01/10/2016 ~ First Sunday after the Epiphany ~ Known in Some Traditions as the First Sunday in Ordinary Time ~ Baptism of the Christ ~ Isaiah 43:1-7; Psalm 29; Acts 8:14-17; Luke 3:15-17, 21-22.
Fear Not
“...Do not fear, for I have redeemed you; / I have called you by name, you are mine.” — Isaiah 43:1b.
I consider Ann Kansfiled a friend. We— she and I— served together a number of years ago on a committee of the New York Conference of he United Church of Christ. Since she lives and works in New York City, we keep in touch by Facebook rather than by a more direct route.
Ann, ordained in the United Church of Christ, is the first female chaplain for the Fire Department of the City of New York. She is also the co-pastor at the Greenpoint Reformed Church in Brooklyn.
Her Dad was, at one point, the President of New Brunswick Seminary, a Reformed Church seminary in New Jersey. Her father, a person of great courage and integrity, lost his position at the seminary. That happened, because he decided it was more important to officiate at the wedding of his daughter and her partner than to pander to church politics.
Ann posted this story, this reminiscence of her father— who is, to be clear, still very much alive— on Facebook this week. “In 1966 a guy walked into the parsonage in Astoria with a gun and pointed it at Big Norm”— big Norm— that’s her Dad— “and then said, ‘I’m gonna shoot him Father, and you can’t stop me. I’m gonna shoot him.’”
“Aside from asking why the door to the parsonage was unlocked in 1966, one immediately wonders what ended up happening. Well, as the story is usually told...” says Ann, “terrified out of his mind and especially afraid for his young bride who was in the next room (but who had no idea about what was transpiring), my father managed to say, ‘You’re right. I’m not going to stop you.’”
“But my Dad kept the guy talking and talking and talking. He finally calmed down and left.”
“That intruder was angry. Who knows if he did or did not want to shoot the other guy. He didn’t get a chance. Why? My Dad kept him talking and the police picked him up minutes later not far from the parsonage.” (Slight pause.)
There is no question about this: we all get angry at times. Sometimes we can’t handle that anger. But most people find some kind of release. But sometimes anger can turn to rage.
I also think we need to be aware anger is often connected with fear. And fear and anger combined can be a short and very slippery step from rage, from violence. (Slight pause.)
Next weekend we celebrate the Martin Luther King Holiday. But since we will be at Chenango Valley Home, as you heard earlier, and have a service of Lessons and Carols planned, let me bring Dr. King into this conversation.
In the Laureate Address in 1964 this Baptist pastor extolled modern progress in technology. Please note: at that point technology did not yet include personal computers or hand held devices with which you can access all the knowledge humankind has to offer. Dr. King said despite modern progress there was something missing.
(Quote:) “There is a sort of poverty of the spirit which stands in glaring contrast to our scientific and technological abundance. The richer we have become materially, the poorer we have become morally and spiritually. We’ve learned to fly like birds and swim like fish, but we have not learned the simple art of living together....”
Later in that talk these words were offered (quote:) “...in spite of temporary victories, violence never brings permanent peace. It solves no social problems; it merely creates new and more complicated ones.”
“Violence is impractical because it is a descending spiral ending in destruction for all. Violence is immoral because it seeks to humiliate the opponent rather than win understanding;.... ...it thrives on hatred rather than love. Violence destroys community and makes brotherhood impossible.”
“Violence leaves society in a monologue rather than a dialogue. Violence ends up defeating itself because it creates bitterness in the survivors and brutality in the destroyers.”— Rev. Dr. Martin Luther King, Jr. — the Laureate Address. [1] (Slight pause.)
We find these words in the Scroll of the Prophet Isaiah: “...Do not fear, for I have redeemed you; / I have called you by name, you are mine.” (Slight pause.)
Three times in the Isaiah passage we heard the instruction “fear not.” This instruction is also given in chapters which follow today’s reading. In short, the message is “do not be afraid” and that message should be perfectly clear.
That imperative can also be read this way: “take courage” or “be courageous.” Further, what is being addressed here is not individual courage. What is being addressed is the courage of the entire community.
