A SERMON ARCHIVE: - Mowbray Publishing

COLLECTED WORKS Volume I

Thomas Lawrence Mowbray B. Mus., M. Div., D. Min.

Mowbray Publishing Nashua, Iowa

Published in honor of the Rev. Dr. Thomas L. Mowbray to celebrate his sixtieth birthday.

Copyright  2005 by Thomas Lawrence Mowbray. All rights reserved.

Manufactured for Mowbray Publishing by Hinkman Bindery, Inc. N. Manchester, Indiana 46962

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CONTENTS SERMONS FOR THE CHURCH YEAR AND SPECIFIC SUNDAYS 1 TOPICAL SERMONS 89 SERMONS ON SPECIFIC TEXTS 131 MEDITATIONS, SERMONS AND ARTICLES ON THE PSALMS 263 MEDITATIONS AND DEVOTIONS 289

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SERMONS FOR THE CHURCH YEAR AND SPECIFIC SUNDAYS

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CONTENTS

THE CHURCH YEAR Christmas Eve Christmas Ash Wednesday Maundy Thursday Easter Thomas Sunday Pentecost Trinity World Communion Sunday Reformation Day All Saints Thanksgiving

TOPICAL SERMONS Doubt (see Thomas Sunday) Ecology Halloween (see All Saints) Independence Day Labor Day Mother‘s Day Patriotism (see Independence Day) Peace Solitude (see Lent) Work (see Labor Day)

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CHRISTMAS EVE Title: ―Erma At the Post Office‖ (From an article published in December 1980. Edited by Thomas L. Mowbray in 1997.) Date: 24 December 1997

Although my wife, Mary, was always an Erma Bombeck fan, I was not. I could not abide her awkward writing, for one thing. In 1980, however, while we were living in Milwaukee, Erma wrote something that touched me, which commented poignantly on a similar experience I had had that same year at Christmas time. Years later when I was teaching college English, I edited Erma's awkward language and bad punctuation into something I could use for a writing assignment example just before the holiday season. You will need to imagine yourself in a large urban post office of the most miserable kind. People are loaded down with bundles, there is a long snaking line of miserable humanity, and although there are ten or so windows open with postal workers standing behind counters, all but two have signs in front of them that read "next window please." ―Smiles In the Post Office‖ by Erma Bombeck Need a shot of optimism to get you through the holidays? You're gonna love this. Most of us have never seen anyone smile in a Post Office. A Post Office is like a clinic for people with lower back pains. Well, I was in line yesterday when the door opened and in walked a lady, weighted down with boxes for mailing, with a big smile on her face. She held the door open for her three little girls, who filed in, each one carrying a package. It was quite obvious that they had never been in a Post Office in their entire lives. She bounded over to a man standing by a customer counter, who was pasting stamps on Christmas card envelopes, and asked, "Are you a carrier?" "Of what," he snapped? A person in the middle of the serpentine line, yelled, "To the back of the line, lady!" Her eyes fairly danced with excitement as she announced to no one in particular, "It certainly is a nice day, and just think, girls, Christmas is only one week away!" "Will Granddad get his presents," asked one child? "Of course he will," said her mother. "We've timed it just right. On Christmas Eve, he'll be sitting by the fire, the doorbell will ring and a postman will knock on the door and say with a big smile, 'Merry Christmas from your family in Arizona.'"

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Every eye in the post office turned to stare at this cross between Mary Poppins and Tiny Tim. Granddad would be lucky to get those packages while Ronald Reagan was still president. "Look, girls, doesn't the Post Office look like Santa is on his way?" We all looked around. With the exception of a Santa on a large poster, pointing his finger at us and warning, "MAIL EARLY," the place had the spirit of a hospital recovery room. Finally, she got to the head of the line. "When will Dad get these packages," she asked? The postman shrugged. "Depends. Maybe by New Year's...or we could get ‗em there in one day." "One day would be wonderful!" "It'll cost you," he said, scribbling down some figures, "$45.83." The woman hesitated, then picked out one box and said, "This one must get there by Christmas Day: It's my father's birthday." The clerk shook his head and said, "This guy's a real loser. Imagine having a birthday on Christmas. One present fits all! Thank God, I don‘t know of anyone born on Christmas Day!‖ The man behind me whispered loudly, ―Thank God, I do.‖ There were smiles yesterday in the U.S. Post Office. * CHRISTMAS EVE

Date: 24 December 2000 From: ―A Christmas Homily for Midnight Mass‖ by the Rev. Fr. Jim Schmitmeyer, St. Louis Parish, North Star, Ohio, St. Nicholas Parish, Osgood, Ohio. Text: ―The people who walked in darkness have seen a great light.‖

Prophets with long beards and anxious eyes have seen that light. Their callused feet climbing atop black granite rocks in the desert

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for a better view of that dawn from on high breaking forth from the tender compassion of our God for the people of earth. Yes. Holy prophets have seen that light. And rulers have also seen that light. Through windows in castles of stone. Queens riding on horses. Astrologers mounted on camels. Magi sending gifts. Kings leading armies. Popes walking in pilgrimage. These too have seen a light… in dark ages, in golden ages; a light shining upon empires and islands and distant continents; a mysterious light shining in the midst of peace as well as in spite of oppression. And, of course, shepherds and angels have seen this light arcing across the horizon like a welder‘s torch: electric blue flashes of yellow explosions of eye-searing red. The kind of light that makes hunters in the wilderness afraid and children, camping in suburban back yards laugh and clap and begin looking for the landing craft of a Steven Spielberg UFO. Yes. All kinds of people have seen a glimpse of this amazing light. But what sort of light is it? Just what kind of light is it that we celebrate on this holy night? What sort of light is capable of breaking apart the night of the waiting world?

