READINGS: 04/29/2018 ~ Fifth Sunday of Easter ~ *Acts 8:26-40; Psalm 22:25-31; 1 John 4:7-21; John 15:1-8.
Why Jesus?
“Then Philip proceeded to explain and, starting with this scripture, proclaimed to the Ethiopian the good news about Jesus.” — Acts 8:35.
This is a given: context is important, especially cultural context. Unless we understand cultural context, it’s hard to comprehend what any form of communication is saying. See, comprehend, get the context and you will understanding the meaning.
I was reminded of this recently because I was talking to a friend about the musical Cabaret. I saw the original Broadway production. Thinking about Cabaret called to my mind the song whose real title is It Couldn’t Please Me More but is often called The Pineapple Song.
In the play two older people are courting. Herr Schultz gives Fräulein Schneider a brown paper bag. She looks in the bag, smiles and sings.
(The pastor sings.) “If you brought me diamonds, / If you brought me pearls, / If you brought me roses / Like some other gents / Might bring to other girls, / It couldn't please me more / Than the gift I see; / A pineapple for me.” (I apologize.)
I am sure many of us have seen or have a plaque on some wall that has a picture of a pineapple. Sometimes the word “welcome” is there too. When I was young I remember asking my mother what was the meaning of all these pineapples on walls.
She, my mother, grew up in great poverty during the Depression. Hence she knew, especially back in the day, the cost of transporting this tropical fruit north was incredibly high.
She told me therefore pineapples became known as a generous gift. At a dinner party serving fresh pineapple showed great hospitality. Pineapples might not cost as much today as they did back then but still hold a cultural aura of welcome— hence, those pineapples on walls.
That original Broadway production of Cabaret opened on Broadway in 1966. I think the staging of it spoke to the culture of that time, so I’d like to briefly describe it.
As the audience filled the theater the curtain was already up. The stage was bare. But there was a large mirror hanging from the flies stage center which reflected the entire auditorium. People could see themselves as they took their seats.
There was no overture. Instead the house lights went down, there was a drum roll, a cymbal crash and a flash of light which temporally blinded the audience. Suddenly the MC of the cabaret stood downstage having appeared while people could not see. And the MC sang words of welcome.
(Again the pastor sings.) “Willkommen! Bienvenue! Welcome! / Fremder, étranger, stranger / Glücklich zu sehen / Je suis enchanté / Happy to see you / Bleibe, reste, stay.”
The implication of the song and the staging was not ‘you are welcome to the cabaret.’ The mirror said ‘you, the audience, are a part of, are a participant in the cabaret.’ That brings me back to the pineapple song.
You see the romance suggested by the encounter of that older couple never happens. This play is set in Weimar Germany in the early 1930s. The Nazis will soon take over. Indeed, throughout the play people dressed in Nazis attire populate the stage.
Herr Schultz is Jewish. Fräulein Schneider is not. She realizes if a relationship blossoms it will have no future. She sings this (again the pastor sings:) “For the sun will rise / And the moon will set / And learn how to settle / For what you get. / It will all go on if we’re here or not / So who cares? So what? / So who cares? So what?”
That brings me back to the message of the mirror which reflected the audience. The mirror also says you, the audience, are a part of Weimar Germany, a participant.
The mirror says you are asleep and won’t even notice the slow motion disaster happening right in front of you. That message resonated for many in 1966 as this country ever so slowly became enmeshed in Southeast Asia. (Slight pause.)
Cabaret was a show I closely studied so I saw it a number of times as part of my theatrical education. After one performance I found myself walking down the street behind two older women.
One said to the other, “Cabaret— wasn’t that wonderful? The music— great. The acting and singing— great. The dancing— great.”
The other woman said, “Didn’t you notice there were Nazis on that stage too?”
The first woman said, “Nazis?” No— she had not noticed there were Nazis on that stage. And no, I did not make that story up about hearing what these two women said. It really happened.
To reiterate, unless we understand context, it’s hard to comprehend what is being said. Get the context and you will understanding meaning. (Slight pause.)
These words are in the work known as Luke/Acts in the section commonly called Acts: “Then Philip proceeded to explain and, starting with this scripture, proclaimed to the Ethiopian the good news about Jesus.” (Slight pause.)
The cultural context of one era can speak to another era. The cultural context of Cabaret, set in the early 1930s, spoke to the cultural context of 1966. (Slight pause.)
One of the things that came up in our Wednesday Evening Bible Study is cultural context is important. But it speaks to us only if we see it. And there are gobs and gobs of cultural context we need to see in this reading from Acts.
The context found here is the context of the First Century of the Common Era. But our tendency is to look not at what the story is trying to say because of its cultural context.
Our tendency is to look at how the story entertains us— that Philip appears and disappears. The fact that the court official is a eunuch— I’m not even going there.
The ruler of Ethiopia is Candace— a feminine name. Our culture questions that queens in ancient times wielded great power... but they did.
On the other hand, these facts simply entertain us. But there are many cultural signs and signals in this story we should see and often do not. These are not about entertainment. Here are a few.
The angel speaks to Philip who sets out on a journey. Hence, God is present to Philip, a Jew. And the Apostle is called to a road... in the wilderness.
Who does Philip find? A court official from Ethiopia, a person of wealth, with an influential, high station. But we also need to realize this is a gentile.
Philip joins the gentile in a chariot, the means by which upper class gentiles traveled. This says something about both the Word being heard among all classes, especially the ruling class, and about the Word being heard among the gentiles.
This gentile is reading from the Scroll of the Prophet Isaiah. More signals— Isaiah is the most significant of the prophets. The Scroll is unquestionably in Greek, the Septuagint, not Hebrew.
Why? Gentiles read Greek. But we also need to know when the Hebrew Scriptures are quoted in the New Testament— and they are quoted many, many, many times— the vast majority of the quotes are from the Septuagint.
Next, the passage from Isaiah is one of the “suffering servant” passages. Acts says Philip proclaims the good news and starts with this Scripture. You see, the cross would have been folly to the Greeks, the gentiles. There is no choice but to start there.
Something I think we miss because of our Twenty-First Century context is this is only a starting place. Philip then proclaims the good news.
What is the good news? The good news is the covenant found in the Hebrew Scriptures does not find fulfillment with the cross. The good news is the covenant found in the Hebrew Scriptures finds fulfillment in the resurrected Christ.
Then in the wilderness— does that sound familiar?— in the wilderness they come to a place where there is water. A place with water in the wilderness— wow! I could spend my next three sermons unpacking that one.
The official asks if Baptism is possible— Baptism, a Jewish ritual. Philip says ‘yes.’ It is then clear this gentile does not need to conform to Jewish law, Jewish circumcision.
Last, Philip winds up in Caesarea. What is Caesarea? Named to honor Caesar, built under Herod the Great before Christ was born, Caesarea was the provincial capital of Rome. In short, it was a gentile city. And this is where Philip winds up. (Slight pause.)
I hope I have pointed out some of the cultural signals which would have made sense in the First Century. I want to suggest unless we see, comprehend, get the context we will have a hard time understanding what the story might mean for us.
Our tendency is to be a little like that woman who did not notice the Nazis on stage. We are entertained so we become oblivious to the obvious.
And that brings me to my sermon title this week: Why Jesus? Why Jesus? I said it earlier. I think this passage is clear when we understand the context. The message of Scripture is here being explained to the gentiles of the First Century.
And the message, the good news, is the covenant found in the Hebrew Scriptures does not find fulfillment with the cross. That would be folly.
The good news is the covenant found in the Hebrew Scriptures finds fulfillment in... the resurrected Christ. God intervened into the world with a message of hope. In the context of God’s covenant that message of hope is embodied in the Messiah, the Christ, the resurrected Christ.
And that is good news. But to hear it, to get it, to see it, to understand it in this passage from Acts we need to know the cultural context of the message. And, perhaps more importantly, we need to know our own cultural context. And the danger of our cultural context is we tend to pay too much attention to being entertained and not enough attention to the reality of God who intervened in the world with a message of hope, peace, justice, freedom, joy, wisdom, love embodied in and by Jesus. Amen.
04/29/2018
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: “The Rev. Dr. James Cone, a respected African American theologian died yesterday. It seemed fitting to offer some of his words today (quote:) ‘Without concrete signs of divine presence in the lives of the poor, the gospel becomes simply an opiate. Rather than liberating the powerless from humiliation and suffering, the gospel becomes a drug that helps them adjust to this world by looking for pie in the sky.’ I think in saying we need to pay attention to context always and what I am saying is we pay attention to— really— is guarding against the idea that the Gospel might simply be an opiate. The Gospel addresses reality.”
BENEDICTION: Live for God in every moment of the day. Seek to know the places to which God calls us. Because we are loved we may dare to love others. And may the peace of God which surpasses all understanding keep our hearts and minds in the knowledge of God, the love of Jesus, the Christ, and the companionship of the Holy Spirit, this day and forevermore. Amen.
Sunday, April 29, 2018
Sunday, April 22, 2018
SERMON ~ 04/22/2018 Fourth Sunday of Easter ~ “Models”
READINGS: 04/22/2018 ~ Fourth Sunday of Easter ~ *Acts 4:5-12; Psalm 23; 1 John 3:16-24; John 10:11-18.
Models
“I am the model shepherd. I know my own sheep and my own sheep know me.” — John 10:14.
Last week your friend and mine, the Rev. Mr. David Spiegel of the First Baptist Church across the street, successfully defended his dissertation in a Doctor of Ministry program at New Brunswick Seminary in New Jersey. Let it be known that from this time forward David is no longer to be called the Rev. Mr. David Spiegel. David is to be called the Rev. Dr. David Spiegel.
The subject of David’s dissertation is hospital chaplaincy and how the work of chaplaincy applies to the local church and local community, especially in a rural setting. Why was this a valid topic for a doctoral dissertation?
I have mentioned what I am about to say before. It bears repeating. These days most of us who graduate from ‘Main Line Seminaries’ and get ordained usually need to have a course called C.P.E.— Clinical Pastoral Education.
C.P.E. is most often conducted at hospitals or jails or nursing facilities. It consists of at least 400 hours of classroom and clinical work with those two areas— classroom and clinical— splitting that 400 hours in roughly equal portions.
Generally, the aforementioned facilities cooperate with the seminaries. Hence, 3 credit hours can be assigned toward the Master of Divinity Degree for that work. To be clear, 400 hours of work is nearly three times more work than the average 3 credit seminary course.
One thing David tried to stress in the dissertation was the importance for the local church to have a pastor with C.P.E. training. It is especially important in a rural setting such as ours since many rural hospitals such as ours do not have a paid chaplain. Indeed, one thing David did was consult with the leadership at Chenango Memorial Hospital to help them be aware of what C.P.E. training means in a rural setting.
To be clear, there are standards for hospitals about maintaining a paid chaplain. But one of those standards says size matters. If the hospital is small, it does not need a paid chaplain on staff.
