08/24/2014 ~ Proper 16 ~ Twenty-first Sunday in Ordinary Time ~ Eleventh Sunday after Pentecost ~ Exodus 1:8-2:10 ~ Psalm 124 ~ Isaiah 51:1-6; Psalm 138; Romans 12:1-8 ~ Matthew 16:13-20 ~ At the Baptist Church ~ Pastor Joe Shares the Word.
Mythology and Theology [1]
The Apostle to the Gentiles says this in the work known as Romans: “...be transformed by the renewal of your minds, so that you may discern, that you may judge what the will of God is— that which is good and acceptable and pleasing and perfect.” (Romans 12:2) And the writer of Matthew pictures Jesus as asking this question: “What do people say about who the Chosen One is?” (Matthew 16:13)
Those who study popular culture will tell you the industry commonly known as Hollywood changed in 1975. The summer blockbuster movie was invented. And every year since then each studio tries to present a new Summer blockbuster.
That first Summer blockbuster was Jaws, directed by Steven Spielberg. (We all remember Jaws, right?) Once released, it went on to be— at that point in time, at least— the highest-grossing film in history. Two years later Star Wars, directed by Spielberg’s friend George Lucas, burst on the scene and became the new money making record holder for a film in its initial release.
Now, many people point to the reason for the success of these blockbusters as being everything from the direction to special effects to likeable stars— although I’m not sure a shark is very likeable. I want to suggest the real reason these films were successful is they went back to a very old fashioned way of telling a story.
Both Spielberg and Lucas admit the way they tell stories is by using the old fashioned method called myth. Contrary to popular belief a myth is not a lie. But the details of a myth are not about engaging reality, either. Rather, a myth employs story telling in an effort to engage larger truths, big ideas.
Indeed, a myth is not meant to relate mere facts but meant to expresses deep truth— the kind of truth facts sometimes hide. Put differently, a myth addresses a bigger truth than the mere facts can represent. Indeed, the opening words of Star Wars crawl across the screen and effectively insist the story we are about to see is fabricated.
(Quote:) “A long time ago, in a galaxy far, far away....” That’s a clear message: this is fiction— made up. But it’s the final words in that introduction, words to which we might not even pay attention, which tell us what the myth we are about to see will be about.
It says the purpose of voyage on which Princess Leia now travels is to (Quote:) “...restore freedom to the galaxy...” “...restore freedom to the galaxy...” This is a big idea: restore freedom.
This type of big idea is an idea that can only be described with the kind of story we call myth. Let me emphasize this again: a myth is a story which addresses a bigger truth— a bigger truth— than mere facts can represent.
That leads to something important about mythology we need to understand and we need to remember. When it comes to the stories we call myths this is a question the stories, themselves, never ask: “Did the story happen?” ‘Did it happen?’ is a moot point.
Please note: in saying that the question “Did it happen?” is a moot point I am neither denying the story happened or the details happened or the facts happened nor affirming the story happened or the details happened or the facts happened. I am saying the story, itself, insists the particular details of the story have little traction.
When it comes to myth, the only valid question to ask is this: “What does the story mean?” What does the story mean? (Slight pause.)
The Apostle to the Gentiles says this in the work known as Romans: “...be transformed by the renewal of your minds, so that you may discern, that you may judge what the will of God is— that which is good and acceptable and pleasing and perfect.” And the writer of Matthew pictures Jesus as asking this question: “What do people say about who the Chosen One is?” (Slight pause.)
Biblical scholars insist there is little question about this timetable: the Resurrection of Jesus happened about what we would call the year 30 of the Common Era. They also tell us all the true letters of the Apostle Paul are written before any Gospel is recorded. The earliest work in the New Testament is likely to have been First Thessalonians, written around the year 54 of the Common Era, or about 24 years after the Resurrection.
Further, while fourteen letters are attributed to Paul, the Apostle probably only wrote seven of them. And we are fairly confident Paul did not write after the year 64 of the Common Era because we are fairly confident Paul died about the year 64 of the Common Era. So Paul’s starts writing in the year 54 and is done in the year 64.
When it comes to the Gospels, the sequence we find in the Bible is Matthew, Mark, Luke and John. However scholars, also with great confidence, say Mark was written first. It’s unlikely Mark was recorded before the year 70 of the Common Era, about 40 years after the Resurrection. Matthew is often dated as being composed about 15 years after Mark or the year 85 of the Common Era, 55 years after the Resurrection.
Luke and Acts are written together, at the same time and by the same author. In short, Luke and Acts are simply two volumes of one work. It is, therefore, never appropriate to think of Acts as being separate from Luke. They are one.
Some scholars date the writings attributed to Luke as being written about the same time as Matthew. Others say it was at least five years later, or about the year 90 of the Common Era.
Among the Gospels, John is the last one written, probably recorded around the year 100, 70 years after the Resurrection, 46 years after Paul first writes, 36 years after Paul is done writing. Put differently, the Gospels are written over a thirty year span from the year 70 of the Common Era to the year 100 of the Common Era. (Slight pause.)
Paul, that first writer, gives us very little in terms of story. There is theological information, but it’s not an organized theology. Rather, these are sporadic writings over the course of 10 years, mostly to places Paul has visited. These words are not well organized because they are written in response to those who have asked for specific guidance about specific things going on in their community. This circumstance produces the haphazardness in Paul’s theological writings.
And, indeed, we need to realize and to understand something important about what we call the New Testament. For those who first heard these words or first read these words the Epistles and the Gospels were not Scripture.
What those who first heard or read the words of the Epistles and the Gospels saw and identified as Scripture is what we, today, call the Old Testament, the Hebrew Scriptures. The church does designate what we call the New Testament as Scripture only a couple hundred years after the First Century. So the New Testament is not Scripture for several hundred years into the history of the church. (Slight pause.)
Well, that was a bunch of facts. Why are all these facts important? Why is this information vital? I think it’s vital because the first thing that gets written in the New Testament is not story. It’s theology. And like all theology Paul’s writings tends to be thick— hard to understand at times.
However, when the followers of Jesus turn to story, they do something very, very, very important. They delve into myth. Now, let me say this again: myth addresses a bigger truth, a deeper truth than the mere facts can represent. And what is the truth all the Gospels address?
The Gospels tells us God is with us. The Gospels tell us God walks among us. The Gospels tell us God is present to us.
Let me elaborate on that in just one way. In the modern myth known as Star Wars it’s clear the name Luke Skywalker is a mythological name— a name that tells us something.
In the Gospels Jesus is given two names. One is Emmanuel, which means God is with us. The other name is Jesus. Jesus is only what the name sounds like in Greek. The Hebrew version of the name is Joshua— Yehôshúa in the Hebrew. And that name means God saves.
So, the two names Christ is given in the Gospels mean ‘God is with us’ and ‘God saves.’ Just the names tell us something. The names tells us is Jesus is the Chosen One, Christ, the Messiah.
There is one last important fact to consider here. It concerns those who first heard or read the words of the Gospels. If you asked them if the details in the Gospels were true, they would not have understood the question.
Why? They understood the point of the Gospels is not wrapped up in factual detail. They understood the point of the Gospels is to declare large truth, a big idea, deep truth. And those who first heard or read these words were much more concerned with large truth, the big idea, deep truth than factual details.
And this is the large truth, the big idea, the deep truth these words address: God is with us; God walks among us; God is present to us. Jesus is the Chosen One, Messiah, the Christ. And that is not the kind of myth we would label as a lie. That is the kind of myth which reveals a deep, world changing truth. Jesus is the Christ. Amen.
08/24/2014
First Baptist Church, Norwich, NY
[1] It needs to be noted that there were visuals accompanying projected on a screen this sermon from pictures concerning the movie Star Wars to charts with the dates which references the writing of the Epistles of Paul and the Gospels.
Tuesday, August 26, 2014
Wednesday, August 13, 2014
SERMON ~ 08/10/2014 ~ “Baseball, the Bible and Trinitarianism: A Tri-logue” - A Dialogue for Three People
08/10/2014 ~ Proper 14 ~ Nineteenth Sunday in Ordinary Time ~ Ninth Sunday after Pentecost ~ 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 ~ At the First Baptist Church ~ David Spiegel and Joe and Bob Oehme Share the Word ~ The Baseball Sermon ~ Used: Exodus 3:1-16; Romans 8:14-17a; John 3:1-17.
READINGS:
A READING FROM THE TANAKH IN THE SECTION KNOWN AS THE TORAH — Exodus 3:1-16 [ILV]
JOE:
In part because we read these words in translation certainly one of the things we miss is that God names God’s own self by using a form of the verb “to be.” But perhaps of equal interest is that God uses three different forms of the verb in stating that name. Hear now this reading as it is found in the work known as Exodus in the Third Chapter.
[1] Moses was tending the flock of Jethro, who was the father-in-law of Moses and was the priest of Midian. Leading the flock beyond the beaten path, deep into the wilderness, Moses came to Horeb, the mountain of God.
[2] There a messenger of God appeared in a flame of fire from the midst of a thornbush. Moses saw this— a bush ablaze with fire and yet not consumed— [3] and Moses said, “Let me go closer and look at this remarkable sight and see why the bush does not burn up.”
[4] God saw Moses coming closer and called out from the midst of the bush: “Moses, Moses!”
Moses answered, “I am here.”
[5] God said, “Come no closer! Remove the sandals from your feet, for the place on which you stand is holy ground!”
[6] Then God said, “I am the God of your ancestors, the God of Abraham and Sarah, the God of Rebecca and Isaac, the God of Leah and Jacob and Rachel.”
Moses looked away, afraid to look at the Holy One.
[7] Then God said, I have seen the affliction of my people in Egypt; I have heard their cries as they suffer because of those who oppress them. I have, indeed, felt their sufferings. [8] Now I have come to deliver them, to rescue them from the hand of Egypt out of their place of their suffering and to bring them to a place out of that land, a place that is wild and fertile, a good and broad land, a land flowing with milk and honey— the country of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. [9] The cry of the children of Israel has reached me; I have also seen how the Egyptians oppress them. [10] Now Go! I will send you to Pharaoh to bring my people, the children of Israel, out of Egypt.”
[11] But Moses said to God, “Who am I that I should go to Pharaoh, and lead the children of Israel out of Egypt?”
[12] God answered, “I will be with you; and this shall be the sign by which you shall know that it is I who sent you: after you bring my people out of Egypt, you will all worship at this very mountain.”
[13] “But” Moses said, “when I go to the children of Israel and say to them, ‘The God of your ancestors has sent me to you,’ if they ask, ‘What is the name of God?’ what shall I say to them?”
[14] God replied, “I AM WHO I AM.” God also said, I AM AS I AM. Then God further said, “This is what you shall tell the Israelites, ‘I AM has sent me to you.’”
[15] God spoke further to Moses, “Tell the children of Israel, ‘Yahweh, the I AM of your ancestors, the God of Abraham and Sarah, the God of Rebecca and Isaac, the God of Leah and Jacob and Rachel, has sent me to you’:
This is my name forever;
This is the name
you are to remember
for all generations.
[16] Now go and gather the elders of Israelites and tell them, ‘I AM, the God of your ancestors, ancestors the God of Abraham and Sarah, the God of Rebecca and Isaac, the God of Leah and Jacob and Rachel, has appeared to me and sent me to you. Say to them I have heard you, I have heard your cries and I have seen the way you are being treated in Egypt.
Here ends this reading from Scripture.
A READING FROM THE EPISTLES — Romans 8:14-17a [ILV]
BOB:
This passage makes it clear: through Jesus we are adopted by God as children of God. Hear now this reading as it is found in that section of Scripture known as the Letter to the Church in Rome, commonly referred to as Romans.
[14] ...all who are led by the Spirit of God are children of God. [15] You did not receive a spirit of slavery to fall back into fear. You have received a spirit of adoption, adopted by God. When we cry, “Abba! Daddy!”— for we think of God on intimate terms so we call God ‘Daddy’— [16] it is that very Spirit bearing witness with our spirit which proclaims we are children of God. [17a] And if children, then we are heirs— heirs of God and joint heirs with Christ....
Here ends this reading from Scripture.
A READING FROM THE GOSPELS — John 3:1-17 [ILV]
DAVID:
The writer of John is clear: the Spirit of God has and is acting in Jesus, who is the Christ. Hear now this reading as it is found in the Gospel According to the School of John.
Now, a Pharisee named Nicodemus, a member of the Sanhedrin— Sanhedrin - a Greek term which means ‘assembly’ or ‘council’— [2] Nicodemus, a member of the Sanhedrin, came to Jesus one night and said, “Rabbi, we know you are a teacher who has come from God, for no one can perform these signs and wonders you do apart from the presence of God.”
[3] Jesus gave Nicodemus this answer:
“The truth of the matter is:
no one can see
the dominion of God,
the realm of God
without being born from above.”
[4] Nicodemus said, “How can anyone be born a second time, after having grown old? Can one enter a second time into the mother’s womb and be born?”
[5] Jesus replied, “The truth of the matter is:
no one can enter the dominion of God
without being born of water and Spirit.
[6] What is born of the flesh is flesh,
and what is born of the Spirit is Spirit.
[7] So, do not be surprised when I said to you,
‘You must be born from above.’”
[8] “The wind blows where it chooses.