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Well, to be as accurate as possible, tonight‘s scripture passage from the Prophet Isaiah is not referring to the star of Bethlehem. Nor is it referring to sentimental images of this season: such as candles burning in windows for travelers of old lost on the road; nor does it foreshadow the lights that decorate our homes in celebration of Christmas. Nor is the passage to be construed in such a way as to make us think of the stately steeple of a great church directing our minds to heaven when we see it lit up at night across our snowy fields. So, what sort of light is it that Isaiah speaks of when he talks about a light, a great light, shining upon a people who walked in darkness? Well, at the risk of ruining your holiday mood, let me say, first of all, that the light Isaiah speaks of is political. Yes, political. Go back to the reading and you will find that all the references ---every single one--have to do with a people a nation its rulers its government and its practice of justice. ―A son is born to us, a child is given us… and his dominion is vast and forever peaceful.‖ ―By judgment and justice he confirms his rule

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and sustains his power.‖ It is the light of God‘s Word coming into the world! A redeeming light. A powerful light. A light so bright that it transforms all society and its goal is to eradicate the destructive structures of sin and the forces of evil that are wont to destroy the unity and peace that God desires for all people. Yes, the light of which the prophet speaks is eminently political. But it is also more than that. The light is also photographic. The flash of this light is so powerful that it leaves in its wake the reverse of what stood before. What do I mean by this? Think of what happened when the first atomic bomb was tested. Some of you already know that when this powerful weapon was first detonated in the New Mexico desert, scientists were surprised to find that, after the explosion, the images of plants near ground zero that were imprinted on nearby rocks were not the dark outlines you would normally expect ---like shadows cast by the sun. Rather, the light was so intense that it produced the reverse of that. Like a photographic negative, the rock turned black and the silhouettes of the plants were white! In the same way, the searing light that Isaiah envisions is one that explodes upon this earth and everything is reversed! The mighty king is actually a child; swords become plows,

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lions feed on hay, children play by the cobra‘s den and the whip that scars the backs of slaves disintegrates in the upraised hands of the masters! Such is the power of the light that we celebrate today! LIGHT FROM LIGHT! TRUE GOD FROM TRUE GOD! BEGOTTEN, NOT MADE, ONE IN BEING WITH THE FATHER! And yes, we ourselves have caught a glimpse of that light! We know that light! It shines in our souls and transforms the world. Of course, sometimes, sadly, we try to shield our eyes from its brightness; in so many ways we seem to prefer the darkness. Yet the deeper part of us knows that the light is Christ and we are called to his light. For who among us, on walking from the barn to the house on a crisp winter night cannot help but look up at the stars of heaven? Who among us does not take delight in a woods full of trees whose branches are outlined in sparkling ice? or smile at the sight of the Christmas tree in our home full of sparkling, colorful lights? What child is not mesmerized by the glow of an Advent wreath or the soft light enfolding the figures of a crèche? Yes, we have all caught a glimpse of the light of which Isaiah speaks. And, yes, the social ramifications ---the mystifying reversals--- of the Gospel message do, at times, startle us and unsettle us. Still, we cannot deny their attraction.

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For the light of which Isaiah speaks is Christ himself. The light of his truth is radiant. The light of his wisdom is holy. And we can no more ignore it than a candle burning in a darkened room. Tonight this amazing light dawns anew upon the world and in the heart of this community. The longing of the prophets, the desire of rulers, the delight of children, the promise of redemption, again breaks forth upon the earth. For the people who walked in darkness have seen a great light. Upon those who dwelt in the land of shadows a light has shone! OFFERTORY PRAYER Gracious God, we offer these gifts in joy and with humility, in response to the great things you have done for us. We give thanks especially for the great gift of your love clothed in human flesh. We pray that Jesus will be born anew into our hearts, and that the witness of our lives will convince others of the wonder and the miracle of Christmas. In Jesus' name, we pray. Amen. * CHRISTMAS EVE Title: ―Home for the Holidays" Text: And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn. Luke 2:7 Date: 24 December 1999

A week or so ago, I read of a children's Christmas Pageant that started off well, but then took a disastrous turn. Mary and Joseph came into Bethlehem, on cue. There, they were met by the nine-yearold innkeeper who dutifully informed them that, although he would love to help them out

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if he could, there was, again this year, "no room in the inn. Sorry. No vacancy, like the sign says out front.‖ But then the nine-year-old looked again at his two friends who were playing the parts of Mary and Joseph, and he blurted out, "But there's a great motel with cable and an indoor pool just around the corner from this church!" The pageant was a shambles. It had crashed. Nothing could redeem the moment from the laughter that filled the church. That's not the way the story of Mary, Joseph, and the Innkeeper is supposed to go. Or is it? We all know the story by heart. Mary and Joseph come to Bethlehem for the government's enrollment, and there, because of the great crowd of out-of-town people, there is no room at the Inn, so Mary is forced to give birth to Jesus in a cow stall, because there was no other place for them to stay. A modern biblical scholar, Kenneth Bailey, points out that what our Bibles translate as "inn" is, in the Greek, kataluma, which means, literally, "guest room," not, "hotel," or, "inn." Later, in Jesus' story of the Good Samaritan, the wounded man is taken to a pandokheion, which does mean "inn," but here, Luke says that there was no room for Mary and Joseph in the kataluma: There was no more room in the "guest room," so they had to be placed elsewhere in the home. The actual wording does not really say, "There was no room in the inn" but, rather, "there was no guest room available." In the typical Middle Eastern home, says Bailey, there is a designated room for overnight visitors. It would be unthinkable, according to the dictates of Middle Eastern hospitality, for out-of-town relatives to be sent to an inn by their own family. Besides, there were very few inns anywhere, let alone in small towns like Bethlehem. Mary and Joseph were probably among relatives. They were back in Bethlehem because Joseph was "of the house and lineage of David." Bethlehem was his hometown. The problem was that there were undoubtedly many relatives back for the government's enrollment, and by the time Mary and Joseph arrived, the guest room, the kataluma, was filled. Therefore, they had to be placed in the next best place in the family home, which Bailey says would have been the outer room where the family's animals were brought in for safe keeping during the night. The outer room was usually part of the same building. Especially in cold weather, the family livestock was brought in to this outer room where they stayed the night. In the morning they were led away, the room was swept, and used for other family activities. That's where the manger usually was; the feed trough for the animals was in this outer room. Perhaps we all have visited relatives during the holidays with crowded conditions, when some family members had to sleep on the foldout sofa in the TV room, and others slept

