SERMON - 02/28/2021 - Blessed to Be a Blessing - ELIJAH KELLOGG CHURCH - HAPRSWELL, MAINE

 02/28/2021 ~ Second Sunday in Lent ~ Genesis 17:1-7, 15-16; Psalm 22:23-31; Romans 4:13-25; Mark 8:31-38 or Mark 9:2-9 ~ Elijah Kellogg Church, Harpswell, Maine

Blessed to Be a Blessing

“...I will establish my covenant between me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you.” — Genesis 17:7.

This is, I hope, obvious.  I am standing in the pulpit of a church named for the Nineteenth Century Congregational minister, Elijah Kellogg.  Many of you probably know what I am about to say concerning this pastor but some may not.

Kellogg was born in Portland, Maine, graduated from Bowdoin College, Andover Theological Seminary and served the church in Harpswell from 1844 to 1854.  He served other churches and in other ways.  Today he may be best known outside of Harpswell for writing multiple series of books largely aimed at youth.  Kellogg’s life spanned 87 years between 1813 and 1901. [1]  (Slight pause.)

As it happens I’ve just finished reading a biography of John Quincy Adams, [2] himself a life-long Congregationalist.  Adams was the son of a founder of this nation and in this sequence served as an Ambassador, a member of the Massachusetts legislature, a United States Senator, Secretary of State, President and after that, as a member of the House of Representatives.  Adams’ life spanned 80 years between 1767 and 1848. [3]

While the lifetimes of these two do not exactly match there is overlap.  Obviously when Adams died in 1848, Kellogg would have been the pastor at the Harpswell Church.  Obviously, these two were very accomplished, very learned.  (Slight pause.)

For a moment, let’s look at the times their lives spanned.  In the lifetime of Adams this nation saw the declaration of and the struggle for independence, the formation of its government structure through the Constitution, the Louisiana Purchase which greatly expanded its territory and the war of 1812.  Adams, himself, negotiated the treaty with Spain which expanded American territory to the West Coast.  Adams was still alive when the so-called Mexican–American War ended.

It should also be noted during the lifetime of Adams, transportation changed from horse and wagon to railroads and from sailing ships to steam ships.  Adams saw communication change from printed material taking weeks and weeks to travel anywhere to the telegraph which communicated over large distances in seconds.  (Slight pause.)

Kellogg was born before the War of 1812 ended and lived through a chunk of history I’ve already connected with the life of Adams.  Then after 1848 Kellogg saw the Civil War, the assassination of Lincoln, Reconstruction, economic depressions and the so-called Spanish–American War.

During Kellogg’s lifetime railroads were invented and then spanned the continent.  The automobile, though not yet in mass production, was invented.  Electrification was happening.  The limitations of the telegraph were overcome by the telephone.  (Slight pause.)

For those who think we live in tumultuous, unsettled, dangerous times today, just look at this cursory list of what happened in those lifetimes.  And I have left out major chunks of what happened during their lifetimes, major chunks of what happened around them and to them.  So, you might well ask, what’s the point?  (Pause.)

We find these words in the Seventeenth Chapter of Genesis.  “...I will establish my covenant between me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you.”  (Slight pause.)

I think one thing we moderns do not grasp well is, in different eras, the same words can carry different meanings.  I think the word covenant is a good example.

Today many take it to mean a contract, effectively you do this and in return I’ll do that.  This meaning might have even been true of secular covenants in Biblical times.

But it clearly was not true with the covenant about which God speaks.  God makes it clear this is not a give and take contract.  (Quote:) “...I will establish my covenant...”  This is one way.  This is not you do this, I’ll do that.  No demand is made by God.  God simply establishes it.  (Slight pause.)

Now, both Kellogg and Adams had what we today would call a classical education.  In that era it was a given that one would study Latin and Greek at the levels we equate with Grade and High School.  Then one would read Greek and Roman authors in the original languages in college.  (Slight pause.)

That observation brings me back to the meaning of words.  In the late Eighteenth and into the Nineteenth Century, for those who had a classical education, the kind Kellogg and Adams had, the word “virtue” did not mean what it mostly means today.  For them the meaning much more rested on what it meant to the Greeks and Romans.

These days we often take virtue to be synonymous with morality, behavior within specific, often culturally decided boundaries.  Back in the Kellogg/Adams era they would have leaned on what virtue meant to the ancients.  In those times virtue meant putting the common good above one’s own interests.  Hence, virtue was thought of as a lynchpin of public life.  It was thought of as doing what supported the community. [4]

So, what did the practice of virtue entail?  This... this is where the words virtue and covenant collide.

The lives of both Kellogg and Adams embodied the type of virtue I’ve defined— service.  Indeed, no matter what was happening around them or to them they were dedicated to the common good, dedicated to striving to make the world a better place, addressing wrongs, even in tumultuous, unsettled, dangerous times.  (Slight pause.)

It is at this juncture many people struggle with the covenant of God.  Earlier I said it’s clear the covenant God proclaims is not give and take, not a contract.  The common way to put this is simple.  God is the prime mover.  Therefore, God places no demand on us.

However, while making no demands God does invite us... invite us... to participate in covenant.  Further, we are changed not by our participation.  We are changed simply by the invitation of God.  This change is clearly delineated as in the reading the name Abram is changed to Abraham.  And, in a section of this passage not read today, the name of Sarai is changed to Sarah.  We are changed simply by being invited to covenant.

And what is the message of this covenant to us?  The simplest way to express the covenant God offers is the way Jesus put it: love God with all your heart, soul, mind and strength.  Love your neighbor.

This circles us back to the idea of virtue.  If we love God and neighbor we will strive to look for and be involved in the greater good, strive to seek out places where injustice abounds and work toward justice.  Covenant means we will strive to do the work of God encompassed by justice for all and love of everyone.  Hence, covenant means we will learn.  Covenant means we will grow.  (Slight pause.)

I do not want to mislead you.  Living into, out from and through the covenant to which God calls us, a covenant of justice and love, a covenant of growth and learning, is not easy work.  Ask Adams.  Ask Kellogg.  Their paths were not easy.  But I think covenant work is the place to which God invites us, the place to which God calls us.

And so, let me reiterate: to where are we called?  To what are we invited?  We are called, we are invited to covenant.  We are, thereby, called, invited to be a blessing to the world in which we live.  And in so doing we shall be blessed.  Amen.