You hear the sound it makes,
but you do not know where it comes from
or where it goes.
So it is with everyone
who is born of the Spirit.”
[9] “How can these things be possible?” asked Nicodemus.
“How can these things be?”
[10] Jesus answered, “Are you a teacher of Israel,
and you still do not understand these matters?”
[11] “The truth of the matter is:
we talk about what we know
and testify to what we have seen;
yet you do not accept our testimony.
[12] If you do not believe
when I have told you about earthly things,
how will you believe
when I tell you about heavenly things?
[13] No one has gone to heaven
except the one who
comes from heaven— the Chosen One.
[14] As Moses lifted up the serpent
in the wilderness,
so must the Chosen One be lifted up,
[15] so that whoever believes
in the Chosen One may have eternal life.”
[16] “For God so loved the world
as to give the Only Begotten One,
so that whoever believes
may not die but may have eternal life.”
[17] “Indeed, God did not send
the Only Begotten into the world
to condemn the world,
but that through the Only Begotten
the world might be saved.”
This is the Gospel of Jesus, Who is the Christ, the Messiah.
***********************************************************************
Baseball, the Bible and Trinitarianism:
A Tri-logue
(A Dialogue for Three People)
JOE:
Well, I am here to offer a serious academic lecture about the connection between sports and the Bible. I see some doubting looks out there. But I do need everyone to know that there is a definite connection between athletics and the Bible. In fact, did you know that strange as it may seem, the Bible is about Baseball.
DAVID:
(At the start of this David is sitting among the members of the congregation.) Wait! Wait! Wait just a cotton picking minute. Hold your horses! Baseball? How can the Bible be about Baseball? As you know, I am a really, really big Baseball fan. And if I know anything, I know Baseball was invented by Abner Doubleday. Abner invented Baseball in Cooperstown, New York, just over the hills from where we are right now. Now, on the other hand, Abraham is in the Bible and lived in the part of the world we today call the Middle East. But Abraham probably lived about four thousand years ago. And, Moses is in the Bible. But Moses probably lived in the part of the world we today call the Middle East but about three thousand years ago. And Jesus is in the Bible. And Jesus lived in the part of the world we today call the Middle East but about two thousand years ago. So, they all lived in what we today call the Middle East. The Middle East— that’s thousands and thousands and thousands of miles away from here. Even by jet, that would take better than a half a day to get there. But Abner Doubleday— Abner Doubleday lived in Cooperstown, New York. Cooperstown— it just ain’t that far from here. And legend has it that Doubleday invented Baseball right there... in Cooperstown, in 1839. I know because I’ve been in the Baseball Hall of Fame in Cooperstown and that’s what it says, right there in the Hall of Fame. And if there is anything I know, it’s that 1839 is not thousands of years ago. 1839 is only about... 175 years ago, not 4,000 years ago and not 3,000 years ago and not 2,000 years ago.
BOB:
(Bob has been sitting in the congregation also, on the opposite side from David.) David— I am sorry to say you’re wrong. Baseball is in the Bible. After all, don’t the first words in Genesis say: “In the Big Inning...”
DAVID:
Oh, yeah?
JOE:
Yeah. You see? There is a connection between Baseball and the Bible.
DAVID:
Yeah? Well... well... who’s on First?
BOB:
What do you mean, who’s on First?
DAVID:
I just want to know the name of the player in the field, the position we call First Base. Who’s on First? After all, a lot of Baseball players have funny or a funny names. I mean, in the past Baseball players have had names like Dizzy Dean who played for the Saint Louis team. Or Mookie Wilson who played for the Mets. (I love the Mets.) Or Moose Skowron— he played for the Yankees. Moose— you’d think he’d be from Maine and play on the Red Sox. But no. He played for the Yankees. And today there’s a pitcher named Joba Chamberlain— Joba Chamberlain— that name doesn’t even sound like the name of a Baseball player. That sounds like a character out of Star Wars. But a guy named Joba Chamberlain plays for the Detroit Tigers. At least when he’s not on the disabled list. Anyway, there was this guy named Charles Dillon Stengel— speaking of funny names— Charles Dillon Stengel— Charles Dillon Stengel is known to most people as Casey Stengel. Casey— he should have been managing a locomotive, not a Baseball team. But Casey said you can’t have a Baseball team without a catcher— so let’s forget about a catcher and start on First Base. I’ll say it again. If the Bible is about Baseball, who’s on First?
BOB:
I still don’t quite know what you mean by who’s on First? What happened to the catcher.
DAVID:
Never mind about the catcher. Here’s what I want to know: if the Bible is about Baseball, what’s the name of the player who plays First Base in the Bible?
JOE:
What is not the name of the one who plays First Base on the Bible Baseball team.
DAVID:
I know that! Who’s on First?
BOB:
Who is not the name of the one who plays First Base on the Bible Baseball team.
DAVID:
Look. Do either of you know the name of the one playing First Base on the Bible Baseball team?
JOE:
I think we both know the name.
DAVID:
Great. So can either one of you please tell me the name of the one playing the position of First Base on this Bible Baseball team?
BOB:
I AM.
DAVID:
You play First Base?
BOB:
No.
DAVID:
I didn’t think you were playing First Base. So, the name of the one playing First is...?
BOB :
I AM.
DAVID
Look, you just said you are not the one playing First on the Bible Baseball team. And then I ask you the name of the one playing First on the Bible Baseball team and what do you say? You say, “I AM.” No you are not. You said you are not. (Turns to Joe.) O.K. You— maybe you Mr. know it all about the Bible and Baseball can tell me. What is the name of the one playing First on the Bible Baseball team.
JOE:
What is not the name of the one who plays First.
DAVID:
I think we’ve already established that. So, let’s try this again: the name of the one playing First on the Bible Baseball team is...?
JOE:
I AM.
DAVID:
You play First Base? (Points to Bob.) First he said he’s playing First. Then you say you’re playing First. Who’s playing First.
JOE:
No. I am not a good enough player to play First and who is not playing First, either.
DAVID:
O.K. We got that straight now. (Points to Joe.) You’re not the one playing First. (Points to Bob.) And you’re not playing First. So, who is playing First?
BOB AND JOE (TOGETHER):
I AM.
DAVID:
No. Wait! You can’t both be playing First!
JOE:
No. We’re not.
DAVID:
So, who is playing First?
BOB AND JOE (TOGETHER):
I AM.
DAVID:
All right. You’ve got two people playing First Base.
BOB:
No, no, no. You don’t understand. When Moses asked God to tell Moses what the name of God is so Moses could tell the people of Israel that name, the word God used to identify God’s own self was the Hebrew word Yahweh.
JOE:
And the Hebrew word Yahweh is, in Hebrew, a form of the verb to be. Hence, the name of God is...
BOB AND JOE (TOGETHER):
I AM.
DAVID:
No. That can’t possibly be right. No one can be named ‘I AM.’ It’s just... just too strange.
JOE:
Hey! If someone can be named Dizzy or Moose or Joba, how can you say ‘I AM’ is a strange name?
DAVID:
Well, I guess you have a point. But I’ve heard people call God by a lot of names. I’ve heard God called Creator. I’ve heard God called the Light. I’ve heard God called Rock— now that name sounds like a Baseball player— Rock. I’ve even heard God called Father.
BOB:
Yes. God is called by a lot of names in the Bible. But of all those names you mentioned, Father is the one you will never find in the Bible.
DAVID:
What do you mean Father is not in the Bible? Didn’t Jesus teach the disciples to start a basic prayer to God with the words “Our Father...”?
BOB:
No.
DAVID:
What do you mean no? We say a prayer that starts with the words “Our Father...” at nearly every service on a Sunday. And I know Jesus taught that prayer to the disciples.
BOB:
No. The prayer Jesus taught the disciples was more personal and more intimate than that. Jesus told the disciples to pray saying “Our Daddy...”
DAVID:
But this is God we’re talking about! That sounds way too...too... too... informal— “Our Daddy...”
BOB:
But that’s what it really says in Scripture when we read it in the original language— “Our Daddy.”
DAVID:
All right, so where did we get Father?
JOE:
We got it from the Romans. They called their chief God ‘Father.’ So you see, the term ‘Father’ is not in the Bible. It just started being used because the Romans were using it for their god.
DAVID:
But the Romans worshiped a lot of gods; the Romans were pagans.
JOE:
I think you’ve made my point. They were pagans.
BOB:
And since God is not called Father in the Bible, maybe we should just stick with the name Yahweh— “I AM.”
JOE:
And you know what we just said: who’s on First? I AM is on First.
DAVID:
I AM is on First?
JOE:
I AM is on First.
DAVID:
O.K. Who’s on second? Bet I got you with that one. Who plays second Base on this Bible team? It ain’t ‘I AM’ is it?
BOB:
No. It ain’t I AM.
JOE:
Jesus is on second.
BOB:
One of the basic Christian beliefs is the one many people label as Trinity. And in Trinity Jesus is known as the Second Person— Jesus, the Second Person of the Trinity— Jesus is on second.
DAVID:
Oh, yeah? Think you’re smart with that one, do you? (Mocking.) Jesus is known as the Second Person of the Trinity. So, Jesus is on Second. Well, I know my theology too. And Jesus had two natures. Jesus is fully human and Jesus is fully divine. You can’t pin Jesus down that easily. So, maybe Jesus is not just on second. Nah, nah, na, na, na!
JOE:
Shortstop.
DAVID:
What?
JOE:
Shortstop.
DAVID:
Jesus plays shortstop?
JOE:
You are right on that one, O grand inquisitor of all things Baseball and Bible. Our Christian claim is that Jesus is fully human and fully divine. So, Jesus gets to play second.
BOB:
And Jesus gets to play shortstop too. Fully human and fully divine.
DAVID:
Who’s on second?
JOE:
Jesus.
DAVID:
Who plays short?
BOB:
Jesus.
DAVID:
But how can someone play two positions?
BOB:
David... it’s Jesus.
DAVID:
(Resigned.) Yeah.... right... fully human; fully divine.
BOB:
Right.
DAVID:
O.K. Explain that. Explain how someone can play two positions.
JOE:
David... it’s Jesus.
DAVID:
(Resigned again.) Right. O.K. It’s Jesus. But you still have the hot corner! You haven’t got to the hot corner covered yet!
BOB:
The hot corner?
DAVID:
Third Base! Where you have to be ready for someone dropping down a bunt. Where you have to be ready when the batters hit wicked shots down the line and you’ve got to dive for the ball and make a backhanded catch! And you don’t have third covered on the Bible Baseball team, do you?! Wham! Crack! And there goes a line drive over the bag...
JOE:
David. David. David. David. Slow down. You know who covers the hot corner.
DAVID:
I do?
JOE:
You do.
DAVID:
(Long pause. Quietly:) Third Base... the Spirit of God?
JOE:
See? You do know your theology. The Spirit of God is sometimes called the Holy Spirit. And, speaking of funny names, the Holy Spirit is sometimes called the Paraclete...
DAVID:
Hold it! Hold it! Hold it! Nothing you’ve said so far proves the Bible is about Baseball until now! That the Holy Spirit is called the Paraclete really proves the Bible is about Baseball!
JOE:
That the Holy Spirit is called the Paraclete really proves the Bible is about Baseball?
DAVID:
Of course it does! The Holy Spirit must be wearing a pair of cleats.
JOE:
Right. Well, the Holy Spirit is sometimes called the Paraclete, sometimes called the Spirit which is present to us, sometimes called the Spirit in our midst... the point is the Holy Spirit is here with us. The Holy Spirit can handle all our situations, anything anyone hits to us... all those bunts which might catch us unaware and all the hot shots down the line. The Holy Spirit helps us with everything.
BOB:
Yes, the Spirit of God is always with us. The gifts of the Spirit, sometimes called the fruits of the Spirit, these are gifts that God gives us and they are many: wisdom, knowledge, healing, prophecy, discernment, forbearance, kindness, goodness, faithfulness, gentleness, self-control, joy, peace and love. The Spirit of God is at work in our lives. And we can rely on the Spirit to guide us through life.
JOE:
And when we consider our experience of God which takes in the faithfulness of the one called I AM, the example of Jesus and the guidance of the Spirit— that is the real reason we say Baseball is mirrored in the Bible.
DAVID:
Why do you say that?
JOE:
David, what’s the object of the game of Baseball?
DAVID:
To score runs?
BOB:
Close!
DAVID:
Oh, I know! The object of the game is to avoid three strikes and you’re out!
JOE:
Not quite right, either, although I think part of the point is to stay at bat until you realize that you can walk with God.
BOB:
So, yes, besides a walk with God, the real object of the game is to be safe at home.
JOE:
And if we pay attention to the fact that God, the Great I AM, is on First...
BOB:
And Jesus plays both second and short...
JOE:
And the Spirit covers third...
BOB:
And that God, Jesus and the Spirit is what Christians through the centuries have called Trinity and that God, Jesus and the Spirit are Trinity...
JOE:
When we pay attention to all that...
DAVID:
I know. I know. We will be safe at home with God.
JOE:
Safe at home...
BOB:
Safe at home...
ALL 3:
Safe... at... home...