I would, on the other hand, suggest courage needs to start on the individual level. Having started there, it has the potential to become communal— an amazing idea: communal courage. (Slight pause.)
So, what is courage— really? (Slight pause.) I think courage is the grace to face fear. Note: Courage is not the ability to overcome fear. Fear is real; it cannot be overcome; fear, however, can be faced. Courage is the grace to face fear.
More importantly, courage is the grace to face fear while in no way responding with violence— any kind of violence. And that means not just physical violence. That means social violence, economic violence, verbal violence, structural violence— you name it— violence is violence is violence is violence. (Slight pause.)
The claim of God in this passage from Second Isaiah is that we belong to God. Hence, fear— and the anger and violence which often follows on the heals of fear— should not be a part of our agenda. Because we are created by God, belong to God our agenda needs to include facing fear in ways which avoid violence— facing fear in ways which avoid violence. (Slight pause.)
Speaking of which, did you hear? Pope Francis was at it again this week— ruffling feathers. The pontiff posted a video which is an impassioned plea for interfaith dialogue.
The video called for people of all religions to work together for peace and featured a Buddhist, a Jew, a Muslim and a Christian. It also showed footage of the Pope meeting and praying with members of other faiths.
“Most of the planet’s inhabitants declare themselves believers,” the Pope says on this post, on this video. “Most of the planet’s inhabitants declare themselves believers. This should lead to dialogue among religions. We should not stop praying for it and collaborating with those who think differently.”
A Buddhist teacher is then shown saying, “I have confidence in the Buddha.” “I believe in God,” says a Rabbi. A Catholic priest says, “I believe in Jesus, the Christ.” An Islamic leader adds, “I believe in God, Allah.”
I need to remind you this is a video posted by the Vatican. The video comes back to the Pope who says, “Many think differently, feel differently, seeking God or meeting God in different ways. In this range of religions, there is only one certainty: we are all children of God.”
After the Pope says that, the video then cuts back to the religious leaders. Each of them then repeats the same refrain: “I believe in love.” “I believe in love.” “I believe in love.” “I believe in love.”
The Pope finishes the video by saying “I hope you will spread my prayer request: that sincere dialogue among men and women of different faiths may produce the fruits of peace and justice.” [2] (Slight pause.)
Church historian Diana Butler Bass has said we are experiencing a new Reformation, a new understanding of God. And the reason our politics seem to be so divisive, so filled with fear and anger, is that we are not actually fighting about politics. We are fighting about God.
Some people, she says, still believe in an “elevator God,” a God who is somewhere in the sky or in some other plane, a God who manipulates and fixes, God who will make things right. But many no longer believe in or buy into an “elevator God.” These people believe God is with us— here, now. (Slight pause.)
I want to first suggest this is an accurate assessment. The Reformation we are now experiencing says God is with us here, now. If anything, that is a consistent message in Scripture: God is with us here, now.
Second, with the advent of this Reformation, if God is with us here and now, we need to have the grace and the courage to face fear. Why? Because what people are most fearful about is change. If this is a Reformation— and that’s where I stand: this is a Reformation— change is a given.
Having faced fear, especially fear of change, we need to be participants in the Reformation, in the revolution many are experiencing everyday. That revolution is a non-violent revolution. That revolution says in facing fear we strive to walk with God and we strive to see one another, in the words of the Pope, as (quote:) “children of God.”
So, perhaps what we really need to do is to heed the imperative proclaimed by Second Isaiah. (Quote:) “Do not fear, for I have redeemed you; / I have called you by name, you are mine.” We are children of God— this God who walks with us— here, now. Fear not. Amen.
01/102/2016
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 a précis of what was said: “Question: define a reformation, a revolution. We call ourselves Protestants. The word does not mean protesting anything. In Latin testari is to witness. Pro means for. We are witnessing for— witnessing for the Gospel. And that is the revolution: to witness for the Gospel which says we are children of God. Further and I hope this is obvious, when the Pope says there is a need for interfaith dialogue and we are all— all of us in all faith traditions, no exclusions— children of God, I don’t think you need to look much further for a revolution, a reformation.”
