it was. Perhaps it was simply the wind blowing across the rolling hills from exactly the wrong direction at exactly the right speed creating a sound like a whistle.

He tilted his head to the left and tried to listen harder. He heard dogs. He heard sheep. But this other... this other... thing— was it noise? Was it a sound he heard with his ears? Or was it simply in his head?

He looked toward the sky. He could see nothing but... clouds? Or was it smoke? From where had this come? Had a brush fire started somewhere close? He could see there was something glowing. Was it all around him? Was it above him? Was it right at his side?

The noise seemed to grow still stronger. And yet— whatever it was— there seemed to be nothing about it he was hearing with ears. Still, it felt very intense, very near. Again, he strained to listen. Was it one voice? Was it many voices?

Somehow, he sensed these words in the midst of this soundless cacophony: “child... God... heir... David... Messiah... covenant... freedom... sovereign... joy... love... hope... peace... stable.”

Had he actually heard these words? He did not know. It was more like he felt them, words heard within the depth of... silence. Yet the words were clear. They were plain. (Slight pause.)

Suddenly, the wind was again calm. He could hear a dog bark. He could hear the bleat of sheep. He could see stars.

He felt... changed. He was not quite sure how. His heart was pounding. He did not know why but he started to run, run down off the hill, run toward the town, run toward the City of David.

He ran and he ran and he ran. He did not know where he was going. He was following... what? His heart?

Just at the edge of town he stopped. Off to the left there was a barn. There was a light. Someone was there. He went toward it.

Inside the building a man and a woman sat by a fire. He approached. As he did so, he saw the woman holding a child, clearly a newborn.

He walked up to her. The child was asleep. She nodded and smiled with her eyes. He nodded and smiled back. She did not seem put off by the fact that he was clearly a shepherd.

She held the baby up toward him. His reaction was natural. He took the child in his arms. (Slight pause.)

Judah suddenly felt a kind of warmth he had never experienced before. He wondered what was going on. Again, he felt he heard something.

Judah looked down at the tiny head, the little dark curls. The child opened its eyes. Judah listened carefully. The child was silent. Once more, his heart was pounding. He wondered if something was being written there.

It dawned on him: perhaps you had to listen with your heart before you listened with your ears. Was that what the Rabbi meant? Listen with your heart?

He looked at the baby again. The infant smiled. How could you not listen with your heart?

He handed the child back. Not a word had been spoken, yet a multitude of words had been understood— words of the heart. Judah turned around and headed toward the hills outside of the City of David. A hint of the approaching sunrise was at hand and whispered in the Eastern sky.

Once on the hilltop, somehow Judah understood the covenant was real. Somehow Judah understood God is with us. Somehow Judah understood God writes on the heart. Somehow Judah understood he must be true to his name: he must find ways to praise God, always. Amen.

12/24/2012
Christmas Eve — United Church of Christ, First Congregational, Norwich, New York

ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Choral Response and Benediction. This is an précis of what was said: “I have often said Christmas is the most important Christian feast on the secular calendar. At the very least for we Christians Easter, Pentecost, the Epiphany and Trinity Sunday should be counted as more important than Christmas. Which is not to say it lacks importance. It is to say we need to reclaim Christmas as a Christian feast. In an effort to reclaim real Christmas, let me make a suggestion, one I make each year. Please do not wish people a ‘Merry Christmas.’ When you greet someone say ‘Happy Christmas.’ People can be merry about the new year, but let’s be happy about what we celebrate tonight: the birth of the Messiah, present in our midst.”

BENEDICTION: The sun shall no longer be / your light by day, / nor for brightness shall the moon / give you light by night; / for Yahweh, God, will be your everlasting light, / and your glory. / Amen.

Sunday, December 11, 2011

SERMON ~ 12/11/2011 ~ Good News?

12/11/2011 ~ Third Sunday of Advent ~ Love ~ Isaiah 61:1-4, 8-11; Psalm 126 or Luke 1:46b-55; 1 Thessalonians 5:16-24; John 1:6-8, 19-28.

Good News?