JOE:
And you know, there are only two places people sing together in public any more. One is in Church. And one is in the ballpark for the seventh inning stretch. It would not be church and it would not be a Baseball game if there was not community singing. So, let’s all sing the song in the bulletin, Send Us Out. Marcia! Hit it!
LYRIC:
Send us out, God, in Your Name
God be there in the crowd!
By You we live and we play and run.
We are a part of Your Three in One!
And it’s root, root, root, for the One God—
Maker, Redeemer and Flame!
And it’s one, two, three ways to know:
God’s beyond all Names!
BOB:
Baseball and the Bible!
JOE:
That’s a real Home Run!
DAVID:
Amen, and again, Amen!
ALL 3:
Amen, and again, Amen!
READINGS:
A READING FROM THE TANAKH IN THE SECTION KNOWN AS THE TORAH — Exodus 3:1-16 [ILV]
JOE:
In part because we read these words in translation certainly one of the things we miss is that God names God’s own self by using a form of the verb “to be.” But perhaps of equal interest is that God uses three different forms of the verb in stating that name. Hear now this reading as it is found in the work known as Exodus in the Third Chapter.
[1] Moses was tending the flock of Jethro, who was the father-in-law of Moses and was the priest of Midian. Leading the flock beyond the beaten path, deep into the wilderness, Moses came to Horeb, the mountain of God.
[2] There a messenger of God appeared in a flame of fire from the midst of a thornbush. Moses saw this— a bush ablaze with fire and yet not consumed— [3] and Moses said, “Let me go closer and look at this remarkable sight and see why the bush does not burn up.”
[4] God saw Moses coming closer and called out from the midst of the bush: “Moses, Moses!”
Moses answered, “I am here.”
[5] God said, “Come no closer! Remove the sandals from your feet, for the place on which you stand is holy ground!”
[6] Then God said, “I am the God of your ancestors, the God of Abraham and Sarah, the God of Rebecca and Isaac, the God of Leah and Jacob and Rachel.”
Moses looked away, afraid to look at the Holy One.
[7] Then God said, I have seen the affliction of my people in Egypt; I have heard their cries as they suffer because of those who oppress them. I have, indeed, felt their sufferings. [8] Now I have come to deliver them, to rescue them from the hand of Egypt out of their place of their suffering and to bring them to a place out of that land, a place that is wild and fertile, a good and broad land, a land flowing with milk and honey— the country of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. [9] The cry of the children of Israel has reached me; I have also seen how the Egyptians oppress them. [10] Now Go! I will send you to Pharaoh to bring my people, the children of Israel, out of Egypt.”
[11] But Moses said to God, “Who am I that I should go to Pharaoh, and lead the children of Israel out of Egypt?”
[12] God answered, “I will be with you; and this shall be the sign by which you shall know that it is I who sent you: after you bring my people out of Egypt, you will all worship at this very mountain.”
[13] “But” Moses said, “when I go to the children of Israel and say to them, ‘The God of your ancestors has sent me to you,’ if they ask, ‘What is the name of God?’ what shall I say to them?”
[14] God replied, “I AM WHO I AM.” God also said, I AM AS I AM. Then God further said, “This is what you shall tell the Israelites, ‘I AM has sent me to you.’”
[15] God spoke further to Moses, “Tell the children of Israel, ‘Yahweh, the I AM of your ancestors, the God of Abraham and Sarah, the God of Rebecca and Isaac, the God of Leah and Jacob and Rachel, has sent me to you’:
This is my name forever;
This is the name
you are to remember
for all generations.
[16] Now go and gather the elders of Israelites and tell them, ‘I AM, the God of your ancestors, ancestors the God of Abraham and Sarah, the God of Rebecca and Isaac, the God of Leah and Jacob and Rachel, has appeared to me and sent me to you. Say to them I have heard you, I have heard your cries and I have seen the way you are being treated in Egypt.
Here ends this reading from Scripture.
A READING FROM THE EPISTLES — Romans 8:14-17a [ILV]
BOB:
This passage makes it clear: through Jesus we are adopted by God as children of God. Hear now this reading as it is found in that section of Scripture known as the Letter to the Church in Rome, commonly referred to as Romans.
[14] ...all who are led by the Spirit of God are children of God. [15] You did not receive a spirit of slavery to fall back into fear. You have received a spirit of adoption, adopted by God. When we cry, “Abba! Daddy!”— for we think of God on intimate terms so we call God ‘Daddy’— [16] it is that very Spirit bearing witness with our spirit which proclaims we are children of God. [17a] And if children, then we are heirs— heirs of God and joint heirs with Christ....
Here ends this reading from Scripture.
A READING FROM THE GOSPELS — John 3:1-17 [ILV]
DAVID:
The writer of John is clear: the Spirit of God has and is acting in Jesus, who is the Christ. Hear now this reading as it is found in the Gospel According to the School of John.
Now, a Pharisee named Nicodemus, a member of the Sanhedrin— Sanhedrin - a Greek term which means ‘assembly’ or ‘council’— [2] Nicodemus, a member of the Sanhedrin, came to Jesus one night and said, “Rabbi, we know you are a teacher who has come from God, for no one can perform these signs and wonders you do apart from the presence of God.”
[3] Jesus gave Nicodemus this answer:
“The truth of the matter is:
no one can see
the dominion of God,
the realm of God
without being born from above.”
[4] Nicodemus said, “How can anyone be born a second time, after having grown old? Can one enter a second time into the mother’s womb and be born?”
[5] Jesus replied, “The truth of the matter is:
no one can enter the dominion of God
without being born of water and Spirit.
[6] What is born of the flesh is flesh,
and what is born of the Spirit is Spirit.
[7] So, do not be surprised when I said to you,
‘You must be born from above.’”
[8] “The wind blows where it chooses.
You hear the sound it makes,
but you do not know where it comes from
or where it goes.
So it is with everyone
who is born of the Spirit.”
[9] “How can these things be possible?” asked Nicodemus.
“How can these things be?”
[10] Jesus answered, “Are you a teacher of Israel,
and you still do not understand these matters?”
[11] “The truth of the matter is:
we talk about what we know
and testify to what we have seen;
yet you do not accept our testimony.
[12] If you do not believe
when I have told you about earthly things,
how will you believe
when I tell you about heavenly things?
[13] No one has gone to heaven
except the one who
comes from heaven— the Chosen One.
[14] As Moses lifted up the serpent
in the wilderness,
so must the Chosen One be lifted up,
[15] so that whoever believes
in the Chosen One may have eternal life.”
[16] “For God so loved the world
as to give the Only Begotten One,
so that whoever believes
may not die but may have eternal life.”
[17] “Indeed, God did not send
the Only Begotten into the world
to condemn the world,
but that through the Only Begotten
the world might be saved.”
This is the Gospel of Jesus, Who is the Christ, the Messiah.
***********************************************************************
Baseball, the Bible and Trinitarianism:
A Tri-logue
(A Dialogue for Three People)
JOE:
Well, I am here to offer a serious academic lecture about the connection between sports and the Bible. I see some doubting looks out there. But I do need everyone to know that there is a definite connection between athletics and the Bible. In fact, did you know that strange as it may seem, the Bible is about Baseball.
DAVID:
(At the start of this David is sitting among the members of the congregation.) Wait! Wait! Wait just a cotton picking minute. Hold your horses! Baseball? How can the Bible be about Baseball? As you know, I am a really, really big Baseball fan. And if I know anything, I know Baseball was invented by Abner Doubleday. Abner invented Baseball in Cooperstown, New York, just over the hills from where we are right now. Now, on the other hand, Abraham is in the Bible and lived in the part of the world we today call the Middle East. But Abraham probably lived about four thousand years ago. And, Moses is in the Bible. But Moses probably lived in the part of the world we today call the Middle East but about three thousand years ago. And Jesus is in the Bible. And Jesus lived in the part of the world we today call the Middle East but about two thousand years ago. So, they all lived in what we today call the Middle East. The Middle East— that’s thousands and thousands and thousands of miles away from here. Even by jet, that would take better than a half a day to get there. But Abner Doubleday— Abner Doubleday lived in Cooperstown, New York. Cooperstown— it just ain’t that far from here. And legend has it that Doubleday invented Baseball right there... in Cooperstown, in 1839. I know because I’ve been in the Baseball Hall of Fame in Cooperstown and that’s what it says, right there in the Hall of Fame. And if there is anything I know, it’s that 1839 is not thousands of years ago. 1839 is only about... 175 years ago, not 4,000 years ago and not 3,000 years ago and not 2,000 years ago.
BOB:
(Bob has been sitting in the congregation also, on the opposite side from David.) David— I am sorry to say you’re wrong. Baseball is in the Bible. After all, don’t the first words in Genesis say: “In the Big Inning...”
DAVID:
Oh, yeah?
JOE:
Yeah. You see? There is a connection between Baseball and the Bible.
DAVID:
Yeah? Well... well... who’s on First?
BOB:
What do you mean, who’s on First?
DAVID:
I just want to know the name of the player in the field, the position we call First Base. Who’s on First? After all, a lot of Baseball players have funny or a funny names. I mean, in the past Baseball players have had names like Dizzy Dean who played for the Saint Louis team. Or Mookie Wilson who played for the Mets. (I love the Mets.) Or Moose Skowron— he played for the Yankees. Moose— you’d think he’d be from Maine and play on the Red Sox. But no. He played for the Yankees. And today there’s a pitcher named Joba Chamberlain— Joba Chamberlain— that name doesn’t even sound like the name of a Baseball player. That sounds like a character out of Star Wars. But a guy named Joba Chamberlain plays for the Detroit Tigers. At least when he’s not on the disabled list. Anyway, there was this guy named Charles Dillon Stengel— speaking of funny names— Charles Dillon Stengel— Charles Dillon Stengel is known to most people as Casey Stengel. Casey— he should have been managing a locomotive, not a Baseball team. But Casey said you can’t have a Baseball team without a catcher— so let’s forget about a catcher and start on First Base. I’ll say it again. If the Bible is about Baseball, who’s on First?
BOB:
I still don’t quite know what you mean by who’s on First? What happened to the catcher.
DAVID:
Never mind about the catcher. Here’s what I want to know: if the Bible is about Baseball, what’s the name of the player who plays First Base in the Bible?
JOE:
What is not the name of the one who plays First Base on the Bible Baseball team.
DAVID:
I know that! Who’s on First?
BOB:
Who is not the name of the one who plays First Base on the Bible Baseball team.
DAVID:
Look. Do either of you know the name of the one playing First Base on the Bible Baseball team?
JOE:
I think we both know the name.
DAVID:
Great. So can either one of you please tell me the name of the one playing the position of First Base on this Bible Baseball team?
BOB:
I AM.
DAVID:
You play First Base?
BOB:
No.
DAVID:
I didn’t think you were playing First Base. So, the name of the one playing First is...?
BOB :
I AM.
DAVID
Look, you just said you are not the one playing First on the Bible Baseball team. And then I ask you the name of the one playing First on the Bible Baseball team and what do you say? You say, “I AM.” No you are not. You said you are not. (Turns to Joe.) O.K. You— maybe you Mr. know it all about the Bible and Baseball can tell me. What is the name of the one playing First on the Bible Baseball team.
JOE:
What is not the name of the one who plays First.
DAVID:
I think we’ve already established that. So, let’s try this again: the name of the one playing First on the Bible Baseball team is...?
JOE:
I AM.
DAVID:
You play First Base? (Points to Bob.) First he said he’s playing First. Then you say you’re playing First. Who’s playing First.
JOE:
No. I am not a good enough player to play First and who is not playing First, either.
DAVID:
O.K. We got that straight now. (Points to Joe.) You’re not the one playing First. (Points to Bob.) And you’re not playing First. So, who is playing First?
BOB AND JOE (TOGETHER):
I AM.
DAVID:
No. Wait! You can’t both be playing First!
JOE:
No. We’re not.
DAVID:
So, who is playing First?
BOB AND JOE (TOGETHER):
I AM.
DAVID:
All right. You’ve got two people playing First Base.
BOB:
No, no, no. You don’t understand. When Moses asked God to tell Moses what the name of God is so Moses could tell the people of Israel that name, the word God used to identify God’s own self was the Hebrew word Yahweh.
JOE:
And the Hebrew word Yahweh is, in Hebrew, a form of the verb to be. Hence, the name of God is...
BOB AND JOE (TOGETHER):
I AM.
DAVID:
No. That can’t possibly be right. No one can be named ‘I AM.’ It’s just... just too strange.
JOE:
Hey! If someone can be named Dizzy or Moose or Joba, how can you say ‘I AM’ is a strange name?
DAVID:
Well, I guess you have a point. But I’ve heard people call God by a lot of names. I’ve heard God called Creator. I’ve heard God called the Light. I’ve heard God called Rock— now that name sounds like a Baseball player— Rock. I’ve even heard God called Father.
BOB:
Yes. God is called by a lot of names in the Bible. But of all those names you mentioned, Father is the one you will never find in the Bible.
DAVID:
What do you mean Father is not in the Bible? Didn’t Jesus teach the disciples to start a basic prayer to God with the words “Our Father...”?
BOB:
No.
DAVID:
What do you mean no? We say a prayer that starts with the words “Our Father...” at nearly every service on a Sunday. And I know Jesus taught that prayer to the disciples.