That comes back to the point as to why it is a good idea for the local rural Main Line church to have a pastor with formal chaplaincy training. Main Line churches usually require C.P.E. for ordination. Most other churches do not require it. Trained pastors are an asset for the church and an asset for community.
That is, I think, important information. And that brings me to a story about my Clinical Pastoral Education course at Eastern Maine Medical Center, Bangor, Maine.
And to prove a point— a couple of years ago Eastern Maine Medical eliminated its paid chaplain. Standards shifted. Despite being a good sized hospital, Eastern Maine was no longer large enough to have a paid chaplain. It became an extra expense in the eyes of bean counters; the position was eliminated.
Back to my course: I learned a number of valuable lessons. Among them was the need to be present to the person being visited. Leave your baggage— everyone has baggage; no one is immune from that— leave your baggage at the door.
Therefore, do not impose your theology on anyone else. And I know because I read a draft of the dissertation, a major point David made was C.P.E. helps you with the training necessary to reenforce the idea that you are not there to impose your theology.
You see, whether or not we admit it, everyone has their own theology. As a chaplain and even as a pastor, it is not your job to tell someone their theology is wrong or misguided. It is, after all, their theology not yours. (Slight pause.)
My professor for Clinical Pastoral Education was the Rev. Dr. Rex Garrett. On the first day in class we had a discussion about the career of a pastor.
Note: this was not about the call to be a pastor. Rex was trying to concentrate on the practical, the career. One thing he said that day has always stuck with me. A pastor works in the only profession, said he, where ‘you are not allowed to make a mistake.’
I think Rex was overstating the case on purpose because he took the sting off that just a little bit since he then said, ‘you will, of course, make mistakes.’ Then he took the sting off that just a little more by saying one of the things a C.P.E. course is about is understanding our mistakes and then doing better.
You see a chaplain, a pastor will face similar situations over time. And one thing to be learned in C.P.E. is you are not perfect (if you did not know that already). Hence, there is a need to examine each situation you face and having lived through it, ask one question. ‘How can I handle that better the next time?’ (Slight pause.)
These words are recorded in the Gospel According to the School of John: “I am the model shepherd. I know my own sheep and my own sheep know me.” (Slight pause.)
As I said, Rex was overstating the case in saying a pastor is not allowed to make a mistake. And yes, there is another, perhaps more accurate way to address what pastors do.
There is an expectation that a pastor will be a model. And what is it a pastor tries to model? A pastor tries to model ministry. (Slight pause.)
When the reading from John was introduced you heard it said an accurate translation is not that Jesus is a “Good Shepherd.” An accurate translation says Jesus is a “model shepherd” or “true shepherd.”
I think a lot of learning goes on in C.P.E. about how to model ministry. Certainly one thing the student learns is modeling ministry is not about me, the individual, not about the pastor, the chaplain. Modeling ministry is about practicing Christianity, the practice of Christianity.
So, how does that happen? Indeed, how do we how do all of us, the Congregation, model ministry, practice Christianity? (Slight pause.)
As a pastor here in this place for 22 plus years, let me tell you something I’ve seen. Someone from out of town will come to a Sunday worship— a relative, a friend— visitors to Norwich who, at best, might be back sporadically.
As you know, I greet people at the door at the end of a service. Often one of these visitors will say, “I’m just visiting but I have to tell you the people at this church are so welcoming, so friendly.” FYI, that happened just two weeks ago yet again. It’s happened many times.
In fact, I saw that very same thing last week when we had our regular service of worship over at Chenango Valley Home. Generally when I do a service at Chenango Valley home the residents remain seated when it comes time to pass the peace.
And last Sunday when it came time to pass the peace the residents remained seated. But our members, the members of this congregation, leaped to their feet, went around to the residents, shook their hands, greeted the residents.
I watched the faces of the residents light up. They smiled. And as I greeted the residents at the end of the service I was told how wonderful the people of our church are and how wonderful the service was.
Frankly, I nearly cried when the peace was being passed because I realized what was happening. I was witnessing the ministry of this Congregation as we moved out into the greater community. I was watching Christianity being modeled. (Slight pause.)
Sometimes I say whoever sits in the Pastor’s seat— me or anyone else— has a different perspective on things than members of the laity. That’s because what I am about to say might not happen to lay members of this church or lay members of any church. But it does happen to clergy.
You see, when I’m out in our community people tell me how wonderful we are, how wonderful you are, what our members do in and do for the greater community. Sometimes they come across a room, go out of their way to tell me that.
And I cannot begin to describe what people tell me about what our music ministry means to this community. And I cannot begin to describe what people tell me about what our philanthropy means to this community. And I cannot begin to describe what people tell me about what our openness means to this community. (Slight pause.)
All of which is to say yes, you— this congregation— does ministry inside these walls, here in this place. And you— this congregation— does ministry outside these walls. So yes, you know how to model ministry.
And indeed, today’s Gospel passage also addresses what modeling ministry can do. (Quote:) “There are other sheep that do not belong to this fold. I must lead them also. And they will hear my voice. And then there will be one flock, one shepherd.” (Slight pause.)
One flock— we are all one with God. And that we are all one is a core theological claim of our denomination and of this congregation.
So therefore, yes— you are following the example of Jesus. And I know following the model Jesus set is important because the Gospel According to the School of John tells us Jesus is a model Shepherd. Amen.
04/22/2018
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: “Sometimes pithy sayings make sense; sometimes they don’t. This one from author Karen Salmansohn seems to work for me. (Quote:) “Be the reason someone believes in the goodness of people.” I think the way we are the reason someone that believes in the goodness of people is we model ministry.”
BENEDICTION: We are invited to make God’s house our home. We are equipped by the grace of God to help others on their journeys. God leads us beside still waters and restores our soul. God’s love in Jesus, the Christ, has blessed us and we shall dwell in the house of the true shepherd. Amen.
Models
“I am the model shepherd. I know my own sheep and my own sheep know me.” — John 10:14.
Last week your friend and mine, the Rev. Mr. David Spiegel of the First Baptist Church across the street, successfully defended his dissertation in a Doctor of Ministry program at New Brunswick Seminary in New Jersey. Let it be known that from this time forward David is no longer to be called the Rev. Mr. David Spiegel. David is to be called the Rev. Dr. David Spiegel.
The subject of David’s dissertation is hospital chaplaincy and how the work of chaplaincy applies to the local church and local community, especially in a rural setting. Why was this a valid topic for a doctoral dissertation?
I have mentioned what I am about to say before. It bears repeating. These days most of us who graduate from ‘Main Line Seminaries’ and get ordained usually need to have a course called C.P.E.— Clinical Pastoral Education.
C.P.E. is most often conducted at hospitals or jails or nursing facilities. It consists of at least 400 hours of classroom and clinical work with those two areas— classroom and clinical— splitting that 400 hours in roughly equal portions.
Generally, the aforementioned facilities cooperate with the seminaries. Hence, 3 credit hours can be assigned toward the Master of Divinity Degree for that work. To be clear, 400 hours of work is nearly three times more work than the average 3 credit seminary course.
One thing David tried to stress in the dissertation was the importance for the local church to have a pastor with C.P.E. training. It is especially important in a rural setting such as ours since many rural hospitals such as ours do not have a paid chaplain. Indeed, one thing David did was consult with the leadership at Chenango Memorial Hospital to help them be aware of what C.P.E. training means in a rural setting.
To be clear, there are standards for hospitals about maintaining a paid chaplain. But one of those standards says size matters. If the hospital is small, it does not need a paid chaplain on staff.
That comes back to the point as to why it is a good idea for the local rural Main Line church to have a pastor with formal chaplaincy training. Main Line churches usually require C.P.E. for ordination. Most other churches do not require it. Trained pastors are an asset for the church and an asset for community.
That is, I think, important information. And that brings me to a story about my Clinical Pastoral Education course at Eastern Maine Medical Center, Bangor, Maine.
And to prove a point— a couple of years ago Eastern Maine Medical eliminated its paid chaplain. Standards shifted. Despite being a good sized hospital, Eastern Maine was no longer large enough to have a paid chaplain. It became an extra expense in the eyes of bean counters; the position was eliminated.
Back to my course: I learned a number of valuable lessons. Among them was the need to be present to the person being visited. Leave your baggage— everyone has baggage; no one is immune from that— leave your baggage at the door.
Therefore, do not impose your theology on anyone else. And I know because I read a draft of the dissertation, a major point David made was C.P.E. helps you with the training necessary to reenforce the idea that you are not there to impose your theology.
You see, whether or not we admit it, everyone has their own theology. As a chaplain and even as a pastor, it is not your job to tell someone their theology is wrong or misguided. It is, after all, their theology not yours. (Slight pause.)
My professor for Clinical Pastoral Education was the Rev. Dr. Rex Garrett. On the first day in class we had a discussion about the career of a pastor.
Note: this was not about the call to be a pastor. Rex was trying to concentrate on the practical, the career. One thing he said that day has always stuck with me. A pastor works in the only profession, said he, where ‘you are not allowed to make a mistake.’
I think Rex was overstating the case on purpose because he took the sting off that just a little bit since he then said, ‘you will, of course, make mistakes.’ Then he took the sting off that just a little more by saying one of the things a C.P.E. course is about is understanding our mistakes and then doing better.
You see a chaplain, a pastor will face similar situations over time. And one thing to be learned in C.P.E. is you are not perfect (if you did not know that already). Hence, there is a need to examine each situation you face and having lived through it, ask one question. ‘How can I handle that better the next time?’ (Slight pause.)
These words are recorded in the Gospel According to the School of John: “I am the model shepherd. I know my own sheep and my own sheep know me.” (Slight pause.)
As I said, Rex was overstating the case in saying a pastor is not allowed to make a mistake. And yes, there is another, perhaps more accurate way to address what pastors do.
There is an expectation that a pastor will be a model. And what is it a pastor tries to model? A pastor tries to model ministry. (Slight pause.)
When the reading from John was introduced you heard it said an accurate translation is not that Jesus is a “Good Shepherd.” An accurate translation says Jesus is a “model shepherd” or “true shepherd.”
I think a lot of learning goes on in C.P.E. about how to model ministry. Certainly one thing the student learns is modeling ministry is not about me, the individual, not about the pastor, the chaplain. Modeling ministry is about practicing Christianity, the practice of Christianity.
So, how does that happen? Indeed, how do we how do all of us, the Congregation, model ministry, practice Christianity? (Slight pause.)
As a pastor here in this place for 22 plus years, let me tell you something I’ve seen. Someone from out of town will come to a Sunday worship— a relative, a friend— visitors to Norwich who, at best, might be back sporadically.
As you know, I greet people at the door at the end of a service. Often one of these visitors will say, “I’m just visiting but I have to tell you the people at this church are so welcoming, so friendly.” FYI, that happened just two weeks ago yet again. It’s happened many times.
