12/24/2016 ~ 12/25/2016 ~ Nativity of the Christ - Proper I ~ Isaiah 9:2-7; Psalm 96; Titus 2:11-14; Luke 2:1-14, (15-20) ~ Proper II ~ Isaiah 62:6-12; Psalm 97; Titus 3:4-7; Luke 2:(1-7), 8-20 ~ Proper III ~ Isaiah 52:7-10; Psalm 98; Hebrews 1:1-4, (5-12); John 1:1-14.
The Light
“The people who walked in darkness / have seen a great light; / upon those who lived in a land of deep shadows— / on them light is shining.” — Isaiah 9:2.
The depth of night had come upon the land. There was no light even though the stars were shining brightly in the sky and the moon was full. Their light was obliterated by a dense fog. Hence, the possibility of natural light illuminating anything was non-existent.
Dense fog was normal for the early Spring. [1] On this night it seemed to course through the hills around Bethlehem with a vengeance— thick, wet, impenetrable. But the fact that there was so little light, that it was so hard to see on this night mattered not to the master carpenter who lived and plied that trade, the trade of shaping, crafting, forming wood in this small, backwater town.
Already a full apprentice by age ten, at that tender age this carpenter somehow instinctively understood the sizing and shaping of tables, chairs. By dint of this early apprenticeship, the youngster learned how one bends wood to one’s own will. By twenty this worker of wood had launched a thriving, prosperous business.
Over the years many helpers were employed in the shop. Over the years those who showed promise, an aptitude, just as he had, also became full apprentices. Eventually, the best of these would work the trade themselves, branch out on their own. (Slight pause.)
The name of this carpenter was Isaiah. He always thought bearing the name of the prophet who spoke so often about light was an odd twist of fate.
That dense fog which coursed through the hills around Bethlehem this night making the world hard to see was meaningless to him. He could not see. This loss of vision happened when he was just thirty. It was no accident.
Isaiah had been standing outside the shop. Five soldiers of the occupying army of Rome chased a beggar up the street. Or was the one being chased a common criminal, or perhaps someone who had simply insulted a Roman official? It did not matter. The soldiers had charged up the street pushing people out of their way, shouting, overturning carts, cursing.
One of these soldiers seemed to think Isaiah got in the way. But the carpenter was simply trying to get out of the way. An unsheathed weapon slashed the air near Isaiah’s head. Trying to duck, he fell to the ground.
When he managed to struggle to his feet, bleeding, he realized... he could no longer see. It was mid-day. The sun was shining brightly. And he could... no... longer... see. And so, the absence of light in the depth of this particular night did not matter to Isaiah one bit. (Slight pause.)
Now— some thirty years after that incident— he still maintained the shop. He still had apprentices. And they loved him. He was kind, gentle, caring. And together, they— Isaiah and all those whom he mentored— produced a well made product.
He relied on those apprentices. After all, he could see only with his hands. Once a piece was made, the rough hewn hands of Isaiah touched every planed surface, every crevice, every angle of everything they made together to make sure it was right.
Only when the hands of the master carpenter said the work was good did it leave the shop. And so, the apprentices loved him not just for his kindness, his gentleness, his caring. They loved him for an ability to perceive.
And indeed, now an old man— in his sixties— he had experienced a lot, been through a lot and tested many, many works of art made of wood using those hands. But perception, his ability to perceive despite not seeing, was unsurpassed.
And yes, he had trained many, many carpenters. But knowing right away which ones would be good— to be able to sense who would do well— that, that is an art in and of itself. He had an ability to perceive despite... not... seeing. (Slight pause.)
Now sometimes, sometimes one of those apprentices would return, sometimes travel many miles, just to feel the warm embrace of this kind, gentle, old, carpenter— their mentor. They would return to be with him just... one... more... time. (Slight pause.)
And so on this dark night there was a knock on the door of the shop. Isaiah went to the door and opened it. A voice spoke out of the gloom. “I’m glad you’re still awake.”
The old man knew who it was right away. “Joseph! Joseph! How many years has it been?” The two men embraced.
“What brings you to Bethlehem?”
“The Romans! This silly, needless census thing. And once I knew I was required to be here I knew I needed to see you. But come,” continued the younger man, “come. You know that stable over by the inn? My wife is there. She has just had a child.”
Knowing full well Isaiah had lost any possibility of sight lo those many years ago but knowing the real vision the old man had was keen, the younger man then said, “Come. Come see the little one.”
Together, they moved as one toward the inn, Joseph holding the hand of his mentor, feeling peculiar that now he was the one guiding. They entered the shed. His wife smiled and held the baby out to Joseph who took the infant.