BOB:
No. The prayer Jesus taught the disciples was more personal and more intimate than that. Jesus told the disciples to pray saying “Our Daddy...”
DAVID:
But this is God we’re talking about! That sounds way too...too... too... informal— “Our Daddy...”
BOB:
But that’s what it really says in Scripture when we read it in the original language— “Our Daddy.”
DAVID:
All right, so where did we get Father?
JOE:
We got it from the Romans. They called their chief God ‘Father.’ So you see, the term ‘Father’ is not in the Bible. It just started being used because the Romans were using it for their god.
DAVID:
But the Romans worshiped a lot of gods; the Romans were pagans.
JOE:
I think you’ve made my point. They were pagans.
BOB:
And since God is not called Father in the Bible, maybe we should just stick with the name Yahweh— “I AM.”
JOE:
And you know what we just said: who’s on First? I AM is on First.
DAVID:
I AM is on First?
JOE:
I AM is on First.
DAVID:
O.K. Who’s on second? Bet I got you with that one. Who plays second Base on this Bible team? It ain’t ‘I AM’ is it?
BOB:
No. It ain’t I AM.
JOE:
Jesus is on second.
BOB:
One of the basic Christian beliefs is the one many people label as Trinity. And in Trinity Jesus is known as the Second Person— Jesus, the Second Person of the Trinity— Jesus is on second.
DAVID:
Oh, yeah? Think you’re smart with that one, do you? (Mocking.) Jesus is known as the Second Person of the Trinity. So, Jesus is on Second. Well, I know my theology too. And Jesus had two natures. Jesus is fully human and Jesus is fully divine. You can’t pin Jesus down that easily. So, maybe Jesus is not just on second. Nah, nah, na, na, na!
JOE:
Shortstop.
DAVID:
What?
JOE:
Shortstop.
DAVID:
Jesus plays shortstop?
JOE:
You are right on that one, O grand inquisitor of all things Baseball and Bible. Our Christian claim is that Jesus is fully human and fully divine. So, Jesus gets to play second.
BOB:
And Jesus gets to play shortstop too. Fully human and fully divine.
DAVID:
Who’s on second?
JOE:
Jesus.
DAVID:
Who plays short?
BOB:
Jesus.
DAVID:
But how can someone play two positions?
BOB:
David... it’s Jesus.
DAVID:
(Resigned.) Yeah.... right... fully human; fully divine.
BOB:
Right.
DAVID:
O.K. Explain that. Explain how someone can play two positions.
JOE:
David... it’s Jesus.
DAVID:
(Resigned again.) Right. O.K. It’s Jesus. But you still have the hot corner! You haven’t got to the hot corner covered yet!
BOB:
The hot corner?
DAVID:
Third Base! Where you have to be ready for someone dropping down a bunt. Where you have to be ready when the batters hit wicked shots down the line and you’ve got to dive for the ball and make a backhanded catch! And you don’t have third covered on the Bible Baseball team, do you?! Wham! Crack! And there goes a line drive over the bag...
JOE:
David. David. David. David. Slow down. You know who covers the hot corner.
DAVID:
I do?
JOE:
You do.
DAVID:
(Long pause. Quietly:) Third Base... the Spirit of God?
JOE:
See? You do know your theology. The Spirit of God is sometimes called the Holy Spirit. And, speaking of funny names, the Holy Spirit is sometimes called the Paraclete...
DAVID:
Hold it! Hold it! Hold it! Nothing you’ve said so far proves the Bible is about Baseball until now! That the Holy Spirit is called the Paraclete really proves the Bible is about Baseball!
JOE:
That the Holy Spirit is called the Paraclete really proves the Bible is about Baseball?
DAVID:
Of course it does! The Holy Spirit must be wearing a pair of cleats.
JOE:
Right. Well, the Holy Spirit is sometimes called the Paraclete, sometimes called the Spirit which is present to us, sometimes called the Spirit in our midst... the point is the Holy Spirit is here with us. The Holy Spirit can handle all our situations, anything anyone hits to us... all those bunts which might catch us unaware and all the hot shots down the line. The Holy Spirit helps us with everything.
BOB:
Yes, the Spirit of God is always with us. The gifts of the Spirit, sometimes called the fruits of the Spirit, these are gifts that God gives us and they are many: wisdom, knowledge, healing, prophecy, discernment, forbearance, kindness, goodness, faithfulness, gentleness, self-control, joy, peace and love. The Spirit of God is at work in our lives. And we can rely on the Spirit to guide us through life.
JOE:
And when we consider our experience of God which takes in the faithfulness of the one called I AM, the example of Jesus and the guidance of the Spirit— that is the real reason we say Baseball is mirrored in the Bible.
DAVID:
Why do you say that?
JOE:
David, what’s the object of the game of Baseball?
DAVID:
To score runs?
BOB:
Close!
DAVID:
Oh, I know! The object of the game is to avoid three strikes and you’re out!
JOE:
Not quite right, either, although I think part of the point is to stay at bat until you realize that you can walk with God.
BOB:
So, yes, besides a walk with God, the real object of the game is to be safe at home.
JOE:
And if we pay attention to the fact that God, the Great I AM, is on First...
BOB:
And Jesus plays both second and short...
JOE:
And the Spirit covers third...
BOB:
And that God, Jesus and the Spirit is what Christians through the centuries have called Trinity and that God, Jesus and the Spirit are Trinity...
JOE:
When we pay attention to all that...
DAVID:
I know. I know. We will be safe at home with God.
JOE:
Safe at home...
BOB:
Safe at home...
ALL 3:
Safe... at... home...
JOE:
And you know, there are only two places people sing together in public any more. One is in Church. And one is in the ballpark for the seventh inning stretch. It would not be church and it would not be a Baseball game if there was not community singing. So, let’s all sing the song in the bulletin, Send Us Out. Marcia! Hit it!
LYRIC:
Send us out, God, in Your Name
God be there in the crowd!
By You we live and we play and run.
We are a part of Your Three in One!
And it’s root, root, root, for the One God—
Maker, Redeemer and Flame!
And it’s one, two, three ways to know:
God’s beyond all Names!
BOB:
Baseball and the Bible!
JOE:
That’s a real Home Run!
DAVID:
Amen, and again, Amen!
ALL 3:
Amen, and again, Amen!
Sunday, July 20, 2014
SERMON ~ 07/20/2014 ~ “For the Love of God” ~ Water from the Well III ~ With Composer Lloyd Larson Conducting the Choirs.
07/20/2014 ~ Proper 11 ~ Sixteenth Sunday in Ordinary Time ~ Sixth Sunday after Pentecost ~ Genesis 28:10-19a; Psalm 139:1-12, 23-24; Wisdom of Solomon 12:13, 16-19 or Isaiah 44:6-8; Psalm 86:11-17; Romans 8:12-25; Matthew 13:24-30, 36-43 ~ Readings Used: 2 Kings 2:9-14; Romans 8:31-38; and Matthew 13:24-30 ~ Water from the Well III ~ With Composer Lloyd Larson Conducting the Choirs.
For the Love of God
“I am convinced, certain, that neither death nor life, neither angels nor rulers, neither things present nor things future, neither height nor depth— nor anything else in all creation— will be able to separate us from the love of God that has come to us in Christ Jesus, our Savior.” — Romans 8:38-39.
The late Arthur Clarke was a British inventor, explorer and writer of both non-fiction and fiction. I’m sure the way most know him is as a writer of science fiction. Clarke wrote the novel and co-wrote the screenplay 2001: a Space Odyssey.
A friend of mine recently quoted Clarke on her Facebook page. “The greatest tragedy in humankind’s entire history may be the hijacking of morality by religion.”
I responded with another well known quote from Clarke. “I don’t believe in God... but I am very, very interested in her.”
I, in fact, agree with that first quote. Morality is often hijacked by religion. But what we may not realize is, in many ways, commonly held morality— populist morality, if you would— is not a religious standard. It is a secular standard.
So, for instance, not that long ago the secular standard was this: to hold slaves is moral. What changed? In America at last, Congregationalist made a religious claim. We said faith insists slavery is immoral.
Yes, faith does influence moral standards. And yes, it is also true religion has hijacked morality in ways which are inappropriate way, way too often.
Interestingly, the Pew Research Center which does research on religion conducted a survey among 40,000 people in various countries between 2011 and 2013. The survey asked a simple question: “Is belief in God essential to morality?”
Majorities in all highly developed countries do not think belief in God necessary for morality with only one exception: the USA. Even in Israel, whose basis in religion is clear, only 37 percent of the population connect God and morality. But in America the number is 53 percent. [1]
My point is, at least in part, that connection— religion/morality— would seem to be culturally driven and culturally governed— not really religiously driven. Which begs the question: if religion is not about morality, what is religion really about? (Very long pause.)
Religion is about seeing the face of God. Hence, religion is about cultivating a relationship with God and a relationship with others.
In Jesus, in the Messiah, Paul sees the face of God since the Apostle is (quote:) “convinced, certain, that neither death nor life, neither angels nor rulers, neither things present nor things future, neither height nor depth— nor anything else in all creation— will be able to separate us from the love of God that has come to us in Christ Jesus, our Savior.” (Slight pause.)
I need to point out that, for all the standards of morality some read into the writings of Paul, one aspect of that Apostle’s writings clearly supercedes all others. Paul constantly addresses the love God offers humanity. And for Paul that love is made manifest in the living reality of Jesus, the Messiah, the Christ. (Slight pause.)
This precept insists on a second question: how should we respond to the love of God? (Slight pause.) Love— unconditional love— this love God offers us is, by its nature, a gift freely given. Therefore, the love God offers does not demand anything in return.
The love God offers does, however, invite our love. And you have heard this invitation to respond hundreds of times. You have even heard the invitation to respond in words of Jesus. The invitation is simple: “love God; love neighbor.”
There are a multitude of ways to respond to the invitation. These are just a few. Feed the hungry; clothe the naked; house the homeless; care for the sick, etc., etc,. etc.
And that is where and how faith influences moral standards: when we respond by feeding the hungry, clothing the naked, housing the homeless, caring for the sick— these are the real standards of morality. And they come from loving neighbor. Love is, you see, the true and the only standard of morality. (Slight pause.)
Today we have gathered for a day when we focused on the praise of God with music. So, one question to ask is not what is religion about but, rather, what is song about? How does song fit in? (Slight pause.)
Song is also a response to the love God offers. Song is, indeed, a very human response— an emotional response, a response based in our emotional life. (Slight pause.)
Let me offer two things the famous composer and conductor, Leonard Bernstein, said about music (quote): “Every once in a while we have feelings so deep and so special that we have no words for them. Music names them for us, only in notes instead of in words.” And this: “Music... can name the un-namable and communicate the unknowable.” (Slight pause.)
Do me a favor: close your eyes for a moment. Now picture someone you love very, very deeply. Can you ever know that person completely, totally, fully? (You can open you’re eyes now.)
I think if we’re honest, the answer is ‘no’— we cannot know another person completely, totally, fully. In a different Epistle Paul named a human truth for us: now we see things dimly, imperfectly.
Well, earlier I said “religion is about seeing the face of God.” If we see dimly, imperfectly, can we fully see the face of God? Can we fully name God? If we’re honest, the answer is ‘no.’
That is a human truth. Music, however, does help us with the emotional task of naming, the emotional task knowing, the emotional task of being aware of and therefore seeing God more fully, even when that task of awareness is limited by our own humanity.
All of which is to say Paul was right that nothing will (quote:) “be able to separate us from the love of God that has come to us in Christ Jesus, our Savior.” Why? Loving God is about our emotional life. And that’s why music is so central in our prayer and in our praise. Music does name the unnameable for us. Amen.
07/20/2014
United Church of Christ, First Congregational, Norwich, New York
ENDPIECE— It is the practice of the Pastor to speak after the Closing Hymn, but before the Congregational Response and Benediction. This is an précis of what was said: “After all creation was formed, God called the angels together and asked them what they thought of it. One of them said, “Something is lacking: the sound of praise to the Creator.” So God created music. And music was heard in the whisper of the wind, in the chirp of the birds, in the tympani of the thunder. But that was not enough, so God gave humanity the gift of song. And down through the ages this gift has blessed, comforted and inspired many souls. This gift is a part of the covenant; we have the blessings and wonder which the gift from God bestows on and in us; and God is pleased when a joyful noise is heard.”
BENEDICTION: Hear now this blessing: May we love God so much, that we love nothing else too much. May we be so in awe of God that we are in awe of no one else and nothing else. Amen.
[1]
http://www.salon.com/2014/0 /18/the_destructive_myth_about_religion_that_americans_disproportionately_believe_partner/?utm_source=facebook&utm_medium=socialflow
For the Love of God
“I am convinced, certain, that neither death nor life, neither angels nor rulers, neither things present nor things future, neither height nor depth— nor anything else in all creation— will be able to separate us from the love of God that has come to us in Christ Jesus, our Savior.” — Romans 8:38-39.
The late Arthur Clarke was a British inventor, explorer and writer of both non-fiction and fiction. I’m sure the way most know him is as a writer of science fiction. Clarke wrote the novel and co-wrote the screenplay 2001: a Space Odyssey.
A friend of mine recently quoted Clarke on her Facebook page. “The greatest tragedy in humankind’s entire history may be the hijacking of morality by religion.”