“The spirit of Yahweh, GOD is upon me, / for Yahweh has anointed me; / God has sent me to bring good news to the oppressed, / those who are poor, / to bind up the brokenhearted, / to heal broken hearts, / to proclaim liberty to the captives, / release to those held captive, / liberation to those in prison;...” — Isaiah 61:1


I am sure many of you know or knew the Rev. Dr. Susan Polizzi, formerly Pastor of the First Baptist Church in Norwich, currently pastor of the First United Baptist Church in Lowell, Massachusetts. Susan is, by her own admission a professional smart aleck. (I suppose, in contrast, that makes me only a semi-professional smart aleck, right?)

In a post on her Facebook page Susan first reemphasized she is a professional smart aleck. Then she wondered out loud (or at least as out loud as you can be on Facebook page) why people worry about the political correctness of saying “Merry Christmas” before it’s actually Christmas Day. After all, to invoke the saying— “Merry Christmas”— is not at all a correct thing to say, politically or otherwise, before December the 25th, before the very day.

You see, the season of Christmas runs from December 25th through January 5th. Before December the 25th Susan, professional smart aleck that she is, insisted that one should say something like “Have an Enlightened Advent” [on the recording of the sermon laughter is heard here and several times] or “Enjoy Your Season of Preparation for Celebrating the Birth of the Messiah.” And after January 5th, Epiphany being the season which runs from January the 6th, through the movable feast known as Ash Wednesday, if one is still in the mood to wish a merry anything to anyone, it should be something like “Joyous Epiphany” or “Happy Epiphany.” (Slight pause.)

Needless to say, that Facebook posting brought out the “smart aleck types” among the many friends of Susan on Facebook. Indeed, it turned out a lot of people besides Susan are smart aleck types, since so many responded to her initial post.

These ranged from a simple suggestion which said appropriate greeting for the season we are in would be (quote) “Advent tidings to you and yours” to a more mocking suggestion that aimed at gift giving. One said we should be gifting on all the days people celebrated world wide as gift giving days. These days range from Boxing Day, December the 26th, to the Epiphany, January the 6th, to the two days on which the Feast of Saint Nicholas is celebrated— December the 6th in the West and December the 19th in the East. Add December the 25th, and that makes five days for gifting in the course of a month. (Sounds good, right? {In response to a word of agreement from a choir member, the pastor says: “She’s there.”}

And of course, one wag did say to Susan (quote): “They pay you to be a smart aleck? How did you get that job?” Indeed, great frivolity was had by a bunch of smart alecks as comments flew back and forth. (Slight pause.)

And, of course, what was Susan poking fun at? As you may be aware, one cable news channel persistently claims there is a war against Christmas. A reporter from that network recently ambushed a Governor after a tree lighting ceremony and asked why that official called an evergreen a (quote): “holiday tree.” “After all, Governor, what holiday are we celebrating?” asked the reporter, shouting and sounding indignant, as the Governor scurried to a waiting car.

That Governor missed an opportunity. The obvious answer: “What holiday are we celebrating? Why, we Christians are celebrating Advent. Only someone whose understanding of Christmas is totally based in secular ways would not know which season this is” should have been the response. (Slight pause.)

We find these words are from the Scroll of the Prophet Isaiah: “The spirit of Yahweh, GOD is upon me, / for Yahweh has anointed me; / God has sent me to bring good news to the oppressed, / those who are poor, / to bind up the brokenhearted, / to heal broken hearts, / to proclaim liberty to the captives, / release to those held captive, / liberation to those in prison;...” (Slight pause.)

Last week, the Second Sunday in Advent, we heard these words from the Gospel known as Mark (quote): “The beginning of the good news of Jesus, the Christ, Child of God.” And, indeed, when we Christians refer to Jesus, we often speak about “Good News.” We connect “Good News” with Jesus.

But as was mentioned when the Isaiah was read, this passage speaks about “Good News” also. And this passage was written in exile in Babylon, at least 500 years before the birth of Jesus. So, what’s the difference in this “Good News?” (Slight pause.)