“The little one is in my arms and sleeping,” he whispered.
Isaiah followed the voice of Joseph. Hence, knowing where to reach was easy. The rough hewn hands of Isaiah, the master carpenter, touched the infant.
“May I take the child?”
Joseph simply reached out his hands. His mentor could not and did not see this action. Joseph knew Isaiah would sense it.
Isaiah took the child. (Slight pause.) With those old, rough hewn hands Isaiah reached toward the brow of the child with a soft caress. (Slight pause.)
Isaiah was, indeed, experienced. Isaiah had been through a lot. The carpenter knew there are many kinds of darkness. The carpenter knew there are many kinds of light.
He was overwhelmed with what he felt. He did not know why or how but he knew there was a sense of joy in this touch. There was a sense of peace in this touch. There was a sense of hope in this touch. There was a sense of love in this touch.
And, as strange as it may sound, there was a sense of light, a feeling of light in this touch. And this carpenter did, indeed, know there are many kinds of darkness, many kinds of night. But, more importantly, this carpenter knew there are many kinds of light.
And, as this carpenter held the child, the words of the prophet for whom he was named kept repeating themselves over and over in his mind: “The people who walked in darkness / have seen a great light; / upon those who lived in a land of deep shadows— / on them light is shining.” Amen.
ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Response and Benediction. This is a précis of what was said: “We live in a very secular world. Hence, I never wish people a ‘Merry Christmas.’ That’s a secular term and as an alternative I’ve often, therefore, suggested that as Christians we wish one another a ‘Happy Christmas.’ But I want to make a different suggestion. If somebody says to you either ‘Merry Christmas,’ or ‘Happy Christmas’ say to them ‘Christ is with us.’ That is the real Christian sentiment expressed in the Feast of the Incarnation— Christ is with us.”
BENEDICTION: Hear now this blessing from the words of the Prophet Isaiah in the 60th chapter (Isaiah 60:19-20a). “The sun shall no longer be / your light by day, / nor for / brightness shall the moon / give you light by night; / for Yahweh, God, / will be your everlasting light, / and your glory. / Amen.”
[1] At the beginning of the service and as a way to introduce a Christmas Eve service this was said: “Welcome to this, our service of worship, on the eve of the Feast of the Incarnation, the Feast of the Birth of the Messiah. The Hebrew word Messiah is translated into Greek as ‘The Christ’ and means the Anointed One. So, the term ‘Christ’ is not a name, but an office, the office of Messiah. This feast is more commonly called Christmas. Christmas is an Old English word which means Mass or service of worship celebrated on the day upon which the Messiah’s birth is commemorated. So, the word Christmas actually refers to the service of worship, not to the day itself. Now, ancient Rome had a winter solstice celebration, celebrating the return of the sun. And on the Roman calendar the solstice was on the equivalent of the 25th of December. It’s likely Christians adopted this date to celebrate the birth of the Messiah, as we claim Jesus to be both the Messiah and the Light of God born to our lives. Many scholars think Jesus was born in what we would call the year Four Before the Common Era not in the winter but in the Springtime of that year.”
Monday, December 26, 2016
Sunday, December 11, 2016
SERMON ~ 12/11/2016 ~ “The Messiah”
12/11/2016 ~ Third Sunday of Advent ~ Isaiah 35:1-10; Psalm 146:5-10 or Luke 1:46b-55; James 5:7-10; Matthew 11:2-11 ~ The Sunday in Advent on Which We Commemorate Love — Sunday Afternoon: Chenango Valley Home.
The Messiah
“John was in prison and heard about the works the Messiah was performing. At that point the Baptizer sent word through a disciple to ask the Rabbi, ‘Are you the one who is to come, or are we to wait for another?’ In reply Jesus said, ‘Go back and report to John what you hear and what you see:....’” — Matthew 11:2-4.
I walked into a local supermarket last week and was confronted with a cultural sign of the season: a volunteer ringing a bell. This particular volunteer clearly also thought, besides ringing a bell, a part of the duties in this gig was to sing seasonal ditties a capella.
This person did, in fact, have the vocal ability to pull that off, which impressed me. What did not impress me is I do not think Baby It’s Cold Outside by Frank Loesser is a particularly appropriate vocal choice for someone trying to raise money for those in need, no matter how entertaining the rendition might be. But that was the song being intoned. And, to reiterate, this was, indeed, a very impressive feat of singing since the song is written as a duet but was being offered as a solo. {Note: there as much laughter once the name of the song was mentioned and that laughter continued.}
To be clear, why do I think that song is inappropriate? Loesser wrote Baby It’s Cold Outside to be sung at private parties because he, the writer of this song, thought it to be more than a tad risqué. If, by the way, you listen carefully to the lyric, it is more than a tad risqué.