In fact, I saw that very same thing last week when we had our regular service of worship over at Chenango Valley Home. Generally when I do a service at Chenango Valley home the residents remain seated when it comes time to pass the peace.
And last Sunday when it came time to pass the peace the residents remained seated. But our members, the members of this congregation, leaped to their feet, went around to the residents, shook their hands, greeted the residents.
I watched the faces of the residents light up. They smiled. And as I greeted the residents at the end of the service I was told how wonderful the people of our church are and how wonderful the service was.
Frankly, I nearly cried when the peace was being passed because I realized what was happening. I was witnessing the ministry of this Congregation as we moved out into the greater community. I was watching Christianity being modeled. (Slight pause.)
Sometimes I say whoever sits in the Pastor’s seat— me or anyone else— has a different perspective on things than members of the laity. That’s because what I am about to say might not happen to lay members of this church or lay members of any church. But it does happen to clergy.
You see, when I’m out in our community people tell me how wonderful we are, how wonderful you are, what our members do in and do for the greater community. Sometimes they come across a room, go out of their way to tell me that.
And I cannot begin to describe what people tell me about what our music ministry means to this community. And I cannot begin to describe what people tell me about what our philanthropy means to this community. And I cannot begin to describe what people tell me about what our openness means to this community. (Slight pause.)
All of which is to say yes, you— this congregation— does ministry inside these walls, here in this place. And you— this congregation— does ministry outside these walls. So yes, you know how to model ministry.
And indeed, today’s Gospel passage also addresses what modeling ministry can do. (Quote:) “There are other sheep that do not belong to this fold. I must lead them also. And they will hear my voice. And then there will be one flock, one shepherd.” (Slight pause.)
One flock— we are all one with God. And that we are all one is a core theological claim of our denomination and of this congregation.
So therefore, yes— you are following the example of Jesus. And I know following the model Jesus set is important because the Gospel According to the School of John tells us Jesus is a model Shepherd. Amen.
04/22/2018
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: “Sometimes pithy sayings make sense; sometimes they don’t. This one from author Karen Salmansohn seems to work for me. (Quote:) “Be the reason someone believes in the goodness of people.” I think the way we are the reason someone that believes in the goodness of people is we model ministry.”
BENEDICTION: We are invited to make God’s house our home. We are equipped by the grace of God to help others on their journeys. God leads us beside still waters and restores our soul. God’s love in Jesus, the Christ, has blessed us and we shall dwell in the house of the true shepherd. Amen.
Monday, April 16, 2018
SERMON ~ 04/15/2018 ~ Third Sunday of Easter ~ “Panic and Fright”
READINGS: 04/15/2018 ~ Third Sunday of Easter ~ *Acts 3:12-19; Psalm 4; 1 John 3:1-7; Luke 24:36b-48 ~ Main Service Held at Chenango Valley Home.
Panic and Fright
“...Jesus stood among them, stood in their midst and said: ‘Peace be with you.’ They were startled and terrified, in panic and fright;....” — Luke 24:36b-37a.
On occasion people will accuse me of being a scholar. I am convinced that’s because I sport a well trimmed beard.
A stereotype held onto by our society says if I have a well trimmed beard I look like a professor, a scholar. Therefore, if I have a well trimmed beard I must be a scholar. But there is a difference between looking like a scholar and being a scholar.
I have known real scholars in my time. I am not a scholar. In Seminary my New Testament professor was the late Rev. Dr. Burton Throckmorton, a real scholar.
My proof of that is, when he stood in front of a class reading Scripture, the book from which he read had the text in Greek— ancient Greek at that— the original language in which the New Testament is written. Yet the words Burt uttered in front of that classroom were, word for word, a perfect English translation.
Now, that’s a scholar— someone who can translate from Greek into English on the fly. And what was the book with Greek text from which Bert was reading?
It has a fancy name, a Latin name. The book is called the Textus Receptus. The title means ‘received text.’ And what is in that book?
Well, there are about 5,700 different copies of ancient manuscripts of Scripture which scholars say are authoritative. There are more than that but there are 5,700 which scholars say are authoritative.
That means these manuscripts should be given great credence. However, none of these 5,700 manuscripts contain exactly the same words. [1]
That is where this Textus Receptus, the ‘received text,’ comes in. It contains the what scholars have agreed, after much study, should be the words which get translated. (Slight pause.)
Now, at most services of worship you hear only a small section of Scripture. Therefore, unless you check a Bible right then, when it is read, you do not hear the context of that segment. Today’s reading is the 24th and last Chapter of Luke.
In this chapter we get post-resurrection stories. First, the women go to the tomb and find it empty. They then see the Risen Christ. Next we get the famous Road to Emmaus story, found only in Luke, again a vision of Christ.
The two disciples in that story rush back to the place where other disciples have gathered and are told the Risen Christ has appeared to Simon. At that point the Emmaus travelers tell the disciples the story of their encounter.
That is where today’s reading starts (quote:) “...Jesus stood among them, stood in their midst and said: ‘Peace be with you.’ They were startled and terrified, in panic and fright;....” (Slight pause.)
For a moment I’d like to draw your attention to the words “startled and terrified, in panic and fright.” You remember that book I just referred to, the Textus Receptus? That is the work which contains what scholars have agreed on should be the words which get translated.
Therefore, scholars agree these words, “startled and terrified, in panic and fright” are what those who recorded Scripture intended to write and should be translated. Scholars are, therefore, telling us Scripture insists the reaction of the disciples to the Risen Christ is to be startled, to be terrified, to be panicked, to be frightened.
In fact, when you look at all the post Resurrection stories this is a common theme. In this last chapter of Luke the women are at the tomb and see two figures dressed in dazzling garments. The women are described as being terrified.
The Emmaus travelers are not described as terrified. On the other hand, the description says even though they did not recognized Jesus, when the Messiah spoke and explained the Scripture, their hearts were burning. Those words certainly tell us something about their reaction.
The Gospel called John famously has Thomas who doubted. Mark describes the women at the tomb as bewildered and trembling.
Equally, just before Jesus ascends the Gospel we know as Matthew says some of the disciples doubted. Please understand this is what Scripture reports: the words say the Risen Jesus is standing there, right in front of the disciples, yet some doubted. (Slight pause.)
There are two other common threads in the post Resurrection stories. Jesus seems to appear and disappear. In today’s reading it even says the disciples think they are seeing a ghost. This frightens everyone.
The other common thread is, when Jesus is in their midst, these are the first words said by the Messiah. “Peace be with you.”
Contrary to populist belief, the words “Peace be with you” are not about the lack of conflict. “Peace be with you” is an invocation that the presence of God is there among them. The words mean that God is present. (Slight pause.)
All that once again brings us back to the Textus Receptus, the received text. Given that scholars say these things are and should be in the post Resurrection stories because these words carry authority, I think we can draw two conclusions.
First, doubt is an important part of faith. After all, those words are right there in the received text.
Again, contrary to populist belief, doubt does not mean a lack of faith. Doubt does mean we need to trust what cannot be explained or understood.
Second, the very thing we need to trust, the thing expressed by the words “Peace be with you,” is that God is with us, God walks with us, God is present to us. And indeed, the proclamation of Easter says Christ is risen, God is in our midst. (Slight pause.)
Yes, the disciples were frightened by the presence of God. Yes, the disciples doubted the presence of the Risen Christ, even though Christ stood in their midst.
However, when they doubted the presence of God and the presence of Christ, it still means they trusted. Why? The reality of the presence of God and the reality of the presence of Christ wound up in the received text, this reality.
I therefore think we, today, are called to the same place. We are called to trust Christ is risen. We are called to trust God is present to us. That is our claim as Christians. Amen.
04/15/2018
United Church of Christ, First Congregational, Norwich, NY,
Gathered for Worship at Chenango Valley Home, 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: “In the course of my comments today I mentioned I read from the 24th and last Chapter of Luke. The work known as Acts is actually the second book of Luke. Scholars tell us it was written by the same author at the same time. We break that work down into 28 chapters. I know a church that called its newsletter Chapter 29. Why? Well, we are, after all, called to a continue the work of God, the work of the Messiah that happens next, that happens after the 28th chapter of Acts. We are the 29th chapter.”
BENEDICTION: Let us place our trust in God. Let us go from this place to share the Good News as we are witnesses. And this is, indeed, the Good News: by God we are blessed; in Jesus, the Christ, the beloved of God, we are made whole. Let us depart in confidence and joy that the Spirit of God is with us and let us carry Christ in our hearts. Amen.
[1] https://en.wikipedia.org/wiki/Textus_Receptus
Panic and Fright
“...Jesus stood among them, stood in their midst and said: ‘Peace be with you.’ They were startled and terrified, in panic and fright;....” — Luke 24:36b-37a.
On occasion people will accuse me of being a scholar. I am convinced that’s because I sport a well trimmed beard.
A stereotype held onto by our society says if I have a well trimmed beard I look like a professor, a scholar. Therefore, if I have a well trimmed beard I must be a scholar. But there is a difference between looking like a scholar and being a scholar.
I have known real scholars in my time. I am not a scholar. In Seminary my New Testament professor was the late Rev. Dr. Burton Throckmorton, a real scholar.
My proof of that is, when he stood in front of a class reading Scripture, the book from which he read had the text in Greek— ancient Greek at that— the original language in which the New Testament is written. Yet the words Burt uttered in front of that classroom were, word for word, a perfect English translation.
Now, that’s a scholar— someone who can translate from Greek into English on the fly. And what was the book with Greek text from which Bert was reading?
It has a fancy name, a Latin name. The book is called the Textus Receptus. The title means ‘received text.’ And what is in that book?
Well, there are about 5,700 different copies of ancient manuscripts of Scripture which scholars say are authoritative. There are more than that but there are 5,700 which scholars say are authoritative.
That means these manuscripts should be given great credence. However, none of these 5,700 manuscripts contain exactly the same words. [1]
That is where this Textus Receptus, the ‘received text,’ comes in. It contains the what scholars have agreed, after much study, should be the words which get translated. (Slight pause.)
Now, at most services of worship you hear only a small section of Scripture. Therefore, unless you check a Bible right then, when it is read, you do not hear the context of that segment. Today’s reading is the 24th and last Chapter of Luke.
In this chapter we get post-resurrection stories. First, the women go to the tomb and find it empty. They then see the Risen Christ. Next we get the famous Road to Emmaus story, found only in Luke, again a vision of Christ.
The two disciples in that story rush back to the place where other disciples have gathered and are told the Risen Christ has appeared to Simon. At that point the Emmaus travelers tell the disciples the story of their encounter.
That is where today’s reading starts (quote:) “...Jesus stood among them, stood in their midst and said: ‘Peace be with you.’ They were startled and terrified, in panic and fright;....” (Slight pause.)
For a moment I’d like to draw your attention to the words “startled and terrified, in panic and fright.” You remember that book I just referred to, the Textus Receptus? That is the work which contains what scholars have agreed on should be the words which get translated.