BENEDICTION: Depart in peace for God’s promised covenant is real and is forever. And may the love of God guide us, the word of the Christ empower us and the gifts of the Spirit dwell in us, this day and forever more. Amen.
[1]
http://www.nobelprize.org/nobel_prizes/peace/laureates/1964/king-lecture.html
[2]
http://www.christiantoday.com/article/pope.francis.releases.emotional.new.video.regardless.of.religion.we.are.all.children.of.god/75882.htm
Sunday, January 10, 2016
Sunday, January 3, 2016
SERMON ~ 01/03/2016 ~ “Trinity”
01/03/2016 ~ Second Sunday after Christmas Day, i.e.: the Second Sunday after the Celebration of the Nativity, the Incarnation of Jesus, the Christ ~ Jeremiah 31:7-14 or Sirach 24:1-12; Psalm 147:12-20 or Wisdom of Solomon 10:15-21; Ephesians 1:3-14; John 1:(1-9), 10-18 ~ Communion Sunday.
Trinity
“No one has ever seen God: / it is the only Begotten, / close to the heart of Abba, / who has revealed God to us.” — John 1:18
Last week a New York Times New Year’s editorial had this headline (quote:) Moments of Grace in a Grim Year. At its start, the editorial was not addressing 2015. It was addressing 1968.
What happened in 1968? On Christmas Eve, as the astronauts of Apollo 8 were sailing around the moon, they sent a message. With the world watching, they took turns reading the creation story from Genesis and then signed off.
“Good night, good luck, a Merry Christmas,” said Frank Borman. “And God bless all of you, all of you on the good earth” — a moment of grace.
The editorial then said in 1968 the good earth was having a terrible year. “The United States was torn by assassinations, violence in cities,... war in Vietnam.”
The writing next turned toward the present. (Quote:) “Humanity being what it is, the world remains a place of suffering and calamity. In 2015, catastrophes in the Middle East spread misery and terror the world over. The United States was brutalized... by the tyranny of gunfire. Our coarsened politics, so expert at keeping the populace fearful and distraught, got ever louder and cruder....”
The editorial had a recommendation, however. That we might (quote:) “...through an act of willful optimism,... swivel the mind away from the worst of this fading year. Tune out the rancor... find reasons to believe in the persistence of better values: humility, conciliation, kindness, dignity, reason.”
They backed up that recommendation for optimism by addressing some events of the year. (Quote:) “...nations... came together... to reach an agreement that may yet halt the march toward an overheated, unlivable planet.”
“Pope Francis,... a messenger of humility and peace, visited the Americas and challenged the wealthy and powerful in the name of the poor and the weak.... ...he set a vivid example of welcome for children, immigrants, the forgotten.”
Next the article said this: “As the Syrian crisis swelled... tens of thousands of refugees found open doors and hearts in Germany and... ...the Germans sent a message that rebukes nationalist bigotry and defends human rights....” For those of you who do not know, Germany— a country of 81,000,000 citizens— took in 1,000,000 Syrian refugees this year— yes, that’s 1,000,000 Syrian refugees Germany took in this year.
The article went on to list that dozens of states and cities, resisting a xenophobic tide, passed laws expanding rights and inclusion for immigrants. It also reported the Supreme Court ruled in favor of gender neutral committed love.
Many individuals led by example, it noted, opposing hatred and fear with courage. Parisians opened their homes to strangers on a night of terrifying slaughter.
After a gunman’s rampage at Emanuel African Methodist Episcopal Church in Charleston, S.C., the families of victims forgave the killer. (Quote:) “A hateful person came to this community with some crazy idea he’d be able to divide,” said the mayor, “but all he did was unite us and make us love each other even more.”
President Obama spoke at the church about healing racial divisions and then began to sing “Amazing Grace.” The congregation stood and joined him— how sweet the sound. Days later, the Confederate battle flag came down at the South Carolina State Capitol. And if you don’t think that is a symbol of racism— to be clear these are my words— if you don’t think that is a symbol of racism you are just dead wrong. (Slight pause.)