I responded with another well known quote from Clarke. “I don’t believe in God... but I am very, very interested in her.”
I, in fact, agree with that first quote. Morality is often hijacked by religion. But what we may not realize is, in many ways, commonly held morality— populist morality, if you would— is not a religious standard. It is a secular standard.
So, for instance, not that long ago the secular standard was this: to hold slaves is moral. What changed? In America at last, Congregationalist made a religious claim. We said faith insists slavery is immoral.
Yes, faith does influence moral standards. And yes, it is also true religion has hijacked morality in ways which are inappropriate way, way too often.
Interestingly, the Pew Research Center which does research on religion conducted a survey among 40,000 people in various countries between 2011 and 2013. The survey asked a simple question: “Is belief in God essential to morality?”
Majorities in all highly developed countries do not think belief in God necessary for morality with only one exception: the USA. Even in Israel, whose basis in religion is clear, only 37 percent of the population connect God and morality. But in America the number is 53 percent. [1]
My point is, at least in part, that connection— religion/morality— would seem to be culturally driven and culturally governed— not really religiously driven. Which begs the question: if religion is not about morality, what is religion really about? (Very long pause.)
Religion is about seeing the face of God. Hence, religion is about cultivating a relationship with God and a relationship with others.
In Jesus, in the Messiah, Paul sees the face of God since the Apostle is (quote:) “convinced, certain, that neither death nor life, neither angels nor rulers, neither things present nor things future, neither height nor depth— nor anything else in all creation— will be able to separate us from the love of God that has come to us in Christ Jesus, our Savior.” (Slight pause.)
I need to point out that, for all the standards of morality some read into the writings of Paul, one aspect of that Apostle’s writings clearly supercedes all others. Paul constantly addresses the love God offers humanity. And for Paul that love is made manifest in the living reality of Jesus, the Messiah, the Christ. (Slight pause.)
This precept insists on a second question: how should we respond to the love of God? (Slight pause.) Love— unconditional love— this love God offers us is, by its nature, a gift freely given. Therefore, the love God offers does not demand anything in return.
The love God offers does, however, invite our love. And you have heard this invitation to respond hundreds of times. You have even heard the invitation to respond in words of Jesus. The invitation is simple: “love God; love neighbor.”
There are a multitude of ways to respond to the invitation. These are just a few. Feed the hungry; clothe the naked; house the homeless; care for the sick, etc., etc,. etc.
And that is where and how faith influences moral standards: when we respond by feeding the hungry, clothing the naked, housing the homeless, caring for the sick— these are the real standards of morality. And they come from loving neighbor. Love is, you see, the true and the only standard of morality. (Slight pause.)
Today we have gathered for a day when we focused on the praise of God with music. So, one question to ask is not what is religion about but, rather, what is song about? How does song fit in? (Slight pause.)
Song is also a response to the love God offers. Song is, indeed, a very human response— an emotional response, a response based in our emotional life. (Slight pause.)
Let me offer two things the famous composer and conductor, Leonard Bernstein, said about music (quote): “Every once in a while we have feelings so deep and so special that we have no words for them. Music names them for us, only in notes instead of in words.” And this: “Music... can name the un-namable and communicate the unknowable.” (Slight pause.)
Do me a favor: close your eyes for a moment. Now picture someone you love very, very deeply. Can you ever know that person completely, totally, fully? (You can open you’re eyes now.)
I think if we’re honest, the answer is ‘no’— we cannot know another person completely, totally, fully. In a different Epistle Paul named a human truth for us: now we see things dimly, imperfectly.
Well, earlier I said “religion is about seeing the face of God.” If we see dimly, imperfectly, can we fully see the face of God? Can we fully name God? If we’re honest, the answer is ‘no.’
That is a human truth. Music, however, does help us with the emotional task of naming, the emotional task knowing, the emotional task of being aware of and therefore seeing God more fully, even when that task of awareness is limited by our own humanity.
All of which is to say Paul was right that nothing will (quote:) “be able to separate us from the love of God that has come to us in Christ Jesus, our Savior.” Why? Loving God is about our emotional life. And that’s why music is so central in our prayer and in our praise. Music does name the unnameable for us. Amen.
07/20/2014
United Church of Christ, First Congregational, Norwich, New York
ENDPIECE— It is the practice of the Pastor to speak after the Closing Hymn, but before the Congregational Response and Benediction. This is an précis of what was said: “After all creation was formed, God called the angels together and asked them what they thought of it. One of them said, “Something is lacking: the sound of praise to the Creator.” So God created music. And music was heard in the whisper of the wind, in the chirp of the birds, in the tympani of the thunder. But that was not enough, so God gave humanity the gift of song. And down through the ages this gift has blessed, comforted and inspired many souls. This gift is a part of the covenant; we have the blessings and wonder which the gift from God bestows on and in us; and God is pleased when a joyful noise is heard.”
BENEDICTION: Hear now this blessing: May we love God so much, that we love nothing else too much. May we be so in awe of God that we are in awe of no one else and nothing else. Amen.
[1]
http://www.salon.com/2014/0 /18/the_destructive_myth_about_religion_that_americans_disproportionately_believe_partner/?utm_source=facebook&utm_medium=socialflow
Sunday, July 13, 2014
SERMON ~ 07/13/2014 ~ “In Parables”
07/13/2014 ~ 15th Sunday in Ordinary Time ~ Fifth Sunday after Pentecost ~ Proper 10 ~ Genesis 25:19-34; Psalm 119:105-112; Isaiah 55:10-13; Psalm 65:(1-8), 9-13; Romans 8:1-11; Matthew 13:1-9, 18-23 ~ Communion Sunday ~ Ceremony of .-: (Shalom) for Brooke Bonney.
In Parables
“Then the disciples came and asked Jesus, ‘Why do you speak to them in parables?’” — Matthew 13:10.
On a number of levels, really on any level, Pixar, the movie studio which makes animated films, is a great success story. It has produced only 14 films but among those are the three pictures in the Toy Story series and Monsters, Inc. and Finding Nemo and Up and The Incredibles. Odds are you recognized all those titles even if you did not see them.
The studio has racked up an astounding 27 Oscars. That’s not 27 nominations. That’s 27 Oscar wins in various categories. Their first film, Toy Story, was released in 1995, so that’s 27 Oscars for 14 films in less than twenty years.
Along with the late Steve Jobs of Apple Computer fame, one of the co-founders of Pixar Studios is Ed Catmull. Ed is currently the President of the firm and has lately been making the rounds of talk shows, promoting his book Creativity, Inc. In this work he tries to synthesize some lessons to be drawn from the experience of working at Pixar.
The first success at Pixar, Toy Story, was incredibly successful. And, as is often true with new ventures, success did not come easy.
On the other hand, Ed makes the point that what came after that first success was much, much harder. What was harder? Being successful the next time and the next time and the next time— 14 times in a row.
So, how did that happen? How is it Pixar that has had 14 successful moves and zero, nada, zilch flops? (Slight pause.)
Catmull has always said he us wary of maxims. He is suspicious of rules, because too often they turn out to be empty clichés, platitudes which impede thoughtfulness.
And, indeed, one piece of advice commonly given, a piece of advice we have all heard and largely accept this CEO says is inadequate. Catmull says he would replace “Trust the process” with “Trust the people”— rarely “Trust the process”— always “Trust the people.”
Even good people, he notes, get trapped by process when they follow it thoughtlessly. But when good people bring thoughtfulness— thoughtfulness— to bear on their work, you get results— results like 27 Oscars with 14 movies. Therefore, people are more important than process. (Slight pause.)
We find these words in the work known as Matthew. “Then the disciples came and asked Jesus, ‘Why do you speak to them in parables?’” (Slight pause.)
So, what is a parable? (Slight pause.) Although Jesus has previously used metaphor in Matthew, in the Eleventh Chapter we, for the first time, encounter a story the writer of this Gospel labels as “parable.”
Parables purposefully use words and stories which have a wide range of meanings and functions. The categories used by parables include a figure of speech, a proverb, an aphorism, a riddle, a lesson, an allegory. In short, the term parable can apply to almost any kind of speech which is indirect, imprecise.
This kind of storytelling is indirect. Hence, the meaning of a parable cannot be settled on in as if it had a singular message. However, some meaning, if not a precise meaning, can be gleaned from the way parables function within the Gospels.
Put another way, it is not what parables mean which matters. It is how parables spur our thought process which matters.
Let me offer a definition of parable considered one of the best (quote): “The parable is a metaphor, a simile, a method of speech drawn from nature or common life. It engages the hearer by its vividness and/or its strangeness. Hence, it leaves us with doubt— it leaves us with doubt— about its precise application. Thereby, the function of a parable is to tease us into active thought.” The function of a parable is to tease us into active thought. (Slight pause.)
I often say this about the witness of Scripture. Scripture is not like checking the video tape in slow motion to see if a runner was tagged out. So, never, never, never ask what Scripture says. Always, always, always ask what Scripture means. (Slight pause.)
That brings me back to Mr. Catmull and Pixar. As I said, he has one rule, one mantra: trust people. Why? Why trust people?
When you just trust the process— meaning when you do not put people first, when you fail to trust people— when you just trust the process, that is an invitation to passivity. Trusting process invites an individual to abdicate personal responsibility.
And when process is trusted over people, people become lulled, seduced by dull repetitions. When process is trusted too much, people produce empty versions of what was done before and limit their vision for the new.
I probably don’t need to remind you the eleventh commandment of the church is, “We’ve never done it that way before.” The unspoken implication of “We’ve never done it that way before” is: why should we try something new? Why should we do something different? Trust process!
Why, yes! That’s what we in the church should do— use the same process over and over and over again. Don’t trust people.
That doesn’t sound right to me. I hope it doesn’t sound right to you. (Slight pause.)
If you’re like me, you’ve probably heard the parable of the sower many times and may even have heard many sermons about the story. There are two obvious ways people tend to look it. One is to picture us, church people, as sowers. One is to picture church people as seed.
But I don’t think either of those tease us into active thought. Both the sower and the seed have to do with process. And active thought, not process, is the goal of the parable.
This suggests in order to glean any lesson in the story of the sower you should not look at any one aspect of the story. You need to look at the totality of the story.
And what constant is here? The soil— I think if there is any lesson in the story, we need to consider the ground, the dirt, the soil onto which the seed falls.
The sower will sow every time there is a planting and do so on all kinds of soil. The seed falls where the seed falls. But the ground— the ground is receptive or it is not.
Despite the fact that the ground just sits there, I want to suggest the ground is the active aspect of this story. And I want to suggest that we are the ground.
Are we receptive or we are not? Are we willing to be thoughtful or not? If we are receptive, thoughtful, then the process can live. But it’s people who make the process live. The process has no life on its own. (Slight pause.)
Now, what really interests me here is that God has an expectation of us. The expectation is that we, each of us, will be a part of the covenant God makes with humanity. When we participate in the Dominion of God, when we participate with the will of God, when we participate in the work of God, new life becomes possible.
Indeed, the expectation of God here is that we will be (quote:) “good soil.” Indeed, the expectation of God here is that we, the good soil, will yield (quote:) “a crop of grain some thirty, sixty or even a hundredfold of what was sown.” In short, I think the parable asks a simple question of us: ‘are we willing to be participants in the Dominion of God?’ (Slight pause.)
In a couple of minutes we will have a Ceremony of Shalom for Brooke Bonney, as she is off to college. I know Brooke fairly well. If memory serves, she has been with us at least since the age of three. (She is nodding her head ‘yes.’) And she has just been Confirmed.
I suspect she is, pardon the expression, good soil. We, the community of faith, have tried to surrounding her with our love and our support. And I, personally, have no doubt she will strive to pass that nurturing on. (Slight pause.)
Well, I suppose that’s what all this is really about is are we willing, ourselves, to be good soil? Are we willing to be a people who cultivate, a people to continue to think and grow, a people who do not become trapped by the process? (Slight pause.)
And why did Jesus speak in parables? Perhaps it was to tease us into active thought. Amen.
07/06/2014
United Church of Christ, First Congregational, Norwich, New York
ENDPIECE— It is the practice of the Pastor to speak after the Closing Hymn, but before the Congregational Response and Benediction. This is an précis of what was said: “The words of Closing Hymn, Lead Us from Death to Life, say this: ‘Lead us from death to life, from falsehood to truth, despair to hope, fear to trust, hate to love, war to peace— let peace fill our hearts.’ It occurs that doesn’t happen without out thoughtful participation.”
BENEDICTION: May we love God so much, that we love nothing else too much. May we be so in awe of God that we are in awe of no one else and nothing else. Amen.
In Parables
“Then the disciples came and asked Jesus, ‘Why do you speak to them in parables?’” — Matthew 13:10.
On a number of levels, really on any level, Pixar, the movie studio which makes animated films, is a great success story. It has produced only 14 films but among those are the three pictures in the Toy Story series and Monsters, Inc. and Finding Nemo and Up and The Incredibles. Odds are you recognized all those titles even if you did not see them.
The studio has racked up an astounding 27 Oscars. That’s not 27 nominations. That’s 27 Oscar wins in various categories. Their first film, Toy Story, was released in 1995, so that’s 27 Oscars for 14 films in less than twenty years.