In fact, the song was used in public only after Loesser sold the rights to MGM, the studio it inserted it into a film and it became, as you probably know, a big hit in short order. But all this raises what are for me, a song writer and a writer of hymns, questions— serious questions.
What is so called seasonal music, really? What is the season about, really? What should we be addressing, what are we addressing and what do we address in the seasons known as Advent and Christmas, really? (Slight pause.)
Five years ago Tom Rasely and I wrote a new Christmas Carol. The title of the work is One Angel Sings. The lyric, in part, reads, “One angel sings, both silent and plain.” A later verse says, “One angel sings, both silent yet clear.”
Internally, that lyric poses another question: what does it mean when someone sings, but yet, is silent? Is that not a paradox?
Since I wrote that lyric I hope it will not surprise you I have an explanation. The truth is you can look at the famous passage from Luke 2, the passage with shepherds and angels and a child in a manger, and never once find any angel who sings. The text does say one angel speaks.
The text does say a multitude of angels praise God. But the text specifically says in offering praise to God the angels speak that praise rather than sing that praise.
To be fair, is it possible the angels sing? Why yes it is. But the text doesn’t say that.
Hence, in terms of what the text actually says, singing angels are a figment of the imagination of artists throughout the centuries. I say singing angels are a figment of the imagination of artists throughout many centuries because it’s quite likely that’s the place from where our image of angels singing emerges. And because Scripture does not mention any angel singing, I wrote this lyric (quote:): “One angel sings, both silent and plain.” (Slight pause.)
All that re-opens what is for me those same key questions: what is the season about? What should we be addressing, what are we addressing and what do we address in the season known as Advent and Christmas? Indeed, is the season about singing angels or is the season about something else? (Slight pause.)
We find these words in the work known as Matthew: “John was in prison and heard about the works the Messiah was performing. At that point the Baptizer sent word through a disciple to ask the Rabbi, ‘Are you the one who is to come, or are we to wait for another?’ In reply Jesus said, ‘Go back and report to John what you hear and what you see:....’” (Slight pause.)
At Bible Study last Wednesday— a reminder: everyone is invited to join us for Bible study Wednesdays at 6:00 p.m.— at Bible Study last Wednesday I think I, myself, and those who were there came across an interesting precept for reading Scripture. Ignore the details. The details of the story are interesting and can illustrate many points.
But Scripture can be said to be about one thing and one thing only. Scripture is about theology. Further, the theology we find in Scripture is fairly straightforward. And when we pay attention to the theology in the text rather than the details found in the text, it can be quite illuminating. Why? How? The theology we find in Scripture can be described in several short sentences.
Here they are: God loves us. God loves us humanity. God wants to be in covenant with humanity. These are simple and central themes which can be found throughout Scripture. But one key to finding these themes— is ignore the details.
When I say “ignore the details” please do not mis-understand me. The details enrich and enhance what we read. But if we concentrate only on the details— singing angels, for instance— and thereby ignore the theological basis of Scripture— that God loves and wants to be in covenant with humanity, we’ve missed the point, missed the central message of the Bible.
I need to add we Christians believe there is one additional central theme and it is found in the reading from Matthew we heard today. Jesus is the Messiah. Jesus is the Christ. Because Jesus holds the office known as the Christ, the very presence of Jesus, the reality of Jesus, reenforces the idea that God loves and wants to be in covenant with humanity.
Please note: if you ignore the details of this reading— from the imprisonment of John to the praise of John offered by Jesus— the statement that Jesus is the Christ sent because God loves and wants to be in covenant with humanity, contains the totality of what this reading means. (Slight pause.)
Well, as I walked out of the supermarket that day— the supermarket I was speaking about earlier— I bumped into an acquaintance. We chatted for a minute or two.
Unfortunately, that extra time in the lobby enabled me to hear yet two more so called seasonal selections offered by that person ringing a bell. One was Frosty the Snowman. The second was Here Comes Santa Claus. (Slight pause.)
And yes, that leads me back to the questions: what is so called seasonal music, really? What is the season about, really?
I think Scripture is clear on that count. In our lives— daily— we need to be addressing, as does this lectionary reading, that God loves and wants to be in covenant with humanity. In our lives— daily— need to be addressing, as does this lectionary reading, that Jesus is the Messiah, the Christ, who reenforces the idea that God loves and wants to be in covenant with humanity. (Slight pause.)