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on the living room carpet in sleeping bags. The guest room we had enjoyed on previous visits was already taken. Therefore, we would have the honor of sleeping on the family room floor. All of this puts the story of that first Christmas a bit differently. Jesus may not have been born in the stable of some cold, impersonal small-town hotel, but rather in the front room of a home where grandparents, and aunts, uncles, and other random relatives doted on the new baby. For Mary and Joseph, these days among family might have been a peculiar treasure. Soon enough they would be forced to flee for their lives as refugees from the wrath of King Herod. There would be dark, difficult days ahead. But for now, they were home, among family, and Jesus was cared for amid the mundane blessings of family. Some people make incredible efforts to be home for Christmas. They often suffer great indignities on crowded highways and over-booked airlines, to the extent that even the old fold-out sofa bed, the one with the bar running right through the middle of the two inch foam mattress, will feel good, because they are home. Home for Christmas! "There's no place like home for the holidays," is not just a trite saying, it's also true--very, very true. Homelessness is a terrible state to be in. Homelessness is not only a national disgrace, but also a metaphor for how lots of people feel during the holidays. We long to belong. We want someplace where we fit. Christian Mogenstern puts it, "Home is not where you live but where [people] understand you." Or, as Robert Frost wrote, "Home is the place where, when you go there, they have to take you in." Tonight, let‘s picture Mary and Joseph coming home for the holiday, safe in the kataluma of the family. Let‘s read the story once more, and picture God coming home. We couldn't get to God, so God got to us, coming among us in this mundane, ordinary family story we cherish as The Nativity. Let‘s read the story one more time, and think of what we call "Incarnation" as somebody sleeping on the foldout sofa, downstairs, in the TV room. That somebody is With Us. Our God came out of the cold to dwell among us. ―No ear may hear his coming, But in this world of sin, Where meek souls will receive him, still, The dear Christ enters in.‖ Amen. *

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CHRISTMAS Title: ―The People of Christmas‖ Most of the personages associated with Christmas are not Christian at all. Like many of the customs of Christmas, most had pre-Christian roots in Northern Hemisphere nations and principalities, prior to the Christianization of those countries. Why then were Northern Hemisphere customs and traditions so easily assimilated into the celebration of Christmas? I would have to conclude that the many Christmas legends and traditions that have been assimilated into the American celebration of Christmas, have forced us as a nation to realize that the celebration of Christmas deals basically with three themes: charity, hope and light. Of course, as we draw our attention to the people of Christmas, it is important to keep in mind the real people of Christmas: namely, Joseph, Mary, and Jesus. The REAL people of Christmas are very few, and they are quite different from the legendary ones, however, many of the legendary figures of the season‘s mythology have very real human characteristics. When Mary and I lived in Iceland, we were greatly amused by the display of real human characteristics embodied in the tales of certain Christmas elves. The stories of the Christmas elves were the tales of people who endured a winter environment more severe than we endure here in Iowa. As I tell you about nine different elves, please try to imagine that you are confined to a small, sparsely furnished Icelandic home, about a century ago. You have put up some berry preserves and you harvested some small potatoes. There is plenty of dried fish, but no ships have arrived with spices or sugar or grain for flour. The first elf is called the Window Peeker. He or she peeks in windows to see how people are getting ready for Christmas. I think the Window Peeker could move from Iceland to Chickasaw County, Iowa and feel pretty much at home. We all enjoy watching others prepare for the holidays. Second is the Door Slammer. The Door Slammer slams the door whenever he or she comes in or out. This is an elf who knows little children. Third is the Pot Licker. All of us have known the Pot Licker--the one who likes to lick the pots in which the cake batters and frostings have been made.

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Next is the Meat Stealer. There is not much fresh meat in Scandinavia, even today. Some mutton, perhaps, but nothing like tender roast beef. The Meat Stealer was a terrifying idea at Christmas time, especially if someone had managed to import some dried beef or smoked ham from the mainland. The Candle Sneaker was one of the worst kinds of thieves, for candles were very precious. Most homes were lighted by stinky, dull oil lamps. The bright light of candles was reserved for only very special occasions. And, since Christ is the Light of the world, well, the bright light of candles at Christmas was a very special symbol, especially in a land that has only four or five hours of daylight in the winter. Anyone who would steal such a precious commodity from a home at Christmas would have to be a real scoundrel. The Skir Stuffer was a real pest. Skir is the Icelandic term for Yogurt. It was a basic food. For dessert, it was sweetened with brown sugar and preserves; for breakfast it was eaten with grain cereals. It was an important nutritious food, but it was never in great supply. Clumsy was always tripping and falling all over. The image of Clumsy is the image of a small child just learning to walk, but the story of Clumsy is a story of an old elf who continually tripped over his long beard, thus tying the characteristics of the youngest homebound family member to the oldest. Last was the Sausage Snatcher. Sausage was meat that was preserved for use in the future, but it was also a spicy treat, much as it is today. Gryla, the mother of the elves, was, according to legend, a witch. Once when she was very hungry, she ate her husband. Gryla had a cat, known as the Christmas Cat. The legend of the Christmas Cat can be appreciated by any parent who has tried to convince a son or daughter that it is fitting to receive clothing for a Christmas present instead of just toys and treats. You see, the Christmas Cat eats children who do not receive at least one piece of clothing as a Christmas present. From our legendary imaginings let us now step back into reality and look once again at THE people of Christmas. There is Mary, the mother of Jesus: a young woman. If we first read of her according the apostle Luke's account, we discover a young, expecting mother who runs away from home to her cousin's house, because she is scared. We can conclude from the gospel accounts, however, that Joseph and Mary were married when Jesus was born. There would have been no reason whatsoever for Mary to have accompanied Joseph to Bethlehem if they were not married. Most of Christianity‘s portrayals of Mary are very different from anything described in the gospel accounts. We find there, not the pious, holy figure, but a loving mother; not one kneeling and worshipping her son, but holding him close to her heart. There is also the story of a loving father, Joseph.