The editorial continued: evil is everywhere and anger and hatred are loud, the editorial said. Shouting drowns out the quiet; tragedy and disaster block a view of the good. Yet there are always signs of progress toward a better future. Look, or you may miss them. [1] (Slight pause.)
We find these words in the Gospel According to the School of John: “No one has ever seen God: / it is the only Begotten, / close to the heart of Abba, / who has revealed God to us.” (Slight pause.)
Speaking of New Year’s reflections, Parker Palmer, a Quaker theologian, recently started a New Year’s meditation with a typographical error. When he realized what he had done, he decided to leave the typo in. He had not written “New Year’s Resolution.” He had written “New Year’s Revolution.” (Slight pause.)
I have a suspicion this is a hard thing to understand: the New Testament is about a revolution. One of the things people do not understand about revolutions is that, in terms of elapsed time, they happen very slowly.
Revolutions are not wars, not battles, therefore, never have immediate results. They happen over the course of time, at a snail’s pace, over centuries, even millennia. Our time frame, our time reference is limited. So the possibility that revolutions might consume centuries is a hard idea for us.
The New Testament, itself, was written over the course of nearly 100 years. But it took about 400 years for humanity to even begin to come to grips with the revolution contained therein.
I maintain a turning point happened with the formulation of the Nicene Creed in 325 of the Common Era. It took that long, you see, for the church to describe God as Trinity, a concept with which this passage from John wrestles.
Of course, there is something else we fail to realize. The revolution did not end then and there. After two millennia the revolution set off by the New Testament and its description of God is still in progress. And in some ways this passage from John is a theological deceleration of independence from former ways of looking at God.
All that having been noted, I need to address what this revolution encompassed. First, the complex: as mentioned, Christians describe God in a way which God has never been described before: Trinity. Greeks and Romans and many others describe god as a pantheon of entities.
Next, the description of the God of Israel is One. But that is also tweaked. God is still One but God is also Trinity. Or as I like to say, we Christians are Trinitarian monotheists or we are monotheistic Trinitarians.
Third, and if anything this is the most important point addressed by the reading from John— this Dominion of God is here, now. And this Dominion of God is a place where justice can reign for all. This Dominion of God is a place peace can reign for all. This Dominion of God is a place where God acts in the life of all humanity and in the life of each individual.
And we— you and I— need to participate in the Dominion of God, here and now. We— you and I— need to work for the justice of God and the peace of God, here and now. Working toward this Realm, this Dominion of God, this place where the Reign of God is a possibility is what we are called to do as Christians. (Slight pause.)
I think this all comes down to a simple statement: whether or not we recognize it, what I’ve just described is a revolutionary way to look at God. It is a revolutionary way to envision our own lives. And we are still, today, trying to grapple with the consequences of that revolution, now two millennia in length. (Slight pause.)
That, of course, brings me back to the reality of the world around us. Yes, evil seems to be everywhere. Anger and hatred shout. We are told fear is our only refuge. We are told that daily.
I, for one, don’t buy it. What I do buy is that God is with us, so why be fearful? God is present, so why be fearful? God invites us to work toward the realm of God, here, now, so why be fearful?
You see, my claim is that I am a Christian. Hence, my claim is that Christ lives. Christ is among us. Christ is with us now. So why be fearful?
Indeed, what we Christians claim, what we celebrate with this feast called Christmas, is that Christ lives. Christ is among us. Christ is with us.
It is not a solstice celebration. It is not a secular celebration. It is a celebration that says Christ lives. Christ is among us. Christ is with us.
And that, my friends, is revolutionary thinking. Or at least it’s revolutionary thinking in a world that can often seem driven by fear.
You see, what we Christians believe is the revolution called peace, hope, joy, freedom, love is real. And we— you and I— need to work at making these real.
So do not fear. Look around. Peace, hope, joy, freedom love are there. And we believe this because Christ is with us. Amen.