Therefore, scholars agree these words, “startled and terrified, in panic and fright” are what those who recorded Scripture intended to write and should be translated. Scholars are, therefore, telling us Scripture insists the reaction of the disciples to the Risen Christ is to be startled, to be terrified, to be panicked, to be frightened.
In fact, when you look at all the post Resurrection stories this is a common theme. In this last chapter of Luke the women are at the tomb and see two figures dressed in dazzling garments. The women are described as being terrified.
The Emmaus travelers are not described as terrified. On the other hand, the description says even though they did not recognized Jesus, when the Messiah spoke and explained the Scripture, their hearts were burning. Those words certainly tell us something about their reaction.
The Gospel called John famously has Thomas who doubted. Mark describes the women at the tomb as bewildered and trembling.
Equally, just before Jesus ascends the Gospel we know as Matthew says some of the disciples doubted. Please understand this is what Scripture reports: the words say the Risen Jesus is standing there, right in front of the disciples, yet some doubted. (Slight pause.)
There are two other common threads in the post Resurrection stories. Jesus seems to appear and disappear. In today’s reading it even says the disciples think they are seeing a ghost. This frightens everyone.
The other common thread is, when Jesus is in their midst, these are the first words said by the Messiah. “Peace be with you.”
Contrary to populist belief, the words “Peace be with you” are not about the lack of conflict. “Peace be with you” is an invocation that the presence of God is there among them. The words mean that God is present. (Slight pause.)
All that once again brings us back to the Textus Receptus, the received text. Given that scholars say these things are and should be in the post Resurrection stories because these words carry authority, I think we can draw two conclusions.
First, doubt is an important part of faith. After all, those words are right there in the received text.
Again, contrary to populist belief, doubt does not mean a lack of faith. Doubt does mean we need to trust what cannot be explained or understood.
Second, the very thing we need to trust, the thing expressed by the words “Peace be with you,” is that God is with us, God walks with us, God is present to us. And indeed, the proclamation of Easter says Christ is risen, God is in our midst. (Slight pause.)
Yes, the disciples were frightened by the presence of God. Yes, the disciples doubted the presence of the Risen Christ, even though Christ stood in their midst.
However, when they doubted the presence of God and the presence of Christ, it still means they trusted. Why? The reality of the presence of God and the reality of the presence of Christ wound up in the received text, this reality.
I therefore think we, today, are called to the same place. We are called to trust Christ is risen. We are called to trust God is present to us. That is our claim as Christians. Amen.
04/15/2018
United Church of Christ, First Congregational, Norwich, NY,
Gathered for Worship at Chenango Valley Home, 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: “In the course of my comments today I mentioned I read from the 24th and last Chapter of Luke. The work known as Acts is actually the second book of Luke. Scholars tell us it was written by the same author at the same time. We break that work down into 28 chapters. I know a church that called its newsletter Chapter 29. Why? Well, we are, after all, called to a continue the work of God, the work of the Messiah that happens next, that happens after the 28th chapter of Acts. We are the 29th chapter.”
BENEDICTION: Let us place our trust in God. Let us go from this place to share the Good News as we are witnesses. And this is, indeed, the Good News: by God we are blessed; in Jesus, the Christ, the beloved of God, we are made whole. Let us depart in confidence and joy that the Spirit of God is with us and let us carry Christ in our hearts. Amen.
[1] https://en.wikipedia.org/wiki/Textus_Receptus
Sunday, April 8, 2018
SERMON ~ 04/08/2018 ~ Second Sunday of Easter ~ “The Presence of Jesus”
READINGS: 04/08/2018 ~ Second Sunday of Easter ~ *Acts 4:32-35; Psalm 133; 1 John 1:1-2:2; John 20:19-31 ~ Communion Sunday ~ Blessing of the Quilts.
The Presence of Jesus
“Then to Thomas, Jesus said this: ‘Put your finger here and examine my hands. Reach out your hand and put it in my side. Do not persist in your unbelief but believe.’ Thomas answered, ‘My Savior and my God!’” — John 20:27-28.
I want to set up a trick question for you. Now that I’ve said it’s a trick question, the answer will likely be obvious.
Here’s the set up. Cleopatra, commonly identified as the Queen of Egypt, lived from approximately the year 69 Before the Common Era to the year 30 Before the Common Era. She therefore lived less than 100 years before New Testament Times.
Now, in the year 2,670 Before the Common Era— 4,700 years ago— construction started on the Great Pyramids of Egypt. I will not mention when the last of those Great Pyramids were built, because that information helps define the trick. The question: did Cleopatra live closer to the building of the last of the Great Pyramids or did the Queen of Egypt live closer to our time today?
The obvious answer, since I said this is a trick question, is Cleopatra lived closer to our times then to the time the last Great Pyramid was constructed. I, hence, suspect you knew the answer even before I said it. Full disclosure— the minor detail of how I set that question up, the trick— I used a specific limit.
I specified the Great Pyramids. The last of the Great Pyramids was constructed about 4,200 years ago. There were, in fact, some pyramids built after that but they are not considered to be among the group Egyptologists label as the Great Pyramids.
Even among these lesser pyramids, the construction ended a long time ago, about 3,900 years ago. Two more minor structures date to 2,800 years ago. But 2,800 years— that’s still a long time ago. [1]
Again and to be clear about the math, construction of the Great Pyramids ended about 2,300 Before the Common Era. [2] Since the Common Era started 2,000 years ago and Cleopatra lived less than 100 years before the Common Era started, her lifetime was clearly closer to our time than an era which ended 2,300 years Before the Common Era by about 200 years.
This leads us to a very simple thought. All that math— I know— math is tough. 4,700 years ago— when construction began on the first Great Pyramid— is a long, long time in human history. So long that, in one sense, the very presence of the pyramids is how we know the Pharaohs, as individuals, even existed.
The pyramids, after all, mark their graves sites. The pyramids are physical markers which attest to their reality, attest to their life. (Slight pause.)
We find these words in the Gospel according to the School of John: “Then to Thomas, Jesus said this: ‘Put your finger here and examine my hands. Reach out your hand and put it in my side. Do not persist in your unbelief but believe.’ Thomas answered, ‘My Savior and my God!’” (Slight pause.)
There are times I think our prime source of information about Scripture comes from novels, hymns, movies and Renaissance art rather than what the text actually says. Here are two examples of that reliance on the artwork of popular culture, both of which I have noted before.
The first one: people will often say the Apostle Paul got knocked off a horse. And Paul falling off said horse is an image used in hundreds of paintings which address that episode. But check out that story in Acts. There is no horse.
Next, we have all kinds of Christmas Carols about singing angels. But you can hunt all over Luke 2 and never find an angel who sings. You need to read the text very carefully to understand no angels sing since singing is implied. But the words never say the angels sing. It’s just not there.
Equally I suspect our cultural image of the interaction of Thomas and the Risen Christ has the Apostle who doubts placing a finger in the wounds made by nails and a hand in the wound made by a spear. And I suspect you’ve seen many paintings which picture the event that way. But there is no mention of any such action by Thomas.
The response of Thomas to the invitation of Jesus to place a finger in the wounds made by the nails and a hand in the wound made by the spear is only and simply a verbal response. Thomas says, “My Savior and my God!” (Slight pause.)
When I introduce the Gospel reading on Easter Sunday I always say this. (Quote:) “There are no Resurrection stories in Scripture, no stories about the Christ coming out of the tomb. There are only post Resurrection stories.”
In many of the post Resurrection stories Jesus seems to do physical things, like eat. Even appearing and disappearing would in some sense would be physical. And yet, and yet in these stories no one ever physically touches the Risen Christ. Indeed, in the Gospel we know as John when Mary of Magdala interacts with Jesus, the Risen Christ says these words (quote:) “Do not hold on to me, because I have not yet ascended to Abba, ascended to God.”
I have always wondered about that statement. Does it mean Jesus is in some way available after the Ascension that Jesus was not in some way available after the Resurrection? (Slight pause.)
Unlike the Pharaohs, we have no physical marker, no grave of Jesus. There are places in the region called Roman Palestine in New Testament times which are, unquestionably, places where Jesus trod.
And there are some sites which lay claim to being the exact places where certain things happened. But those claims lack any proof of veracity. They are simply claims about— well, Jesus was buried here or Jesus was born here. [After all, I can claim I won the Masters. That does not mean it’s true— simply a claim.] (Slight pause.)
So what is the presence of Jesus? (Slight pause.) I want to suggest all the post Resurrection stories in Scripture try to do two things.
First and rumor to the contrary, they are not there to tell a story. The post Resurrection tales are there to express theology, to say something about theology, to say something about God.
Therefore and second, the real question becomes ‘what is the theological statement being made?’ I think the theological statement being made is that the presence of Jesus can be felt.
If that claim is true— that the presence of Jesus can be felt— the question for us here, today, becomes how? How can the presence of Jesus be felt? What does the reality of presence Jesus feel like? (Slight pause.)
In a couple of minutes we are going to dedicate, bless the quilts. [3] I want to suggest things like the quilts, these quilts, are physical markers of the presence of Jesus. [4] Why? The making and the giving of the quilts tells us something about reaching out to others, following the example of Jesus by showing care, by showing love.
Perhaps more to the point, I think the presence of Jesus, the reality of that presence, is a spiritual experience, a feeling, a sense. Physical markers are a fine statement if you are a Pharaoh of Egypt. But I don’t think Jesus needs one.
Our claim as Christians is there is more to the Christ— there is more to the Christ— than can be attributed to a mere physical marker. I, hence, am suggesting the presence of Jesus can be felt.
It can be felt, for instance, in how we treat one another. Do we treat one another with love, respect, kindness, patience? Do we treat one another as God would have us treat one another?
After all, the response of the Apostle who doubted was humble. In humility Thomas said, “My Savior and my God!” rather than reaching out and looking for that physical marker.
I think we, in humility, in the same kind of humility expressed by Thomas, need to treat one another as God would have us treat one another— with love, respect, kindness, patience. When we treat one another with love, respect, kindness, patience we can feel and see that the Christ is present to us all.
And when we treat one another with love, respect, kindness, patience is when we are empowered to acknowledge, in humility, the presence of the risen Christ. Last, when we treat one another with love, respect, kindness, patience we act, we act, as the physical presence of risen Christ. We act as the makers. Amen.
04/08/2018
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: “The Thought for Meditation today is a quote from Marcel Proust: ‘The real voyage of discovery consists not in seeking new landscapes but in having new eyes.’ And when the Gospel reading was introduced this was said ‘...the reason for the writing of this Gospel is clearly stated (quote): “...these have been recorded so that you may come to believe that Jesus is the Messiah, the Christ,....”’ Christ is the Messiah— that is a theological statement. Therefore, the theological claim made is, because Jesus is the Messiah, Jesus is with us and that God walks with us. Perhaps our new eyes that Proust suggests need to be theological eyes— eyes constantly aware of the presence of God.”