02/28/2021

Elijah Kellogg Church, Harpswell, Maine

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: “You may have noticed I preached on Genesis but the choir sang an arrangement of Fairest Lord Jesus.  What’s the connection?  In the words of New Testament Scholar Nicholas Thomas Wright, what is seen in the resurrected Christ is the reality of covenant, the place we can come to understand God loves everyone.  And hence, we need to move toward that virtuous task— we need to love everyone.”

BENEDICTION

We are commissioned by God to carry God’s peace, the presence of God, into the world.  Our words and our deeds will be used by God, for we become messengers of God’s Word in our action.  Let us recognize that God Who transforms us is forever among us.  And may we love God so much, that we love nothing else too much.  May we be so in awe of God that we are in awe of no one and nothing else.  Amen.

[1] https://en.wikipedia.org/wiki/Elijah_Kellogg

Note: May 20, 1813 – March 17, 1901 which means he was 87 at this death.

[2] The Lost Founding Father: John Quincy Adams and the Transformation of American Politics by William J. Cooper.

[3] https://en.wikipedia.org/wiki/John_Quincy_Adams

Note: July 11, 1767 to February 23, 1848 which means he was 80 when he died.

[4] First Principles: What America’s Founders Learned from the Greeks and Romans and How That Shaped Our Country by Thomas E. Ricks.

 SERMON ~ 10/18/2020 ~ Proper 24 ~ Twenty-ninth Sunday in Ordinary Time ~ Twentieth Sunday after Pentecost ~ Exodus 33:12-23; Psalm 99; Isaiah 45:1-7; Psalm 96:1-9, (10-13); 1 Thessalonians 1:1-10; Matthew 22:15-22 ~ Elijah Kellogg Church, Harpswell, Maine ~ Parking Lot Service.

Say One for Me

“We always give thanks to God for all of you and mention you, remember you, in our prayers, constantly.” — 1 Thessalonians 1:2.

Starting last August I have pinch hit, or rather pinch preached, for your Pastor, John Carson, several times.  My second time at here Elijah Kellogg Church I mentioned something very specific about my Mother.  This particular piece of information sounds a little like a joke but it is not.

My Mother was a nun.  Needless to say she left the convent before taking final vows.  She met my father, married and had three children.  I am the oldest.

Based on the fact that my Mother entered the convent these next statements might be assumed.  She was pious.  She took her faith seriously.  She took God seriously.

Jews in the New Testament era— Jews in the city of Thessalonika— would have labeled someone who took God seriously with an obvious title: God seekers.  And they understood even people who were not Jewish might take God seriously.  The way they saw things is, if a person took God seriously, that person should be taken seriously.

Back to my family— for many years we lived in a house diagonally across the street from our church.  That made going to church on Sunday an easy task.  Fall out of bed, take a couple steps— you’re at the front door of the church.

As was true of most inner city Catholic churches in those days, the Sunday Mass schedule started at 7:00 a.m.  There was one Mass every hour on the hour through 11:00.

The 11:00 a.m. one was a so called “High Mass”— a choir sang parts of the Mass, the priest waved a thurible, that pot like thing with burning coal and incense in it.  Hence, at the High Mass the smell of incense permeated the chancel and wafted out to the nave.

For reasons too complex to bother to explain, in my family it seemed most weeks  each of us chose to attend Mass at a different hour.  My mother always attended the last Mass of the day, that High Mass, at 11:00 a.m., because she sang in the choir.

But she was an early riser.  She was, therefore, very aware of when each of us went out the door to take those couple steps across the street to attend Mass.  When any of us headed out the door to the church, she would say the same thing to each of us: “Say one for me.”

Effectively, she was asking each of us to say a prayer for her as we attended church.  While, theologically, I would argue each of us and all of us stands in the need of prayer, I would also argue that among the rag-tag Connolly clan my mother was the one least in need of prayer.  Still she asked for prayer.

She, in fact, said “Say one for me” to us so often this phrase stuck in the memory of her children permanently.  Therefore when she died, we decided to put that saying on her gravestone.  “Say one for me.”  (Slight pause.)

We find these words in the First Letter to the Church in a City known in New Testament times and still known today as Thessalonika.  “We always give thanks to God for all of you and mention you, remember you, in our prayers, constantly.”  (Slight pause.)

Look at what Paul does in this section of the reading.  Paul offers thanks.  Thanks for whom?  Thanks for the people of the church, the community of faith gathered, in the City of Thessalonika.

We moderns do not get this: all of these churches to whom Paul writes were very small.  Scholars doubt each of them would have numbered more than 50 people.

Paul quite directly says to the people in this small church at Thessalonika that they are mentioned, remembered, held in prayer constantly by the Apostle.  Then Paul praises them for their attitude and their actions concerning the reality of God and the Christ.

Paul also acknowledges what they are doing by their example is done through the movement of the Spirit.  And because they are open to the Spirit, this is a model for all believers.  Therefore, their faith is known and celebrated everywhere.  (Slight pause.)

We have here an example of how each of us, in the context of faith, should constantly relate to those around us— pray.  To reiterate, after a standard introductory sentence, Paul offers prayer for the members of the Church in Thessalonika, effectively saying— “people of Thessalonika— let me say one for you.”  Prayer for others is a primary concern.  Why? Prayer, in and of itself, can be empowering.  (Slight pause.)

Now, something which has been said to me over and over again in my years as a Pastor is a request that I pray for someone.  And I honor those requests.

But that very inquiry, asking me to pray for someone, raises an obvious question.  Do I, as an ordained Pastor, have some kind of special relationship with God which might make any prayer I offer more valid than anyone else here today who prays?

The short answer is ‘no.’  I do not have any kind of singular conduit to God.  Ordination did not somehow give me a special or a secret knowledge about how to pray.  We, all of us, need to follow Paul’s example and pray for one another.  There is no question about this.  (Slight pause.)

My perception is what I am about to say is not addressed often enough.  There are techniques, ways of praying, which can be learned.  The point of these methods is to offer ways for individuals to feel comfortable praying and perhaps help the person for whom the prayer is being offered feel comfortable.

Briefly, here are some things any of us can do.  If you agree to pray with or for another person, first listen carefully to any request and try to discern not just what is verbalized but the emotional depth of the request.  Doing this will often offer guidance about what might be placed before God, vocalized and/or thought about as pray is offered.

Next, if the situation is that you will, indeed, pray one on one with another person, it is sometimes suggested that you offer prayer while holding hands or touching an arm— except not in this time of pandemic and, needless to say, only with permission.  Alternatively, perhaps just looking into one another’s eyes will suffice.

These techniques can add a tactile or visual aspect to prayer.  They can also empower a real sense of connection with that other person.