The Good News, as Isaiah refers to it, is meant to be an affirmation of the covenant of God with the people of God, despite the fact that they find themselves in exile— captive. And how is that covenant worked out, even in exile? It is worked out because, in covenant with God and one another, the people of God are called to work with and be in solidarity with the oppressed, the poor, the brokenhearted, the prisoners.

It is worked out— not thought of in terms of success or failure— because the people of God know the definition of covenant means that any one person— any one of them— is insufficient, unable to fully complete the task God has set before them. The covenant is, hence, worked out in solidarity with one another, with the knowledge that each person has shortcomings, each person has flaws, each person has limitations.

The covenant is worked out because of an awareness of the necessity of community, the necessity of relying on one another, the necessity of supporting one another. In short, the community needs one another.

This same covenant is made manifest, alive, in the Child, Jesus— the Child of God. Jesus born in a country occupied by the army of Rome. This occupation means the situation is not all that different from the exile. And that the presence of God seen in the birth, the life, the death and the resurrection of Jesus explains the excitement among early Christians about Jesus.

With Jesus, the covenant is embodied, made real, tangible. And we, as disciples of Christ, are now to be empowered to be in covenant with God and one another and, as the people of God, are to work out the covenant— work with and be in solidarity with the oppressed, the poor, the brokenhearted, the prisoners. (Slight pause.)

Let me put that in a different perspective for you, perhaps a perspective with words which might sound a little more challenging to any of us than what I just said. Yet another colleague of mine wrote what follows on her Facebook page, again in reference to what people are call the Christmas Season— this “Happy Holidays” thing that people seem to rebel against. I hope these words are not too challenging for you. I suspect she was angry when she wrote it.

(Quote) “If you get angry when someone doesn’t say ‘Christmas,’ in a greeting perhaps you should try, instead, getting angry over the children of Christ who are dying of malnutrition or dying of AIDS. Try getting angry over the fact that the Christmas chocolate people buy is kept cheap on the backs of the poor, because of slave wages paid to workers to harvest coco beans in so called third world countries. Try getting angry over the fact that both in this country and world wide preventable diseases kills people, daily”— challenging, indeed. (Slight pause.)

That bring me back to the “Good News” when it comes to Jesus. What is this “Good News?” (Slight pause.) In my family when I was a child in my house there were never any gifts under the Christmas tree. There was a large bureau against the wall in the living room and all the gifts went on that.

What was under the Christmas Tree? A creche— a nativity scene, and only that. You see the birth of Christ is the real gift at Christmas. It is a gift from God. That was the only gift under the Christmas tree in my childhood home. (Slight pause.)

Recognizing that we need to tend to the oppressed, the brokenhearted, captives and prisoners is an essential way we can prepare not just for the coming of God embodied by Jesus, but for the real and tangible presence of God— Christ lives. Indeed, in the Gospel reading it says John (quote) “came only to testify about the Light...” You see, one temptation we face is wanting others to see us as the light, rather than to see us as witnesses to the Light.

When we tend to the oppressed, the brokenhearted, captives and prisoners we are not the light. We are witnesses. So, let me be clear: I have no trouble with someone saying “Merry Christmas”— even in July. I have no trouble with someone saying “Happy Holidays.”

What I do know is we, together, as community, need to keep Christmas holy. Indeed, we need to keep each and every day holy— set aside for God. Amen.

12/11/2011
United Church of Christ, First Congregational, Norwich, New York

ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Choral Response and Benediction. This is an précis of what was said: “In a real sense I am quite liberal. I think all the traditions which have grown up around the celebration of Christmas— some secular traditions and some not so secular— are just fine. But the touchstone of Christmas— the central tradition— needs to be that the celebration of Christmas brings us to a deeper understanding of our relationship with God and with other people. When we lose sight of that centrality— when the traditions become an excuse to ignore the centrality of that covenant— then we have lost sight of what Christmas means.”

BENEDICTION: Let us be present to one another as we go from this place. Let us share our gifts, our hopes, our memories, our pain and our joy. Go in peace for God is with us. Go in joy for God knows every fiber of our being. Go in hope for God reveals to us, daily, that we are a part of God’s new creation. Go in love, for we rest assured, by Christ, Jesus, that God is steadfast. Amen.