Along with the late Steve Jobs of Apple Computer fame, one of the co-founders of Pixar Studios is Ed Catmull. Ed is currently the President of the firm and has lately been making the rounds of talk shows, promoting his book Creativity, Inc. In this work he tries to synthesize some lessons to be drawn from the experience of working at Pixar.
The first success at Pixar, Toy Story, was incredibly successful. And, as is often true with new ventures, success did not come easy.
On the other hand, Ed makes the point that what came after that first success was much, much harder. What was harder? Being successful the next time and the next time and the next time— 14 times in a row.
So, how did that happen? How is it Pixar that has had 14 successful moves and zero, nada, zilch flops? (Slight pause.)
Catmull has always said he us wary of maxims. He is suspicious of rules, because too often they turn out to be empty clichés, platitudes which impede thoughtfulness.
And, indeed, one piece of advice commonly given, a piece of advice we have all heard and largely accept this CEO says is inadequate. Catmull says he would replace “Trust the process” with “Trust the people”— rarely “Trust the process”— always “Trust the people.”
Even good people, he notes, get trapped by process when they follow it thoughtlessly. But when good people bring thoughtfulness— thoughtfulness— to bear on their work, you get results— results like 27 Oscars with 14 movies. Therefore, people are more important than process. (Slight pause.)
We find these words in the work known as Matthew. “Then the disciples came and asked Jesus, ‘Why do you speak to them in parables?’” (Slight pause.)
So, what is a parable? (Slight pause.) Although Jesus has previously used metaphor in Matthew, in the Eleventh Chapter we, for the first time, encounter a story the writer of this Gospel labels as “parable.”
Parables purposefully use words and stories which have a wide range of meanings and functions. The categories used by parables include a figure of speech, a proverb, an aphorism, a riddle, a lesson, an allegory. In short, the term parable can apply to almost any kind of speech which is indirect, imprecise.
This kind of storytelling is indirect. Hence, the meaning of a parable cannot be settled on in as if it had a singular message. However, some meaning, if not a precise meaning, can be gleaned from the way parables function within the Gospels.
Put another way, it is not what parables mean which matters. It is how parables spur our thought process which matters.
Let me offer a definition of parable considered one of the best (quote): “The parable is a metaphor, a simile, a method of speech drawn from nature or common life. It engages the hearer by its vividness and/or its strangeness. Hence, it leaves us with doubt— it leaves us with doubt— about its precise application. Thereby, the function of a parable is to tease us into active thought.” The function of a parable is to tease us into active thought. (Slight pause.)
I often say this about the witness of Scripture. Scripture is not like checking the video tape in slow motion to see if a runner was tagged out. So, never, never, never ask what Scripture says. Always, always, always ask what Scripture means. (Slight pause.)
That brings me back to Mr. Catmull and Pixar. As I said, he has one rule, one mantra: trust people. Why? Why trust people?
When you just trust the process— meaning when you do not put people first, when you fail to trust people— when you just trust the process, that is an invitation to passivity. Trusting process invites an individual to abdicate personal responsibility.
And when process is trusted over people, people become lulled, seduced by dull repetitions. When process is trusted too much, people produce empty versions of what was done before and limit their vision for the new.
I probably don’t need to remind you the eleventh commandment of the church is, “We’ve never done it that way before.” The unspoken implication of “We’ve never done it that way before” is: why should we try something new? Why should we do something different? Trust process!
Why, yes! That’s what we in the church should do— use the same process over and over and over again. Don’t trust people.
That doesn’t sound right to me. I hope it doesn’t sound right to you. (Slight pause.)
If you’re like me, you’ve probably heard the parable of the sower many times and may even have heard many sermons about the story. There are two obvious ways people tend to look it. One is to picture us, church people, as sowers. One is to picture church people as seed.
But I don’t think either of those tease us into active thought. Both the sower and the seed have to do with process. And active thought, not process, is the goal of the parable.
This suggests in order to glean any lesson in the story of the sower you should not look at any one aspect of the story. You need to look at the totality of the story.
And what constant is here? The soil— I think if there is any lesson in the story, we need to consider the ground, the dirt, the soil onto which the seed falls.
The sower will sow every time there is a planting and do so on all kinds of soil. The seed falls where the seed falls. But the ground— the ground is receptive or it is not.
Despite the fact that the ground just sits there, I want to suggest the ground is the active aspect of this story. And I want to suggest that we are the ground.
Are we receptive or we are not? Are we willing to be thoughtful or not? If we are receptive, thoughtful, then the process can live. But it’s people who make the process live. The process has no life on its own. (Slight pause.)
Now, what really interests me here is that God has an expectation of us. The expectation is that we, each of us, will be a part of the covenant God makes with humanity. When we participate in the Dominion of God, when we participate with the will of God, when we participate in the work of God, new life becomes possible.
Indeed, the expectation of God here is that we will be (quote:) “good soil.” Indeed, the expectation of God here is that we, the good soil, will yield (quote:) “a crop of grain some thirty, sixty or even a hundredfold of what was sown.” In short, I think the parable asks a simple question of us: ‘are we willing to be participants in the Dominion of God?’ (Slight pause.)
In a couple of minutes we will have a Ceremony of Shalom for Brooke Bonney, as she is off to college. I know Brooke fairly well. If memory serves, she has been with us at least since the age of three. (She is nodding her head ‘yes.’) And she has just been Confirmed.
I suspect she is, pardon the expression, good soil. We, the community of faith, have tried to surrounding her with our love and our support. And I, personally, have no doubt she will strive to pass that nurturing on. (Slight pause.)
Well, I suppose that’s what all this is really about is are we willing, ourselves, to be good soil? Are we willing to be a people who cultivate, a people to continue to think and grow, a people who do not become trapped by the process? (Slight pause.)
And why did Jesus speak in parables? Perhaps it was to tease us into active thought. Amen.
07/06/2014
United Church of Christ, First Congregational, Norwich, New York
ENDPIECE— It is the practice of the Pastor to speak after the Closing Hymn, but before the Congregational Response and Benediction. This is an précis of what was said: “The words of Closing Hymn, Lead Us from Death to Life, say this: ‘Lead us from death to life, from falsehood to truth, despair to hope, fear to trust, hate to love, war to peace— let peace fill our hearts.’ It occurs that doesn’t happen without out thoughtful participation.”
BENEDICTION: May we love God so much, that we love nothing else too much. May we be so in awe of God that we are in awe of no one else and nothing else. Amen.
Monday, June 30, 2014
SERMON ~ 06/29/2014 ~ “Traveling Together”
06/29/2014 ~ Proper 8 ~ Thirteenth Sunday in Ordinary Time ~ Third Sunday after Pentecost ~ Genesis 22:1-14; Psalm 13; Jeremiah 28:5-9; Psalm 89:1-4, 15-18; Romans 6:12-23; Matthew 10:40-42 ~ Note: Matthew 10:24-39 Got Used (Previous Week’s Lectionary) ~ Annual Organizational Meeting in Our 200th Year ~ Communion Sunday ~ Ceremony of Shalom for Cathy Hammons ~ Dedication of the Bells ~ A Ceremony of Recognition as We Honor Members in Long Standing ~ Women of the Church Will Provide Breakfast for Men ~ Communion.
Traveling Together [1]
“The student should be glad to simply become like the teacher, the follower like the leader.” — Matthew 10:25a
Many moons ago when I arrived at Bangor Seminary I knew right away I was where I belonged. Why? The Rev. Dr. Marvin Ellison, the Rev. Dr. Susan Davies, the Rev. Dr. Glenn Miller and Dr. Ann Johnston were known to everyone as Marvin, Susan, Glenn and Ann.
The only exception to that was when we wanted to pull Susan’s leg. She had two doctorates, not one. So we would occasionally call her the Rev. Dr. Dr. or the Rev. Very Dr. Dr.
To be clear, it was not the informality that pleased me. What was evident is students were not studying under these teachers. We were studying with these teachers. We were studying, learning, growing together. (Slight pause.)
Over time I hope I have made a number of things clear as I have stood in this pulpit. Among the things I have tried to illuminate is that our own culture can get in the way of understanding what Scripture says. In the case of these particular words we heard from Mathew, I think our culture prevents us from seeing something that should be obvious.
You see there is no question about this: we live in a top-down culture, a culture that tends to place someone in charge. We, on the other hand, claim to be Congregationalists.
Unlike many denominations which are top-down, where only prelates have the final say, Congregationalists insist guidance and responsibilities are both shared and come from all parties, not just one. Indeed, that is one reason we elect officers, as we just have.
Hence, what I need you to notice about the 25th verse in the 10th Chapter of Matthew is the expectation that the student becomes like the teacher, the followed like leader. This is a situation of equity. This is not top down. I think too often our culture reads these words to say ‘always give deference to a leader, to a decider.’
That is exactly what it does not say. Yes, we all need some guidance. Yes, we all need to learn. Yes, we all need to grow.
However, once guidance is offered, learning assimilated, growth launched, the expectation of the Gospel is we will travel together. The expectation of the Gospel is we will together share guidance, responsibility, leadership.
Put another way, one thing which makes the Gospel challenging is it calls us to maturity. Further, there is an expectation that our day to day living will be maturely acted out— acted out in love, in compassion, with vigor, with patience, with understanding, with calm, with wisdom— all signs of maturity.
Put another way yet again, that sense of maturity to which the Gospel calls us should be displayed to everyone with whom we come in contact. Indeed, the Gospel call to us, therefore, is also a call to sense of maturity whereby we display a willingness to live in community with one another, a willingness to travel along the path of life together, a willingness to deeply touch each other’s lives. Indeed, to be a Christian means to live in community— community with all its beauty and all its flaws.
So, as we travel together into our 201st year as a community of faith, let each of us make a commitment to each other. Let us commit to being faithful to one another. Let us commit to sharing with one another. Let us commit to being a community willing to offer guidance to each other, to learn from each other, to grow together. Amen.
06/29/2014
United Church of Christ, First Congregational, Norwich, NY
ENDPIECE— It is the practice of the Pastor to speak after the Closing Hymn, but before the Congregational Response and Benediction. This is an précis of what was said: “The bells we dedicated today are a good example of what I tried to illustrate in my comments. We got more bells to fill out harmonies. In short, one bell can play a note. Two or more can produce harmony.”
BENEDICTION: May we love God so much, that we love nothing else too much. May we be so in awe of God, that we are in awe of no one else and nothing else. Amen.
[1] Do note: given the activities mentioned above in today’s service, this sermon is brief.
Traveling Together [1]
“The student should be glad to simply become like the teacher, the follower like the leader.” — Matthew 10:25a
Many moons ago when I arrived at Bangor Seminary I knew right away I was where I belonged. Why? The Rev. Dr. Marvin Ellison, the Rev. Dr. Susan Davies, the Rev. Dr. Glenn Miller and Dr. Ann Johnston were known to everyone as Marvin, Susan, Glenn and Ann.
The only exception to that was when we wanted to pull Susan’s leg. She had two doctorates, not one. So we would occasionally call her the Rev. Dr. Dr. or the Rev. Very Dr. Dr.
To be clear, it was not the informality that pleased me. What was evident is students were not studying under these teachers. We were studying with these teachers. We were studying, learning, growing together. (Slight pause.)
Over time I hope I have made a number of things clear as I have stood in this pulpit. Among the things I have tried to illuminate is that our own culture can get in the way of understanding what Scripture says. In the case of these particular words we heard from Mathew, I think our culture prevents us from seeing something that should be obvious.
You see there is no question about this: we live in a top-down culture, a culture that tends to place someone in charge. We, on the other hand, claim to be Congregationalists.
Unlike many denominations which are top-down, where only prelates have the final say, Congregationalists insist guidance and responsibilities are both shared and come from all parties, not just one. Indeed, that is one reason we elect officers, as we just have.
Hence, what I need you to notice about the 25th verse in the 10th Chapter of Matthew is the expectation that the student becomes like the teacher, the followed like leader. This is a situation of equity. This is not top down. I think too often our culture reads these words to say ‘always give deference to a leader, to a decider.’
That is exactly what it does not say. Yes, we all need some guidance. Yes, we all need to learn. Yes, we all need to grow.
However, once guidance is offered, learning assimilated, growth launched, the expectation of the Gospel is we will travel together. The expectation of the Gospel is we will together share guidance, responsibility, leadership.
Put another way, one thing which makes the Gospel challenging is it calls us to maturity. Further, there is an expectation that our day to day living will be maturely acted out— acted out in love, in compassion, with vigor, with patience, with understanding, with calm, with wisdom— all signs of maturity.
Put another way yet again, that sense of maturity to which the Gospel calls us should be displayed to everyone with whom we come in contact. Indeed, the Gospel call to us, therefore, is also a call to sense of maturity whereby we display a willingness to live in community with one another, a willingness to travel along the path of life together, a willingness to deeply touch each other’s lives. Indeed, to be a Christian means to live in community— community with all its beauty and all its flaws.
So, as we travel together into our 201st year as a community of faith, let each of us make a commitment to each other. Let us commit to being faithful to one another. Let us commit to sharing with one another. Let us commit to being a community willing to offer guidance to each other, to learn from each other, to grow together. Amen.