Another technique is, in the course of a prayer which is being offered for and with another person, at some point in the course of those prayers, close your eyes and visualize that person.  As you do so, think about, concentrate on the person for whom the prayer is offered.  Many say doing this can bring both the prayer and the person for whom the prayer is being offered into sharper focus for the one offering the prayer.  (Slight pause.)

I do need to say something about our personal prayer habits.  I once had the honor and privilege of being in a very small group in the presence of Nobel Laureate Archbishop Desmond Tutu.  It was before he had won the Nobel Peace Prize.

Someone asked how much he prayed every day.  Desmond said one or two hours a day, unless he was busy or under stress.  Then it was two or three hours.  (Slight pause.)

Let me come back to the story about my Mother.  She may, indeed, have been the one in our family who was least in need of prayer.  But she also understood, as did Paul, that the first thing we need to do with and for one another is to pray for one another.

And yes, I do think we need to pray for one another faithfully and often, hold each other in prayer.  I also think that holding one another in prayer can help us, empower us to see one another as children of God, as equal before God.

All that having been said, let me make one promise.  I shall hold you all in prayer.  But let me also make one request.  Say one for me.  Amen.

10/18/2020
Elijah Kellogg Church, Harpswell, Maine

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 one more thing about our personal prayer habits.  Earlier I said we are all ‘children of God.’  Certainly one of the issues in society right now is that some people are seen as outcast, different, the other.  But we are, all of us, children of God.  In God’s world no one is outcast, different, other.  I think praying for others, especially those who society sees as outcast, different, other— whether we know them or not— can be life changing.  At least for me, when I pray for those I do not know, it becomes much harder for me to fail to see them as children of God.”

BENEDICTION: We have gathered, not just as a community, but as a community of faith.  Let us respond to God, who is the true reality, in all that we are and say and do.  Let the Holy Spirit dwell among us and may the peace of God which surpasses our understanding be with us this day and forever more.  Amen.

SERMON ~ 08/09/2020 ~ Tenth Sunday after Pentecost ~ 19th Sunday in Ordinary Time ~ “Descriptions of God” ~ A “Parking Lot Service” at Elijah Kellogg Church.

 08/09/2020 ~ Tenth Sunday after Pentecost ~ Proper 14 ~ 19th Sunday in Ordinary Time ~ Genesis 37:1-4, 12-28; Psalm 105:1-6, 16-22, 45b; 1 Kings 19:9-18; Psalm 85:8-13; Romans 10:5-15; Matthew 14:22-33 ~ Parking Lot Service at Elijah Kellogg Church, Harpswell, Maine.

Descriptions of God

“Elijah answered, ‘I have been very zealous for Yahweh, God, Omnipotent.’” — I Kings 19:14a.

In what is commonly referred to as the American Main Line Protestant Church— and the Elijah Kellogg Church is within that grand tradition— most of the time, with minor exceptions— pastors have both a Bachelor’s Degree and a 90 Credit, three year Master’s Degree, called a Master of Divinity Degree.  Sometimes it is said in the Congregational tradition we have a learn-ed clergy.

I would be remiss if I did not note that in the context of the American experience, simply by dint of that educational level, this places both our churches and our clergy among the privileged.  That reality alone at minimum deserves a three sermon series, so since I am filling in for Pastor John I am not going there today.

Needless to say, both John and I have the aforementioned certification.  However, my acquisition of those credentials was not always smooth.  I often say my first degree was not from any academic institution but from the school of hard knocks.

Here’s the back story on that.  In the 1950s and 60s my youth was spent on the mean streets of Brooklyn.  No, that is not Brooklin, Maine.  That is Brooklyn, New York.

The first time I tried to go to college— notice how I put that— my academic journey was not always smooth— the first time I tried to go to college I dropped out.  And you may remember there was a little skirmish going on back in the late 1960s.

So shortly after I dropped out I was wearing Army green, walking the mean streets of Saigon.  In one sense I’ve done post-graduate work in the school of hard knocks.

Back to my formal schooling— for reasons quite beyond me when it comes to languages other than American English, I’ve studied Latin, Spanish, German, French, Hebrew and Greek.  This study was done among the other wonderful benefits of a liberal education.

To be clear, while I studied all those languages I am neither fluent nor proficient at any of them.  Sometimes I even wonder about my proficiency with American English.

Now, one thing which might be gleaned in the study of language— especially a range of them— is each language comes with its own baggage, its own preconceived notions of what words are, what they do, how they operate, how they work in the context of that given language.  Let me illustrate this with a church story.

I have a friend who was on a Search Committee to find a new pastor.  It is fairly normal for such committees to take a survey of church members.

This is one of the survey questions the committee developed.  “On a scale of one to ten the Bible is— one: word for word the word of God— to ten: the Bible is an interesting book, worthy of study.”

My friend shared this question with me.  “Gee, that is fascinating,” I responded.  “You see, if you ask me that question in Hebrew, then the Bible is word for word the Word of God.  But if you ask that question in Greek then I’d say the Bible is an interesting book, worthy of study.”  (Slight pause.)

You see Hebrew words are living, breathing beings, difficult to pin down.  In Hebrew the meanings of words are flexible and can change before your eyes.

So if that question is asked in Hebrew, then Scripture would be word for word the Word of God since the language treats words as dynamic.  Greek— not so much— in Greek words are set, solid, concrete.  And that is language baggage.  (Slight pause.)

This is what we hear recorded in I Kings: “Elijah answered, ‘I have been very zealous for Yahweh, God, Omnipotent.’”  (Slight pause.)

English, like Greek, is a Western language.  Words lean toward being set, solid, concrete.  And God is referred to as omnipotent in this passage.  In English omnipotent means all powerful.  But the baggage carried by American English associates omnipotence with naked power, brute force.

This poses a question for us: what does it mean to say God is omnipotent?  Is God about brute force?  (Slight pause.)  Let’s look at a different part of this reading for a clue.

We hear there is a strong wind, an earthquake, fire.  All these phenomena reek of force, power.  But God is not in the wind, the earthquake, the fire.

And then.... and then... Elijah pulls a mantel over his face, goes to the mouth of the cave and listens to.... silence.  Silence— that is not a word we associate with any kind of force or power, is it?  (Slight pause.)

The mantel indicates Elijah recognizes the presence of God.  Elijah hears the voice of God speak and that voice is enfolded in... silence.  (Slight pause.)

So, what does this tell us about God— God who is both heard in silence and is omnipotent?  Perhaps the omnipotence of God is not about brute force, power.  And if the omnipotence we attribute to God is not about brute force, what is it about?  (Slight pause.)

Well, let’s look at what happens in this reading.  God calls Elijah to a mission.  Elijah responds.

