07/28/2013 ~ Tenth Sunday after Pentecost ~ Proper 12 ~ Seventeenth Sunday in Ordinary Time ~ Hosea 1:2-10; Psalm 85; Genesis 18:20-32; Psalm 138; Colossians 2:6-15, (16-19); Luke 11:1-13.
Disqualifications
“Do not let anyone who worships angels and enjoys self-abasement disqualify you, judge you. These people go into great detail, dwell on their visions and their worldly minds keep puffing up their already inflated egos, their human way of thinking.” — Colossians 2:18.
They are so popular, they are ubiquitous. It’s unlikely a day goes by without one cropping up on a broadcast network or a cable channel or over the latest of mediums, the internet. What is it? What are they? The reality show.
From a business prospective one reason reality shows constantly get produced is they are cheap to operate. It does not cost a lot to manufacture one.
Even shows that give away a million dollar prize and shows that send people overseas— Survivor and The Amazing Race, for example— these do not cost as much to produce as scripted shows. After all, you pay nothing for your star actors.
And there is no script written beforehand. The observant among you probably realize scripts on reality shows are written but these are put together by producers, not writers, and this is done after the show is recorded and compiled, not before. Makes writing a little bit easier, right?
Since there is no script there are no writers to pay. And the long and the short of that is, the less you spend to produce a show, the more profit there is to be made. And that’s not the Biblical prophet we’re talking about— right? O.K.
Rumor to the contrary, however, reality shows are not a new phenomena. And if we think they are new, we delude ourselves. Reality shows date not just from the infancy of television. Believe it or not, reality shows also date nearly from the infancy of radio.
Indeed, anyone who remembers the 1930s or has studied the social history of the 1930s, probably knows the Major Bowes Amateur Hour and that went on the air in 1934, just 14 years after the first commercial radio broadcast of any kind. Amateur performers competed on the show by coming to the radio station, to the studio.
And, not unlike the modern show, American Idol, Major Bowes sent the best performers out on tour and, thereby, made even more money. A fellow named Ted Mack took over from Bowes in 1945 and brought the same show to televison in 1948— television in it’s infancy.
So tell me, what is the difference between the Amateur Hour and programs like American Idol or America’s Got Talent— really? There is none— nada, zilch, nothing— no difference whatsoever. Since these more recent entries all carry the label ‘reality shows’ I’d be hard pressed to say their older predecessors were not also reality shows. We just did not give them that name back then.
And indeed, just to mention yet another historic precedent, the hidden camera show, Candid Camera, a show which tried to catch people in the act of being real, went on television for the first time in 1948. But the show started on radio as Candid Microphone.
So again tell me, what’s the difference between Candid Camera and, say, Big Brother? There is none— nada, zilch, nothing. They both try to catch people in the act of being real.
Of course, the phrase ‘people being real’ has a deeper implication. You do realize all people are flawed; noone is perfect, right? And, frankly, the last time I looked being flawed and not perfect is a human condition. We all share it. (Slight pause.)
The current reality show Survivor is perhaps best known for the cutthroat practice of the contestants voting one another off the island. The show’s motto, after all, is “Outwit, Outplay, Outlast.”
In any case, have you noticed, when the host of Survivor, Jeff Probst, dismisses a contestant who has been voted off he never says: “You have been voted off the island.” What he says is this: “The tribe has spoken.”
I find that phrase fascinating because it reflects another human reality. We humans tend to form tribes. We tend to be tribal.
We form relational customs, habits, ritual behaviors we believe to be shared only by other tribe members, other people in our social group. Further, we tend to ignore, even banish those who fail to conform or meet certain standards or criterium. And, interestingly, these standards or criterium are often hidden, unspoken. (Slight pause.) The tribe has spoken— even when not a word has been said. (Slight pause.)
And these words are found in Colossians: “Do not let anyone who worships angels and enjoys self-abasement disqualify you, judge you. These people go into great detail, dwell on their visions and their worldly minds keep puffing up their already inflated egos, their human way of thinking.” (Slight pause.)
This should be a surprise to no one since it is something I occasionally remind us about. Jesus was a Jew. Paul was a Jew. Hence, one question we should constantly keep in front of us is this: who is the God of Israel? (Slight pause.)
You see, in ancient times everybody believed in a god or the gods. That was a given. What set the God of Israel apart is the Jewish people did not understand Yahweh, God, to be the God of only Israel.
While other nations and peoples had gods for only themselves or gods who took care of specific tasks like harvests, Jews did not understand God in that way— as being either a god of one people or a god who tended to specific tasks. For the Jews, the realm of God and the role of God was all encompassing.
Hence, God was the God of all people. God was the God of the whole world. God was inclusive. This concept, this idea that Yahweh, God, was the God of all people, the God of the whole world, an all inclusive God, was a strange, even unique idea in ancient times.
Further, like all premises, that Yahweh, God, was the God of the whole world had consequences. The obvious consequence of that concept was loving one’s neighbor became not a duty but a way of life.
You did not love your neighbor because it was a demand made on you or because it was a law. You loved your neighbor because you understood that God was the God of all people. You understood that God was not the God of just your tribe, not just the God of people who conformed to your particular customs, habits or ritual behaviors. God was shared.
And that brings us back to what Paul says in this passage. In verse 9 Paul states a concept about Christ in this way (quote): “...in Christ the whole fullness of divinity dwells in bodily form...” (Slight pause.)
In short, God is fully present to all people in Christ. Hence (to truncate Paul’s words slightly), do not let anyone... disqualify you, judge you. (Slight pause.)
It seems to me we Christians get into a bad pattern, a bad habit. We make Jesus into the exclusive Child of God instead of the inclusive Child of God. But that is not the kind of thinking Paul exhibits.
On the other hand, being tribal is a very human tendency. We do seem to have a proclivity to form ourselves into tribes. We do seem to have an inclination toward not seeing humanity as one family, one tribe. (Slight pause.)
I want to suggest that God sees us as one family, one tribe. But our relationship with God, indeed all religion, is not and should not bee seen as a pursuit. Our relationship with God should be seen and should be practiced as a way of life. On the other hand, when we see our relationship with God as a pursuit and not a way of life, then it becomes a game, something to be won, grabbed.
I’d be the first to say, if a relationship with God is something to be won— if it’s a game— it would require tribes. So we need to remind ourselves daily that no one gets voted off God’s island— not by us or by anyone else.
Why? The call of God is simple: love your neighbor. And your neighbor is not a rival contestant to be outwitted, outplayed or outlasted. Your neighbor is simply to be loved. Amen.
07/28/2013
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 Congregational Response and Benediction. This is an précis of what was said: “Dr. Paul Farmer is an American anthropologist, physician and Harvard professor. He was recently appointed United Nations Secretary-General’s Special Adviser for Community-based Medicine— impressive sounding fellow, isn’t he? And he has said this (quote): ‘The idea that some lives matter less than other lives is the root of all that is wrong with the world.’ ‘The idea that some lives matter less than other lives is the root of all that is wrong with the world.’ Who is our neighbor? Everyone. Why? God is the God of everyone.”
BENEDICTION: This is the blessing used by natives of the islands in the South Pacific: O Jesus, please be the canoe that holds me up in the sea of life. Please be the rudder that keeps me on a straight paths. Be the outrigger that supports me in times of stress. Let Your Spirit be the sail that carries me though each day. Keep me safe, so that I can paddle on steady in the voyage called life. God of all, bless us so we may have calm seas, a warm sun and clear nights filled with stars. Amen.
Wednesday, July 31, 2013
Sunday, July 21, 2013
SERMON ~ 07/21/2013 ~ “Hospitality”
07/21/2013 ~ Ninth Sunday after Pentecost ~ Proper 11 ~ Sixteenth Sunday in Ordinary Time ~ Amos 8:1-12; Psalm 52; Genesis 18:1-10a; Psalm 15; Colossians 1:15-28; Luke 10:38-42 ~ Special Music: Tom Rasely.