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And, of course, there is the baby Jesus, the most real of all--who came into this world bearing God's greatest gift--the gift of life. At Christmas, let us not forget that Jesus came into this world the same way we did, and with a lot less going for him. The story is so real. So human! Certainly it is the humanity, the reality, and the simplicity of the real Christmas message that makes it timeless. As one of America's great preachers, Phillips Brooks, once said, the Christian faith began with a mother and a father and a baby. And no religion that started that way could ever loose its impact. Let us pray. (Prayer: The last verse of ―O Little Town of Bethlehem.‖) * ASH WEDNESDAY

Meditation for Ash Wednesday Date: 25 February 1998 Text: Matthew 6:5-14 “Concerning almsgiving: don’t show off, and don’t toot your own horn. When you fast, don’t look dismal in order to impress others. Your heavenly Father who sees in secret will know that you are doing these things and no one else needs to know. And when you pray privately,” said Jesus, “don’t make a big deal out of it: get to the point: cover the basics, and the details will take care of themselves.” My brief meditation this evening is on Jesus‘ words in the gospel lesson about prayer. Obviously his words are about private prayer, not public prayer, as in public worship. His words focus our attention on the importance of creating a personal prayer environment wherein we may be intimate with God. I recall a Dennis the Menace cartoon from years ago, in which Dennis is kneeling at the side of his bed, with his hands folded, and his head bowed, offering his evening prayers. His mother is looking in on this touching scene from Dennis‘s bedroom doorway. ―Thank you for my home, and for my mom and dad,‖ continued Dennis. ―Thank you for my friends, etc., etc., etc.... AMEN.‖ Dennis then climbs into bed, his mom switches off the light, and closes the door, leaving Dennis alone in the darkness.

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Then, in the darkness, Dennis climbs back out of his bed, kneels beside it, folds his hands again and says, ―Now that we‘re alone...!‖ So many of us allow ourselves to be subject to distractions, and there are so many distractions. Even those close to us can steal away from us the precious privacy we need in prayer. The season of Lent reminds us, among many other things, that we need to take some time to be holy once in a while. We might not need an entire ―sweet hour of prayer,‖ but we do need a few special moments on a regular basis. It‘s a communications thing. Communication problems are problems we have all our lives. Is not life, in a sense, one big communication problem? Is not all of life involved with trying to articulate what we know and feel with our spouses, and children, and with others, say, on the phone, or at a meeting, or in a speech or lecture? Therefore, I would like to close with a meditation on our Lord‘s brief prayer and ask you to consider doing likewise as you use this model prayer in your devotions during the season of Lent. First, the opening words: ―Our Father, who art in heaven. Hallowed be thy name.‖ When we address God as ―Father,‖ we accept one of the greatest gifts that Jesus could bestow upon us—the realization that God really cares for us. God is not an abstraction; God is our father. ―Thy kingdom come.‖ When we pray these words, we commit ourselves to help make the kingdom come—to help bring about a world in which justice, freedom, goodwill and love are the controlling forces. ―Thy will be done, on earth as it is in heaven.‖ By bringing earth and heaven together in one phrase, we affirm that eternal life is here and now, which affirms the essence of our Christian faith. ―Give us this day our daily bread.‖ Here we affirm the unity of the material and the spiritual, both of which we need for wholeness, and for both of which we are dependent upon God. ―And forgive us our trespasses (or debts)(or sins) as we forgive those who trespass against us.‖ We have sinned, we have made sad choices, and we have disappointed and sometimes hurt others. We need a new start, and praying these words opens the door to a new day.

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―And lead us not into temptation, but deliver us from evil.‖ We need God‘s leadership. It is so easy to make decisions based entirely on our own whims and wishes and weak wisdom. In true humility, we ask for God‘s guidance. ―For thine is the kingdom, and the power, and the glory, for ever. Amen.‖ * ASH WEDNESDAY

Meditation on the Purpose of Lent Texts: Psalm 51, Matthew 6 Date: 12 February 1997 ―Create in me a clean heart, O God, and put a new and right spirit within me. Do not cast me away from your presence, and do not take your Holy Spirit from me. Restore to me the joy of your salvation, and sustain in me a willing spirit.‖ Amen. These words of the Psalmist are very appropriate for the Lenten season, especially as most denominations have revised their thinking about the meaning and purpose of Lent in recent years. I grew up in a little town in New Jersey. We had only two churches in town, Methodist and Episcopal, although the town was half Roman Catholic. The Roman Catholics and the Lutherans and Presbyterians, and a number of Jewish families worshipped in neighboring towns, and by neighboring towns, I do not mean ―neighboring‖ in the sense that Riceville is a neighboring town to Osage, which is nearly 20 miles away. All the small towns in northern New Jersey were and are surrounded by other small towns. Therefore, going to church in another town, meant driving maybe a mile or two. When my classmates arrived at school on Ash Wednesday morning, most of the Catholic kids had ashes on their heads, because they had already gone to church. Some went to church over the noon hour and came back with ashes on their foreheads after lunch. The Episcopalians got ashes, too, but they washed theirs off after they left church, because, although the imposition of ashes was part of their tradition, they also maintained a bit of Protestant humility based on the words we heard in the gospel lesson this evening: "Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven." In those years, the same gospel words of concern kept most Protestants from imposing ashes on Ash Wednesday, because they correctly assumed that Jesus was talking about almsgiving, and not about receiving ashes on Ash Wednesday.