Therefore perhaps we should ask, ‘What is our mission?’  That is neither a trick question nor a hard question.  Indeed, there is a clear answer.

We are called to share the love of God.  So let’s suppose for a moment that the omnipotence of God is not about brute force, naked power but about love— limitless love.  You see, force, power is temporal, temporary, fleeting.  Love is eternal.

Indeed, Elijah carries out a mission, but after what we read today Elisha appears and becomes a disciple Elijah.  Then that sweet chariot we sing about in the spiritual swings low and scopes up Elijah.  The work of this prophet is done.  But Elisha carries on the work of God.  (Slight pause.)

This is clear to me: we never know where trying to do the work of God, the work to which God summons us, will take us.  But we can know this: all we are called on to do is our part.

Indeed, when we heed the call to do the work of God, work which is about love, we may never know the consequences.  But the work of God will continue beyond us, if we but remain faithful to doing our part— if we respond by sharing the love of God.

So let me suggest when this service of worship is finished, the work to which God calls us— sharing the love of God— will be all around us.  Indeed, all you have to do is look the headlines and you will know that spreading the love of God is in sore need in the world.

So to reiterate— I maintain God can be described as omnipotent when one thinks of this omnipotence in terms of overwhelming, unconditional love, when one thinks in terms of God who walks with us in love, no matter what the circumstance, no matter where we are at.

Hence, this is the challenge for us— are we willing to hear the call of God to unconditional love?  And are we willing share that love with everyone we meet?  Amen.

08/09/2020
Elijah Kellogg Church, Harpswell, Maine

ENDPIECE: It is the practice of the Pastor to speak before the Benediction.  This is an précis of what was said: “A rabbi asked some students: ‘There are prayers done at night, others in daylight so how do we know when night has ended and day begun?’  One student said day is here when I can distinguish my field from my neighbor’s; a second said when I can distinguish my house from my neighbor’s.  Another when I can tell a cow is mine, not my neighbor’s.  ‘No!’ the Rabbi shouted.  ‘You divide, separate, split the world into pieces.  The world is broken enough.  You can tell night has ended and day begun when you look at the face of the person next to you and see your brother, your sister, your neighbor and see that you are one.’” [1]

BENEDICTION: We are commissioned by God to carry God’s peace, the presence of God into the world.  Our words and our deeds will be used by God, for we become messengers of God’s Word in our action.  Let us recognize that God’s transforming power is forever among us.  And may we love God so much, that we love nothing else too much.  May we be so in awe of God that we are in awe of no one and nothing else.  Amen.

[1]   Thomas L. Friedman, Thank You for Being Late (New York, Farrar, 2016) 357-358; adapted for this use.

SERMON ~ 04/21/2019 ~ Resurrection of the Christ ~ Easter Day ~ “Trusting Truth”

04/21/2019 ~ Resurrection of the Christ ~ 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. Used: 1 Corinthians 15:3-7 [ILV], John 20:1-18.

Trusting Truth

“These words seemed to those who listened to be an idle tale, nonsensical, and they refused to believe.  Peter, however, got up and ran to the tomb.  Upon getting there this apostle stooped and looked in but could see nothing but the linen cloths, the wrappings, on the ground.” — Luke 24:11-12.

If nothing else, he was... methodical.  If nothing else, he was... careful.  If nothing else, he looked at every piece of evidence available and... examined it.

Peter simply sought truth.  That was Peter, all right— methodical, careful, seeker of truth.

And so Peter’s tendency was to listen.  Peter listened with care.  Peter examined everything these women said.

And Peter knew these women well.  They had been through a lot together.

They had traveled with the Rabbi all over the Roman Provence of Judea.  Indeed, they were there, together, when the Rabbi spoke to a large crowd on a plain, when the Rabbi spoke about the poor, the hungry, the excluded being blessed.

They were there, together, when the Rabbi spoke about loving one’s enemies, not being judgmental, about forgiveness, there when that large crowd got fed.  They were there, together, when a healing happened to the Centurion’s daughter— the Centurion’s daughter— a Gentile woman!

They were there, together, when the Rabbi spoke about not hiding light, spoke about letting light shine.  Indeed, it seemed to all of them the Rabbi often spoke about light, never about night.

And yet... and yet... they were all there that short time ago when night seemed to envelop them.  They were all there when the Rabbi was executed, an enemy of the State, murdered by the State, murdered by... Rome.

And so Peter, by the nature of that relationship, that common experience, that bond with these women, trusted them as tellers of the truth.  Peter trusted what these women said about that morning— that they had gone to the tomb— trusted what they said they found there, trusted that as... truth.  But that was also when Peter decided he had to go to the tomb.

After all, Peter was Peter.  Peter needed to look at every piece of evidence available and... examine.  Peter had to seek... truth.

So alone, he set off to the tomb and ran part of the way.  But he was no longer twenty.  After a bit, the pace got slower.

In an odd way Peter was grateful for that.  The time walking allowed him to once again think about what he had heard, what he had experienced.  Peter remembered the time the Rabbi sent out the seventy with nothing, no purse, no bag, no sandals.

They returned filled with joy.  The Rabbi said the Spirit of God had been with them.  Peter realized what the Rabbi was teaching them: trust God above all else.

And then... and then... Peter remembered that time John and James and Peter all accompanied the Rabbi, went up the mountain to pray.  And they prayed.

And all of them, together, had a vision.  Peter remembered there was light.  Peter remember feeling a sense of peace.

Peter remembered he felt the presence of God, the embrace of God, the arms of God surround him.  But what did that vision, that light, that sense of peace, that presence, that embrace, say about the Rabbi, say about God?  (Slight pause.)

Peter reached the tomb and reminded himself to be methodical, careful.  This apostle stooped and looked in.  (Slight pause.)

There was nothing to see except exactly what the women had said would be seen— linen cloths, wrappings, on the ground.  (Slight pause.)  Peter stood up, took a breath, then another.

Despite being alone, out loud he asked, “What do I really know?  What are the facts?”  Peter was Peter.

Peter had seen the blood of the Rabbi.  It was real.  Peter knew his friend, the Rabbi, had been executed.  Peter took yet another a deep breath and sat on a nearby stone.

Of course, Peter knew the Rabbi spoke about the poor, the hungry, the excluded being blessed, about loving one’s enemies, about not being judgmental, about forgiveness, about light, about the Spirit of God.  But Peter also knew the Rabbi taught them over and over and over again to trust God.