Hospitality
“...Abraham took cheese and milk and the calf which had been prepared, placed it before the travelers and waited near them under the tree while they ate.” — Genesis 18:8.
Many people do not realize there are two kinds of theater jobs, two classes of theater jobs. There are regular gigs, jobs which are quite steady and pay a set salary. There are not so regular gigs, jobs which feel like they might disappear tomorrow and often do. Back when I was writing for theater I held both kinds.
The latter kind, the disappearing kind of gig, is the type most would associate with the actor-slash-restaurant wait staff who, when delivering a meal, might break into song on request. The former kind of gig, the steady, often well-paying gig, is when a person has a part in a long running play or as a recurring soap opera character or even a job backstage— like box office treasurer.
I had one of the backstage solid gigs when I worked for the theatrical charity The Actors Fund of America. [1] Now, before getting a paid job there, I had volunteered time. And so, when I was a volunteer, I once went to a fund raising event held at an art gallery.
As the event was winding down, I got on the elevator to leave and by chance Josh Logan and Nedda Harrigan Logan were the only people to get on with me. Nedda was on the Board of the Fund.
Now, if you don’t know a lot about theater, those two names may mean nothing to you. But Josh Logan co-wrote and directed the shows Mister Roberts and South Pacific. You’ve probably heard of those. He also directed the film versions of both.
Nedda was an actress. During World War II, she was one of the founders of the organization known as the Stage Door Canteen. Her father was Edward “Ned” Harrigan, the composer and vaudeville performer about whom George Cohan wrote the famous song: H-A-Double R-I— G-A-N spells Harrigan— he was that Harrigan.
In any case, here I am— and I was at that point a theater novice— here I am alone, on an elevator with Josh Logan and Nedda Harrigan Logan— theater royalty. Josh and Nedda looked at each other, nodded, smiled and reached out their hands to shake mine. They introduced themselves by name: “Hi, I’m Josh Logan.” “Hi, I’m Nedda Harrigan Logan.” (As if I did not know exactly who they were!)
My reaction was natural. I responded by shaking their hands and saying, “Hi, I’m Joe Connolly.”
Nothing else was said. But they had been friendly to a novice. I was, in fact, so much of a novice, I did not know this is a fairly common practice in theater. Put out your hand, introduce yourself, be friendly.
You see, in theater the only place your station in life matters is when it comes to where your name appears in the Playbill. Face to face, eyeball to eyeball, theater people are all equals. Why? Theater people rely on each other.
After all, theater is live. An actor with a bit part can ruin a performance. That actor might get fired right after the house lights come up, but actors rely on actors. So it’s a given: everyone is equal in front of an audience. (Slight pause.)
And we find these words in the work known as Genesis: “...Abraham took cheese and milk and the calf which had been prepared, placed it before the travelers and waited near them under the tree while they ate.” (Slight pause.)
Langston Hughes was a Africa-American poet, novelist, playwright, an innovator in the then new literary art form called jazz poetry and a leader of the Harlem Renaissance. The poem I am about to read was written by Hughes and published in 1938. [2] So, this poem by far pre-dates current headlines. But it sounds strangely, hauntingly contemporary. (Slight pause.)
“This is for the kids who die, / Black and white, / For kids will die certainly. / The old and rich will live on awhile, / As always, / Eating blood and gold, / Letting kids die.”
“Kids will die in the swamps of Mississippi / Organizing sharecroppers / Kids will die in the streets of Chicago / Organizing workers / Kids will die in the orange groves of California / Telling others to get together / Whites and Filipinos, / Negroes and Mexicans, / All kinds of kids will die / Who don’t believe in lies, and bribes, and contentment / And a lousy peace.”
“Of course, the wise and the learned / Who pen editorials in the papers, / And the gentlemen with Dr. in front of their names / White and black, / Who make surveys and write books / Will live on weaving words to smother the kids who die, / And the sleazy courts, / And the bribe-reaching police, / And the blood-loving generals, / And the money-loving preachers / Will all raise their hands against the kids who die, / Beating them with laws and clubs and bayonets and bullets / To frighten the people— / For the kids who die are like iron in the blood of the people— / And the old and rich don’t want the people / To taste the iron of the kids who die, / Don’t want the people to get wise to their own power,....” [3]
“Listen, kids who die— / Maybe, now, there will be no monument for you / Except in our hearts / Maybe your bodies’ll be lost in a swamp / Or a prison grave, or the potter’s field, / Or the rivers where you’re drowned... [4] / But the day will come— / You are sure yourselves that it is coming— / When the marching feet of the masses / Will raise for you a living monument of love, / And joy, and laughter, / And black hands and white hands clasped as one, / And a song that reaches the sky— / The song of the life triumphant / Through the kids who die.” [5] (Pause.)
Again, even though written a long time ago, these are the hauntingly contemporary words of Langston Hughes, words published in 1938. (Slight pause.)
As was said earlier the narrative we heard from Genesis seems ordinary. Abraham, a nomad, is resting in the shade of a tent on a blistering afternoon and in typical nomadic fashion extends hospitality to three strangers who suddenly appear. (Slight pause.)
Most commentators insist this is not ordinary. The travelers represent a theophany, an experience of the real presence of God. Commentators also insist God is present to renew the covenant already made with Sarah and Abraham.
Last, they insist that the hospitality extended by Abraham and Sarah is not meant to please the visitors. Quite the contrary, the hospitality offered is a paradigm of how the other should be treated— with openness, with equity. As it happens, in treating these visitors with openness and equity, Abraham and Sarah welcome God. (Slight pause.)
Theologian Richard Rohr notes we live in an interesting era, in a time when people say things are non-negotiable, make non-negotiable demands. However, he says, a lot of those non-negotiable demands have to do with the violent protection of property— the violent protection of property. He then observes Jesus had non-negotiable demands also.
The non-negotiable demands of Jesus include loving neighbor. They include justice, healing and restoration for the poor. This is also a non-negotiable: never exclude anyone— ever. Hospitality is to be extended to all.
In fact, of all the things Jesus mentions as non-negotiable— you’ll find the non-negotiable demands of Jesus when you read the Beatitudes— of all the things Jesus mentions as non-negotiable, a right to commit violent acts is not on that list. The protection of property is not on that list. (Slight pause.)
Another theologian, Henri Nouwen, said this (quote): “Much violence is based on the illusion that life is a property to be defended and not to be shared.” So yes, there are connections here between sexism, racism, militarism, nationalism. These are all forms of violence which protect some kind of turf, some property. (Slight pause.)
It has occurred to me that we really do not understand Biblical hospitality. We hear the word hospitality and we confine it to being cordial, welcoming. But Biblical hospitality includes justice. Biblical hospitality includes peace. Biblical hospitality includes freedom. Biblical hospitality includes dignity.
Biblical hospitality means we need to strive to make justice and peace and freedom and dignity happen for all people. Biblical hospitality, you see, is a place where justice, peace, freedom and dignity can happen because we rely on one another.
And this— this is what people do who rely on each other. [The pastor leaves the pulpit and walks up to several parishioners who are sitting in pews, shakes their hands and says]: “Hi. I’m Joe Connolly.” (Needless to say the parishioners each respond with their own names.) [The pastor does not to the pulpit but finishes the comments below standing in the center isle of the Nave.]
As I said, this is done in the theater. In the theater everyone is equal in front of an audience. In life all people are equal in front of God. And hospitality— Biblical hospitality— being present to our neighbor, striving to make justice and peace and freedom and dignity happen for all people— is our true calling from God because we are equal, all of us, before God. Amen.
07/21/2013
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 Congregational Response and Benediction. This is an précis of what was said: “Just so you know that my encounter with Josh and Nedda Logan was not a fluke, after I started working for The Actors Fund one of the great actresses of the 20th Century dropped by my office, stuck out her hand and said, “Hi, I’m Helen Hayes.” (As if I would not have known!) With God, the handshake is know as Covenant. And God knows the world can be fraught with handshakes of greed, anxiety and violence. But God realizes handshakes of greed, anxiety, and violence are countered when commit to the work of the Dominion of God. So, God offers the handshake of Covenant since our hands do the work of the Dominion.”