I don’t know about you, but for me Frosty the Snowman and Here Comes Santa Claus may be fun but they do not speak to me about Advent or Christmas. They speak to me about our culture, nothing more, nothing less. And frankly I do not think our culture is up to grappling with the covenant love found in Scripture.
So last, let me repeat something I said in the most recent newsletter. The things we celebrate in Advent— hope, peace, love, and joy— are about the future, our future. We, Christians, always need to prepare for what will be. We should not dwell in the past. We need to look toward the future.
Indeed, Christmas is not about the past. Christmas— this celebration of the birth of the Messiah— is about the future.
We Christians are invited to know that with what we celebrate in Advent and with what we celebrate at Christmastide— hope, peace, love, joy and the birth of the Messiah— these are not simply portents of what will be. These are signposts meant to direct us toward how we are to live our life with God now, and how we are to live our life with God in the days to come. And how we are called to live our lives with each other?
And how are we called to live our lives with each other? With care, with respect, with understanding, with love. Amen.
12/11/2016
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 Choral Response and Benediction. This is an précis of what was said: “I shall quote a colleague who was brief, blunt and to the point in making this statement about the season. ‘Santa Claus does not feed my soul. The God of covenant love does.’”
BENEDICTION: Let us go in hope and in joy and in peace, for we find love in the One who has made covenant with us. And may the face of God shine upon us; may the peace of Christ rule among us; may the fire of the Spirit burn within us this day and forevermore. Amen.
The Messiah
“John was in prison and heard about the works the Messiah was performing. At that point the Baptizer sent word through a disciple to ask the Rabbi, ‘Are you the one who is to come, or are we to wait for another?’ In reply Jesus said, ‘Go back and report to John what you hear and what you see:....’” — Matthew 11:2-4.
I walked into a local supermarket last week and was confronted with a cultural sign of the season: a volunteer ringing a bell. This particular volunteer clearly also thought, besides ringing a bell, a part of the duties in this gig was to sing seasonal ditties a capella.
This person did, in fact, have the vocal ability to pull that off, which impressed me. What did not impress me is I do not think Baby It’s Cold Outside by Frank Loesser is a particularly appropriate vocal choice for someone trying to raise money for those in need, no matter how entertaining the rendition might be. But that was the song being intoned. And, to reiterate, this was, indeed, a very impressive feat of singing since the song is written as a duet but was being offered as a solo. {Note: there as much laughter once the name of the song was mentioned and that laughter continued.}
To be clear, why do I think that song is inappropriate? Loesser wrote Baby It’s Cold Outside to be sung at private parties because he, the writer of this song, thought it to be more than a tad risqué. If, by the way, you listen carefully to the lyric, it is more than a tad risqué.
In fact, the song was used in public only after Loesser sold the rights to MGM, the studio it inserted it into a film and it became, as you probably know, a big hit in short order. But all this raises what are for me, a song writer and a writer of hymns, questions— serious questions.
What is so called seasonal music, really? What is the season about, really? What should we be addressing, what are we addressing and what do we address in the seasons known as Advent and Christmas, really? (Slight pause.)
Five years ago Tom Rasely and I wrote a new Christmas Carol. The title of the work is One Angel Sings. The lyric, in part, reads, “One angel sings, both silent and plain.” A later verse says, “One angel sings, both silent yet clear.”
Internally, that lyric poses another question: what does it mean when someone sings, but yet, is silent? Is that not a paradox?
Since I wrote that lyric I hope it will not surprise you I have an explanation. The truth is you can look at the famous passage from Luke 2, the passage with shepherds and angels and a child in a manger, and never once find any angel who sings. The text does say one angel speaks.
The text does say a multitude of angels praise God. But the text specifically says in offering praise to God the angels speak that praise rather than sing that praise.
To be fair, is it possible the angels sing? Why yes it is. But the text doesn’t say that.
Hence, in terms of what the text actually says, singing angels are a figment of the imagination of artists throughout the centuries. I say singing angels are a figment of the imagination of artists throughout many centuries because it’s quite likely that’s the place from where our image of angels singing emerges. And because Scripture does not mention any angel singing, I wrote this lyric (quote:): “One angel sings, both silent and plain.” (Slight pause.)
All that re-opens what is for me those same key questions: what is the season about? What should we be addressing, what are we addressing and what do we address in the season known as Advent and Christmas? Indeed, is the season about singing angels or is the season about something else? (Slight pause.)