Perhaps Peter was unnerved by the reality of it all, the memories of time spent with the Rabbi, the reality of the execution, the reality of an empty tomb.  His body began to quake.  Peter sobbed.

Tears streamed down his face, his beard.  He wept and wept and wept, his head in his hands.  (Long pause.)  Suddenly Peter knew, experienced, an overwhelming sense of peace of God, the presence of God, the embrace of God, the arms of God.  Peter knew the Rabbi, Jesus, was there with him.  Peter felt someone touch him, tap him on the shoulder.

 Peter opened his eyes and looked up.  There was no one near him, touching him.  Peter stopped weeping, wiped the tears away.  He had realized something he knew all along.

Peter realized that over and over and over again this Rabbi, this Jesus offered a singular message.  Trust God— trust that the peace of God, the presence of God, is with us always.  Trust that God walks with us, no matter what.

Peter realized this is precisely what the Rabbi, this Jesus had done— trust God.  Even when being murdered by the State, murdered by Rome the Rabbi, this Jesus trusted God.      (Slight pause.)  Peter— Peter who was methodical, careful, Peter who constantly examined things, Peter who sought the truth— Peter realized trust in God mattered.  Peter realized trusting God means seeking truth— God’s truth.

And what is God’s truth?  Peter knew what Jesus taught.  Jesus taught God’s truth consists of peace, justice, hope, light, freedom, joy, love.

Peter realized this Rabbi, this Jesus, embodied the truth of God.  Peter realized the truth of God and only the truth of God reflects this reality.

It was at that point Peter— methodical, careful, Peter, Peter who always sought truth, knew there was only one course to follow... trust— simply trust God.  And after all, Peter knew, Peter could feel the presence of Christ, there next to him, there, as he sat on that rock.

And Peter did trust this truth: Jesus was not in the tomb.   Jesus was present, alive, resurrected.  Christ had risen.  (Slight pause.)  Amen.

04/21/2019 - Easter Sunday -10:00 A.M. Service
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, which would have been spoken in Roman Judea in New Testament times, to be saved meant to be made alive.  Second, I want to suggest 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’ smile 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 ~ 03/31/2019 ~ Fourth Sunday in Lent ~ “Supernatural”

03/31/2019 ~ Fourth Sunday in Lent ~ Joshua 5:9-12; Psalm 32; 2 Corinthians 5:16-21; Luke 15:1-3, 11b-32.

Supernatural   

“From now on, therefore, we regard no one from what might be called a human point of view, mere human judgment.  Even if we did once regard Christ in these terms, that is not how we know Christ now.” — 2 Corinthians 5:16.

Last week I started off my comments with these words: “Many of you know this.  I’ve probably said it hundreds of times.”  I then referred to being a proud graduate of Bangor Theological Seminary.

What I want to say this week you have also heard me say probably hundreds of times.  The faith tradition of my youth was Roman Catholic.

My first 10 years of schooling— First Grade through Sophomore year in High School— were all spent in parochial schools, Catholic Schools.  The first six years of that schooling were in the same grade school, one connected with the local parish church my family attended.

It’s the name of the parish church, hence, it’s the name of the grade school, I want to mention.  The church, the grade school, had what many would see as a horrible even somewhat frightening name: Fourteen Holy Martyrs— Fourteen Holy Martyrs grade school, Fourteen Holy Martyrs church.

Goggle that name— Fourteen Holy Martyrs— and the church and school show up.  This group of saints, a grouping which dates from the 14th century in the Rhineland, was just that— a grouping.

These saints did not live in the 14th Century.  This grouping of saints were not even alive at the same time.  All of them also, by far, predated the 14th Century but got grouped together in that era.

They were grouped together and venerated because people were encouraged to pray for the intercession of these saints with God.  The influence of that intercession was believed to be effective in multiple forms of healing.  And the healing being sought in the 14th Century was quite specific: healing from bubonic plague, the Black Death.

Now, when you look up these 14 saints what you find out is in Germany, in the Rhineland, they were not known as Fourteen Holy Martyrs.  They were called Fourteen Holy Helpers.

And each of them were connected to a specific healing, each saint connected to a different healing— fever, diseases of the eye, etc, etc.  In short, in terms of Catholic tradition, the intercession of these saints on behalf of people helped cure various diseases.  I suppose since the bubonic plague was so horrific, any kind of healing would do.

That having been said, one does have to wonder what in the American psyche translated the name of these fourteen saints from “Helpers” to “Martyrs.”  This is especially true since, in the legends of these saints— and these saints are not particularly traceable to real people but were legends— in the legends of these saints none of them appear to have actually suffered a martyr’s death.

To be clear, I labeled that Fourteen Holy Martyrs name as horrible since I sometimes still wonder what kind of effect a name like that had on impressionable youngsters attending a grade school thusly named.  Did that name somehow traumatize them for life?  Did that name mean some of the students might think that they, themselves, were also headed for martyrdom?

Some probably did think that.  Not I.  If one takes theology seriously one does not indulge in that kind of transference and early on I already took theology seriously.

I make that statement about taking theology seriously because what I am about to say happened when I was in the Fourth Grade, or at least that’s what my memory says.  Even if that memory is slightly inaccurate, I know it happened when I was still attending Fourteen Holy Martyrs since I also  know in the Seventh Grade I switched schools and started to attend Saint Ignatius Loyola Grade School.  So this happened no later than the Sixth Grade; I think earlier.

In any case, around that point in time I got into a deep theological discussion with my parents.  I stated the premise that the grace of God is not natural, not normal.  The grace of God is outside what is natural, outside of what is normal.

Further, that the grace of God is, itself, a gift from God is not normal either.  Why” Grace is a free gift and there is nothing normal about a free gift.  So if the grace of God is not natural it is, thereby... supernatural.  Natural is what we humans do; supernatural is the work of God, said I.  (Slight pause.)

We find these words in the work known as Second Corinthians: “From now on, therefore, we regard no one from what might be called a human point of view, mere human judgment.  Even if we did once regard Christ in these terms, that is not how we know Christ now.”  (Slight pause.)

In the Roman Catholic tradition two kinds of grace are identified— Actual Grace and Sanctifying Grace.  I won’t get into the differences here.  Neither I nor you have that kind of time today.

So, let’s get right to the point.  What is grace?  The Roman definition, that is the Roman Catholic definition says grace is the supernatural help of God granted in and through the reality of the Christ. [1]

This is not to say the grace of God only happened after the birth of Christ.  The grace of God can be found all over Scripture.

Indeed, the Roman church, itself, says the grace of God was available before Christ.  God is, after all, God.  Rule one— do not put God in a box.  Rule 2— see rule one: do not put God in a box.