BENEDICTION: We can find the presence of God in unexpected places. God’s light leads us to places we thought not possible just moments ago. God’s love abounds and will live with us throughout eternity. The grace of God is deeper than our imagination. The strength of Christ is stronger than our needs. The communion of the Holy Spirit is richer than our togetherness. May the one triune God sustain us today and in all our tomorrows. Amen.
[1] A note on grammar/spelling: this organization is “The Actors Fund” (i.e.: Actors, plural— a fund for all actors.)
[2] The Collected Works of Langston Hughes, Volume 1, 1921-1940, pg. 138-140.
[3] “To believe an Angelo Herndon, or even get together.” This line was removed here just to avoid have to explain who Angelo Herndon was (a socialist).
[4] “Libknecht” - This word was removed here just to avoid needing to explain who Libknecht was. He was a socialist.
[5] http://books.google.com/books?id=uuREXd_sZyoC&pg=PA139&lpg=PA139&dq=LANGSTON+HUGHES+WHEN+KIDS+DIE&source=bl&ots=R1FGSHOpFL&sig=hELWGeBV0Tr5GsSqAzHWwH1y1SQ&hl=en&sa=X&ei=z0nsUa3mMoWGqgGEoICgAg&ved=0CEEQ6AEwAzgK#v=onepage&q=LANGSTON%20HUGHES%20WHEN%20KIDS%20DIE&f=false
Hospitality
“...Abraham took cheese and milk and the calf which had been prepared, placed it before the travelers and waited near them under the tree while they ate.” — Genesis 18:8.
Many people do not realize there are two kinds of theater jobs, two classes of theater jobs. There are regular gigs, jobs which are quite steady and pay a set salary. There are not so regular gigs, jobs which feel like they might disappear tomorrow and often do. Back when I was writing for theater I held both kinds.
The latter kind, the disappearing kind of gig, is the type most would associate with the actor-slash-restaurant wait staff who, when delivering a meal, might break into song on request. The former kind of gig, the steady, often well-paying gig, is when a person has a part in a long running play or as a recurring soap opera character or even a job backstage— like box office treasurer.
I had one of the backstage solid gigs when I worked for the theatrical charity The Actors Fund of America. [1] Now, before getting a paid job there, I had volunteered time. And so, when I was a volunteer, I once went to a fund raising event held at an art gallery.
As the event was winding down, I got on the elevator to leave and by chance Josh Logan and Nedda Harrigan Logan were the only people to get on with me. Nedda was on the Board of the Fund.
Now, if you don’t know a lot about theater, those two names may mean nothing to you. But Josh Logan co-wrote and directed the shows Mister Roberts and South Pacific. You’ve probably heard of those. He also directed the film versions of both.
Nedda was an actress. During World War II, she was one of the founders of the organization known as the Stage Door Canteen. Her father was Edward “Ned” Harrigan, the composer and vaudeville performer about whom George Cohan wrote the famous song: H-A-Double R-I— G-A-N spells Harrigan— he was that Harrigan.
In any case, here I am— and I was at that point a theater novice— here I am alone, on an elevator with Josh Logan and Nedda Harrigan Logan— theater royalty. Josh and Nedda looked at each other, nodded, smiled and reached out their hands to shake mine. They introduced themselves by name: “Hi, I’m Josh Logan.” “Hi, I’m Nedda Harrigan Logan.” (As if I did not know exactly who they were!)
My reaction was natural. I responded by shaking their hands and saying, “Hi, I’m Joe Connolly.”
Nothing else was said. But they had been friendly to a novice. I was, in fact, so much of a novice, I did not know this is a fairly common practice in theater. Put out your hand, introduce yourself, be friendly.
You see, in theater the only place your station in life matters is when it comes to where your name appears in the Playbill. Face to face, eyeball to eyeball, theater people are all equals. Why? Theater people rely on each other.
After all, theater is live. An actor with a bit part can ruin a performance. That actor might get fired right after the house lights come up, but actors rely on actors. So it’s a given: everyone is equal in front of an audience. (Slight pause.)
And we find these words in the work known as Genesis: “...Abraham took cheese and milk and the calf which had been prepared, placed it before the travelers and waited near them under the tree while they ate.” (Slight pause.)
Langston Hughes was a Africa-American poet, novelist, playwright, an innovator in the then new literary art form called jazz poetry and a leader of the Harlem Renaissance. The poem I am about to read was written by Hughes and published in 1938. [2] So, this poem by far pre-dates current headlines. But it sounds strangely, hauntingly contemporary. (Slight pause.)
“This is for the kids who die, / Black and white, / For kids will die certainly. / The old and rich will live on awhile, / As always, / Eating blood and gold, / Letting kids die.”
“Kids will die in the swamps of Mississippi / Organizing sharecroppers / Kids will die in the streets of Chicago / Organizing workers / Kids will die in the orange groves of California / Telling others to get together / Whites and Filipinos, / Negroes and Mexicans, / All kinds of kids will die / Who don’t believe in lies, and bribes, and contentment / And a lousy peace.”
“Of course, the wise and the learned / Who pen editorials in the papers, / And the gentlemen with Dr. in front of their names / White and black, / Who make surveys and write books / Will live on weaving words to smother the kids who die, / And the sleazy courts, / And the bribe-reaching police, / And the blood-loving generals, / And the money-loving preachers / Will all raise their hands against the kids who die, / Beating them with laws and clubs and bayonets and bullets / To frighten the people— / For the kids who die are like iron in the blood of the people— / And the old and rich don’t want the people / To taste the iron of the kids who die, / Don’t want the people to get wise to their own power,....” [3]
“Listen, kids who die— / Maybe, now, there will be no monument for you / Except in our hearts / Maybe your bodies’ll be lost in a swamp / Or a prison grave, or the potter’s field, / Or the rivers where you’re drowned... [4] / But the day will come— / You are sure yourselves that it is coming— / When the marching feet of the masses / Will raise for you a living monument of love, / And joy, and laughter, / And black hands and white hands clasped as one, / And a song that reaches the sky— / The song of the life triumphant / Through the kids who die.” [5] (Pause.)
Again, even though written a long time ago, these are the hauntingly contemporary words of Langston Hughes, words published in 1938. (Slight pause.)
As was said earlier the narrative we heard from Genesis seems ordinary. Abraham, a nomad, is resting in the shade of a tent on a blistering afternoon and in typical nomadic fashion extends hospitality to three strangers who suddenly appear. (Slight pause.)
Most commentators insist this is not ordinary. The travelers represent a theophany, an experience of the real presence of God. Commentators also insist God is present to renew the covenant already made with Sarah and Abraham.
Last, they insist that the hospitality extended by Abraham and Sarah is not meant to please the visitors. Quite the contrary, the hospitality offered is a paradigm of how the other should be treated— with openness, with equity. As it happens, in treating these visitors with openness and equity, Abraham and Sarah welcome God. (Slight pause.)
Theologian Richard Rohr notes we live in an interesting era, in a time when people say things are non-negotiable, make non-negotiable demands. However, he says, a lot of those non-negotiable demands have to do with the violent protection of property— the violent protection of property. He then observes Jesus had non-negotiable demands also.
The non-negotiable demands of Jesus include loving neighbor. They include justice, healing and restoration for the poor. This is also a non-negotiable: never exclude anyone— ever. Hospitality is to be extended to all.
In fact, of all the things Jesus mentions as non-negotiable— you’ll find the non-negotiable demands of Jesus when you read the Beatitudes— of all the things Jesus mentions as non-negotiable, a right to commit violent acts is not on that list. The protection of property is not on that list. (Slight pause.)
Another theologian, Henri Nouwen, said this (quote): “Much violence is based on the illusion that life is a property to be defended and not to be shared.” So yes, there are connections here between sexism, racism, militarism, nationalism. These are all forms of violence which protect some kind of turf, some property. (Slight pause.)