BENEDICTION: Hear now this blessing: we go into the world carrying forth God’s love. Let us go from this place and offer the peace of God which surpasses all understanding to all we meet, and may the Peace of Christ keep our hearts and minds in the knowledge and companionship of the Creator, the Redeemer and the Sanctifier, this day and forever more. Amen.
[1] https://en.wikipedia.org/wiki/Egyptian_pyramids
[2] https://www.history.com/topics/ancient-history/the-egyptian-pyramids
[3] A Blessing, a Dedication of quilts made by the Chenango Piecemakers. These will be distributed to newborns at Chenango Memorial Hospital and people who avail themselves of the Chenango County Catholic Charities Domestic Violence protection program.
[4] Within a week after the posting of this sermon you will be able to see photos of the ceremony on the web site of the United Church of Christ, First Congregational or Norwich, NY.
The Presence of Jesus
“Then to Thomas, Jesus said this: ‘Put your finger here and examine my hands. Reach out your hand and put it in my side. Do not persist in your unbelief but believe.’ Thomas answered, ‘My Savior and my God!’” — John 20:27-28.
I want to set up a trick question for you. Now that I’ve said it’s a trick question, the answer will likely be obvious.
Here’s the set up. Cleopatra, commonly identified as the Queen of Egypt, lived from approximately the year 69 Before the Common Era to the year 30 Before the Common Era. She therefore lived less than 100 years before New Testament Times.
Now, in the year 2,670 Before the Common Era— 4,700 years ago— construction started on the Great Pyramids of Egypt. I will not mention when the last of those Great Pyramids were built, because that information helps define the trick. The question: did Cleopatra live closer to the building of the last of the Great Pyramids or did the Queen of Egypt live closer to our time today?
The obvious answer, since I said this is a trick question, is Cleopatra lived closer to our times then to the time the last Great Pyramid was constructed. I, hence, suspect you knew the answer even before I said it. Full disclosure— the minor detail of how I set that question up, the trick— I used a specific limit.
I specified the Great Pyramids. The last of the Great Pyramids was constructed about 4,200 years ago. There were, in fact, some pyramids built after that but they are not considered to be among the group Egyptologists label as the Great Pyramids.
Even among these lesser pyramids, the construction ended a long time ago, about 3,900 years ago. Two more minor structures date to 2,800 years ago. But 2,800 years— that’s still a long time ago. [1]
Again and to be clear about the math, construction of the Great Pyramids ended about 2,300 Before the Common Era. [2] Since the Common Era started 2,000 years ago and Cleopatra lived less than 100 years before the Common Era started, her lifetime was clearly closer to our time than an era which ended 2,300 years Before the Common Era by about 200 years.
This leads us to a very simple thought. All that math— I know— math is tough. 4,700 years ago— when construction began on the first Great Pyramid— is a long, long time in human history. So long that, in one sense, the very presence of the pyramids is how we know the Pharaohs, as individuals, even existed.
The pyramids, after all, mark their graves sites. The pyramids are physical markers which attest to their reality, attest to their life. (Slight pause.)
We find these words in the Gospel according to the School of John: “Then to Thomas, Jesus said this: ‘Put your finger here and examine my hands. Reach out your hand and put it in my side. Do not persist in your unbelief but believe.’ Thomas answered, ‘My Savior and my God!’” (Slight pause.)
There are times I think our prime source of information about Scripture comes from novels, hymns, movies and Renaissance art rather than what the text actually says. Here are two examples of that reliance on the artwork of popular culture, both of which I have noted before.
The first one: people will often say the Apostle Paul got knocked off a horse. And Paul falling off said horse is an image used in hundreds of paintings which address that episode. But check out that story in Acts. There is no horse.
Next, we have all kinds of Christmas Carols about singing angels. But you can hunt all over Luke 2 and never find an angel who sings. You need to read the text very carefully to understand no angels sing since singing is implied. But the words never say the angels sing. It’s just not there.
Equally I suspect our cultural image of the interaction of Thomas and the Risen Christ has the Apostle who doubts placing a finger in the wounds made by nails and a hand in the wound made by a spear. And I suspect you’ve seen many paintings which picture the event that way. But there is no mention of any such action by Thomas.
The response of Thomas to the invitation of Jesus to place a finger in the wounds made by the nails and a hand in the wound made by the spear is only and simply a verbal response. Thomas says, “My Savior and my God!” (Slight pause.)
When I introduce the Gospel reading on Easter Sunday I always say this. (Quote:) “There are no Resurrection stories in Scripture, no stories about the Christ coming out of the tomb. There are only post Resurrection stories.”
In many of the post Resurrection stories Jesus seems to do physical things, like eat. Even appearing and disappearing would in some sense would be physical. And yet, and yet in these stories no one ever physically touches the Risen Christ. Indeed, in the Gospel we know as John when Mary of Magdala interacts with Jesus, the Risen Christ says these words (quote:) “Do not hold on to me, because I have not yet ascended to Abba, ascended to God.”
I have always wondered about that statement. Does it mean Jesus is in some way available after the Ascension that Jesus was not in some way available after the Resurrection? (Slight pause.)
Unlike the Pharaohs, we have no physical marker, no grave of Jesus. There are places in the region called Roman Palestine in New Testament times which are, unquestionably, places where Jesus trod.
And there are some sites which lay claim to being the exact places where certain things happened. But those claims lack any proof of veracity. They are simply claims about— well, Jesus was buried here or Jesus was born here. [After all, I can claim I won the Masters. That does not mean it’s true— simply a claim.] (Slight pause.)
So what is the presence of Jesus? (Slight pause.) I want to suggest all the post Resurrection stories in Scripture try to do two things.
First and rumor to the contrary, they are not there to tell a story. The post Resurrection tales are there to express theology, to say something about theology, to say something about God.
Therefore and second, the real question becomes ‘what is the theological statement being made?’ I think the theological statement being made is that the presence of Jesus can be felt.
If that claim is true— that the presence of Jesus can be felt— the question for us here, today, becomes how? How can the presence of Jesus be felt? What does the reality of presence Jesus feel like? (Slight pause.)
In a couple of minutes we are going to dedicate, bless the quilts. [3] I want to suggest things like the quilts, these quilts, are physical markers of the presence of Jesus. [4] Why? The making and the giving of the quilts tells us something about reaching out to others, following the example of Jesus by showing care, by showing love.
Perhaps more to the point, I think the presence of Jesus, the reality of that presence, is a spiritual experience, a feeling, a sense. Physical markers are a fine statement if you are a Pharaoh of Egypt. But I don’t think Jesus needs one.
Our claim as Christians is there is more to the Christ— there is more to the Christ— than can be attributed to a mere physical marker. I, hence, am suggesting the presence of Jesus can be felt.
It can be felt, for instance, in how we treat one another. Do we treat one another with love, respect, kindness, patience? Do we treat one another as God would have us treat one another?
After all, the response of the Apostle who doubted was humble. In humility Thomas said, “My Savior and my God!” rather than reaching out and looking for that physical marker.
I think we, in humility, in the same kind of humility expressed by Thomas, need to treat one another as God would have us treat one another— with love, respect, kindness, patience. When we treat one another with love, respect, kindness, patience we can feel and see that the Christ is present to us all.
And when we treat one another with love, respect, kindness, patience is when we are empowered to acknowledge, in humility, the presence of the risen Christ. Last, when we treat one another with love, respect, kindness, patience we act, we act, as the physical presence of risen Christ. We act as the makers. Amen.
04/08/2018
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: “The Thought for Meditation today is a quote from Marcel Proust: ‘The real voyage of discovery consists not in seeking new landscapes but in having new eyes.’ And when the Gospel reading was introduced this was said ‘...the reason for the writing of this Gospel is clearly stated (quote): “...these have been recorded so that you may come to believe that Jesus is the Messiah, the Christ,....”’ Christ is the Messiah— that is a theological statement. Therefore, the theological claim made is, because Jesus is the Messiah, Jesus is with us and that God walks with us. Perhaps our new eyes that Proust suggests need to be theological eyes— eyes constantly aware of the presence of God.”
BENEDICTION: Hear now this blessing: we go into the world carrying forth God’s love. Let us go from this place and offer the peace of God which surpasses all understanding to all we meet, and may the Peace of Christ keep our hearts and minds in the knowledge and companionship of the Creator, the Redeemer and the Sanctifier, this day and forever more. Amen.
[1] https://en.wikipedia.org/wiki/Egyptian_pyramids
[2] https://www.history.com/topics/ancient-history/the-egyptian-pyramids
[3] A Blessing, a Dedication of quilts made by the Chenango Piecemakers. These will be distributed to newborns at Chenango Memorial Hospital and people who avail themselves of the Chenango County Catholic Charities Domestic Violence protection program.
[4] Within a week after the posting of this sermon you will be able to see photos of the ceremony on the web site of the United Church of Christ, First Congregational or Norwich, NY.
Sunday, April 1, 2018
SERMON ~ 04/01/2018 ~ “Resurrections”
04/01/2018 ~ Resurrection of the Christ ~ April 1, 2018 ~ Easter Day ~ *Acts 10:34-43 or Isaiah 25:6-9; Psalm 118:1-2, 14-24; 1 Corinthians 15:1-11 or Acts 10:34-43; John 20:1-18 or Mark 16:1-8; NOTE USED: 1 Corinthians 15:3-7 [ILV], John 20:1-18.
Resurrections
“...Mary ran and went to Simon Peter and the other disciple— the one whom Jesus loved— and said, ‘The Rabbi has been taken from of the tomb! We do not know where they have put Jesus.’” — John 20:2.
The sky was the first to know about the approaching sun. The sky itself seemed to sense what was happening as it happened.
There was a shade of brightness, brighter than the dense core of night. But in the early Spring the sky still displayed vestiges of that hardened core. Winter was tenacious. It had not yet been fully overcome.
But in Winter it is not just that night has a dense feeling. It seems to be drawn out and to go on for an excruciatingly long time. And then... and then... as Winter slowly passes into spring the sky seems to move, move as if it becomes empowered to paint new pictures on the face of the earth.
And so, as that breath of new Spring light happened in the sky and as night turned to day, perhaps because of some internal mechanism or because she had a sense of that moment, that moment of new light, the eyes of Mary of Magdala were suddenly open. And yes, this same thing happened to her nearly every morning at pretty much the same time.
Just as the sky knew morning was approaching so did she. It was always hard for her to fall asleep again after that.
But today— today seemed a little different to her. She did not know what that was about— that this day felt different.
But she did understand why she woke up nearly every day exactly when the sky started to turn. This cycle of sensing a new day started right after her friend, the Rabbi, had been executed by the State. That was, of course, some thirty years ago now.
As she rested in her bed and stared at the ceiling she suddenly realized it had been nearly thirty years to the day. Yes, it had happened in the Spring. And yes, it was around the feast known as Pesach, Passover.