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In the Methodist church, we usually had communion on the evening of Ash Wednesday, to mark the beginning of Lent. As I grew up, Lent not only grew, but, rather, exploded into a more prominent observance among Protestants. Each year, it seemed that more and more Lenten programs were crowded into the weeks preceding Easter. In the churches I have served during the last two decades, both as a pastor and as a minister of music, I have observed pastors and congregations who crammed so much into the Lenten season, on such a grand scale, that Easter's main function seemed to be the celebration of the end of seven weeks of madness. First came the ashes. Then, Wednesday early morning, noon and afternoon and evening communion services, followed by study groups. A New Members class. A class for the parents of children who were to be baptized on Easter Sunday. Sunday afternoon workshops, pot-luck suppers on Sunday evenings, followed by more study groups. Wednesday soup suppers, noonday soup luncheons. Passion Sunday, Palm Sunday, Maundy Thursday communion, a Tenebrae service, and a three-hour service on Good Friday. In Episcopal and Catholic churches there would be the great Vigil of Easter on Saturday night, then Easter morning breakfast, and two services on Easter morning instead of one— sometimes three services instead of two. And, the Sunday after Easter, everyone would wonder why there were so few people in church! In recent years, there has been some change of thought concerning the meaning and purpose of Lent. A new humility has emerged concerning the imposition of ashes on Ash Wednesday. We are now being reminded that the imposition of ashes is not a sacrament. It is a simple and quiet and humbling gesture on our part to remind us of mortality and penitence, so that we may emphasize the positive things in our lives. Whatever we do during Lent--fasting, praying, studying--should build us up, not drag us down. If a person chooses to fast, it should help that person to become aware of the things for which he or she really hungers. For decades my more liturgically minded friends would brag about what they gave up for Lent. Some fasted, and turned into monsters. Some would give up smoking. Of course, when Easter arrived, they'd start smoking again, so what good did that do them? And, back to the fasting thing. What about food? During cold winter months my body has a craving for sweets and high calorie foods. At this time of the year I am much more ready for a season of Mardi Gras than a season of Lent. Perhaps, however, many of us here tonight should cut down on the amount of fat we eat, lessen our consumption of salt and sugar, eat more fruits and vegetables, exercise on a regular schedule, and do something to change our lives for the better, permanently. If we should do these things only during Lent, we run the risk of missing the point of the Easter

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message about new life. So, even fasting during Lent has new meaning. It should not be something to drag us down. There is no redeeming value in fasting to the point of being irritable and nasty toward the people around us, but perhaps there is something I can do about the type and amount of food and drink I consume. Perhaps there are some relationships I need to give up, because they have been unhealthy and I need to develop new ones. Perhaps I need to give up some of my time-consuming habits so that I can set aside more time for prayer, not just during this Lenten season, but during each day, from now on. Perhaps I need to remember, at least once a year, that I am dust and to dust I shall return, and, therefore, I need also to be reminded, on an annual basis, that being reminded of these things is important. Perhaps you've heard about the young child who went to an Ash Wednesday service and heard the familiar words as he knelt at the communion railing and as he received ashes with his parents. When the family returned to their home, the kid ran upstairs, then ran back downstairs and asked his mother, "Mom, is it true that people are just dust and to dust they shall return?" "Yes, son," answered his mother, "that's what the Bible says." "Well Mom, I just looked under my bed and somebody is either coming or going." Remember, tonight, that we are dust, and to dust we shall return, and that these ashes are a sign of our mortality and penitence, yes, but we do not use them to remind us of death. We use them to remind us of the mercy and forgiveness proclaimed in the gospel of Jesus Christ so that we might be better prepared for the Easter message of new life. Therefore, it is very fitting this night for us to join the psalmist in his prayer: Create in me a clean heart, O God, and put a new and right spirit within me. Do not cast me away from your presence, and do not take your holy spirit from me. Restore to me the joy of your salvation, and sustain in me a willing spirit. Amen. * MAUNDY THURSDAY

Homily Date: 01 April 1999 Text: John 13:1-7, 31b-35

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During my 22 years of ministry, my wife, Mary, has made a number of stoles for me, of different colors for each liturgical season, and of different materials for various seasonal celebrations. All stoles worn by clergy, however, represent one thing: the towel that Jesus probably put around his neck, rather than around his waist, when he washed his disciples‘ feet. Obviously, some very ornate clergy stoles do not remind us of such a humble act, but the one I am wearing this evening should. The purpose of this stole is to adequately represent a towel. There are few incidents in the gospel stories which so reveal the character of Jesus and which so perfectly show his love as the night he washed his disciples‘ feet. The scene in the gospel lesson is especially interesting, because of the human dynamics in the room that night. If Jesus and his disciples had been in the home of a wealthy person, a servant would have greeted them at the door with a pitcher of water, a basin, and a towel to wash each guest‘s feet. In front of a home where there were no servants, vessels of water and a bowel and towels were usually placed by the front door so anyone entering could wash off the dust or mud of the dirt roads before entering the house. When the disciples gathered, we may assume that, since there were probably no servants present, one of the disciples might have been assigned, or might have volunteered to do the foot washing. We learn from this passage, however, that there was a great deal of squabbling going on amongst the disciples as to their rank. Perhaps this night no one was about to humble himself to the point of taking the role of a servant, so Jesus grabbed a towel, and he washed the feet. Love is like that. When a loved one falls ill, or is injured, we who love that person will perform the most menial services and will be delighted to do them, because love is like that. Some people feel they are too distinguished to do humble things. Some feel they are too important to do menial tasks. Jesus was not like that. Therefore, when no one was taking the place of a servant, Jesus did. Evidently, Jesus sensed that his disciples were falling apart—that one disciple in particular might betray him—that if the chips were down, some might even deny that they were his disciples. It is so easy and so natural for a person to resent that kind of treatment, to resent wrong, and to grow bitter under insult and injury, but here we have a picture of Jesus meeting all the threatening circumstances around him with humility and love. ―I give you a new commandment, that you love one another…. By this everyone will know that you are my disciples….‖ (Repeat.) * MAUNDY THURSDAY

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Homily for Holy Thursday Date: 20 April 2000