It has occurred to me that we really do not understand Biblical hospitality. We hear the word hospitality and we confine it to being cordial, welcoming. But Biblical hospitality includes justice. Biblical hospitality includes peace. Biblical hospitality includes freedom. Biblical hospitality includes dignity.
Biblical hospitality means we need to strive to make justice and peace and freedom and dignity happen for all people. Biblical hospitality, you see, is a place where justice, peace, freedom and dignity can happen because we rely on one another.
And this— this is what people do who rely on each other. [The pastor leaves the pulpit and walks up to several parishioners who are sitting in pews, shakes their hands and says]: “Hi. I’m Joe Connolly.” (Needless to say the parishioners each respond with their own names.) [The pastor does not to the pulpit but finishes the comments below standing in the center isle of the Nave.]
As I said, this is done in the theater. In the theater everyone is equal in front of an audience. In life all people are equal in front of God. And hospitality— Biblical hospitality— being present to our neighbor, striving to make justice and peace and freedom and dignity happen for all people— is our true calling from God because we are equal, all of us, before God. Amen.
07/21/2013
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 Congregational Response and Benediction. This is an précis of what was said: “Just so you know that my encounter with Josh and Nedda Logan was not a fluke, after I started working for The Actors Fund one of the great actresses of the 20th Century dropped by my office, stuck out her hand and said, “Hi, I’m Helen Hayes.” (As if I would not have known!) With God, the handshake is know as Covenant. And God knows the world can be fraught with handshakes of greed, anxiety and violence. But God realizes handshakes of greed, anxiety, and violence are countered when commit to the work of the Dominion of God. So, God offers the handshake of Covenant since our hands do the work of the Dominion.”
BENEDICTION: We can find the presence of God in unexpected places. God’s light leads us to places we thought not possible just moments ago. God’s love abounds and will live with us throughout eternity. The grace of God is deeper than our imagination. The strength of Christ is stronger than our needs. The communion of the Holy Spirit is richer than our togetherness. May the one triune God sustain us today and in all our tomorrows. Amen.
[1] A note on grammar/spelling: this organization is “The Actors Fund” (i.e.: Actors, plural— a fund for all actors.)
[2] The Collected Works of Langston Hughes, Volume 1, 1921-1940, pg. 138-140.
[3] “To believe an Angelo Herndon, or even get together.” This line was removed here just to avoid have to explain who Angelo Herndon was (a socialist).
[4] “Libknecht” - This word was removed here just to avoid needing to explain who Libknecht was. He was a socialist.
[5] http://books.google.com/books?id=uuREXd_sZyoC&pg=PA139&lpg=PA139&dq=LANGSTON+HUGHES+WHEN+KIDS+DIE&source=bl&ots=R1FGSHOpFL&sig=hELWGeBV0Tr5GsSqAzHWwH1y1SQ&hl=en&sa=X&ei=z0nsUa3mMoWGqgGEoICgAg&ved=0CEEQ6AEwAzgK#v=onepage&q=LANGSTON%20HUGHES%20WHEN%20KIDS%20DIE&f=false
Sunday, July 14, 2013
SERMON ~ 07/14/2013 ~ “Neighbors”
07/14/2013 ~ Eighth Sunday after Pentecost ~ Proper 10 ~ Fifteenth Sunday in Ordinary Time ~ Amos 7:7-17; Psalm 82; Deuteronomy 30:9-14; Psalm 25:1-10; Colossians 1:1-14; Luke 10:25-37.
Neighbors
“But the expert on the Law, seeking self justification, pressed Jesus further: ‘And just who is my neighbor?’” — Luke 10:29.
Those of you who know me really well know my sense of humor leans heavily on the verbal and on satire. By way of suggesting how hard satire is to pull off, the great American playwright George Kaufman, said this: ‘In theater, satire is what opens on Friday night and closes on Saturday night.’ [1]
Kaufman was, of course, the premier playwright and the premier satirist of his day. He was also one of the writers who wrote material for The Marx Brothers.
Unlike some other Vaudeville acts— acts like The Three Stooges who relied on physical humor— The Marx Brothers heavily relied on verbal humor and satire. The humor of The Marx Brothers, hence, lines up quite well with my sensibilities.
And though not written by Kaufman whose work I greatly admire, one of my favorite pieces of Marx Brother schtick is a song sung by Groucho Marx. It’s found in the film Horse Feathers. The song is Whatever It Is, I’m Against It!
This is part of the lyric: “I don’t know what they have to say, / It makes no difference anyway, / Whatever it is, I’m against it. / No matter what it is or who commenced it, / I’m against it. // Your proposition may be good, / But let’s have one thing understood, / Whatever it is, I’m against it. / And even when you’ve changed it or condensed it, / I’m against it.” [2] (Slight pause.)
Blogger Deana Nall recently posted a piece about some Christians who seem to start with the premise of being against things and therefore being angry about things. Among the items she listed were these: some Christians are against and angry about gay people having rights, about abortion, evolution, feminism. They are against and angry at Muslims, at people needing government assistance. [3]
She also says some Christians even seem to be against and get angry about things that aren’t real. People, for instance, express anger because prayer is not allowed in schools. However, prayer is allowed in schools.
Prayer can’t be organized by the teachers or the administration but take my word for this: any High School Senior who, in order to graduate, needs to pass a single Regents exam in a subject at which and in which they have not excelled knows about prayer in schools. They fervently practice prayer in schools.
Also among the things which are not real but at which people express anger is the so called ‘War on Christmas,’ an idea drawn up by a publicist. There’s another phony one going around: that the Pledge of Allegiance is somehow being taken out of schools. Some of you may have heard about that one and some may not have heard about it.
If you haven’t heard about it, there’s a good reason. It’s simply not true. But there are so many posts on Facebook making the claim that the pledge is being banned you would think it’s a fact.
All of which is to say even when an item is false it seems to be hard to convince those making the false claims that they are untrue. Frankly, the speed with which these kinds of falsehoods spread leads me to think people enjoy being angry and therefore invent things about which they can be against.
In other words, it seems to me we have an epidemic in America. There is an epidemic of Whatever It Is, I’m Against It. (Slight pause.)
And these words are from the work know as Luke: “But the expert on the Law, seeking self justification, pressed Jesus further: ‘And just who is my neighbor?’” (Slight pause.)
When this reading from Luke was introduced you heard it said that (quote): “Hospitals, helping groups and civic awards are named after the so called Good Samaritan.” And there is no question but that the Samaritan did good.
But is doing good the point of the story? (Slight pause.) I want to suggest there is a more important point to the story than that the Samaritan did some good. You see, the Samaritan did not just do good. The Samaritan also did well.
I maintain nearly everyone can do and does do some good, whether it’s rescuing a stray cat or watering a thirsty plant or giving directions to a traveler lost in an unfamiliar town. Put another way, nearly everyone does some random act of kindness over the course of time. We all do good.
Doing well is a very different issue. In order to do well, one needs to have and to practice discipline. One needs to practice the discipline of acceptance, the discipline of self control and the discipline of... love.
Please do not mis-understand me: there is such a thing as justified anger. I am not discounting that. I am discounting unjustified anger. Unjustified anger is simply undisciplined.
Further, people do make up things they can be against and at which they can be angry. That action clearly lacks discipline. Now, I feel compelled to point out several interesting aspects of how undisciplined this really is.
For starters, if you’re against something, angry about something which is made up, you do not have to do anything real or constructive to rectify the issue. After all, it’s bogus. It does not exist.
Next, being angry at the imaginary both allows reality to be ignored and allows doing what is constructive to lay fallow. Needless to say, failing to do what is constructive and helpful means that which is in desperate need of action is left totally undone. Last, isn’t refusing to be constructive nothing more than a tacit approval of anarchy? (Slight pause.)
Coming back to the reading, I am sure over time most of you have heard that Samaritans were considered to be outcasts by Jews in New Testament times. And so, Jesus, in telling this tale, turns the world of those who hear the story upside down by using an outcast as an example of someone who does good.