Of course, the story— her story, her involvement in it— did not end with the execution. Yes, she had seen the execution with her own eyes. And yes, just three days later she saw Jesus again... and then again... and then again.
And so every day she woke up at what some might call the crack of dawn. Mary believed this was exactly the time she had set out to visit the tomb.
Even now, all these years later, part of her could not make logical sense of what had happened all those years ago. Yes, the Rabbi died. And yet the Rabbi was with them. (Slight pause.)
There was a knock on the door. She put her feet on the floor and stood. Mary could hear two men speaking. “Peter and John,” she thought. “Here already.”
“Come ahead,” she shouted.
Rusty hinges creaked and the heavy door to her house swung open. Two men entered. Peter called out, “Good morning Mags!” Her close friends called her Mags because she was from Magdala.
“You’re early,” she said. “The markets will not yet be open. We will not be able get food for Pesach, the Passover meal, at this time of day.”
Peter, the older of the two, smiled knowingly. “Yes, Pesach.” (Slight pause.) “You do know what today is, Mags, do you not?”
“The Day of Passover begins when the sun sets,” she said.
“Yes,” John allowed. “That too.”
“There’s something else?” she asked. “What’s more important than Pesach.”
Peter sighed. “You do know it is thirty years to the day.”
Mags let out a sigh, then responded. “I knew it was around this time. So then, it’s thirty years since the Rabbi died.”
John reached out and touched her shoulder. “No, Mags. It’s thirty years since the third day, thirty years since Jesus was suddenly with us.”
“No. I should have known. I often wake up when the sky begins to brighten. That is exactly the same time I woke up and went to the tomb. But today, when my eyes opened, today seemed different. And today is different. I should have known.”
“Well,” said Peter, “we do need to remember Jesus is still with us. Jesus walks with us every day.”
Then John spoke. “I think that is a piece of the covenant promise. It is not just that the Rabbi lives. It is that we shall also live. God is with us. God walks with us. God surrounds us with love each day of our lives.” (Slight pause.)
There was a long silence, as if they were taking in the reality, the feelings John had turned into words. Finally Mags spoke. “I’ll never forget that first time I knew Jesus was standing there, with me.”
“I had gone to the tomb. You both followed but then you both left. I suddenly realized the Rabbi stood there— right there in front of me— and very clearly said, ‘Do not hold on to me,...’”
“I also remember after that, after Jesus returned, none of us ever did reach out and touch the Rabbi. But Jesus was there, with us, present. The fact of that presence— that Jesus was with us— was overwhelming. And yes, the presence of Jesus was just like it had been, just as real as it had been before the execution.” (Slight pause.)
Again there was a long silence, as if they were all taking in the reality Mags had expressed, what Mags had turned into words.
“Perhaps that’s why I wake up when I do,” allowed Mags. “You see I left for the tomb when light began to glow in the sky.”
Once again there was silence. Then once again Mags spoke to Peter and John. “Perhaps because of that presence, the reality of it, I understand the resurrection is real, a part of the promise of covenant.”
“And yes, I wake with the light but the light I really know about, the light that is in every fiber of my being is the light of God, the light of the Rabbi, the light of Jesus, the light of Christ, the light of the promise of God shining out in the deepest night. And that promise, the light of that promise that promise of God shining out in the deepest night, is that promise of new light, new life, a promise of resurrection for all of us.” (Slight pause.)
Peter and John stood there silently and simply nodded. Then Peter said, “Yes, the promise of new light, new life, a promise of resurrection is for all of us.” (Slight pause.)
There was again a long silence. Then John said, “Yes, the promise of new light, new life, a promise of resurrection is for all... of... us... always.” Mags... simply... nodded. (Pause.) Amen.
04/01/2018 ~ Easter Sunday
United Church of Christ, First Congregational, Norwich, New York
ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Choral Response and Benediction. This is an précis of what was said: “I need to say two things: first, in Aramaic, the language which would have been spoken in Roman Palestine in New Testament times, to be saved meant to be made alive. Second, I am sure the well known American composer Irving Berlin was a nice fellow. He wrote Easter Parade and also a lesser know Easter Song, It’s a Lovely Day, Happy Easter. I want to suggest, however, that to merely say, ‘Happy Easter’ is not a Christian sentiment. So, let me make a suggestion: if someone walks up to you today and says, ‘Happy Easter’ shake their hand and say, ‘Christ is risen.’ ‘Christ is risen’ is the Christian sentiment.”
BENEDICTION: Hear now this blessing and then please join with me in the responsive Easter acclamation found in the bulletin. May the peace of God, which passes all understanding, keep your hearts and minds in the love of Christ, Jesus, and in the knowledge of the Holy Spirit this day and forever. And please join with me in the Easter Acclamation.
ONE: Rejoice, people of God! Christ is risen from the dead! Go in peace to love and serve God. Christ is with you always. Alleluia! Christ is Risen!
MANY: Christ is risen, indeed. Alleluia
Resurrections
“...Mary ran and went to Simon Peter and the other disciple— the one whom Jesus loved— and said, ‘The Rabbi has been taken from of the tomb! We do not know where they have put Jesus.’” — John 20:2.
The sky was the first to know about the approaching sun. The sky itself seemed to sense what was happening as it happened.
There was a shade of brightness, brighter than the dense core of night. But in the early Spring the sky still displayed vestiges of that hardened core. Winter was tenacious. It had not yet been fully overcome.
But in Winter it is not just that night has a dense feeling. It seems to be drawn out and to go on for an excruciatingly long time. And then... and then... as Winter slowly passes into spring the sky seems to move, move as if it becomes empowered to paint new pictures on the face of the earth.
And so, as that breath of new Spring light happened in the sky and as night turned to day, perhaps because of some internal mechanism or because she had a sense of that moment, that moment of new light, the eyes of Mary of Magdala were suddenly open. And yes, this same thing happened to her nearly every morning at pretty much the same time.
Just as the sky knew morning was approaching so did she. It was always hard for her to fall asleep again after that.
But today— today seemed a little different to her. She did not know what that was about— that this day felt different.
But she did understand why she woke up nearly every day exactly when the sky started to turn. This cycle of sensing a new day started right after her friend, the Rabbi, had been executed by the State. That was, of course, some thirty years ago now.
As she rested in her bed and stared at the ceiling she suddenly realized it had been nearly thirty years to the day. Yes, it had happened in the Spring. And yes, it was around the feast known as Pesach, Passover.
Of course, the story— her story, her involvement in it— did not end with the execution. Yes, she had seen the execution with her own eyes. And yes, just three days later she saw Jesus again... and then again... and then again.
And so every day she woke up at what some might call the crack of dawn. Mary believed this was exactly the time she had set out to visit the tomb.
Even now, all these years later, part of her could not make logical sense of what had happened all those years ago. Yes, the Rabbi died. And yet the Rabbi was with them. (Slight pause.)
There was a knock on the door. She put her feet on the floor and stood. Mary could hear two men speaking. “Peter and John,” she thought. “Here already.”
“Come ahead,” she shouted.
Rusty hinges creaked and the heavy door to her house swung open. Two men entered. Peter called out, “Good morning Mags!” Her close friends called her Mags because she was from Magdala.
“You’re early,” she said. “The markets will not yet be open. We will not be able get food for Pesach, the Passover meal, at this time of day.”
Peter, the older of the two, smiled knowingly. “Yes, Pesach.” (Slight pause.) “You do know what today is, Mags, do you not?”
“The Day of Passover begins when the sun sets,” she said.
“Yes,” John allowed. “That too.”
“There’s something else?” she asked. “What’s more important than Pesach.”
Peter sighed. “You do know it is thirty years to the day.”
Mags let out a sigh, then responded. “I knew it was around this time. So then, it’s thirty years since the Rabbi died.”
John reached out and touched her shoulder. “No, Mags. It’s thirty years since the third day, thirty years since Jesus was suddenly with us.”
“No. I should have known. I often wake up when the sky begins to brighten. That is exactly the same time I woke up and went to the tomb. But today, when my eyes opened, today seemed different. And today is different. I should have known.”
“Well,” said Peter, “we do need to remember Jesus is still with us. Jesus walks with us every day.”
Then John spoke. “I think that is a piece of the covenant promise. It is not just that the Rabbi lives. It is that we shall also live. God is with us. God walks with us. God surrounds us with love each day of our lives.” (Slight pause.)
There was a long silence, as if they were taking in the reality, the feelings John had turned into words. Finally Mags spoke. “I’ll never forget that first time I knew Jesus was standing there, with me.”
“I had gone to the tomb. You both followed but then you both left. I suddenly realized the Rabbi stood there— right there in front of me— and very clearly said, ‘Do not hold on to me,...’”
“I also remember after that, after Jesus returned, none of us ever did reach out and touch the Rabbi. But Jesus was there, with us, present. The fact of that presence— that Jesus was with us— was overwhelming. And yes, the presence of Jesus was just like it had been, just as real as it had been before the execution.” (Slight pause.)
Again there was a long silence, as if they were all taking in the reality Mags had expressed, what Mags had turned into words.
“Perhaps that’s why I wake up when I do,” allowed Mags. “You see I left for the tomb when light began to glow in the sky.”
Once again there was silence. Then once again Mags spoke to Peter and John. “Perhaps because of that presence, the reality of it, I understand the resurrection is real, a part of the promise of covenant.”
“And yes, I wake with the light but the light I really know about, the light that is in every fiber of my being is the light of God, the light of the Rabbi, the light of Jesus, the light of Christ, the light of the promise of God shining out in the deepest night. And that promise, the light of that promise that promise of God shining out in the deepest night, is that promise of new light, new life, a promise of resurrection for all of us.” (Slight pause.)
Peter and John stood there silently and simply nodded. Then Peter said, “Yes, the promise of new light, new life, a promise of resurrection is for all of us.” (Slight pause.)
There was again a long silence. Then John said, “Yes, the promise of new light, new life, a promise of resurrection is for all... of... us... always.” Mags... simply... nodded. (Pause.) Amen.
04/01/2018 ~ Easter Sunday
United Church of Christ, First Congregational, Norwich, New York
ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Choral Response and Benediction. This is an précis of what was said: “I need to say two things: first, in Aramaic, the language which would have been spoken in Roman Palestine in New Testament times, to be saved meant to be made alive. Second, I am sure the well known American composer Irving Berlin was a nice fellow. He wrote Easter Parade and also a lesser know Easter Song, It’s a Lovely Day, Happy Easter. I want to suggest, however, that to merely say, ‘Happy Easter’ is not a Christian sentiment. So, let me make a suggestion: if someone walks up to you today and says, ‘Happy Easter’ shake their hand and say, ‘Christ is risen.’ ‘Christ is risen’ is the Christian sentiment.”
BENEDICTION: Hear now this blessing and then please join with me in the responsive Easter acclamation found in the bulletin. May the peace of God, which passes all understanding, keep your hearts and minds in the love of Christ, Jesus, and in the knowledge of the Holy Spirit this day and forever. And please join with me in the Easter Acclamation.