But that very thought— not placing God in a box— brings us to Paul’s writing.  Something common in all the lectionary readings assigned for today, but especially in the Corinthians and in the parables found in Luke, is that joy is available in the restorative love of God.

I need to be clear: joy is not happiness.  We get happiness from having fun or doing something we like.  Joy is found only in deep, lasting, full relationships, especially a deep, lasting, full relationship with God.

The reality of that joy happens because the Christ has opened up a new way of knowing, says Paul.  The Christ has opened up a new way to see a new world.

Further, in the Christ the reconciling love of God is clearly revealed.  And then Paul pushes this idea still one more step.

Paul’s claim is that because of the grace of God we— we— are commissioned to be engaged in the ministry of reconciliation, ambassadors for God in the ministry of reconciliation.  This is not natural.  This not what humans do normally.  This is supernatural.  (Slight pause.)

One of my commentaries on this reading says (quote:) “Nothing may be more difficult for Christians in North America than adopting the new way of discernment inherent in the gospel.”  Why?  (Quote:) “To be reconciled to God means to be an agent of reconciliation... for the world.”

Please note: the words from this commentary were not ripped from recent headlines.  This commentary is many, many years old.  (Slight pause.)

Dietrich Bonhoeffer was a German pastor, theologian, an anti-Nazi dissident.  The writings of Bonhoeffer on the role of Christianity have become widely influential.

The book The Cost of Discipleship has been described as a modern classic.  Bonhoeffer died in a Nazi concentration camp on April 9, 1945, just before the end of WWII.  Hence, Bonhoeffer was a martyr, a martyr of the Christian faith.

In a sermon on Second Corinthians Bonhoeffer said this (quote:) “Christendom adjusts itself far too easily to the worship of power.  Christians should give more offense, shock the world far more than they are doing now.  Christians should take a stronger stand in favor of the weak rather than considering first the possible right of the strong.”  (Slight pause.)

What was Bonhoeffer getting at?  What was Paul getting at?  I may be wrong but I think they are getting at... the supernatural.  (Quote:) “...through Christ, the world was fully reconciled to God, who did not hold our transgressions against us— who did not hold our transgressions against us— but instead entrusted us with this message of reconciliation.”

If that does not turn the world as we know it upside down, I do not know what does.  That is not natural.  That is supernatural.

For we humans that we are empowered by God, entrusted by God to be a part of reconciliation is supernatural.  It is a gift of God, the work of God.  Question: are we willing to participate in the work God sets before us?  Amen.

03/31/2019
United Church of Christ, 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: “This saying has been going around.  I think it applies.  ‘Our job is not to judge others.  Our job is not to figure out if someone is deserving of something.  Our job is to lift those who are fallen.  Our job is to restore those who are broken.  Our job is to heal those who are hurting.’  Simply striving to do that it is supernatural and will, by the power of acting in that way, turn the world as we know it upside down.  Here’s another way to put it.  As theologians we need to understand theology is not a hammer.  Hammers are only good at hitting nails.  Our theology is not a hammer.  Our theology needs to be glue which mends the world and holds it together.”

BENEDICTION: Let us seek to love as we have been loved by God, welcoming our brothers and sisters.  Let us rejoice in God’s goodness and steadfast love.  Let us follow where God leads.  Let us go on our way with Christ as our companion.  And may the steadfast love of God and the peace of Christ, which surpasses understanding, keep our minds and hearts in the companionship and will of the Holy Spirit, this day and forever more.  Amen.

[1]
http://www.newadvent.org/cathen/06689x.htm

SERMON ~ 03/24/2019 ~ Third Sunday in Lent ~ “Radical Christianity”

READINGS: 03/24/2019 ~ Third Sunday in Lent ~ Isaiah 55:1-9; Psalm 63:1-8; 1 Corinthians 10:1-13; Luke 13:1-9 ~ Note: 1 Corinthians 1:18-28 Added.

Radical Christianity

“...the message about the cross is foolishness, complete absurdity, to those who are perishing, headed for ruin, but to us who are being saved, experiencing salvation, it is the power of God.” — 1 Corinthians 1:18.

Many of you know this.  I’ve probably said it hundreds of times.  I am a proud graduate of Bangor Theological Seminary, Bangor, Maine.  I have often said one of the very positive things about attending Bangor Theological Seminary was, before I was called to the be the Associate at a five church cooperative in Waldo County, Maine, I got a chance to do a lot of preaching.

The reason I got that chance is twofold.  First, I a took a course in preaching which qualified me to be on a list of supply preachers kept by the Seminary.  Second, Bangor Seminary, the city of Bangor itself, is in a rural area of a rural state.

Therefore, especially in Northern Maine, there are many, many small churches in many, many tiny rural towns— crossroads really— churches which accessed the Seminary preaching supply list.  They relied on Seminary students for Sunday fill-in when necessary.  Some of those churches used only that supply list Sunday to Sunday.

Hence, in the two years before I accepted the call to the Waldo County Cooperative— 104 Sundays— I preached 47 times in 23 locations.  Obviously, 47 Sundays is nearly half the number of Sundays in the course of those two years.  And that this supply work happened in 23 locations tells you I was called back to the same churches a lot.  (Slight pause.)

So, have you ever been to Aroostook County, Maine?  Aroostook is the largest county by area east of the Rocky Mountains.  And early one Sunday morning Bonnie and I were on a long drive headed north to a church up in “The County” as it is known locally.  I had a supply assignment.

She was driving and I was reading a text book.  It was a theology text book.  I had an exam the next day.  Have you ever read a theology text book?

If you think the writing of Paul is dense, you have never read a current theology text book.  One paragraph struck me as being particularly dense.  So I turned to Bonnie and said, “Let me read this paragraph for you and please tell me if you understand what the author is getting at.”

And I did— I read it out loud to Bonnie.  And when I had read it to myself or when I read it out loud for Bonnie to hear, she was not and I was not able to understand what the author was getting at.  And indeed, whether we are talking about the Apostle Paul writing on theology two millennia ago or a current writer of theology, theology is, by its nature, is dense, hard to understand, hard to comprehend.

I was reminded of that incident of reading a paragraph to Bonnie a couple of weeks ago when I was mentoring a young pastor.  That pastor told me Seminary taught them it was their duty to preach the Gospel.  I took exception to that statement.

The work of a pastor, said I, is not just preach the Gospel but to help people understand the Gospel.  If it’s your duty to preach the Gospel and no one understands what you say, that’s not going to help them or you.  (Slight pause.)