I think our culture understands this is, since the lowly cultural outcast does good, we need to do good also. But what our culture does not seem to understand is this story is not just about doing good. The story also says we need to do good with someone and for someone who, like the Samaritan, is an outcast in our culture.
And that’s where we come back to the concept of doing well, the concept that we need to have the discipline to do well. And this is where the three disciplines I mentioned earlier come into play: the discipline of acceptance, the discipline of self control and the discipline of love.
It is not easy to engage in practices of acceptance, self control or love, especially with those who our culture considers outcast— especially the poor, the working poor, the homeless— those who for whatever reason we don’t believe belong in our group, in our tribe. It is, in fact, much easier to be against, easier to be hostile, easier to be angry at those with whom we do not want to be associated.
But it is clear this is not what we are called to do by Jesus. Perhaps the point Jesus seems to make can be phrased this way: we are not just called to do good. We are called to be good.
That brings us back to the first question, the one the expert on the law asked: ‘Just who is my neighbor?’ I think a key point of the story is our neighbor is not only or simply the one in need.
Our neighbor is also the outcast. Our neighbor is also the person who might live just down the street, the one with whom we are not sure we would want to have dinner or shake hands or (dare I say it) sit in the same pew in which they are sitting.
So, I think the question Jesus really poses is not the easy one. The easy one being: ‘are we willing to do good?’ Yes— we are willing to do good. Everyone is willing to do good. The question Jesus really poses is ‘are we willing to do well— to be good— while we are doing good?’
And doing well— being good while we are doing good— that’s what I call the discipline different than the ones I’ve already mentioned. This is he discipline of discipleship. Sp maybe the real an deep question is: are we called to be disciples? Are we called to discipleship? Amen.
07/14/2013
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 Congregational Response and Benediction. This is an précis of what was said: “Pastor and theologian Brian Mclaren says this (quote): ‘I spent many years as a card-carrying Calvinist. I understand its appeal... because it’s a highly coherent... self-reinforcing closed system and it gives its defenders a feeling of true superiority, in a humble yet exclusively privileged sort of way. But I believe Calvinism... rests on some erroneous assumptions. One of those assumptions is... the greatest heresy of monotheism, namely, a misunderstanding of the doctrine of Election as being for exclusive privilege rather than for... service for the common good.’” [4]
BENEDICTION: May the face of God shine upon us; may the peace of Christ be among us; may the fire of the Spirit burn within us as we scatter into the world. And may we love God so much, that we love nothing else too much. May we be so in awe of God, that we are in awe of no one else and nothing else. Amen.
[1] Yes, I do know that the real quote is this: “Satire is what closes on Saturday night.” But I felt for a general audience (meaning a congregation not comprised of all theater people, an audience filled with people who are unfamiliar theater references) I needed to be a little more precise and, thereby, illustrative in conveying meaning.
[2] Written by Bert Kalmar and Harry Ruby.
[3] You can find that blog entry here:
[4] This actually came off Brian’s Facebook page. I believe he had written this in a book and he was quoting himself.
Neighbors
“But the expert on the Law, seeking self justification, pressed Jesus further: ‘And just who is my neighbor?’” — Luke 10:29.
Those of you who know me really well know my sense of humor leans heavily on the verbal and on satire. By way of suggesting how hard satire is to pull off, the great American playwright George Kaufman, said this: ‘In theater, satire is what opens on Friday night and closes on Saturday night.’ [1]
Kaufman was, of course, the premier playwright and the premier satirist of his day. He was also one of the writers who wrote material for The Marx Brothers.
Unlike some other Vaudeville acts— acts like The Three Stooges who relied on physical humor— The Marx Brothers heavily relied on verbal humor and satire. The humor of The Marx Brothers, hence, lines up quite well with my sensibilities.
And though not written by Kaufman whose work I greatly admire, one of my favorite pieces of Marx Brother schtick is a song sung by Groucho Marx. It’s found in the film Horse Feathers. The song is Whatever It Is, I’m Against It!
This is part of the lyric: “I don’t know what they have to say, / It makes no difference anyway, / Whatever it is, I’m against it. / No matter what it is or who commenced it, / I’m against it. // Your proposition may be good, / But let’s have one thing understood, / Whatever it is, I’m against it. / And even when you’ve changed it or condensed it, / I’m against it.” [2] (Slight pause.)
Blogger Deana Nall recently posted a piece about some Christians who seem to start with the premise of being against things and therefore being angry about things. Among the items she listed were these: some Christians are against and angry about gay people having rights, about abortion, evolution, feminism. They are against and angry at Muslims, at people needing government assistance. [3]
She also says some Christians even seem to be against and get angry about things that aren’t real. People, for instance, express anger because prayer is not allowed in schools. However, prayer is allowed in schools.
Prayer can’t be organized by the teachers or the administration but take my word for this: any High School Senior who, in order to graduate, needs to pass a single Regents exam in a subject at which and in which they have not excelled knows about prayer in schools. They fervently practice prayer in schools.
Also among the things which are not real but at which people express anger is the so called ‘War on Christmas,’ an idea drawn up by a publicist. There’s another phony one going around: that the Pledge of Allegiance is somehow being taken out of schools. Some of you may have heard about that one and some may not have heard about it.
If you haven’t heard about it, there’s a good reason. It’s simply not true. But there are so many posts on Facebook making the claim that the pledge is being banned you would think it’s a fact.
All of which is to say even when an item is false it seems to be hard to convince those making the false claims that they are untrue. Frankly, the speed with which these kinds of falsehoods spread leads me to think people enjoy being angry and therefore invent things about which they can be against.
In other words, it seems to me we have an epidemic in America. There is an epidemic of Whatever It Is, I’m Against It. (Slight pause.)
And these words are from the work know as Luke: “But the expert on the Law, seeking self justification, pressed Jesus further: ‘And just who is my neighbor?’” (Slight pause.)
When this reading from Luke was introduced you heard it said that (quote): “Hospitals, helping groups and civic awards are named after the so called Good Samaritan.” And there is no question but that the Samaritan did good.
But is doing good the point of the story? (Slight pause.) I want to suggest there is a more important point to the story than that the Samaritan did some good. You see, the Samaritan did not just do good. The Samaritan also did well.
I maintain nearly everyone can do and does do some good, whether it’s rescuing a stray cat or watering a thirsty plant or giving directions to a traveler lost in an unfamiliar town. Put another way, nearly everyone does some random act of kindness over the course of time. We all do good.
Doing well is a very different issue. In order to do well, one needs to have and to practice discipline. One needs to practice the discipline of acceptance, the discipline of self control and the discipline of... love.
Please do not mis-understand me: there is such a thing as justified anger. I am not discounting that. I am discounting unjustified anger. Unjustified anger is simply undisciplined.
Further, people do make up things they can be against and at which they can be angry. That action clearly lacks discipline. Now, I feel compelled to point out several interesting aspects of how undisciplined this really is.
For starters, if you’re against something, angry about something which is made up, you do not have to do anything real or constructive to rectify the issue. After all, it’s bogus. It does not exist.
Next, being angry at the imaginary both allows reality to be ignored and allows doing what is constructive to lay fallow. Needless to say, failing to do what is constructive and helpful means that which is in desperate need of action is left totally undone. Last, isn’t refusing to be constructive nothing more than a tacit approval of anarchy? (Slight pause.)
Coming back to the reading, I am sure over time most of you have heard that Samaritans were considered to be outcasts by Jews in New Testament times. And so, Jesus, in telling this tale, turns the world of those who hear the story upside down by using an outcast as an example of someone who does good.
I think our culture understands this is, since the lowly cultural outcast does good, we need to do good also. But what our culture does not seem to understand is this story is not just about doing good. The story also says we need to do good with someone and for someone who, like the Samaritan, is an outcast in our culture.
And that’s where we come back to the concept of doing well, the concept that we need to have the discipline to do well. And this is where the three disciplines I mentioned earlier come into play: the discipline of acceptance, the discipline of self control and the discipline of love.