ONE: Rejoice, people of God! Christ is risen from the dead! Go in peace to love and serve God. Christ is with you always. Alleluia! Christ is Risen!
MANY: Christ is risen, indeed. Alleluia
SERMON ~ 03/29/2018 ~ “In The Garden” ~ Holy Thursday A.K.A. Maundy Thursday
SERMON ~ 03/29/2018 ~ “In The Garden” ~ A Service of Worship in Christian Unity with The United Church of Christ, First Congregational, The First Baptist Church and The Broad Street United Methodist Church of Norwich, NY ~ Holy Thursday A.K.A. Maundy Thursday ~ A Service Commemorating Some of the Events of the Day Before the Crucifixion.
A READING FROM THE GOSPEL — Luke 22:39-54a [ILV]
(PASTOR RACHEL MORSE)
[39] Then Jesus left the room and the house and, as was the normal practice of the Rabbi, went to the Mount of Olives; the disciples followed. [40] When they reached that place, Jesus said to them, “Pray that you may not come into the time of trial, a test.”
[41] Then withdrawing from them about a stone’s throw, Jesus knelt down, and prayed: [42] “Abba, God, if you are willing, remove this cup from me; yet, not my will but Yours be done.” {Later and less authoritative manuscripts add the next two sentences. [43] Then an angel from heaven appeared to and gave the Rabbi strength. [44] In anguish Jesus prayed more earnestly and sweat became like great drops of blood falling down on the ground.}
[45] Then Jesus stood up from praying, came to the disciples and found them sleeping, exhausted with grief. [46] So Jesus said to them, “Why are you sleeping? Get up and pray that you may not be subjected to the time of trial.”
[47] While Jesus was still speaking, suddenly a crowd appeared and the one called Judas, one of the twelve, was leading them. Judas approached Jesus to offer an embrace; [48] but Jesus said, “Judas, are you betraying the Chosen One with a kiss?”
[49] Those who were around Jesus, those who were near Jesus, saw what was going to happen and said, “Rabbi, should we strike with the sword?” [50] Now the attendant of the High Priest was among those in the crowd and one of them struck this person, cutting off the right ear.
[51] But Jesus said, “Stop! No more of this!” And, touching the attendant’s ear, healed it.
[52] Then Jesus said to those in the crowd— the chief priests, the officers of the temple guard, the elders— “Have you come out with swords and clubs as if I were a bandit, a thief? [53] I was with you day after day in the temple and you did not lay hands on me, even though you could have done that at any time you wanted. But this— this— is your hour— the triumph of the night!”
[54a] And so, they arrested Jesus. They then brought the Rabbi into the house of the high priest.
SPECIAL MUSIC — “In the Garden” ~ The Bell Choir
A MEDITATION — “In The Garden”
NOTE: The part of the narrator was read by Pastor Rachel Ann Morse. Judas was read by Pastor David Spiegel. Jesus was read by Pastor Joe Connolly. Peter was read by Mary Williams.
NARRATOR:
The Gospel we have come to know as Luke tells us the time came for the Feast of the Unleavened Bread, the feast commonly called Passover. Jesus and the disciples arrive in Jerusalem to keep the feast there. One of the twelve, Judas, knows the Rabbi has made enemies among the leaders in Jerusalem. Therefore, this disciple— some think of him as the practical one since it is he who keeps track of the money the followers of Jesus hold in common— Judas approaches the religious scholars and the Chief Priests, the Temple authorities. Put another way, Judas goes to the crème de la crème of society in Jerusalem with a plan. ‘Since Jesus can raise emotions by simply speaking on a street corner,’ says Judas, ‘if you arrest Jesus there will be no fear of an uprising led by Jesus among the people during the feast.’ In Luke it says the one who is to betray Jesus is at the meal but it does not say when that one leaves the company of the others. So, as this scene unfolds, the Gospel story as we are about to hear it has come to the point where the disciples and Jesus have had the meal and have gone to the garden at the Mount of Olives. Jesus withdraws to pray while the disciples, overwhelmed with a sense of the events which might be impending, have taken to sleep. Jesus hears something and speaks.
JESUS:
What was that? Who is there.
JUDAS:
It is I— Judas.
JESUS:
You did not come with us here after the Seder.
JUDAS:
No. But I thought I knew where you would be. And I was right.
JESUS:
You were... missed.
JUDAS:
I had... business... business to which I needed to tend.
JESUS:
Business— with you is it always business. You need to think less about business, less about money and more about the Dominion of God, the Realm of God. The Realm of God draws near, you know.
JUDAS:
I think you’ve made that clear these last several years. (Slight pause.)
JESUS:
So, where were you... really.
JUDAS:
Rabbi, let me ask you a question: are you willing to give up your strange ideas?
JESUS:
Strange?
JUDAS:
Yes, strange. You just repeated a prime one. You have these ideas— you insist on talking about the nearness of the Dominion of God, the Realm of God. The Romans are too powerful to be overthrown. So it is perfectly clear the Realm of God is not near. If that were so, if the Realm of God were at hand, we would be building an army of sufficient force to drive the Romans out of our land. The Religious Scholars— they understand the Realm of God is not at hand. They understand how much force it would take to drive out the Romans. And the Priests— they have control of the Temple. So, when it comes to worship, when it comes to how we worship, what they want to do is what gets done. Do you know what they are? They are practical. They seem to get along fine with our Jewish King, Herod.
JESUS:
Herod knows how to play the politics of the Temple and the politics of Rome quite well.
JUDAS:
Yes, Herod gets along just fine with the Temple Authorities and with all the Romans. And, of course, you know if any of us gets out of line, then Herod will simply call on that Roman, Pilate, the Prefect, and the troops under his command. The occupying army of Rome under the command of Pilate can make things very difficult for the people. If something goes amiss, if there are riots, if there is civil unrest, there would be much bloodshed. Many people would die.
JESUS:
The Romans already murder many people each year. Thousands and thousands are crucified.
JUDAS:
So I am sure you don’t want any more to die than the Romans deem necessary. Rabbi, I know you love the people. I know you do not want any blood shed— not now, not in the near future. Perhaps in the distant future, when we, the Jewish people, can raise a credible army for ourselves— at that point we can strive to overthrow the yoke of Rome. But until then, cooperation seems like a wise course, does it not?
JESUS:
And what makes you think I’m against cooperation.
JUDAS:
What makes me think you’re against cooperation? You keep gushing on and on about the nearness of the Realm of God! You just said it a short time ago! Did you not?
JESUS:
Yes. I think the realm of God is near. But perhaps I do not think the Realm of God means what you think it means.
JUDAS:
It means we shall be a free people.
JESUS:
Does freedom mean bearing arms? Does freedom mean committing violence?
JUDAS:
It does for the Romans.
JESUS:
And what is good enough for the Romans is good enough for us?
NARRATOR:
Peter, who has been asleep in a different part of the garden, comes upon Judas and Jesus.
PETER:
Judas! We missed you after the Seder. Where were you? Did you go somewhere? (Slight pause.)
JESUS:
He had... business... business to which he needed to tend.
NARRATOR:
Peter draws a sword.
PETER:
I still say this is the only business we need to be in. We need to be at the throats of the Romans.
JUDAS:
So, Rabbi, you see? Even your beloved Simon thinks in the end violence will prevail.
JESUS:
Simon... Peter... put that away.
NARRATOR:
Jesus turns to Judas and says:
JESUS:
You were there. You saw it. Why do they not understand? Even at the table earlier they argued among themselves like children. “Who is the greatest?” was their question. As if... that mattered. (Pause.) Peter... Peter... by brandishing that sword once again you are asking ‘who is the greatest?’ Who can marshal enough force is not what the Realm of God is about.
JUDAS:
Good luck with that one, Jesus.
JESUS:
Look, Peter, when I sent you and all the others out without a purse or a bag or sandals, did you lack anything?
PETER:
No, not a thing.
JESUS:
So, now you need swords? Do you want to live in a world where the person who has no sword must sell a cloak in order to buy one? Or do you want to live in a world where the Realm of God reigns? Do you want to live in a world where the love of God reigns?
PETER:
I need a sword to protect me. I need a sword to protect you.
JESUS:
Trusting God is not sufficient then?
PETER:
Rabbi, you know what the prophets say. You have already told us the prophecies will be fulfilled in you.
JESUS:
Simon, Simon, listen! All of you will be sifted like wheat. All of you will be tested. But the test will not be a test of power or of greatness. It will be a test of wisdom and of fortitude. And so, I have prayed for all of you that your own faith may not fail.
PETER:
Still Jesus, I am ready to go with you to prison and even to death!
JUDAS:
You see? You see what your talk about the Realm of God brings? I will see you later. I have to be about my business.
NARRATOR:
Judas leaves their presence. And, indeed, he will be about his business, the business which has already been transacted with the religious scholars and the Chief Priests, the Temple authorities, the crème de la crème of society in Jerusalem.
JESUS:
Peter, I do not think you understand. You may think you would go to prison or even die with me. But the cock will not crow this day until you have three times denied that you know me.
PETER:
This cannot possible be. I will not have it! I will not deny you.
JESUS:
Peter, do you not remember what I said earlier? This cup that is poured out for you is the new covenant in my blood.
PETER:
I heard you say that. I am not sure what you meant.
JESUS:
You will understand. It will take time but you will understand.
PETER:
You spoke of the covenant. Why?
JESUS:
Our covenant is with God. The reign of God is at hand.
PETER:
You spoke of blood. Does that not require a sword?
JESUS:
(Slight pause.) I think... not. (Slight pause.) Go, Peter. Go back with the others for a bit. Let me be here alone. I need to pray. In time you will know what all this means. But right now it is a time for prayer. And I need to be alone. I need to speak with Abba, God.
PETER:
All right. I will be just a little bit away. If you need me, call.
JESUS:
I shall. I shall.
NARRATOR:
And Peter went off, back to the others. Judas had, of course, gone off to fetch the Temple Authorities. And Jesus prayed. And so the story unfolded. Jesus was arrested and crucified by the Romans as a rebel, a rabble rouser. And there were no riots. But lives were changed. And Rome would destroy Jerusalem. And then Rome, itself, would be destroyed. But the work of the people of God remained. The covenant remained. (LONG PAUSE.) And we find these words in the Gospel known as Luke (BRIEF PAUSE.): “It was now about noon. And despite it being mid-day, the light of the sun failed and darkness came over the whole land; and the curtain in the sanctuary of the temple was torn in two. Then Jesus, crying with a loud voice, said, ‘Abba! Into your hands I commit my spirit.’” (LONG PAUSE.) “Having said this, Jesus breathed for the last time.”
SILENCE IS KEPT
PASTOR DAVID SPIEGEL:
Won’t you please join with us in the Unison Prayer of Benediction found in the bulletin.