We find these words in the work known as Matthew: “John was in prison and heard about the works the Messiah was performing. At that point the Baptizer sent word through a disciple to ask the Rabbi, ‘Are you the one who is to come, or are we to wait for another?’ In reply Jesus said, ‘Go back and report to John what you hear and what you see:....’” (Slight pause.)
At Bible Study last Wednesday— a reminder: everyone is invited to join us for Bible study Wednesdays at 6:00 p.m.— at Bible Study last Wednesday I think I, myself, and those who were there came across an interesting precept for reading Scripture. Ignore the details. The details of the story are interesting and can illustrate many points.
But Scripture can be said to be about one thing and one thing only. Scripture is about theology. Further, the theology we find in Scripture is fairly straightforward. And when we pay attention to the theology in the text rather than the details found in the text, it can be quite illuminating. Why? How? The theology we find in Scripture can be described in several short sentences.
Here they are: God loves us. God loves us humanity. God wants to be in covenant with humanity. These are simple and central themes which can be found throughout Scripture. But one key to finding these themes— is ignore the details.
When I say “ignore the details” please do not mis-understand me. The details enrich and enhance what we read. But if we concentrate only on the details— singing angels, for instance— and thereby ignore the theological basis of Scripture— that God loves and wants to be in covenant with humanity, we’ve missed the point, missed the central message of the Bible.
I need to add we Christians believe there is one additional central theme and it is found in the reading from Matthew we heard today. Jesus is the Messiah. Jesus is the Christ. Because Jesus holds the office known as the Christ, the very presence of Jesus, the reality of Jesus, reenforces the idea that God loves and wants to be in covenant with humanity.
Please note: if you ignore the details of this reading— from the imprisonment of John to the praise of John offered by Jesus— the statement that Jesus is the Christ sent because God loves and wants to be in covenant with humanity, contains the totality of what this reading means. (Slight pause.)
Well, as I walked out of the supermarket that day— the supermarket I was speaking about earlier— I bumped into an acquaintance. We chatted for a minute or two.
Unfortunately, that extra time in the lobby enabled me to hear yet two more so called seasonal selections offered by that person ringing a bell. One was Frosty the Snowman. The second was Here Comes Santa Claus. (Slight pause.)
And yes, that leads me back to the questions: what is so called seasonal music, really? What is the season about, really?
I think Scripture is clear on that count. In our lives— daily— we need to be addressing, as does this lectionary reading, that God loves and wants to be in covenant with humanity. In our lives— daily— need to be addressing, as does this lectionary reading, that Jesus is the Messiah, the Christ, who reenforces the idea that God loves and wants to be in covenant with humanity. (Slight pause.)
I don’t know about you, but for me Frosty the Snowman and Here Comes Santa Claus may be fun but they do not speak to me about Advent or Christmas. They speak to me about our culture, nothing more, nothing less. And frankly I do not think our culture is up to grappling with the covenant love found in Scripture.
So last, let me repeat something I said in the most recent newsletter. The things we celebrate in Advent— hope, peace, love, and joy— are about the future, our future. We, Christians, always need to prepare for what will be. We should not dwell in the past. We need to look toward the future.
Indeed, Christmas is not about the past. Christmas— this celebration of the birth of the Messiah— is about the future.
We Christians are invited to know that with what we celebrate in Advent and with what we celebrate at Christmastide— hope, peace, love, joy and the birth of the Messiah— these are not simply portents of what will be. These are signposts meant to direct us toward how we are to live our life with God now, and how we are to live our life with God in the days to come. And how we are called to live our lives with each other?
And how are we called to live our lives with each other? With care, with respect, with understanding, with love. Amen.
12/11/2016
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 Choral Response and Benediction. This is an précis of what was said: “I shall quote a colleague who was brief, blunt and to the point in making this statement about the season. ‘Santa Claus does not feed my soul. The God of covenant love does.’”
BENEDICTION: Let us go in hope and in joy and in peace, for we find love in the One who has made covenant with us. And may the face of God shine upon us; may the peace of Christ rule among us; may the fire of the Spirit burn within us this day and forevermore. Amen.
Sunday, December 4, 2016
SERMON ~ 12/04/2016 ~ “Hearts and Minds”
12/04/2016 ~ Second Sunday of Advent ~ Isaiah 11:1-10; Psalm 72:1-7, 18-19; Romans 15:4-13; Matthew 3:1-12 ~ The Sunday in Advent on Which We Commemorate Peace ~ Communion Sunday.
Hearts and Minds
“Change your hearts and minds, for the dominion of heaven has come near. The dominion of heaven is about to break in on you.” — Matthew 3:2.