It is not easy to engage in practices of acceptance, self control or love, especially with those who our culture considers outcast— especially the poor, the working poor, the homeless— those who for whatever reason we don’t believe belong in our group, in our tribe. It is, in fact, much easier to be against, easier to be hostile, easier to be angry at those with whom we do not want to be associated.
But it is clear this is not what we are called to do by Jesus. Perhaps the point Jesus seems to make can be phrased this way: we are not just called to do good. We are called to be good.
That brings us back to the first question, the one the expert on the law asked: ‘Just who is my neighbor?’ I think a key point of the story is our neighbor is not only or simply the one in need.
Our neighbor is also the outcast. Our neighbor is also the person who might live just down the street, the one with whom we are not sure we would want to have dinner or shake hands or (dare I say it) sit in the same pew in which they are sitting.
So, I think the question Jesus really poses is not the easy one. The easy one being: ‘are we willing to do good?’ Yes— we are willing to do good. Everyone is willing to do good. The question Jesus really poses is ‘are we willing to do well— to be good— while we are doing good?’
And doing well— being good while we are doing good— that’s what I call the discipline different than the ones I’ve already mentioned. This is he discipline of discipleship. Sp maybe the real an deep question is: are we called to be disciples? Are we called to discipleship? Amen.
07/14/2013
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 Congregational Response and Benediction. This is an précis of what was said: “Pastor and theologian Brian Mclaren says this (quote): ‘I spent many years as a card-carrying Calvinist. I understand its appeal... because it’s a highly coherent... self-reinforcing closed system and it gives its defenders a feeling of true superiority, in a humble yet exclusively privileged sort of way. But I believe Calvinism... rests on some erroneous assumptions. One of those assumptions is... the greatest heresy of monotheism, namely, a misunderstanding of the doctrine of Election as being for exclusive privilege rather than for... service for the common good.’” [4]
BENEDICTION: May the face of God shine upon us; may the peace of Christ be among us; may the fire of the Spirit burn within us as we scatter into the world. And may we love God so much, that we love nothing else too much. May we be so in awe of God, that we are in awe of no one else and nothing else. Amen.
[1] Yes, I do know that the real quote is this: “Satire is what closes on Saturday night.” But I felt for a general audience (meaning a congregation not comprised of all theater people, an audience filled with people who are unfamiliar theater references) I needed to be a little more precise and, thereby, illustrative in conveying meaning.
[2] Written by Bert Kalmar and Harry Ruby.
[3] You can find that blog entry here:
[4] This actually came off Brian’s Facebook page. I believe he had written this in a book and he was quoting himself.
Sunday, July 7, 2013
SERMON ~ 07/07/2013 ~ SEVENTH SUNDAY AFTER PENTECOST ~ “IN PAIRS”
07/07/2013 ~ Seventh Sunday after Pentecost ~ Proper 9 ~ Fourteenth Sunday in Ordinary Time ~ 2 Kings 5:1-14; Psalm 30; Isaiah 66:10-14; Psalm 66:1-9; Galatians 6:(1-6), 7-16; Luke 10:1-11, 16-20 ~ Communion Sunday ~ Pastor Joe Also Preaches at the North Guilford Church.
In Pairs
“...Jesus appointed seventy-two others and sent them on ahead in pairs to every town and place the Rabbi intended to visit...” — Luke 10:1.
The musical 1776 purports to be about how the American Declaration of Independence came together. I have friends who insist on watching the movie version every July 4th (just on Thursday, last). One of the characters portrayed in the show is a founder of this nation, John Adams. Unquestionably, Adams had a pivotal role in our origins.
He was a Harvard lawyer and a member of the committee who worked with the main writer of the aforementioned Declaration, Thomas Jefferson, on composing this document. It declared America was and had a right to be an independent nation. In an amazing career, Adams was also our First Vice President and our second President.
Additionally, this native of Massachusetts was a Delegate to the First Continental Congress, the Second Continental Congress, our Minister to the Court of St. James, to the Netherlands and to France. Last, acting in that capacity of Minister, what we today would commonly call an ambassador, Adams was pivotal in negotiating the treaty which ended the Revolutionary War.
In that very same show, 1776, Adams is pictured as making a pronouncement many today would call prophecy. These words are given to the actor portraying Adams (quote): “I have come to the conclusion that one useless man is called a disgrace; that two are called a law firm; and that three or more become a Congress!” (Slight pause.)
Now, as I said, many might agree with that sentiment. However, there is a problem. John Adams never said those words. John Adams never wrote those words. Peter Stone, the Librettist for 1776, wrote those words.
You see, the musical 1776 presents a myth, a myth about the making of the Declaration of Independence, certainly. Was the Continental Congress slow to act when, in fact, the Revolution had already started?
Yes. Therefore, frustration with Congress does, to a certain extent, explain how the Declaration developed. So, one question about that quote which surely must arise is this: is presenting a fabrication to support a myth always appropriate?
I need to be clear: there are several meanings attached to the word myth. One suggests whatever topic being considered is simply a fabrication, a falsehood. In short, that kind of myth denies a deeper truth. However, another meaning suggests a myth— while clearly a fabrication, a falsehood— that myth is being offered in an effort to uncover a deeper truth, a deeper meaning. (Slight pause.)
America, not unlike a lot of other countries, abounds in myths. Some of them uncover deeper truths. Some do not. Unfortunately and therefore, some myths deny reality.
Here’s one American myth which denies reality. America is a country founded on Christian principles and was founded by Christians.
A claim which says America is a country founded on Christian principles by Christians is simply incompetent in its reading of history— incompetent. On the other hand, when I hear that claim, I wonder why it would be of any conceivable importance?
And then I realize... it is a myth. And I ask myself, what myth is actually being claimed here and why? (Slight pause.)
This is a truth about myths in general: many are based in a tribal experience. Hence, I think making a claim about America as being founded on Christian principles by Christians is trying to make a claim about America being a part of the tribe known as Christianity. And that leads me to ask the obvious: what are Christian tribal claims? Are there any? (Slight pause.)
And these words are from the Gospel we commonly call Luke: “...Jesus appointed seventy-two others and sent them on ahead in pairs to every town and place the Rabbi intended to visit...” (Slight pause.)
A movie just opened up whose title proclaims an obvious American myth: The Lone Ranger. That American myth is so obvious the title needs little explanation.
We Americans believe one person can do it all. Please notice, what I did not say. I did not say one person fails to make a difference. That is a deep truth: one person can and does make a difference.
But the American myth is one person can do it all. When you think about it, that myth gets repeated over and over and over again in movies. Indiana Jones, Rambo, The Fugitive and nearly every John Wayne movie ever made follows the sole hero myth.
And then there’s the whole list of so called Super Hero movies from Batman to Superman to Captain America. All these have the same thing in common. The individual will triumph without any help from anyone. (Slight pause.)
I want to suggest the Christian myth is exactly the opposite. You see, Jesus sends the disciples out... in pairs. Now, a lot of attention is paid to what follows that description— the detailed instructions to the disciples and the prophesies, what will happen to them.
But I believe the short simple phrase about being sent out in pairs is pivotal. The disciples, you see, are never alone. Not a one of them has to do everything on their own. They have someone next to them all the time to support them. I think this is a key as to how and to why they are successful. (Slight pause.)
Well, in short, a basic Christian myth— myth meaning a key to a deeper truth— is not The Lone Ranger. Nor is it Indiana Jones or Rambo or The Fugitive or Batman or Superman or Captain America or The Flash or The Green Lantern— etc., etc., etc.
Indeed, if there is any basic myth into which Christianity buys— a basic deep truth into which Christianity buys— it is this one: love your neighbor. And so, Jesus sends the disciples out in pairs for mutual support. In my book, that is the real, deep truth, the reality of loving neighbor is based on support— mutual support. (Slight pause.)
Last, I have said this here before, but I need to note a piece of American History we seem to have forgotten or we ignore. It’s called the Declaration of Independence. Most of us remember that toward the beginning this document says that among our rights are the pursuit of (quote): “...Life, Liberty and the pursuit of Happiness.”