Sunday, December 4, 2011

Sermon ~ 12/04/2011 ~ Jesus, the Christ

12/04/2011 ~ Second Sunday of Advent ~ Peace ~ Isaiah 40:1-11; Psalm 85:1-2, 8-13; 2 Peter 3:8-15a; Mark 1:1-8 ~ Communion Sunday.

Jesus, the Christ

“The beginning of the good news of Jesus, the Christ, Child of God.” — Mark 1:1

Quite a while ago, a couple of friends gave me a gift certificate to the Colgate Bookstore. But it was only several weeks ago I took the time to cash it in.

I bought two books. You’ve probably heard of one them— Moneyball, a book about how statistics are used in Baseball. It was recently made into a movie staring Brad Pitt. Baseball fan that I am, I finally caught up with the book.

The other book I had not heard about. But, historian that I am, I found the dust cover interesting, so I bought it. Much to my surprise, I just heard the book won the National Book Award for non-fiction. This book is The Swerve (the Pastor repeats the title and waves his had as if it has made a sharp turn)— that’s The Swerve, by Stephen Greenblatt.

That odd sounding title is actually a description of what seems to be a sharp turn in European history. It describes the transition from what we euphemistically call the Middle Ages to the Renaissance.

Of course, the so called Middle Ages are sometimes referred to in popular culture as the “Dark Ages,” a time when Western civilization collapsed. The Renaissance, on the other hand, is thought to be a time of renewed achievement for Western Civilization.

Why do we label the Middle Ages as a time when Western civilization went downhill? Greenblatt supplies the answer. There are a string of the accomplishments humanity can claim, all of which happen before the birth of Christ. By the Middle Ages, humanity has forgotten nearly all these accomplishments.

This is a list of achievement in antiquity: Archimedes proposed the mathematical constant known as “pi,” the ratio of any circle’s circumference to its diameter. That laid the groundwork for calculus. Eratosthenes posited the earth was round and, using “pi,” calculated its circumference to within one percent. Therefore, geographers thought that by sailing West from what is now Spain, we could reach what is now India.

Astronomers proposed a universe where our Sun is at the center of a planetary system. They determined length of the year was 365¼ days and came up with the idea of adding a “leap year day” every fourth year to compensate.

Engineers developed hydraulics and pneumatics. People studied anatomy and for the first time understood how the brain and the nervous system interact, how the heart and the digestive system operate and conducted experiments in nutrition. [1] Again, all this was known or done by the human race before the birth of Jesus, over 2,000 years ago.

And then we forgot. By the time the Middle ages arrive, most people believe the Earth is at the center of our planetary system and the Earth is flat. We count the year in 365 day chunks but do nothing about that extra quarter day.

It will be the 1600s before Isaac Newton discovers calculus and describes the mathematics of the planets as they circle the Sun. In the 1600s the microscope is invented. This allows us to have insights into the human body and draw conclusions to which the ancients had already come.

In the 1600s the telescope comes into use. Thereby, we begin to collect information about the skies through observation and make conclusions about the nature of the world and aspects of it that the ancients had arrived at through mathematics.

In 1582 the calendar we use today— with 365¼ days— is introduced by Pope Gregory XIII. But only countries where Catholicism is dominant adopt it at that point. People in the countries where Protestants hold sway think that Catholics can do nothing of worth. Many Protestant countries do not adopt the new, clearly better system until the mid 1700s. Britain does so in 1752. [2]

So, what happened in between? What happened in that so called “Middle Age,” that so called “Dark Age?” Did people simply forget? (Slight pause.)

Most historians say the cause of this forgetfulness is incessant tribalism— which calendar to use being a very good example of tribalism— incessant tribalism leads to willful ignorance— willful ignorance— and the breakdown of institutions. This seems to be the cause rather than simply forgetfulness.

Hence on the institution side, government, the Church, academia all saw turbulent times. The institution which did survive, the church, for all its flaws, often unknowingly preserved some of the record which tells us about the achievements of ancient Egypt and ancient Greece and ancient Rome. (Slight pause.)