At the time we had the announcements this morning you heard me say this afternoon I will be representing you, this church, at an Ecclesiastical Council of the Susquehanna Association in Homer. We shall listen to a presentation by the candidate, Rachel Ditch, who will offer portions of her ordination paper.
Now, when I say I will be representing this church you need to understand an Ecclesiastical Council is not a clergy function. It is a function of the laity. Lay members of our congregation are not just invited to join me. You are vital.
Indeed, in our tradition ordination is in no way about any kind of hierarchy. In the Congregational tradition there is no organizational chart or power structure. We are one.
So, an Ecclesiastical Council of our Association says there needs to be only 6 authorized clergy present. But there needs to be at least 20 members of the laity on hand. If my math is right, by way of shear numbers that means at an Ecclesiastical Council members of the laity are three times more vital than members of the clergy.
Now, each church in the Association has been sent a copy of Rachel’s paper so we could all read it in advance. Therefore, after Rachel makes her presentation, each church will get to ask at least two questions of Rachel based on her paper and presentation.
To be clear, I am a member of the Committee on Authorized Ministry of the Susquehanna Association. So we, the committee, have walked through this process with Rachel. We were with her as she graduated from SUNY Cortland and she asked to be a Member in Discernment (which is what we call someone seeking ordination these days).
We were with her as she went off to the wilds of Boston, Massachusetts where she attended and graduated from the Boston University School of Theology. We offered her advice as she was in the process of writing her ordination paper.
I like Rachel and I think she will make an outstanding, wonderful pastor. By the way, that opinion will not stop me from asking her questions this afternoon.
Now, on the title page of Rachel’s ordination paper there is an extra sub-title line. It says the paper is (quote:) “Appropriately Subtitled— All I Think I Know About God in (about) Twenty Pages.” Then the paper opens with a quote from the late theologian, mystic and social activist Thomas Merton from the work Thoughts on Solitude.
(Quote:) “My God, I have no idea where I am going. I do not see the road ahead of me. I cannot know for certain where it will end. Nor do I really know myself and the fact that I think that I am following Your will does not mean I am actually doing so.”
“But I believe the desire to please You does in fact please You. And I hope I have that desire in all I am doing. I hope I will never do anything apart from that desire.”
“And I know if I do this You will lead me by the right road though I may know nothing about it. Therefore will I trust You always, though I may seem to be lost and in the shadow of death. I will not fear, for You are ever with me and You will never leave me to face my perils alone.” (Slight pause.)
We find these words in the work known as Matthew: “Change your hearts and minds, for the dominion of heaven has come near. The dominion of heaven is about to break in on you.” (Slight pause.)
I think we, in the Twenty-first Century— world-wide, not just Americans— are afflicted with a very specific disease. We are convinced we know everything there is to know and we are in control of everything and we are right about everything.
I’ve got bad news and good news on that count. Here’s the bad news: we are wrong. We do not know everything. We are not in control of everything. We are not right about everything.
The good news? The idea that we do know everything, we are in control of everything and are right about everything is not a simply a Twenty-first Century disease. The people to whom John preached had the same disease.
I think one of the mistakes we make when we read this text is we see it with blinders. Paradoxically, these are the same blinders worn by our First Century cousins who heard what John said.
The specific blinders to which I refer are the ones just mentioned— thinking we know, thinking we are in control, thinking we are right. Let me unpack that a bit. When we hear the words which say (quote:) “Many Pharisees and Sadducees came for baptism and John said to them, ‘You brood of vipers! Who warned you to flee from the wrath to come?’” we are making several assumptions.
The assumptions are false. But we make them because we think we know and we are in control and we are right.
We hear the terms Pharisees and Sadducees and think “those are the bad people.” Except they would not have been considered bad in the world John inhabited. They would have been considered upstanding citizens, the best of the best.
Then we hear John’s question to them (quote:) “Who warned you to flee from the wrath to come?” And that question simply puzzles us as it would have puzzled them. Do notice there is no response recorded.
John doubts their sincerity. I think John doubts their sincerity because the Baptizer realizes they have come to the wilderness not to be Baptized. What they want is to buy fire insurance. They think participation will give them protection. If they simply do something— a ritual— Baptism— then a deep, meaningful relationship with God will be unnecessary, superfluous.
In short, when they see John Baptizing they think they can know, think they can be in control, think they are right. John, on the other hand, is clear: ritual does not produce a relationship with God nor does it produce what a relationship with God is about.
What John insists is a relationship with God only happens when we are willing to change our hearts and our minds. All of which is to say thinking we know, thinking we are in control, thinking we are right is not solid ground for a relationship with God.