What we forget is that at the very end, the closing words say this (quote): “...we mutually pledge to each other our Lives, our Fortunes and our sacred Honor” — we mutually pledge to each other our Lives, our Fortunes and our sacred Honor. (Slight pause.) So, if this nation is, as some claim, a Christian nation, then I think we need to live up to the words in the Declaration which insist we are not lone rangers, which insist we need to mutually support one another.
We need to support our neighbor. We need to follow the commandment Jesus gave us to love our neighbor. I firmly believe that Jesus sent the disciples out in pairs simply as a lesson in mutual support. Amen.
07/07/2013
United Church of Christ, First Congregational, Norwich, NY
ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Congregational Response and Benediction. This is an précis of what was said: “If we are, in fact, a Christian Country, what is the claim of the Bible about what that might mean. Again and again it legitimates not the people on the top but the people on the bottom or those who move toward helping those on the bottom. It takes an amazing degree of denial and selective attention to miss this obvious pattern in Scripture.”
BENEDICTION:
Redeemer Who sustains us, visit Your people; pour out Your courage upon us, that we may hurry to make welcome all people not only in our concern for others, but by serving them generously and faithfully in Your name. And may we love God so much, that we love nothing else too much. May we be so in awe of God, that we are in awe of no one else and nothing else. Amen.
In Pairs
“...Jesus appointed seventy-two others and sent them on ahead in pairs to every town and place the Rabbi intended to visit...” — Luke 10:1.
The musical 1776 purports to be about how the American Declaration of Independence came together. I have friends who insist on watching the movie version every July 4th (just on Thursday, last). One of the characters portrayed in the show is a founder of this nation, John Adams. Unquestionably, Adams had a pivotal role in our origins.
He was a Harvard lawyer and a member of the committee who worked with the main writer of the aforementioned Declaration, Thomas Jefferson, on composing this document. It declared America was and had a right to be an independent nation. In an amazing career, Adams was also our First Vice President and our second President.
Additionally, this native of Massachusetts was a Delegate to the First Continental Congress, the Second Continental Congress, our Minister to the Court of St. James, to the Netherlands and to France. Last, acting in that capacity of Minister, what we today would commonly call an ambassador, Adams was pivotal in negotiating the treaty which ended the Revolutionary War.
In that very same show, 1776, Adams is pictured as making a pronouncement many today would call prophecy. These words are given to the actor portraying Adams (quote): “I have come to the conclusion that one useless man is called a disgrace; that two are called a law firm; and that three or more become a Congress!” (Slight pause.)
Now, as I said, many might agree with that sentiment. However, there is a problem. John Adams never said those words. John Adams never wrote those words. Peter Stone, the Librettist for 1776, wrote those words.
You see, the musical 1776 presents a myth, a myth about the making of the Declaration of Independence, certainly. Was the Continental Congress slow to act when, in fact, the Revolution had already started?
Yes. Therefore, frustration with Congress does, to a certain extent, explain how the Declaration developed. So, one question about that quote which surely must arise is this: is presenting a fabrication to support a myth always appropriate?
I need to be clear: there are several meanings attached to the word myth. One suggests whatever topic being considered is simply a fabrication, a falsehood. In short, that kind of myth denies a deeper truth. However, another meaning suggests a myth— while clearly a fabrication, a falsehood— that myth is being offered in an effort to uncover a deeper truth, a deeper meaning. (Slight pause.)
America, not unlike a lot of other countries, abounds in myths. Some of them uncover deeper truths. Some do not. Unfortunately and therefore, some myths deny reality.
Here’s one American myth which denies reality. America is a country founded on Christian principles and was founded by Christians.
A claim which says America is a country founded on Christian principles by Christians is simply incompetent in its reading of history— incompetent. On the other hand, when I hear that claim, I wonder why it would be of any conceivable importance?
And then I realize... it is a myth. And I ask myself, what myth is actually being claimed here and why? (Slight pause.)
This is a truth about myths in general: many are based in a tribal experience. Hence, I think making a claim about America as being founded on Christian principles by Christians is trying to make a claim about America being a part of the tribe known as Christianity. And that leads me to ask the obvious: what are Christian tribal claims? Are there any? (Slight pause.)
And these words are from the Gospel we commonly call Luke: “...Jesus appointed seventy-two others and sent them on ahead in pairs to every town and place the Rabbi intended to visit...” (Slight pause.)
A movie just opened up whose title proclaims an obvious American myth: The Lone Ranger. That American myth is so obvious the title needs little explanation.
We Americans believe one person can do it all. Please notice, what I did not say. I did not say one person fails to make a difference. That is a deep truth: one person can and does make a difference.
But the American myth is one person can do it all. When you think about it, that myth gets repeated over and over and over again in movies. Indiana Jones, Rambo, The Fugitive and nearly every John Wayne movie ever made follows the sole hero myth.
And then there’s the whole list of so called Super Hero movies from Batman to Superman to Captain America. All these have the same thing in common. The individual will triumph without any help from anyone. (Slight pause.)
I want to suggest the Christian myth is exactly the opposite. You see, Jesus sends the disciples out... in pairs. Now, a lot of attention is paid to what follows that description— the detailed instructions to the disciples and the prophesies, what will happen to them.
But I believe the short simple phrase about being sent out in pairs is pivotal. The disciples, you see, are never alone. Not a one of them has to do everything on their own. They have someone next to them all the time to support them. I think this is a key as to how and to why they are successful. (Slight pause.)
Well, in short, a basic Christian myth— myth meaning a key to a deeper truth— is not The Lone Ranger. Nor is it Indiana Jones or Rambo or The Fugitive or Batman or Superman or Captain America or The Flash or The Green Lantern— etc., etc., etc.
Indeed, if there is any basic myth into which Christianity buys— a basic deep truth into which Christianity buys— it is this one: love your neighbor. And so, Jesus sends the disciples out in pairs for mutual support. In my book, that is the real, deep truth, the reality of loving neighbor is based on support— mutual support. (Slight pause.)
Last, I have said this here before, but I need to note a piece of American History we seem to have forgotten or we ignore. It’s called the Declaration of Independence. Most of us remember that toward the beginning this document says that among our rights are the pursuit of (quote): “...Life, Liberty and the pursuit of Happiness.”
What we forget is that at the very end, the closing words say this (quote): “...we mutually pledge to each other our Lives, our Fortunes and our sacred Honor” — we mutually pledge to each other our Lives, our Fortunes and our sacred Honor. (Slight pause.) So, if this nation is, as some claim, a Christian nation, then I think we need to live up to the words in the Declaration which insist we are not lone rangers, which insist we need to mutually support one another.
We need to support our neighbor. We need to follow the commandment Jesus gave us to love our neighbor. I firmly believe that Jesus sent the disciples out in pairs simply as a lesson in mutual support. Amen.
07/07/2013
United Church of Christ, First Congregational, Norwich, NY
ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Congregational Response and Benediction. This is an précis of what was said: “If we are, in fact, a Christian Country, what is the claim of the Bible about what that might mean. Again and again it legitimates not the people on the top but the people on the bottom or those who move toward helping those on the bottom. It takes an amazing degree of denial and selective attention to miss this obvious pattern in Scripture.”
BENEDICTION:
Redeemer Who sustains us, visit Your people; pour out Your courage upon us, that we may hurry to make welcome all people not only in our concern for others, but by serving them generously and faithfully in Your name. And may we love God so much, that we love nothing else too much. May we be so in awe of God, that we are in awe of no one else and nothing else. Amen.
Monday, July 1, 2013
SERMON ~ 06/30/2013 ~ Sixth Sunday after Pentecost ~ “The Discipline of Freedom”
06/30/2013 ~ Sixth Sunday after Pentecost ~ Proper 8 ~ Thirteenth Sunday in Ordinary Time ~ 2 Kings 2:1-2, 6-14; Psalm 77:1-2, 11-20; 1 Kings 19:15-16, 19-21; Psalm 16; Galatians 5:1, 13-25; Luke 9:51-62 ~ Annual Organizational Meeting of the United Church of Christ, First Congregational of Norwich, NY ~ 5th Sunday Hymn Sing; A Ceremony Honoring Members in Long Standing.