01/03/2015
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 a précis of what was said: “These are the words of Catholic theologian and mystic Richard Rhor: ‘We worshiped Jesus instead of following the path of Jesus. In so doing we made Jesus into a mere religion instead of a journey toward a union with God. This shift took Christianity into a path of belonging and believing instead of seeking faith, faith something which fosters transformation.’”
BENEDICTION: Let us go in joy and in hope in peace and in love and in light, for the one who has made covenant with us is present to us. God reigns. Let us go proclaiming God’s love and God’s light. Amen.
[1] This was slightly edited for this context.
http://www.nytimes.com/2015/12/25/opinion/moments-of-grace-in-a-grim-year.html
Trinity
“No one has ever seen God: / it is the only Begotten, / close to the heart of Abba, / who has revealed God to us.” — John 1:18
Last week a New York Times New Year’s editorial had this headline (quote:) Moments of Grace in a Grim Year. At its start, the editorial was not addressing 2015. It was addressing 1968.
What happened in 1968? On Christmas Eve, as the astronauts of Apollo 8 were sailing around the moon, they sent a message. With the world watching, they took turns reading the creation story from Genesis and then signed off.
“Good night, good luck, a Merry Christmas,” said Frank Borman. “And God bless all of you, all of you on the good earth” — a moment of grace.
The editorial then said in 1968 the good earth was having a terrible year. “The United States was torn by assassinations, violence in cities,... war in Vietnam.”
The writing next turned toward the present. (Quote:) “Humanity being what it is, the world remains a place of suffering and calamity. In 2015, catastrophes in the Middle East spread misery and terror the world over. The United States was brutalized... by the tyranny of gunfire. Our coarsened politics, so expert at keeping the populace fearful and distraught, got ever louder and cruder....”
The editorial had a recommendation, however. That we might (quote:) “...through an act of willful optimism,... swivel the mind away from the worst of this fading year. Tune out the rancor... find reasons to believe in the persistence of better values: humility, conciliation, kindness, dignity, reason.”
They backed up that recommendation for optimism by addressing some events of the year. (Quote:) “...nations... came together... to reach an agreement that may yet halt the march toward an overheated, unlivable planet.”
“Pope Francis,... a messenger of humility and peace, visited the Americas and challenged the wealthy and powerful in the name of the poor and the weak.... ...he set a vivid example of welcome for children, immigrants, the forgotten.”
Next the article said this: “As the Syrian crisis swelled... tens of thousands of refugees found open doors and hearts in Germany and... ...the Germans sent a message that rebukes nationalist bigotry and defends human rights....” For those of you who do not know, Germany— a country of 81,000,000 citizens— took in 1,000,000 Syrian refugees this year— yes, that’s 1,000,000 Syrian refugees Germany took in this year.
The article went on to list that dozens of states and cities, resisting a xenophobic tide, passed laws expanding rights and inclusion for immigrants. It also reported the Supreme Court ruled in favor of gender neutral committed love.
Many individuals led by example, it noted, opposing hatred and fear with courage. Parisians opened their homes to strangers on a night of terrifying slaughter.
After a gunman’s rampage at Emanuel African Methodist Episcopal Church in Charleston, S.C., the families of victims forgave the killer. (Quote:) “A hateful person came to this community with some crazy idea he’d be able to divide,” said the mayor, “but all he did was unite us and make us love each other even more.”
President Obama spoke at the church about healing racial divisions and then began to sing “Amazing Grace.” The congregation stood and joined him— how sweet the sound. Days later, the Confederate battle flag came down at the South Carolina State Capitol. And if you don’t think that is a symbol of racism— to be clear these are my words— if you don’t think that is a symbol of racism you are just dead wrong. (Slight pause.)
The editorial continued: evil is everywhere and anger and hatred are loud, the editorial said. Shouting drowns out the quiet; tragedy and disaster block a view of the good. Yet there are always signs of progress toward a better future. Look, or you may miss them. [1] (Slight pause.)
We find these words in the Gospel According to the School of John: “No one has ever seen God: / it is the only Begotten, / close to the heart of Abba, / who has revealed God to us.” (Slight pause.)