UNISON BENEDICTION
Eternal God, whose whisper silences the shouts of the mighty, quiet within us every voice but Your own. Speak to us through the story of Jesus that, by the power of the Holy Spirit, we may receive the grace to show the love Christ exhibited for all humanity by committing our lives to the service of Your Dominion. Amen.
“Were You There?” — The Bell Choir
The Congregation is invited to leave the worship space in silence.
A READING FROM THE GOSPEL — Luke 22:39-54a [ILV]
(PASTOR RACHEL MORSE)
[39] Then Jesus left the room and the house and, as was the normal practice of the Rabbi, went to the Mount of Olives; the disciples followed. [40] When they reached that place, Jesus said to them, “Pray that you may not come into the time of trial, a test.”
[41] Then withdrawing from them about a stone’s throw, Jesus knelt down, and prayed: [42] “Abba, God, if you are willing, remove this cup from me; yet, not my will but Yours be done.” {Later and less authoritative manuscripts add the next two sentences. [43] Then an angel from heaven appeared to and gave the Rabbi strength. [44] In anguish Jesus prayed more earnestly and sweat became like great drops of blood falling down on the ground.}
[45] Then Jesus stood up from praying, came to the disciples and found them sleeping, exhausted with grief. [46] So Jesus said to them, “Why are you sleeping? Get up and pray that you may not be subjected to the time of trial.”
[47] While Jesus was still speaking, suddenly a crowd appeared and the one called Judas, one of the twelve, was leading them. Judas approached Jesus to offer an embrace; [48] but Jesus said, “Judas, are you betraying the Chosen One with a kiss?”
[49] Those who were around Jesus, those who were near Jesus, saw what was going to happen and said, “Rabbi, should we strike with the sword?” [50] Now the attendant of the High Priest was among those in the crowd and one of them struck this person, cutting off the right ear.
[51] But Jesus said, “Stop! No more of this!” And, touching the attendant’s ear, healed it.
[52] Then Jesus said to those in the crowd— the chief priests, the officers of the temple guard, the elders— “Have you come out with swords and clubs as if I were a bandit, a thief? [53] I was with you day after day in the temple and you did not lay hands on me, even though you could have done that at any time you wanted. But this— this— is your hour— the triumph of the night!”
[54a] And so, they arrested Jesus. They then brought the Rabbi into the house of the high priest.
SPECIAL MUSIC — “In the Garden” ~ The Bell Choir
A MEDITATION — “In The Garden”
NOTE: The part of the narrator was read by Pastor Rachel Ann Morse. Judas was read by Pastor David Spiegel. Jesus was read by Pastor Joe Connolly. Peter was read by Mary Williams.
NARRATOR:
The Gospel we have come to know as Luke tells us the time came for the Feast of the Unleavened Bread, the feast commonly called Passover. Jesus and the disciples arrive in Jerusalem to keep the feast there. One of the twelve, Judas, knows the Rabbi has made enemies among the leaders in Jerusalem. Therefore, this disciple— some think of him as the practical one since it is he who keeps track of the money the followers of Jesus hold in common— Judas approaches the religious scholars and the Chief Priests, the Temple authorities. Put another way, Judas goes to the crème de la crème of society in Jerusalem with a plan. ‘Since Jesus can raise emotions by simply speaking on a street corner,’ says Judas, ‘if you arrest Jesus there will be no fear of an uprising led by Jesus among the people during the feast.’ In Luke it says the one who is to betray Jesus is at the meal but it does not say when that one leaves the company of the others. So, as this scene unfolds, the Gospel story as we are about to hear it has come to the point where the disciples and Jesus have had the meal and have gone to the garden at the Mount of Olives. Jesus withdraws to pray while the disciples, overwhelmed with a sense of the events which might be impending, have taken to sleep. Jesus hears something and speaks.
JESUS:
What was that? Who is there.
JUDAS:
It is I— Judas.
JESUS:
You did not come with us here after the Seder.
JUDAS:
No. But I thought I knew where you would be. And I was right.
JESUS:
You were... missed.
JUDAS:
I had... business... business to which I needed to tend.
JESUS:
Business— with you is it always business. You need to think less about business, less about money and more about the Dominion of God, the Realm of God. The Realm of God draws near, you know.
JUDAS:
I think you’ve made that clear these last several years. (Slight pause.)
JESUS:
So, where were you... really.
JUDAS:
Rabbi, let me ask you a question: are you willing to give up your strange ideas?
JESUS:
Strange?
JUDAS:
Yes, strange. You just repeated a prime one. You have these ideas— you insist on talking about the nearness of the Dominion of God, the Realm of God. The Romans are too powerful to be overthrown. So it is perfectly clear the Realm of God is not near. If that were so, if the Realm of God were at hand, we would be building an army of sufficient force to drive the Romans out of our land. The Religious Scholars— they understand the Realm of God is not at hand. They understand how much force it would take to drive out the Romans. And the Priests— they have control of the Temple. So, when it comes to worship, when it comes to how we worship, what they want to do is what gets done. Do you know what they are? They are practical. They seem to get along fine with our Jewish King, Herod.
JESUS:
Herod knows how to play the politics of the Temple and the politics of Rome quite well.
JUDAS:
Yes, Herod gets along just fine with the Temple Authorities and with all the Romans. And, of course, you know if any of us gets out of line, then Herod will simply call on that Roman, Pilate, the Prefect, and the troops under his command. The occupying army of Rome under the command of Pilate can make things very difficult for the people. If something goes amiss, if there are riots, if there is civil unrest, there would be much bloodshed. Many people would die.
JESUS:
The Romans already murder many people each year. Thousands and thousands are crucified.
JUDAS:
So I am sure you don’t want any more to die than the Romans deem necessary. Rabbi, I know you love the people. I know you do not want any blood shed— not now, not in the near future. Perhaps in the distant future, when we, the Jewish people, can raise a credible army for ourselves— at that point we can strive to overthrow the yoke of Rome. But until then, cooperation seems like a wise course, does it not?
JESUS:
And what makes you think I’m against cooperation.
JUDAS:
What makes me think you’re against cooperation? You keep gushing on and on about the nearness of the Realm of God! You just said it a short time ago! Did you not?
JESUS:
Yes. I think the realm of God is near. But perhaps I do not think the Realm of God means what you think it means.
JUDAS:
It means we shall be a free people.
JESUS:
Does freedom mean bearing arms? Does freedom mean committing violence?
JUDAS:
It does for the Romans.
JESUS:
And what is good enough for the Romans is good enough for us?
NARRATOR:
Peter, who has been asleep in a different part of the garden, comes upon Judas and Jesus.
PETER:
Judas! We missed you after the Seder. Where were you? Did you go somewhere? (Slight pause.)
JESUS:
He had... business... business to which he needed to tend.
NARRATOR:
Peter draws a sword.
PETER:
I still say this is the only business we need to be in. We need to be at the throats of the Romans.
JUDAS:
So, Rabbi, you see? Even your beloved Simon thinks in the end violence will prevail.
JESUS:
Simon... Peter... put that away.
NARRATOR:
Jesus turns to Judas and says:
JESUS:
You were there. You saw it. Why do they not understand? Even at the table earlier they argued among themselves like children. “Who is the greatest?” was their question. As if... that mattered. (Pause.) Peter... Peter... by brandishing that sword once again you are asking ‘who is the greatest?’ Who can marshal enough force is not what the Realm of God is about.
JUDAS:
Good luck with that one, Jesus.
JESUS:
Look, Peter, when I sent you and all the others out without a purse or a bag or sandals, did you lack anything?
PETER:
No, not a thing.
JESUS:
So, now you need swords? Do you want to live in a world where the person who has no sword must sell a cloak in order to buy one? Or do you want to live in a world where the Realm of God reigns? Do you want to live in a world where the love of God reigns?
PETER:
I need a sword to protect me. I need a sword to protect you.
JESUS:
Trusting God is not sufficient then?
PETER:
Rabbi, you know what the prophets say. You have already told us the prophecies will be fulfilled in you.
JESUS:
Simon, Simon, listen! All of you will be sifted like wheat. All of you will be tested. But the test will not be a test of power or of greatness. It will be a test of wisdom and of fortitude. And so, I have prayed for all of you that your own faith may not fail.
PETER:
Still Jesus, I am ready to go with you to prison and even to death!
JUDAS:
You see? You see what your talk about the Realm of God brings? I will see you later. I have to be about my business.
NARRATOR:
Judas leaves their presence. And, indeed, he will be about his business, the business which has already been transacted with the religious scholars and the Chief Priests, the Temple authorities, the crème de la crème of society in Jerusalem.
JESUS:
Peter, I do not think you understand. You may think you would go to prison or even die with me. But the cock will not crow this day until you have three times denied that you know me.
PETER:
This cannot possible be. I will not have it! I will not deny you.
JESUS:
Peter, do you not remember what I said earlier? This cup that is poured out for you is the new covenant in my blood.
PETER:
I heard you say that. I am not sure what you meant.
JESUS:
You will understand. It will take time but you will understand.
PETER:
You spoke of the covenant. Why?
JESUS:
Our covenant is with God. The reign of God is at hand.
PETER:
You spoke of blood. Does that not require a sword?
JESUS:
(Slight pause.) I think... not. (Slight pause.) Go, Peter. Go back with the others for a bit. Let me be here alone. I need to pray. In time you will know what all this means. But right now it is a time for prayer. And I need to be alone. I need to speak with Abba, God.
PETER:
All right. I will be just a little bit away. If you need me, call.
JESUS:
I shall. I shall.
NARRATOR:
And Peter went off, back to the others. Judas had, of course, gone off to fetch the Temple Authorities. And Jesus prayed. And so the story unfolded. Jesus was arrested and crucified by the Romans as a rebel, a rabble rouser. And there were no riots. But lives were changed. And Rome would destroy Jerusalem. And then Rome, itself, would be destroyed. But the work of the people of God remained. The covenant remained. (LONG PAUSE.) And we find these words in the Gospel known as Luke (BRIEF PAUSE.): “It was now about noon. And despite it being mid-day, the light of the sun failed and darkness came over the whole land; and the curtain in the sanctuary of the temple was torn in two. Then Jesus, crying with a loud voice, said, ‘Abba! Into your hands I commit my spirit.’” (LONG PAUSE.) “Having said this, Jesus breathed for the last time.”
SILENCE IS KEPT
PASTOR DAVID SPIEGEL:
Won’t you please join with us in the Unison Prayer of Benediction found in the bulletin.
UNISON BENEDICTION
Eternal God, whose whisper silences the shouts of the mighty, quiet within us every voice but Your own. Speak to us through the story of Jesus that, by the power of the Holy Spirit, we may receive the grace to show the love Christ exhibited for all humanity by committing our lives to the service of Your Dominion. Amen.
“Were You There?” — The Bell Choir
The Congregation is invited to leave the worship space in silence.
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