The Discipline of Freedom [1]
“...you were called to freedom, brothers and sisters; but be careful or this freedom will provide an opportunity for self-indulgence. Rather, serve one another through works of love since the whole law is summed up in a single command: ‘You shall love your neighbor as yourself.’” — Galatians 5:13.
In a recent article the well known Pastor and Author Jim Wallis addressed what he calls “the common good.” He, in fact, wrote a book about it and he originally thought was it going to be somewhat political. But, he says (quote): “...ultimately, what I discovered in the end is it was more spiritual than political.”
Wallis elaborates: ‘having traveled around the country speaking about the book there is a great hunger on the part of people to pursue the common good.’ On the other hand, he also saw deep cynicism about social change even being possible.
The cynicism about Washington and Wall Street is overwhelming. Virtually no one trusts the political system or marketplace to be fair, honest, moral or even open to doing the right thing. Most Americans seem to believe the primary institutions of our public life completely lack integrity.
Sadly, Wallis continues, that cynicism extends to churches and other religious institutions. Why? People do not regard religious institutions as playing an independent leadership role for the common good that can hold the other institutions accountable. In short, when it comes institutions, including churches, there is a lack of trust.
But Wallis does not despair about either the break down of the common good nor the lack of trust when it comes to institutions. Again, why? As he toured around the country addressing the common good the comment he heard most from those who came to see him was this (quote): “I felt inspired tonight to commit myself and to take personal action.” [2] (Slight pause.)
And as Paul tells us: “...the whole law is summed up in a single command: ‘You shall love your neighbor as yourself.’” (Slight pause.)
We meet here today to do institutional work. Whether we like it or not, whether we like institutions or not, no civilization since the dawn of time has functioned without institutions. And that reality presents us with at least some section of the paradox Paul muses about in this reading.
If we need institutions— and history says we do need institutions— what makes institutions work? What makes institutions responsive? (Slight pause.) We do. You and I together make institutions work. We make institutions responsive.
And how is that done? It’s done through loving our neighbor. And loving one’s neighbor is not easy; it never has been. So, as Paul suggests, we need to realize what makes loving one’s neighbor difficult is that love is a discipline.
And herein lies the real paradox: loving one’s neighbor is not just a discipline. It is an institutional discipline. You see, as soon as one’s neighbor is involved, as soon as it is not just one person alone doing everything on their own, then, by definition, you have an institution.
What is an institution? An institution is any assembly, any body of more than one person united.
Now, my suggestion about loving neighbor is this: the church is the only institution on the planet which can serve the common good. Why? The church is the only place, the only institution where our common goal, our true goal is the common good— the common good we call ‘loving neighbor.’
And how is that done? Each individual needs to love one neighbor, then the next neighbor, then the next neighbor, one neighbor at a time. It is on this simple precept the institution known as church is built. Amen.
United Church of Christ, First Congregational, Norwich, NY
06/30/2013
ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Congregational Response and Benediction. This is an précis of what was said: “Now this is a real question for you to consider. Life in the church is sometimes compared to the very institutional life called life as a citizen. So, does our citizenship lie here, in the reality and the joys and the trials of daily life. Or does our citizenship rest in the reality of the Dominion of God, a place where God loves all people and all people love one another. It is a question of citizenship. And I believe God says we are all citizens.”
COMMISSION AND BENEDICTION:
ONE: Now go! Go, led by the marvelous light of Christ! Go, be a blessing!
MANY: Let us be a blessing! Let us be a light for the world! Let us be the Body of Christ! Amen! And again— Amen!
ONE: And may we love God so much, that we love nothing else too much. May we be so in awe of God, that we are in awe of no one else and nothing else. Amen.
[1] It should be noted that this sermon is shorter than one offered on a “regular” Sunday. That is because in the course of this service there are two “special events.” One portion of the service is devoted to honoring our members in long standing. Another portion is devoted to our Annual Organizational Meeting.
[2] http://www.huffingtonpost.com/jim-wallis/the-post-cynical-christia_b_3474122.html
The Discipline of Freedom [1]
“...you were called to freedom, brothers and sisters; but be careful or this freedom will provide an opportunity for self-indulgence. Rather, serve one another through works of love since the whole law is summed up in a single command: ‘You shall love your neighbor as yourself.’” — Galatians 5:13.
In a recent article the well known Pastor and Author Jim Wallis addressed what he calls “the common good.” He, in fact, wrote a book about it and he originally thought was it going to be somewhat political. But, he says (quote): “...ultimately, what I discovered in the end is it was more spiritual than political.”
Wallis elaborates: ‘having traveled around the country speaking about the book there is a great hunger on the part of people to pursue the common good.’ On the other hand, he also saw deep cynicism about social change even being possible.
The cynicism about Washington and Wall Street is overwhelming. Virtually no one trusts the political system or marketplace to be fair, honest, moral or even open to doing the right thing. Most Americans seem to believe the primary institutions of our public life completely lack integrity.
Sadly, Wallis continues, that cynicism extends to churches and other religious institutions. Why? People do not regard religious institutions as playing an independent leadership role for the common good that can hold the other institutions accountable. In short, when it comes institutions, including churches, there is a lack of trust.
But Wallis does not despair about either the break down of the common good nor the lack of trust when it comes to institutions. Again, why? As he toured around the country addressing the common good the comment he heard most from those who came to see him was this (quote): “I felt inspired tonight to commit myself and to take personal action.” [2] (Slight pause.)
And as Paul tells us: “...the whole law is summed up in a single command: ‘You shall love your neighbor as yourself.’” (Slight pause.)
We meet here today to do institutional work. Whether we like it or not, whether we like institutions or not, no civilization since the dawn of time has functioned without institutions. And that reality presents us with at least some section of the paradox Paul muses about in this reading.
If we need institutions— and history says we do need institutions— what makes institutions work? What makes institutions responsive? (Slight pause.) We do. You and I together make institutions work. We make institutions responsive.
And how is that done? It’s done through loving our neighbor. And loving one’s neighbor is not easy; it never has been. So, as Paul suggests, we need to realize what makes loving one’s neighbor difficult is that love is a discipline.
And herein lies the real paradox: loving one’s neighbor is not just a discipline. It is an institutional discipline. You see, as soon as one’s neighbor is involved, as soon as it is not just one person alone doing everything on their own, then, by definition, you have an institution.
What is an institution? An institution is any assembly, any body of more than one person united.
Now, my suggestion about loving neighbor is this: the church is the only institution on the planet which can serve the common good. Why? The church is the only place, the only institution where our common goal, our true goal is the common good— the common good we call ‘loving neighbor.’
And how is that done? Each individual needs to love one neighbor, then the next neighbor, then the next neighbor, one neighbor at a time. It is on this simple precept the institution known as church is built. Amen.
United Church of Christ, First Congregational, Norwich, NY
06/30/2013
ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Congregational Response and Benediction. This is an précis of what was said: “Now this is a real question for you to consider. Life in the church is sometimes compared to the very institutional life called life as a citizen. So, does our citizenship lie here, in the reality and the joys and the trials of daily life. Or does our citizenship rest in the reality of the Dominion of God, a place where God loves all people and all people love one another. It is a question of citizenship. And I believe God says we are all citizens.”
COMMISSION AND BENEDICTION:
ONE: Now go! Go, led by the marvelous light of Christ! Go, be a blessing!
MANY: Let us be a blessing! Let us be a light for the world! Let us be the Body of Christ! Amen! And again— Amen!
ONE: And may we love God so much, that we love nothing else too much. May we be so in awe of God, that we are in awe of no one else and nothing else. Amen.
[1] It should be noted that this sermon is shorter than one offered on a “regular” Sunday. That is because in the course of this service there are two “special events.” One portion of the service is devoted to honoring our members in long standing. Another portion is devoted to our Annual Organizational Meeting.
[2] http://www.huffingtonpost.com/jim-wallis/the-post-cynical-christia_b_3474122.html
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