Some say today we are headed toward similar disaster, another “Middle Age,” another time of forgetfulness about who we are and our achievements because of tribalism and the breakdown of institutions. Certainly, there is an air of feeling less secure and uncertainty about the future than we have had in a long time.

But it’s too early to predict Armageddon or another “Middle Age” type of time. After all, the 1930s and 1940s were uncertain and turbulent, were they not? So, perhaps the two things we need to do to stave off another “Middle Age” is each of us needs to be involved in institutional life and willful ignorance, so often born of tribalism— even tribalism within one institution— needs to be countered. (Slight pause.)

And these words are at the very beginning, the first words we hear in the Gospel we know as Mark: “The beginning of the good news of Jesus, the Christ, Child of God.” (Slight pause.)

It has often been said those who forget the past are doomed to repeat it. But equally, those who wallow in the past are doomed to have a broken vision of the future.

It should be stunning to us that with these several words Mark, Mark who writes some two thousand years ago, addresses those issues. You see, Mark, for starters, with these words, addresses who Jesus is. Jesus is the Christ.

It was said when this reading was introduced that there is no Nativity story in Mark. But this is the Nativity story in Mark— Jesus is the Christ— because this is what the Nativity stories are about: Jesus is the Christ.

The true and full meaning of the Nativity story is not centered on shepherds or angels or babies or mangers or inns. The Nativity stories have one meaning: Jesus is the Christ.

Now, I don’t want to be misunderstood here: I am not trying to do away with or abandon shepherds or angels or babies or mangers or inns. These can all add layers to the Nativity story, ways which help us understand the Nativity story. Indeed, shepherds or angels or babies or mangers or inns should all point us— point us— to the true and full meaning of the Nativity story: Jesus is the Christ. (Slight pause.)

So, if Jesus is the Christ, how does that relate to the past and to the future and to our forgetfulness? (Slight pause.) First: our forgetfulness. When we hear the Gospels we tend to concentrate on the action in the stories from the Nativity, to the Life and the Work, to the Death, to the Resurrection of Jesus. But with our very concentration on all these aspects, we need to be reminded that the meaning in all those stories is never any different than the first words proclaimed by Mark: Jesus is the Christ.

Second: how does this relate to the past? (Slight pause.) In Jesus, God fulfills the promise God has made throughout history, throughout the Hebrew Scriptures: a Messiah will be with us. In the words of the theologian Nicholas Thomas Wright Jesus is (quote) “The Climax of the Covenant.” This is the fulfillment of the history of God with humanity.

Third: how does this relate to the future? (Slight pause.) If Jesus is the Christ, how are we to respond to that? Does that change our lives in any way? Are we called to change our relationship with God and with other people in any way? — the future. (Slight pause.)

The Sundays in Advent are celebrated as the Sundays of Hope, Peace, Love and Joy. This week we celebrate Peace. What is the peace of God?

The peace of God is not the absence of violence or conflict. The peace of God means God is present to us at all times and in all places.

As Christians, what we maintain is that Jesus lives— God is present to us at all times and in all places. And does that call us to change our relationship with God and with other people? (Slight pause.)

So, what does the Nativity mean? It means Jesus is the Christ. It means God is present to us at all times and in all places. It means the peace of God is with us. It means God stands with us as we consider our past and as we plan and look toward our future. Amen.

12/04/2011
United Church of Christ, First Congregational, Norwich, New York

ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Choral Response and Benediction. This is an précis of what was said: “What I did not directly address in my comments is how internal tribalism in the church is countered. The only way I know to counter internal tribalism in the church is to understand that Jesus is the Christ and that we are all one in Christ.”

BENEDICTION: Let us be present to one another as we go from this place. Let us share our gifts, our hopes, our memories, our pain and our joy. Go in joy for God knows every fiber of our being. Go in hope for God reveals to us, daily, that we are a part of God’s new creation. Go in love, for we rest assured, by Christ, Jesus, that God is steadfast. Go in peace for God is with us. And may the peace of God which surpasses understanding be with us this day and forevermore. Amen.

[1] Page 87 of the aforementioned book.

[2] Yes, when you talk about the 1700s one gets into the Enlightenment rather than the Renaissance. But there is only so much room for data in a sermon.