06/29/2014
United Church of Christ, First Congregational, Norwich, NY
ENDPIECE— It is the practice of the Pastor to speak after the Closing Hymn, but before the Congregational Response and Benediction. This is an précis of what was said: “The bells we dedicated today are a good example of what I tried to illustrate in my comments. We got more bells to fill out harmonies. In short, one bell can play a note. Two or more can produce harmony.”
BENEDICTION: May we love God so much, that we love nothing else too much. May we be so in awe of God, that we are in awe of no one else and nothing else. Amen.
[1] Do note: given the activities mentioned above in today’s service, this sermon is brief.
Friday, June 27, 2014
SERMON ~ 06/15/2014 ~ “Norwich, June 15th, 1845”
06/15/2014 ~ First Sunday after Pentecost ~ Known in Some Traditions as Trinity Sunday ~ Father’s Day on the Secular Calendar ~ Genesis 1:1-2:4a; Psalm 8; 2 Corinthians 13:11-13; Matthew 28:16-20 ~ A Union Service of Worship in West Park with First Baptist Church, the United Church of Christ, First Congregational and the Broad Street United Methodist Church in Celebration of the 200th Anniversary of the First Baptist Church and the 200th Anniversary of the United Church of Christ, First Congregational Followed by a Sharing a Meal.
NANCY:
These words are from the Gospel commonly called Matthew: “There {that is, on the mountain to which Jesus had directed them} the disciples saw the Risen Christ and fell down in homage and worshiped... but some doubted.” (Matthew 28:17).
[It should be noted this Sermon happened at a service in West Park, Norwich, New York. The current buildings which house the services of worship of the United Church of Christ, First Congregational border the park as does the Chenango County Courthouse. The Rev. Nancy Hale introduced the situation. The Rev. Mr. David Spiegel played the part of the Rev. Mr. Charles Johnson, the Pastor of the First Baptist Church. The Rev. Mr. Joseph Connolly played the part of the Rev. Mr. William Mason Richards, the Pastor of what was at that time known as the First Congregational Church.]
NANCY:
I need to ask you to use your imagination and paint a picture in your mind of what I am about to describe. You are here in Norwich, right where you find yourself now, except for one thing. The year is not 2014. The year is 1845. The date is the same as it is today. It is June the 15th. As it happens June the 15th, 1845 was also a Sunday. Yes, incredible as it seems, June the 15th, 1845 was also on a Sunday. But because you should be thinking that you are here in 1845, I ask that you put any modern sounds you might be hearing, like cars or horns out of you head. This is 1845. There are no cars. In 1845 the Chenango County Courthouse is already eight years old. [Nancy points to that building.] In 1845 the building in which the members of the First Baptist Church celebrate worship today, this building right here [Nancy points to the First Baptist Church], is in the process of being built. It is, in fact, nearing completion. This is a change in location for the Baptists, who had been conducting worship in a building on what is currently the East Park. From this time in 1845 right to the present day the building in which they worship will be and is across the way from the Congregationalists. The Congregational Meeting House is located on the same footprint as the current worship space. [Nancy points toward that building.] But it is not the same building. The structure in which the Congregationalists meet in 1845 is a building made of wood. It was built in 1819. It will burn down in 1860 and be replaced the following year by the brick structure in which their current worship space now resides. The Chenango Canal is also fairly new. The canal opened the same year as the courthouse, 1837. It will close in 1878 due to competition from the railroad. One more thing: in what you are about to hear, there will be a reference to a school 23 miles north on the canal. That school was then known as Hamilton Literary and Theological Institution. Today we know it as Colgate University.
That’s probably all you need to know to paint a picture in your mind of what is about to take place. And what is it which is about to take place? The pastor of the First Baptist Church in 1845, Charles Johnson, and the Pastor of the First Congregational Church in 1845, William Mason Richards, are about to meet here, between the two churches, for a little talk after their respective Sunday Services. One thing to note: we did not have a big enough budget to buy elaborate costumes, so you need to imagine these two pastors in period dress. And now, the talk between the two pastors.
JOE:
Mr. Johnson! Mr. Johnson! My, but it is good to see you. How is it going? ....the building... is it coming along on time?
DAVID:
Well, it seems to be, Mr. Richards. I guess people in this area learned a lot about working with stone when they built the courthouse and that canal. You do realize that not only the courthouse but all the 116 locks up and down the canal are made of stone.
JOE:
Oh, my yes. That blessed canal. If I was not a man of the cloth I would be using some pretty vile and harsh words about the canal.
DAVID:
My word, whatever do you mean? The canal is wonderful! It brought jobs to the county. It provides a fast, efficient way for our produce and our manufactured items to get to market— places as far away as New York City and Philadelphia! And, you know what the canal did? The canal has put Hamilton on the map. And you know what’s in Hamilton, do you not?
JOE:
Yes, yes, yes. I know.
DAVID:
Well, then say it!
JOE:
I shall not say it. I will not say it.
DAVID:
Then I shall. It put the Hamilton Literary and Theological Institution on the map. And, you know... it’s a Baptist School!
JOE:
Yes, yes, yes. The Hamilton Literary and Theological Institution— it’s a Baptist School. And Harvard and Yale are Congregational Schools.
DAVID:
Well, as far away from here as Harvard and Yale are, they might as well be in Europe. The Hamilton Literary and Theological Institution— imagine— it’s just 23 miles from here. And it’s a Baptist School. (Slight pause.) But tell me Mr. Richards, why is it you don’t like the canal, given the fine attributes I just outlined.
JOE:
It... it... it... smells.
DAVID:
That’s it? That’s your only complaint? It smells?
JOE:
I live my life by this rule: if it smells, something is rotten. If something is rotten something is wrong. As a man of the cloth, I mean to root out wrong. (Slight pause.) And besides, the canal will close.
DAVID:
The canal will close? Heaven forbid!
JOE:
You’ve heard of these things they call iron horses?
DAVID:
I’ve heard of them. I even rode on one.
JOE:
They will replace the canal.
DAVID:
I doubt it. Binghamton— and that’s a really big town— Binghamton does not even have any of those iron horses things yet. And it probably never will. Besides, I doubt they will ever amount to anything.
JOE:
Mark my word— in about 30 years time the iron horse will replace the canal.
DAVID:
You can’t be serious. I doubt that very much.
JOE:
And why do you doubt it? How can you doubt it? The iron horse represents change. You can’t stop change, you know. You can corral change; you can bend it, if you are diligent. No, you can’t stop change. But change can be forged into progress.
DAVID:
Iron horses are not progress.
JOE:
Whatever do you mean?
DAVID:
You just heard me say I’ve taken a ride on one of these iron horses, did you not?
JOE:
Why, yes I did.
DAVID:
Well then, the reason I say iron horses will not work, the reason I say iron horses are not a path to progress is the same reason you say you don’t like the canal.
JOE:
What are you getting at?
DAVID:
Have you ever taken a ride on an iron horse?
JOE:
Well, no.
DAVID:
They smell.
JOE:
They what?
DAVID:
They smell. They belch smoke; they snort coal dust; they exhale soot. And, when you ride one of these iron horse things, you can’t help but breathe in all that smoke, all that dust, all that soot. After I finished the ride I took and got off that dang contraption and not only did I smell of collected grime but I coughed and I coughed and I coughed for hours. Never again shall I even think about taking a ride on one of those contraptions. Give me a canal boat any day— quiet, calm, tranquil.
JOE:
Except when the horses and mules bray. But mark my word, the canal shall be a thing of the past very soon. The canal is not the way of progress. The canal sits in the way of progress.
DAVID:
But the canal is quiet. It’s calm. It’s tranquil. It’s even quick. It’s only 12 hours to Binghamton, five days to New York City. Now, that’s real progress. (Slight pause.)
JOE:
So tell me, what do your people think about progress? What do they think about the future? And whether or not they see an iron horse on the horizon, do they have.... doubts?
DAVID:
Doubts? Doubts about what?
JOE:
Doubts about the future.
DAVID:
How could we possibly have doubts? We’re putting up an edifice made of stone. This building will last forever.
JOE:
That’s what the Pharaohs did. They put up stone buildings. That’s what the Pharaohs said: ‘it will last forever.’ I like good solid wood buildings.
DAVID:
Wood does burn, you know. And I thought you were the one in favor of progress. Buildings of stone and brick and mortar— it’s the wave of the future. It’s the way to go. Stone is a symbol of progress. Stone is a symbol of change. The only question is will we, indeed, can we harness change? (Slight pause.)
JOE:
Maybe that’s the place from which doubt arises. I think we humans don’t like change. We like to be comfortable, quiet, tranquil. We like to be set in our ways. And we clearly don’t like doubt.
DAVID:
Well, you know what it says in Matthew 28: “...the disciples saw the Risen Christ and fell down in homage and worshiped... but some doubted.” Perhaps the disciples were simply comfortable and did not like the idea of change.
JOE:
Yes, but in that same Matthew passage right after those words, you know what the Risen Christ says? “Go therefore and make disciples of all nations, baptizing them in the name of Abba, God, and of the Only Begotten One, and of the Holy Spirit. Teach them to carry out everything I have instructed. And remember, I am with you always, to the end of the age.”
DAVID:
Well, perhaps that is the real difference between change and progress. Christ clearly instructed us to do. So, doing is our call! And, therefore, if change is a constant, it’s clear that the thing we can do and should do is to engage change and bend it, mold it until change does become progress.
JOE:
Yes, my friend, and when change is engaged, when change becomes progress, doubt is not banished. Doubt, indeed, is a necessary aspect of faith. To doubt is to be human. Therefore, if we don’t doubt, if we lack doubt, we lack faith. We have no faith. But, when we engage the world and all of the change the world brings, then doubt is still present. And when we engage the world doubt can be and is overcome. (Slight pause.)
DAVID:
Mr. Richards, I am always glad when I see you. We have such stimulating chats.
JOE:
Mr. Johnson, I am always glad to see you, since I know we are working toward the same goal: we work for the good of the people in this fair place called Norwich and we work toward the real goal of progress— that the realm of God is present in this place and in this time. (Slight pause.)
DAVID:
So, do you think that will be true— that we work for the good of the people of Norwich and that the real goal is progress toward the realm of God in— I don’t know— pick a date, pick a year— let’s say in the year 2014— in 2014 will it still be true?
JOE:
Of course it will be true. It will be true if we remain friends in Christ, one in Christ. If we are friends in Christ, one in Christ, then all things are possible. And, I might add, remaining friends in Christ? I firmly believe that’s the only thing that shall never change.
DAVID:
Amen.
JOE:
And again, amen.
06/15/2014
A Union Service of Worship in West Park with First Baptist Church, the United Church of Christ, First Congregational and the Broad Street United Methodist Church in Celebration of the 200th Anniversary of the First Baptist Church and the 200th Anniversary of the United Church of Christ, First Congregational Followed by a Sharing a Meal.
Norwich, June 15th, 1845
NANCY:
These words are from the Gospel commonly called Matthew: “There {that is, on the mountain to which Jesus had directed them} the disciples saw the Risen Christ and fell down in homage and worshiped... but some doubted.” (Matthew 28:17).
[It should be noted this Sermon happened at a service in West Park, Norwich, New York. The current buildings which house the services of worship of the United Church of Christ, First Congregational border the park as does the Chenango County Courthouse. The Rev. Nancy Hale introduced the situation. The Rev. Mr. David Spiegel played the part of the Rev. Mr. Charles Johnson, the Pastor of the First Baptist Church. The Rev. Mr. Joseph Connolly played the part of the Rev. Mr. William Mason Richards, the Pastor of what was at that time known as the First Congregational Church.]
NANCY:
I need to ask you to use your imagination and paint a picture in your mind of what I am about to describe. You are here in Norwich, right where you find yourself now, except for one thing. The year is not 2014. The year is 1845. The date is the same as it is today. It is June the 15th. As it happens June the 15th, 1845 was also a Sunday. Yes, incredible as it seems, June the 15th, 1845 was also on a Sunday. But because you should be thinking that you are here in 1845, I ask that you put any modern sounds you might be hearing, like cars or horns out of you head. This is 1845. There are no cars. In 1845 the Chenango County Courthouse is already eight years old. [Nancy points to that building.] In 1845 the building in which the members of the First Baptist Church celebrate worship today, this building right here [Nancy points to the First Baptist Church], is in the process of being built. It is, in fact, nearing completion. This is a change in location for the Baptists, who had been conducting worship in a building on what is currently the East Park. From this time in 1845 right to the present day the building in which they worship will be and is across the way from the Congregationalists. The Congregational Meeting House is located on the same footprint as the current worship space. [Nancy points toward that building.] But it is not the same building. The structure in which the Congregationalists meet in 1845 is a building made of wood. It was built in 1819. It will burn down in 1860 and be replaced the following year by the brick structure in which their current worship space now resides. The Chenango Canal is also fairly new. The canal opened the same year as the courthouse, 1837. It will close in 1878 due to competition from the railroad. One more thing: in what you are about to hear, there will be a reference to a school 23 miles north on the canal. That school was then known as Hamilton Literary and Theological Institution. Today we know it as Colgate University.
That’s probably all you need to know to paint a picture in your mind of what is about to take place. And what is it which is about to take place? The pastor of the First Baptist Church in 1845, Charles Johnson, and the Pastor of the First Congregational Church in 1845, William Mason Richards, are about to meet here, between the two churches, for a little talk after their respective Sunday Services. One thing to note: we did not have a big enough budget to buy elaborate costumes, so you need to imagine these two pastors in period dress. And now, the talk between the two pastors.