We have been called to remembrance all week long. Once again, the media has bombarded us with remembrances that many of us would like to forget: the Columbine High School tragedy, the end of the Vietnam War, and the bombing of the Federal Building in Oklahoma City. Generally speaking, memory is something we seldom invoke in our culture. Indeed, the mass media can grab our attention and force us to remember, with graphic detail, haunting audio effects, and relentless repetition. But turn the TV off, and most of our lives are occupied with the now and the not yet. People who go around, day after day, recalling the past, are viewed with suspicion. As people of faith, however, memory is important. We have a history of faith. Tonight we recall the foundation of our Christian Communion as we remember the importance of the Passover meal that became the Seder meal, and the meal of which most Christians partake as part of their Holy Thursday observance. Tonight our Jewish brothers and sisters will eat roasted lamb with bitter herbs and unleavened bread, accompanied by ritual questions and answers recalling the deliverance of the Hebrews from their bondage in Egypt. Theirs is a meal of remembrance. Tonight we also eat a meal of remembrance. Jesus said, ―Do this in remembrance of me.‖ Both meals, the Passover meal and the last meal Jesus ate with his disciples, are bound by a chain of memory and meaning that can empower each of us, and deliver us into a life that moves toward perfect freedom and service. When we reach into the roots of our heritage, we discover our connection with the Passover, the Hebrews, and the Jewish tradition, and that discovery becomes the foundation of our story of salvation. We, too, were delivered from slavery. Consider, if you will, some of the elements that are particularly powerful in these events. First is the realization that wherever we are, in any circumstance, God liberates us. As the Jews prepared to flee Egypt, they were commanded to eat, and eat well! But God knew that feeding them was not enough. Therefore, God lead them with a pillar of fire by night and a cloud by day, through the Red Sea and into the Promised Land. In our journey, the Eucharist feeds our spiritual hunger so that we are ready to draw near to Jesus who leads us on a journey of salvation. This bread and this cup nurture our spirits as well as our bodies, and free us from the bondage of sin and death. Here, the physical and the spiritual are combined in symbols and signs: heaven and earth, bread and wine, body and blood. By doing this we become part of a community that is being saved.

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As we celebrate this Holy Meal, let us give thanks for our Jewish sisters and brothers who, this night, honor the origins of this banquet in the Passover feast. Let us give thanks that Jesus used this meal as the venue to reveal himself in the breaking of the bread. Let us give thanks that we are bound together in a fellowship of love and prayer this evening, as we share this Holy Communion together and with believers throughout the world. Finally, let us give thanks that Christ continues to feed us with his own spiritual food, that we might live and serve him forever. PRAYER Living God, we lift our hearts to you in gratitude and joy for all your gifts to us. You made us in your image and set us in this world of contrasting beauty. In your great love you delivered your people of old from slavery and you have delivered us from the power of evil and death through the sacrificial love of Jesus Christ. By the power of your Holy Spirit, may Christ‘s presence be with us this night, even as he was present with his disciples in that upper room and shared a Last Supper with them. And may he be known to us as we share this bread and this cup. Amen. * EASTER Title: ―Don‘t Touch Me‖ Easter 1991

Many facts from antiquity rest on only one ancient source, while two or three sources in agreement generally render a fact as a fact of history. In the case of the first Easter, there seem to be at least six ancient sources: the four gospels, the Book of Acts, and the writings of Paul and Peter and their followers. Even these six sources, however, have not led to the universal acceptance of the resurrection of Jesus as a fact of history. Why? Because, the more unlikely a story, the stronger the evidence demanded for it. Therefore, if something supernatural is claimed, then the proof required to support it must be unimpeachable, absolute, and, indeed, of a direct, eyewitness nature. Quite obviously, such proof of the resurrection disappeared with the death of the last eyewitnesses twenty centuries ago. Let us look at the four gospel accounts of what happened at the tomb that morning. Just a glance at the evidence in these sources will help us sense the scope of the problem.

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In Matthew‘s account, we read of two women who experienced both fear and joy. Jesus tries to comfort them. In Mark‘s account, we read of three women who are scared out of their wits, and who say nothing to anyone about what they saw. Luke‘s account has a bunch of women—the entire Women‘s Fellowship—who, after being addressed by two mysterious figures, regarded what they heard as ―an idle tale, and they did not believe them.‖ In John‘s account, one woman, Mary of Magdala, who thought Jesus was the gardener, suddenly realizes who Jesus really is and tries to grab a hold of him. We have four very different accounts with only one thing in common—an empty tomb. Which is true? I recall one of my seminary professors saying in a lecture that although he could not be certain of which account was closest to the truth, he could, with reasonable certainty, tell which was farthest from the truth. His remarks may sound a bit sexist and politically incorrect today, but please take them for what they are worth. He said that John‘s account of the woman grabbing at Jesus seemed reasonable; he had known of women who acted that way with men. Luke‘s account of women not believing anything they saw or heard was reasonable and he had plenty of personal experience to prove it. Mathew‘s account of women expressing fear one minute and joy the next was not unlikely; he had known women who could cry one minute and smile the next. BUT, he said, Mark‘s account was not reasonable, because he had never known or heard of a woman who could possibly have kept from telling everybody about what had happened that day. Therefore, since there were three women in that story, Mark‘s report must be the farthest from the truth. Well, so much for the tongue-in-cheek conclusion of a brilliant professor of biblical theology. Several things are certain, however, as we read the story about what took place at the tomb that morning. The tomb was empty. Yes, but there is more: People‘s lives were changed; people‘s lives were changed dramatically and radically. The mystery of the empty tomb was soon to be balanced by the courage of a little band of people who, after fleeing in fear for their lives, would soon re-group in order to spread the good news that Christ lives. Soon—very