I would be the first to say sometimes I am successful at helping people understand the Gospel, sometimes not so much.  I also would be the first to say helping people understand the Gospel is something I try to learn and to do afresh every week.  (Slight pause.)

And these are words found in the work known as First Corinthians: “...the message about the cross is foolishness, complete absurdity, to those who are perishing, headed for ruin, but to us who are being saved, experiencing salvation, it is the power of God.”  (Slight pause.)

Well this is evident: Paul has a message to convey.  (Quote:) “...the message about the cross...”  But how are we to understand Paul’s message about the cross these two millennia later?

Perhaps we need to ask ‘what was Paul’s message?’  Was it as radical as Paul seems to be claiming in this passage— (quote:) “Has not God turned the wisdom of this world into folly?”

Indeed, how radical is Christianity?  Our resident theologian, the one who makes things sound so complex, is the Apostle Paul.  And certainly, what is clear amidst the complexity is this: a central topic in this passage is salvation.

But what did salvation mean to Paul?  This seems to be evident: salvation meant one is saved from the powers which destroy— the powers which destroy— that’s commonly referred to as sin— one is saved from the powers which destroy and the consequences of the powers which destroy.

Now, there is something we need to remember here, something I have said numerous times.  The earliest followers of Jesus were Jews.  Paul was a Jew.  Jesus was a Jew.

What was salvation for the Jews?  For Jews salvation refers to the redeeming action of God in saving the people of Israel from their various exiles.

However, that salvation is not limited to the ancient exiles of Israel.  Salvation also includes the present exile— an exile from God.  Hence, coming back to that thing so many call sin, one is saved from the powers which destroy... now.

One is saved from this exile, an exile from God not in some afterlife but now, right now.  (Slight pause.)

I know: all that sounds like theology.  It teeters toward the complex, not easy to understand.  So let me try to untangle that just a little.  (Slight pause.)

Is the love of God absolute and unconditional?  There are obviously different ways to speak of divine love but salvation always comes down to that question: ‘is the love of God absolute and unconditional?’

A plethora of biblical passages from both the Hebrew Scriptures and the Christian Scriptures can be invoked to support positions which say God’s love is unconditional.  Equally a plethora of biblical passages from both the Hebrew Scriptures and the Christian Scriptures can be invoked to support positions which say God’s love is limited, conditional.  But the important question is not the biblical texts we cite.

The important question is ‘which texts are to be given priority?’  So, within the expanse of Biblical revelation we have to ask what vision governs our reading of Scripture?

If we believe the love God offers is conditional, limited, then we’ll read Scripture one way.  If we believe the love God offers is unconditional, unlimited, then we’ll read Scripture another way.

So the question here is not the texts or how many we cite to support one position or the other.  That is simply not relevant because there is an obvious logical, to say nothing of theological, problem with claiming the love of God is wrapped up in conditions.

The problem is to read the texts in a transactional way turns God into a broker, a salesperson, a banker, an divine entity who makes deals.  Conditions do not address love.  Conditions turn love into a mere transaction.

Therefore one simple question needs to be asked: is God the very God we Christians claim God to be?  Or should God be described as a divinity who deals in reward and punishment?  Here’s another way to put it: is God that radical, so radical that God loves unconditionally?  (Slight pause.)

Let me tell you who often deals in the kind of transactions we think of as reward and punishment.  Let me tell you who often deals in brokering.

That would be us— homo sapiens, humans.  Do we want God to be God— or do we want God to be human, just like us?

You do know the old joke line: God created us in God’s own image and we returned the favor.  We need to stop returning that favor.  We need to stop turning God into us.

And, if truth be told, we humans are transactional.  We too often deal in a kind of love which can only be labeled as transactional.  There is no doubt about this: we humans make all kinds of deals around relationship.

And I think, at least in part, that’s Paul’s point.  God is so radical that, when it comes to love, God does not deal in transactions.

And yes, that is hard for we humans to understand.  But I hope I helped a little with some understanding in these last minutes.  If I didn’t I apologize and I shall give it another try next week.

That having been said, I don’t care how complex Paul or any other theologian is.  It really all comes down to just this: God loves us.  God loves us and wants to be in covenant with us.

Are we ready to accept a God Who is that radical?  Are we ready to accept a Christianity which is that radical?  Amen.

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: “A couple minutes ago I said ‘God loves us and wants to be in covenant with us.’  That can be labeled as covenant love.  And it is a radical idea.  God also wants us to be in covenant with one another.  That can also be called covenant love.  And that can also be labeled as a radical idea.  So, this is the bottom line about theology: it doesn’t have to be as complex as we make it out to be— talk about a radical idea— because it is this simple: love God; love neighbor.  And let’s check in with that radical idea once I awhile and try to keep it as un-transactional as possible.”

BENEDICTION: God’s steadfast love endures forever.  Let us live our days offering thanks to God who feeds our souls.  Let us go on our way with Christ as our companion.  And may the peace of Christ, which surpasses understanding, keep our minds and hearts in the companionship and will of the Holy Spirit, this day and forever more.  Amen.

SERMON ~ Second Sunday in Lent ~ “Covenant Made”

READINGS: 03/17/2019 ~ Second Sunday in Lent ~ Genesis 15:1-12, 17-18; Psalm 27; Philippians 3:17-4:1; Luke 13:31-35 or Luke 9:28-36, (37-43a) ~ Note: Saint Patrick’s Day.

Covenant Made

“On that day Yahweh, God, made a covenant with Abram...” — Genesis 15:18.

It happens all the time.  People enter our lives.  Then we move on or they move on and in a sense we forget them.  But do we?

I was recently reminded twice in one week of someone who was in my life 40 years ago.  And I was reminded of this person because of conversations I had with two friends at two different times.  Things they said brought this person to mind.

Why did that happen?  I don’t know.  But when, for whatever reason, something like that does happen my sense is I’m supposed to pay attention.

This person’s name was Caterina Jarboro.  She was an African-American classical singer.  She died in 1986 at the age of 90.

I looked up her obituary in the New York Times to see if the facts stated there jibed with my memory. [1]  Generally they did.  But I have more detail from the stories she told me then the Times offered, so let me share some recollections.

I met Caterina when I was working with the Actor’s Fund of America.  She was a volunteer.  Some of what she told me refers to often forgotten theater history and some of what she said concerns American history many of us know about.  So I hope as I tell you about Caterina to make these references clear.  (Slight pause)

Despite being a classically trained singer, an opera singer, Caterina worked on Broadway.  She was in the original 1921 Broadway production of Shuffle Along.  It was the first Broadway show ever written and produced by African-Americans.