Why? Let me repeat that quote from Thomas Merton and used by Rachel in full.
“My God, I have no idea where I am going. I do not see the road ahead of me. I cannot know for certain where it will end. Nor do I really know myself and the fact that I think I am following Your will does not mean I am actually doing so.”
“But I believe the desire to please You does in fact please You. And I hope I have that desire in all I am doing. I hope I will never do anything apart from that desire.”
“And I know if I do this You will lead me by the right road though I may know nothing about it. Therefore will I trust You always though I may seem to be lost and in the shadow of death. I will not fear, for You are ever with me and You will never leave me to face my perils alone.” (Slight pause.)
God does not, in any way, wish to control us. God is not manipulative... and yet God is in control. That God is in control is, I think, not something we like to hear, since we like to know, we like to be in control, we like to be right.
But once we grasp that simple understanding that God reigns, as did Thomas Merton did, that understanding that we are not in charge of the world, then our hearts and our minds can and will be open to change. Why? How? Only then— when we understand we are not in charge— will we have the freedom and the peace to turn our hearts and our minds toward God. Amen.
12/04/2015
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 an précis of what was said: “Let me call your attention to the Thought for Meditation from Barbara Brown Taylor, Episcopal Priest and theologian found in the bulletin today. (Quote:) ‘While Isaiah might have agreed that salvation comes from heaven, I doubt the prophet would have agreed to leave it there. Salvation is not about us going up but about heaven coming down. Salvation that does not include just rulers, an equitable economy, and peace among the nations, would have made Isaiah scratch his head. Heaven may be God’s test kitchen, but the pudding is intended for earth.’ Making the pudding of God here on earth— now that will take a change of hearts and minds.”
BENEDICTION: Let us be present to one another as we go from this place. Let us share our gifts, our hopes, our memories, our pain and our joy. Go in peace for God is with us. Go in joy for God knows every fiber of our being. Go in hope for God reveals to us, daily, that we are a part of God’s new creation. Go in love, for we rest assured, by Christ, Jesus, that God is steadfast. And may the peace of God which surpasses understanding be with us this day and forevermore. Amen.
Hearts and Minds
“Change your hearts and minds, for the dominion of heaven has come near. The dominion of heaven is about to break in on you.” — Matthew 3:2.
At the time we had the announcements this morning you heard me say this afternoon I will be representing you, this church, at an Ecclesiastical Council of the Susquehanna Association in Homer. We shall listen to a presentation by the candidate, Rachel Ditch, who will offer portions of her ordination paper.
Now, when I say I will be representing this church you need to understand an Ecclesiastical Council is not a clergy function. It is a function of the laity. Lay members of our congregation are not just invited to join me. You are vital.
Indeed, in our tradition ordination is in no way about any kind of hierarchy. In the Congregational tradition there is no organizational chart or power structure. We are one.
So, an Ecclesiastical Council of our Association says there needs to be only 6 authorized clergy present. But there needs to be at least 20 members of the laity on hand. If my math is right, by way of shear numbers that means at an Ecclesiastical Council members of the laity are three times more vital than members of the clergy.
Now, each church in the Association has been sent a copy of Rachel’s paper so we could all read it in advance. Therefore, after Rachel makes her presentation, each church will get to ask at least two questions of Rachel based on her paper and presentation.
To be clear, I am a member of the Committee on Authorized Ministry of the Susquehanna Association. So we, the committee, have walked through this process with Rachel. We were with her as she graduated from SUNY Cortland and she asked to be a Member in Discernment (which is what we call someone seeking ordination these days).
We were with her as she went off to the wilds of Boston, Massachusetts where she attended and graduated from the Boston University School of Theology. We offered her advice as she was in the process of writing her ordination paper.
I like Rachel and I think she will make an outstanding, wonderful pastor. By the way, that opinion will not stop me from asking her questions this afternoon.
Now, on the title page of Rachel’s ordination paper there is an extra sub-title line. It says the paper is (quote:) “Appropriately Subtitled— All I Think I Know About God in (about) Twenty Pages.” Then the paper opens with a quote from the late theologian, mystic and social activist Thomas Merton from the work Thoughts on Solitude.
(Quote:) “My God, I have no idea where I am going. I do not see the road ahead of me. I cannot know for certain where it will end. Nor do I really know myself and the fact that I think that I am following Your will does not mean I am actually doing so.”
“But I believe the desire to please You does in fact please You. And I hope I have that desire in all I am doing. I hope I will never do anything apart from that desire.”