Speaking of New Year’s reflections, Parker Palmer, a Quaker theologian, recently started a New Year’s meditation with a typographical error. When he realized what he had done, he decided to leave the typo in. He had not written “New Year’s Resolution.” He had written “New Year’s Revolution.” (Slight pause.)
I have a suspicion this is a hard thing to understand: the New Testament is about a revolution. One of the things people do not understand about revolutions is that, in terms of elapsed time, they happen very slowly.
Revolutions are not wars, not battles, therefore, never have immediate results. They happen over the course of time, at a snail’s pace, over centuries, even millennia. Our time frame, our time reference is limited. So the possibility that revolutions might consume centuries is a hard idea for us.
The New Testament, itself, was written over the course of nearly 100 years. But it took about 400 years for humanity to even begin to come to grips with the revolution contained therein.
I maintain a turning point happened with the formulation of the Nicene Creed in 325 of the Common Era. It took that long, you see, for the church to describe God as Trinity, a concept with which this passage from John wrestles.
Of course, there is something else we fail to realize. The revolution did not end then and there. After two millennia the revolution set off by the New Testament and its description of God is still in progress. And in some ways this passage from John is a theological deceleration of independence from former ways of looking at God.
All that having been noted, I need to address what this revolution encompassed. First, the complex: as mentioned, Christians describe God in a way which God has never been described before: Trinity. Greeks and Romans and many others describe god as a pantheon of entities.
Next, the description of the God of Israel is One. But that is also tweaked. God is still One but God is also Trinity. Or as I like to say, we Christians are Trinitarian monotheists or we are monotheistic Trinitarians.
Third, and if anything this is the most important point addressed by the reading from John— this Dominion of God is here, now. And this Dominion of God is a place where justice can reign for all. This Dominion of God is a place peace can reign for all. This Dominion of God is a place where God acts in the life of all humanity and in the life of each individual.
And we— you and I— need to participate in the Dominion of God, here and now. We— you and I— need to work for the justice of God and the peace of God, here and now. Working toward this Realm, this Dominion of God, this place where the Reign of God is a possibility is what we are called to do as Christians. (Slight pause.)
I think this all comes down to a simple statement: whether or not we recognize it, what I’ve just described is a revolutionary way to look at God. It is a revolutionary way to envision our own lives. And we are still, today, trying to grapple with the consequences of that revolution, now two millennia in length. (Slight pause.)
That, of course, brings me back to the reality of the world around us. Yes, evil seems to be everywhere. Anger and hatred shout. We are told fear is our only refuge. We are told that daily.
I, for one, don’t buy it. What I do buy is that God is with us, so why be fearful? God is present, so why be fearful? God invites us to work toward the realm of God, here, now, so why be fearful?
You see, my claim is that I am a Christian. Hence, my claim is that Christ lives. Christ is among us. Christ is with us now. So why be fearful?
Indeed, what we Christians claim, what we celebrate with this feast called Christmas, is that Christ lives. Christ is among us. Christ is with us.
It is not a solstice celebration. It is not a secular celebration. It is a celebration that says Christ lives. Christ is among us. Christ is with us.
And that, my friends, is revolutionary thinking. Or at least it’s revolutionary thinking in a world that can often seem driven by fear.
You see, what we Christians believe is the revolution called peace, hope, joy, freedom, love is real. And we— you and I— need to work at making these real.
So do not fear. Look around. Peace, hope, joy, freedom love are there. And we believe this because Christ is with us. Amen.
01/03/2015
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 a précis of what was said: “These are the words of Catholic theologian and mystic Richard Rhor: ‘We worshiped Jesus instead of following the path of Jesus. In so doing we made Jesus into a mere religion instead of a journey toward a union with God. This shift took Christianity into a path of belonging and believing instead of seeking faith, faith something which fosters transformation.’”
BENEDICTION: Let us go in joy and in hope in peace and in love and in light, for the one who has made covenant with us is present to us. God reigns. Let us go proclaiming God’s love and God’s light. Amen.
[1] This was slightly edited for this context.
http://www.nytimes.com/2015/12/25/opinion/moments-of-grace-in-a-grim-year.html
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