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soon—their good deeds in the name of Jesus Christ convinced others that Christ indeed lived through the lives of his followers. You see, Easter begins like all deep things, in mystery, but Easter ends like all high things, in courage—the courage that accompanies faith. Perhaps the account of the Apostle John brings this out more than the other gospel accounts. After telling Mary not to touch him, Jesus says to one of his disciples, named Thomas, ―Put your finger here and see my hands, and put your hand here and place it in my side; do not be faithless, but believing.‖ Thomas did what Jesus instructed him to do and Thomas understood and believed; he exclaimed, ―My Lord and my God!‖ What is the sense of this? What is the sense that one may touch, allowing the evidence to become proof, and one may not? It seems that Mary of Magdala‘s problem was that she did not understand. Thomas did not believe, but Mary did not understand. There is a difference. Mary thought that Jesus had simply come back to life—that he had come back from the dead. After three days he sat up, stood up, pushed the stone away, walked out of the tomb and declared, ―I‘m back!‖ She thought the old relationship was renewed, and in her joy she wanted to embrace Jesus as a friend might embrace another who has returned home after a trip. Jesus said to her, ―Don‘t touch me,‖ to restrain her. His return was not a return to the ordinary mode of life. Fellowship with the raised Jesus is to be expressed only as fellowship with the Lord, who has gone to God the Father. ―Don‘t touch me,‖ says that fellowship with Christ will not be in the form of earthly associations, and Mary of Magdala cannot enter into that fellowship until she recognizes Jesus not as her teacher and friend, but as Lord. So, Jesus says, ―Don‘t touch me,‖ and then sends her to the disciples. ―Go to my brothers.‖ Stop clinging to the past. Go to my brothers and sisters and tell them that I am now ascending to my Father and your Father, to my God and your God. And Mary goes to them with her news. ―I have seen the Lord,‖ she says, and she gives them Jesus‘ message. Wow! From here on, we have an account of what happened with those who received Christ as Lord, and it is an amazing story. The news Mary brings to the disciples enables them to renew their relationship with Jesus not as teacher and leader, but as Lord. What then is being emphasized in this story and what is not? What IS being emphasized is the renewal of a personal relationship with Jesus, not as friend or close buddy—that will only bring about the words, ―Don‘t touch me‖—not as rabbi or teacher, but as Lord.

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That is where belief begins. That is where faith begins. And that is where the resurrection BEGINS. Although each gospel account helps us to realize the meaning of resurrection, it is, perhaps, because of John‘s account that we must give thanks for a special insight into the Easter faith. We can understand Christ‘s enigmatic reply to Mary, ―Do not cling to me,‖ because we now understand that while the idea of the ascent of Jesus to God the Father seemed to be fully accomplished on the cross, it cannot be fully accomplished in relation to people until Christ has returned to them PERSONALLY. The resurrection cannot be fully accomplished until Christ returns to US, in this world, at this time, today, and WE are changed. Easter faith is the faith of a CHANGED person. To the unchanged person, Christ says, ―Don‘t touch me, for I have not yet ascended.‖ To the changed person, Christ says, ―I am now ascending,‖ which, according to at least one highly regarded modern theologian, is the carefully cushioned way for the author of the fourth gospel to say a very shocking thing—that until Christ has changed your life and my life and EVERY life, Christ has NOT been raised! * THOMAS SUNDAY Title: ―Thomas, Apostle: A Person Who Became Certain by Doubting‖ Date: 06 April 1997

Today, throughout Christendom, wherever worship leaders use the Revised Common Lectionary, or any lectionary, the gospel lesson will probably be the same: the story of the most stunning confession of faith in the entire Bible. Decades ago, Christian leaders from every denomination gathered together to create a Common Lectionary. The purpose of the Common Lectionary was to formulate a "common" set of scripture readings for each Sunday, and for each day of the year. The idea was wonderful, however, the goal was never quite reached, except for the selection of the gospel reading for the Sunday after Easter. No matter what denomination of the Christian church one may be worshiping with today, if one is worshiping in a church that uses a lectionary, this same gospel lesson will probably be read.

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Since the early Church, this story has been a very important story. Since ancient Christian times, however, popular language has dealt rather unkindly with Thomas, who has most often been commemorated by the words, "a doubting Thomas." Why, then, is this same scripture lesson being read all over the world this morning? Perhaps Thomas would never have won a most-popular-disciple contest, but he was certainly not the least favored. The name, Thomas, for obvious reasons, has been of personal interest to me. One of the most interesting things about the name is that, originally, it was not a name at all. Thomas, in Hebrew and in Aramaic, and Didymus, in Greek, mean "twin." The disciple, whom we remember today as Thomas, was named Judas Thomas, i.e., ―Judas the twin.‖ In the New Testament, Judas Thomas is also known as ―the other Judas,‖ and as ―Judas, not Iscariot.‖ Obviously, after Jesus was betrayed by Judas Iscariot, and was crucified, the name, Judas, became anathema for Christians, and the disciple by the name of Judas Thomas, that is, Judas the twin, became just plain Thomas in order to avoid any confusion. Since that time, ―Thomas‖ has been a name. As a person who bears the name of the doubter, I have also learned from ancient writings beyond those found in the New Testament collection, that many early Christian writers described Judas Thomas as the twin brother of Jesus. Isn't that interesting! As our interest in the disciple named Thomas increases, we may turn again to the fourth gospel, and, there, encounter certain characteristics of Thomas, which compliment his doubt and pessimism in positive ways. Thomas was very pessimistic. He also appears to have been very humble. He was very candid, as most pessimists usually are. Might we also assume that Thomas was rather happy, and, perhaps, at least happier than the disciples who had locked themselves in the upper room of a house out of fear for their lives. (As the saying goes, "If the pessimists aren't happy now, they never will be.") Thomas's doubt was temporary. When belief took over, however, Thomas's loyalty to Jesus bordered on stubbornness. Judas Iscariot betrayed Jesus. Judas Thomas never did. Peter, the Rock, denied Jesus. Thomas never did. In John's gospel, all of the disciples were pessimistic about going to Jerusalem, but only Thomas said so. Thomas doubted Jesus‘ logic. Thomas doubted Jesus‘ reasoning. Thomas was pessimistic about the results of Jesus‘ actions, and Thomas was the only disciple brave enough to say to Jesus, "I think you are wrong."