“And I know if I do this You will lead me by the right road though I may know nothing about it. Therefore will I trust You always, though I may seem to be lost and in the shadow of death. I will not fear, for You are ever with me and You will never leave me to face my perils alone.” (Slight pause.)
We find these words in the work known as Matthew: “Change your hearts and minds, for the dominion of heaven has come near. The dominion of heaven is about to break in on you.” (Slight pause.)
I think we, in the Twenty-first Century— world-wide, not just Americans— are afflicted with a very specific disease. We are convinced we know everything there is to know and we are in control of everything and we are right about everything.
I’ve got bad news and good news on that count. Here’s the bad news: we are wrong. We do not know everything. We are not in control of everything. We are not right about everything.
The good news? The idea that we do know everything, we are in control of everything and are right about everything is not a simply a Twenty-first Century disease. The people to whom John preached had the same disease.
I think one of the mistakes we make when we read this text is we see it with blinders. Paradoxically, these are the same blinders worn by our First Century cousins who heard what John said.
The specific blinders to which I refer are the ones just mentioned— thinking we know, thinking we are in control, thinking we are right. Let me unpack that a bit. When we hear the words which say (quote:) “Many Pharisees and Sadducees came for baptism and John said to them, ‘You brood of vipers! Who warned you to flee from the wrath to come?’” we are making several assumptions.
The assumptions are false. But we make them because we think we know and we are in control and we are right.
We hear the terms Pharisees and Sadducees and think “those are the bad people.” Except they would not have been considered bad in the world John inhabited. They would have been considered upstanding citizens, the best of the best.
Then we hear John’s question to them (quote:) “Who warned you to flee from the wrath to come?” And that question simply puzzles us as it would have puzzled them. Do notice there is no response recorded.
John doubts their sincerity. I think John doubts their sincerity because the Baptizer realizes they have come to the wilderness not to be Baptized. What they want is to buy fire insurance. They think participation will give them protection. If they simply do something— a ritual— Baptism— then a deep, meaningful relationship with God will be unnecessary, superfluous.
In short, when they see John Baptizing they think they can know, think they can be in control, think they are right. John, on the other hand, is clear: ritual does not produce a relationship with God nor does it produce what a relationship with God is about.
What John insists is a relationship with God only happens when we are willing to change our hearts and our minds. All of which is to say thinking we know, thinking we are in control, thinking we are right is not solid ground for a relationship with God.
Why? Let me repeat that quote from Thomas Merton and used by Rachel in full.
“My God, I have no idea where I am going. I do not see the road ahead of me. I cannot know for certain where it will end. Nor do I really know myself and the fact that I think I am following Your will does not mean I am actually doing so.”
“But I believe the desire to please You does in fact please You. And I hope I have that desire in all I am doing. I hope I will never do anything apart from that desire.”
“And I know if I do this You will lead me by the right road though I may know nothing about it. Therefore will I trust You always though I may seem to be lost and in the shadow of death. I will not fear, for You are ever with me and You will never leave me to face my perils alone.” (Slight pause.)
God does not, in any way, wish to control us. God is not manipulative... and yet God is in control. That God is in control is, I think, not something we like to hear, since we like to know, we like to be in control, we like to be right.
But once we grasp that simple understanding that God reigns, as did Thomas Merton did, that understanding that we are not in charge of the world, then our hearts and our minds can and will be open to change. Why? How? Only then— when we understand we are not in charge— will we have the freedom and the peace to turn our hearts and our minds toward God. Amen.
12/04/2015
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 an précis of what was said: “Let me call your attention to the Thought for Meditation from Barbara Brown Taylor, Episcopal Priest and theologian found in the bulletin today. (Quote:) ‘While Isaiah might have agreed that salvation comes from heaven, I doubt the prophet would have agreed to leave it there. Salvation is not about us going up but about heaven coming down. Salvation that does not include just rulers, an equitable economy, and peace among the nations, would have made Isaiah scratch his head. Heaven may be God’s test kitchen, but the pudding is intended for earth.’ Making the pudding of God here on earth— now that will take a change of hearts and minds.”
BENEDICTION: Let us be present to one another as we go from this place. Let us share our gifts, our hopes, our memories, our pain and our joy. Go in peace for God is with us. Go in joy for God knows every fiber of our being. Go in hope for God reveals to us, daily, that we are a part of God’s new creation. Go in love, for we rest assured, by Christ, Jesus, that God is steadfast. And may the peace of God which surpasses understanding be with us this day and forevermore. Amen.
Subscribe to:
Posts (Atom)