JOE:
Mr. Johnson! Mr. Johnson! My, but it is good to see you. How is it going? ....the building... is it coming along on time?
DAVID:
Well, it seems to be, Mr. Richards. I guess people in this area learned a lot about working with stone when they built the courthouse and that canal. You do realize that not only the courthouse but all the 116 locks up and down the canal are made of stone.
JOE:
Oh, my yes. That blessed canal. If I was not a man of the cloth I would be using some pretty vile and harsh words about the canal.
DAVID:
My word, whatever do you mean? The canal is wonderful! It brought jobs to the county. It provides a fast, efficient way for our produce and our manufactured items to get to market— places as far away as New York City and Philadelphia! And, you know what the canal did? The canal has put Hamilton on the map. And you know what’s in Hamilton, do you not?
JOE:
Yes, yes, yes. I know.
DAVID:
Well, then say it!
JOE:
I shall not say it. I will not say it.
DAVID:
Then I shall. It put the Hamilton Literary and Theological Institution on the map. And, you know... it’s a Baptist School!
JOE:
Yes, yes, yes. The Hamilton Literary and Theological Institution— it’s a Baptist School. And Harvard and Yale are Congregational Schools.
DAVID:
Well, as far away from here as Harvard and Yale are, they might as well be in Europe. The Hamilton Literary and Theological Institution— imagine— it’s just 23 miles from here. And it’s a Baptist School. (Slight pause.) But tell me Mr. Richards, why is it you don’t like the canal, given the fine attributes I just outlined.
JOE:
It... it... it... smells.
DAVID:
That’s it? That’s your only complaint? It smells?
JOE:
I live my life by this rule: if it smells, something is rotten. If something is rotten something is wrong. As a man of the cloth, I mean to root out wrong. (Slight pause.) And besides, the canal will close.
DAVID:
The canal will close? Heaven forbid!
JOE:
You’ve heard of these things they call iron horses?
DAVID:
I’ve heard of them. I even rode on one.
JOE:
They will replace the canal.
DAVID:
I doubt it. Binghamton— and that’s a really big town— Binghamton does not even have any of those iron horses things yet. And it probably never will. Besides, I doubt they will ever amount to anything.
JOE:
Mark my word— in about 30 years time the iron horse will replace the canal.
DAVID:
You can’t be serious. I doubt that very much.
JOE:
And why do you doubt it? How can you doubt it? The iron horse represents change. You can’t stop change, you know. You can corral change; you can bend it, if you are diligent. No, you can’t stop change. But change can be forged into progress.
DAVID:
Iron horses are not progress.
JOE:
Whatever do you mean?
DAVID:
You just heard me say I’ve taken a ride on one of these iron horses, did you not?
JOE:
Why, yes I did.
DAVID:
Well then, the reason I say iron horses will not work, the reason I say iron horses are not a path to progress is the same reason you say you don’t like the canal.
JOE:
What are you getting at?
DAVID:
Have you ever taken a ride on an iron horse?
JOE:
Well, no.
DAVID:
They smell.
JOE:
They what?
DAVID:
They smell. They belch smoke; they snort coal dust; they exhale soot. And, when you ride one of these iron horse things, you can’t help but breathe in all that smoke, all that dust, all that soot. After I finished the ride I took and got off that dang contraption and not only did I smell of collected grime but I coughed and I coughed and I coughed for hours. Never again shall I even think about taking a ride on one of those contraptions. Give me a canal boat any day— quiet, calm, tranquil.
JOE:
Except when the horses and mules bray. But mark my word, the canal shall be a thing of the past very soon. The canal is not the way of progress. The canal sits in the way of progress.
DAVID:
But the canal is quiet. It’s calm. It’s tranquil. It’s even quick. It’s only 12 hours to Binghamton, five days to New York City. Now, that’s real progress. (Slight pause.)
JOE:
So tell me, what do your people think about progress? What do they think about the future? And whether or not they see an iron horse on the horizon, do they have.... doubts?
DAVID:
Doubts? Doubts about what?
JOE:
Doubts about the future.
DAVID:
How could we possibly have doubts? We’re putting up an edifice made of stone. This building will last forever.
JOE:
That’s what the Pharaohs did. They put up stone buildings. That’s what the Pharaohs said: ‘it will last forever.’ I like good solid wood buildings.
DAVID:
Wood does burn, you know. And I thought you were the one in favor of progress. Buildings of stone and brick and mortar— it’s the wave of the future. It’s the way to go. Stone is a symbol of progress. Stone is a symbol of change. The only question is will we, indeed, can we harness change? (Slight pause.)
JOE:
Maybe that’s the place from which doubt arises. I think we humans don’t like change. We like to be comfortable, quiet, tranquil. We like to be set in our ways. And we clearly don’t like doubt.
DAVID:
Well, you know what it says in Matthew 28: “...the disciples saw the Risen Christ and fell down in homage and worshiped... but some doubted.” Perhaps the disciples were simply comfortable and did not like the idea of change.
JOE:
Yes, but in that same Matthew passage right after those words, you know what the Risen Christ says? “Go therefore and make disciples of all nations, baptizing them in the name of Abba, God, and of the Only Begotten One, and of the Holy Spirit. Teach them to carry out everything I have instructed. And remember, I am with you always, to the end of the age.”
DAVID:
Well, perhaps that is the real difference between change and progress. Christ clearly instructed us to do. So, doing is our call! And, therefore, if change is a constant, it’s clear that the thing we can do and should do is to engage change and bend it, mold it until change does become progress.
JOE:
Yes, my friend, and when change is engaged, when change becomes progress, doubt is not banished. Doubt, indeed, is a necessary aspect of faith. To doubt is to be human. Therefore, if we don’t doubt, if we lack doubt, we lack faith. We have no faith. But, when we engage the world and all of the change the world brings, then doubt is still present. And when we engage the world doubt can be and is overcome. (Slight pause.)
DAVID:
Mr. Richards, I am always glad when I see you. We have such stimulating chats.
JOE:
Mr. Johnson, I am always glad to see you, since I know we are working toward the same goal: we work for the good of the people in this fair place called Norwich and we work toward the real goal of progress— that the realm of God is present in this place and in this time. (Slight pause.)
DAVID:
So, do you think that will be true— that we work for the good of the people of Norwich and that the real goal is progress toward the realm of God in— I don’t know— pick a date, pick a year— let’s say in the year 2014— in 2014 will it still be true?
JOE:
Of course it will be true. It will be true if we remain friends in Christ, one in Christ. If we are friends in Christ, one in Christ, then all things are possible. And, I might add, remaining friends in Christ? I firmly believe that’s the only thing that shall never change.
DAVID:
Amen.
JOE:
And again, amen.
06/15/2014
A Union Service of Worship in West Park with First Baptist Church, the United Church of Christ, First Congregational and the Broad Street United Methodist Church in Celebration of the 200th Anniversary of the First Baptist Church and the 200th Anniversary of the United Church of Christ, First Congregational Followed by a Sharing a Meal.
Monday, June 9, 2014
SERMON ~ 06/08/2014 ~ Day of Pentecost ~ Seeing Visions; Dreaming Dreams
06/08/2014 ~ Day of Pentecost ~ A Celebration of the Rite of Confirmation ~ Baptism of Corey Johnson ~ Music Sunday ~ Acts 2:1-21 or Numbers 11:24-30; Psalm 104:24-34, 35b; 1 Corinthians 12:3b-13 or Acts 2:1-21; John 20:19-23 or John 7:37-39.
Seeing Visions; Dreaming Dreams [1]
“Your sons and your daughters will prophesy / and your young people will see visions / and your elders will dream dreams.” — Acts 2:17b.
I, personally, do not doubt God wants us to see visions and dream dreams. More particularly, I believe God wants us to see the visions God has for humanity and God wants us to dream the dreams God has for humanity. That begs the question: how do we humans get there, get to a place we are and can be empowered to see the visions and dream the dreams God would have us see and dream? (Slight pause.)
We will confirm three teens and one adult today. And, given our Protestant heritage— the priesthood of all believers— I, personally, think every adult should seek to be confirmed— seek to be confirmed— at least every fifteen to twenty years. Why? Well, why would any of us not want an opportunity to mature, to learn, to grow, to engage, to grapple with our faith?
After all, how else might we come to a place we are and can be empowered to see the visions and dream the dreams God would have us see and dream, if not by growing, if not through growth? Now, in fact, when we strive toward a maturity of faith, strive to learn, to grow, to engage, to grapple with our faith might that be just a little frightening? Perhaps— but is that a reason to not do it? (Slight pause.)
Theologian and Pastor, Rev. Brian McLaren says this (quote:) “You are not finished yet. You are ‘in the making.’ You have the capacity to learn, mature, think, change and grow. You also have the freedom to stagnate, regress, constrict and lose your way. Which road will you take?” {unquote} (Slight pause.)
It seems to me, as Christians, we have a pretty clear choice. Growth may sometimes be painful but I think we are called to growth by the Holy Spirit.
Or, in the words of Saint Catherine of Sienna, “Be who God meant you to be and you will set the world on fire.” Setting the world on fire: last time I looked that is supposed to be why we, as a church, practice the Rite of Confirmation. And that is why I, as a pastor, recommend not just Confirmation for our youth. I recommend adult Confirmation. Adult Confirmation is, you see, an opportunity for growth in the Spirit. Who would want less? Amen.
06/08/2015
United Church of Christ, First Congregational, Norwich, New York
ENDPIECE— It is the practice of the Pastor to speak after the Closing Hymn, but before the Congregational Response and Benediction. This is an précis of what was said: “Author H. G. Wells said this (quote;) ‘Human history is more and more a race between education and catastrophe.’ On the more optimistic side, Winston Churchill said this: ‘Success is not final; failure is not fatal; it is the courage to continue that counts.’”
BENEDICTION
The love of God is abundant and steadfast. When we give God’s love away, it returns in breathtaking abundance. Let us willingly participate in the grace God offers. May we love God so much, that we love nothing else too much. May we be in awe of God enough, that we need be in awe of nothing and no one else. And may the Word of God be on our tongues, the wisdom of God be with our thinking and the love of God be present in our hearts. Amen.
[1] Given that in this service there was a Baptism, Confirmation and we celebrated Music Sunday, this is a short Homily.
Seeing Visions; Dreaming Dreams [1]
“Your sons and your daughters will prophesy / and your young people will see visions / and your elders will dream dreams.” — Acts 2:17b.
I, personally, do not doubt God wants us to see visions and dream dreams. More particularly, I believe God wants us to see the visions God has for humanity and God wants us to dream the dreams God has for humanity. That begs the question: how do we humans get there, get to a place we are and can be empowered to see the visions and dream the dreams God would have us see and dream? (Slight pause.)
We will confirm three teens and one adult today. And, given our Protestant heritage— the priesthood of all believers— I, personally, think every adult should seek to be confirmed— seek to be confirmed— at least every fifteen to twenty years. Why? Well, why would any of us not want an opportunity to mature, to learn, to grow, to engage, to grapple with our faith?
After all, how else might we come to a place we are and can be empowered to see the visions and dream the dreams God would have us see and dream, if not by growing, if not through growth? Now, in fact, when we strive toward a maturity of faith, strive to learn, to grow, to engage, to grapple with our faith might that be just a little frightening? Perhaps— but is that a reason to not do it? (Slight pause.)
Theologian and Pastor, Rev. Brian McLaren says this (quote:) “You are not finished yet. You are ‘in the making.’ You have the capacity to learn, mature, think, change and grow. You also have the freedom to stagnate, regress, constrict and lose your way. Which road will you take?” {unquote} (Slight pause.)
It seems to me, as Christians, we have a pretty clear choice. Growth may sometimes be painful but I think we are called to growth by the Holy Spirit.
Or, in the words of Saint Catherine of Sienna, “Be who God meant you to be and you will set the world on fire.” Setting the world on fire: last time I looked that is supposed to be why we, as a church, practice the Rite of Confirmation. And that is why I, as a pastor, recommend not just Confirmation for our youth. I recommend adult Confirmation. Adult Confirmation is, you see, an opportunity for growth in the Spirit. Who would want less? Amen.
06/08/2015
United Church of Christ, First Congregational, Norwich, New York
ENDPIECE— It is the practice of the Pastor to speak after the Closing Hymn, but before the Congregational Response and Benediction. This is an précis of what was said: “Author H. G. Wells said this (quote;) ‘Human history is more and more a race between education and catastrophe.’ On the more optimistic side, Winston Churchill said this: ‘Success is not final; failure is not fatal; it is the courage to continue that counts.’”
BENEDICTION
The love of God is abundant and steadfast. When we give God’s love away, it returns in breathtaking abundance. Let us willingly participate in the grace God offers. May we love God so much, that we love nothing else too much. May we be in awe of God enough, that we need be in awe of nothing and no one else. And may the Word of God be on our tongues, the wisdom of God be with our thinking and the love of God be present in our hearts. Amen.
[1] Given that in this service there was a Baptism, Confirmation and we celebrated Music Sunday, this is a short Homily.
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