Many theater professionals were skeptical a black-written show would appeal to Broadway audiences.  But it ran for 504 performances and earned $9 million, a long run and a large sum for its time.

The book writers were names you’ve probably never heard, Flournoy Miller and Aubrey Lyles.  The best known song in Shuffle Along was I’m Just Wild about Harry.  The writers of all the songs in the show were Noble Sissle and Eubie Blake. [2]

Of those four writers— Miller, Lyles, Sissle and Blake— Blake gained the most notoriety.  Besides I’m Just Wild about Harry the songs In Honeysuckle Time and Memories of You were among his hits.  In 1981 he received the Presidential Medal of Freedom from President Ronald Reagan.

Back to Caterina— now that I’ve mentioned her Broadway work I’ll move on to opera.  She made her United States opera debut in Verdi’s Aida in a 1933 Summer Opera series at the Hippodrome, a very large New York City Theater.  It was the first time a black woman had the lead role in an all-white opera company in America.

Both before and after that appearance she toured for a number of seasons in Europe.  Needless to say she returned to the States as WWII started.  After returning she had recitals at Town Hall and Carnegie Hall.

Caterina once told me this story: upon her return to America in 1941 she approached an agent to see if she could get a tour started stateside.  Of course, the well known African-American classical singer in that era was Marian Anderson.

In 1939 the Daughters of the American Revolution refused to allow Anderson to sing in Constitution Hall for an integrated audience.  So Eleanor and Franklin Roosevelt arranged for Anderson to perform on the steps of the Lincoln Memorial.  A crowd of 75,000 gathered for that and there was a radio audience of millions.

Caterina was told by that agent she approached there was room for only one black female classical singer in America and currently that singer was Marion Anderson.  So no, there would be no room for Caterina Jarboro or a Caterina Jarboro tour.  One black classical singer in America was enough, thank you.  (Slight pause.)

Caterina taught me a lot by her attitude, by how she approached her volunteer work at the Actors Fund.  She was precise.  She was dedicated.  She was faithful.  And her story, her many stories, spoke volumes to me.

And yes, she was extraordinarily talented.  And yes, because of the world in which she lived, the era in which she lived, she was never able receive the acclaim she deserved.  That must have been excruciatingly hard to deal with, hard to comprehend.

But she persisted.  In a way she was relentless.  She never surrendered, never gave up.  She always moved forward with a steady, sure hand.

Because the world is what it is she knew there would be roadblocks.  But she also knew there was work to be done.  And she was someone who could be trusted, someone who could be counted on to do what she could.  (Long pause.)

These words are in Genesis: “On that day Yahweh, God, made a covenant with Abram...”  (Slight pause.)

I want you to notice several things about this reading.  Abram gathers a heifer, a goat, a ram, a turtledove and a young pigeon.  Abram even cuts the larger animals in two.

The darkness, the smoking barrier, the fire pot, the flaming torch we hear about are images fraught with the symbolism of covenant making in the Ancient Near East.  Hence, they are not meant as mysterious.  That these are symbols of covenant making would have been clear to those who first read these words.

Now, when God says words that give the land (quote:) “to your descendants,” therefore when the covenant, itself, is established, when God enacts the covenant, itself, Abram is (quote:) “in a deep trance.”  Therefore Abram does nothing to establish the covenant, enact the covenant or respond to the covenant.

So there is no question about this.  The covenant made by God with us is not a two way agreement.  It is God Who makes the covenant with us.

The covenant God offers is, like grace, a free gift.  God initiates this covenant.  God enacts this covenant.  God establishes the covenant.  To use a phrase I used last week, God is the prime mover.  The covenant is not of our doing

Further, what Abram has done is not covenant making.  Abram participates.  Abram participates by gathering and slaughtering the animals.  So what has Abram really done?  Abram trusted God.

So you might ask, if Abram has done nothing to initiate the covenant, to enact the covenant, to establish the covenant, where is our place in this covenant?  What are we to do?  I think the key is simple and sometimes hard deal with, hard to comprehend because we firmly believe we are in control of everything.

That having been said, let me ask a key question yet again, where is our place in this covenant?  (Slight pause.)  We are invited by God to participate— participate— in the covenant.  And for us mere participation can be hard.  It does not feel like enough.  We want to do more.  Perhaps we even want be in control.  (Slight pause.)

I want to suggest there is something for us to do, something we can do.  But it has nothing to do with control.  It is about relinquishing control.  We are to do what Abram did.  We are called to trust God.  (Slight pause.)

Let’s go back to the story of Caterina Jarboro.  She was in Shuffle Along, the first Broadway show ever written and produced by African-Americans.  She toured for a number of seasons in Europe.

She was the first black woman to have the lead role in an all-white opera company in America.  But she was not able to receive the acclaim she deserved since there was room for only one Marian Anderson in America.  And yes, that must have been hard to deal with, hard to comprehend.

And what was she doing when I met her?  She was volunteering for The Actors Fund.  In volunteering she was raising money to help those in her profession in need.

What was she really doing when I met her?  She was persisting.  She was being relentless.  She had never surrendered, never given up.

She was always moving forward with a sure, steady hand.  She knew there was more to life than roadblocks.  She trusted that.  (Slight pause.)

So, why was I reminded of Caterina twice in one week?  Perhaps I was reminded so I could share her story.  And perhaps I was reminded so I could note that our real part in the covenant is to trust God.  And that, I think, not just our part in covenant.  That is the real lesson of covenant: trust God.

Why?  The world is what it is.  Caterina knew that.  The world now is not the way God would have it.  Caterina knew that.

And we need to trust God so we can be empowered to do the work of God and the will of God.  Doing the work of God and the will of God is the result of trusting God.  Amen.

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: “Theologian Walter Brueggemann said this (quote:) ‘Covenant (and, therefore, true spirituality), consists of learning the skills and sensitivities that include both the courage to assert self and the grace to abandon self to another’ (unquote).  In short, covenant is not possible unless you recognize the needs of others.’  The needs of others— it’s that love your neighbor thing we keep hearing about.  And I would suggest to love your neighbor we actually need to trust God.”

BENEDICTION: Let our hearts take courage.  Our God meets us where our needs rest.  God is our shelter and shield.  God’s blessings outnumber the stars.  Let us go on our way with Christ as our companion.  And may the peace of Christ, which surpasses understanding, keep our minds and hearts in the companionship and will of the Holy Spirit, this day and forever more.  Amen.

[1] https://www.nytimes.com/1986/08/16/obituaries/caterina-jarboro.html

[2] https://en.wikipedia.org/wiki/Shuffle_Along