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The gospels record that the other disciples probably thought the same things that Thomas thought, but Thomas was the only one who expressed what they all were feeling and thinking. Do you recall Jesus‘ words, when his life had been threatened, as he sought to comfort his disciples: ―You know where I am going…?‖ Thomas was the only one who spoke up. The gospels make it clear that no one knew what Jesus was talking about, but Thomas was the only one to point out the lack of understanding: "Lord, that's ridiculous! We do NOT know where you are going, so how can we possibly know the way?" Thomas continually undid the logic and sensibility of Elbert Hubbard, who echoed countless sages through the centuries, by warning, "It is better to keep one's mouth closed and be thought a fool, than to open it and remove all doubt." Thomas was the type of person who removed all doubt. Of all the disciples, he alone stands out as the only one who admitted that he did not understand. His candid, stubborn nature did not allow him to pretend that he understood something when he did not. Certainly, each of us has probably experienced the tragedy of trusting others with a task because they said they understood what they were doing, and, therefore, we thought they did. BUT THEY DIDN'T! AND THEY MESSED UP!! And, as a result, our trust decomposed into doubt. It would have been better for all concerned to have started with a good healthy dose of natural doubt and then proceeded toward trust, rather than to risk having things move in the opposite direction. So it is, I believe, that Thomas's character displayed two great virtues. First, he refused to say he understood something when he did not. Second, he refused to say that he believed when he did not. These are two virtues, which display a basic honesty in any person. Think of it! When we doubt, we are not only withholding assent to the thing we doubt, but also to its contradiction. For example, if I say that I doubt God exists, I am admitting two things. First, I am admitting that I believe there may not be a God. Second, at the same time, I am admitting that I believe there may be a God. If I did not believe that both statements could be true, then I could not be in a state of doubt. The story about Thomas the doubter also provides for us a most interesting portrayal of how our doubts may provide for us a bridge between what we would like to believe, and what we have experienced that contradicts our beliefs. The story goes, that Jesus appeared to his disciples one night, but Thomas was not there. Jesus did not want to scare his disciples who were hiding out, in fear for their lives, so he greeted them with the words, "Peace be with you."

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Later, the other disciples reported to Thomas, "We have seen the Lord," but Thomas said to them, "Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe it." A week later Jesus visited again, saying, "Peace be with you." This time Thomas was present, and Jesus said to him, "Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe." Thomas followed Jesus‘ instructions, and exclaimed, ―My Lord and my God,‖ which remains the most stunning confession of faith in the Bible. Does this story focus on Thomas's doubts? Does it focus on our doubts? Does it focus on Thomas's faults? Does it focus on our faults? NO! THIS STORY FOCUSSES ON JESUS! Our doubts, our fears, and our faults may keep us from Jesus, but they will never keep Jesus from us. As a postscript to the story about the doubting Thomas, legend has it that Thomas went to India, and then to China as a missionary. Many biblical scholars doubt that the legends about Thomas's travels are true. And yet, we know, as an historical fact, that in 1500, when the Portuguese navigator and explorer, Vasco da Gama, arrived in India, he discovered a Christian church, which had been there, oh, about 1500 years or so. To this day, in South India, there is a church that calls itself ―The Christians of Saint Thomas‖ and traces its origin directly to the apostle. * PENTECOST Title: ―The Spirit and Our Witness‖ Text: Acts 2:1-21 Date: 19 May 1991 Place: The Little Brown Church in the Vale

The story of Pentecost reminds all members of all Christian churches of all denominations that we, as Christians, yet have something very important to say, an important reason for saying it, a way to say it, and the power to say it. The story is about the apostles gathering together in one place sometime after the death of Jesus. They were filled with the Holy Spirit and were enabled to share Christ's message with people of different nationalities. After the apostle Peter addressed the crowd, three

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thousand "devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers."(2:42) Christians still have the prospects for membership, and I am not talking about the broad field of outreach to foreign lands, but about our own community. I would venture to guess that half of the people in this area of Chickasaw County do not belong to any church, and half of those who do belong to a church are not active members by any true definition of the term. Statistically, three out of every four adults in America is a prospect for membership in a church. But how will anyone know about the existence of this congregation if we as church members do not tell them about our congregation? What has been your witness as a member of this congregation? Do you talk about your faith? Do you tell others about this community of faith? Why talk about your faith? Well, why not? The need is as great as it ever has been. Besides that, people are curious to know. Visitors ask me every week, ―Do you have a congregation here?‖ ―Do you hold regular worship services here?‖ Why? Because they want to know if there is a congregation here to go with the building. Why? Because the witness of a congregation makes a difference. The Pentecost story tells us that all who heard the apostles were amazed. Why? Because the apostles were talking about "God's deeds of power." They had something to say. God's Spirit gave them content for their witness to others. As Jesus had proclaimed the mighty works of God, so the apostles now took on the task of proclaiming "the mighty works of God." Evidently, they remembered something Jesus had proclaimed many times: that the Holy Spirit would guide them and all people to the truth. That is the good news of the gospel: God guided Jesus to the truth, God through Christ guided the apostles to the truth, and God through Christ and through the witness of other believers can guide us to the truth. This is a message the unredeemed are yearning to hear, for to them it can mean life and peace and joy. The third interesting thing we learn from this story is that it is not good enough for us to know why we should say what we have to say as Christians. We must have a WAY to say it. The miracle of the Pentecost story was that each foreigner heard the gospel message in his or her own language so that ALL understood. Just this past week I received the latest catalogue from the American Bible Society. Among its extraordinary list of published resources is a book that lists the 1,947 languages in which at least one book of the Bible has been translated as reported through December of 1990. No organization in the world has made such an extraordinary effort to translate literature into a prospect's language. Do you put the gospel in the prospect's language? Do you talk about the gospel in ways that other people can understand what you are saying? Most of us have to face the fact

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that, if we communicate the gospel at all, we do it better through our deeds than through our words. In a recent publication by the American Bible Society, Dr. Oswald Hoffmann, Speaker Emeritus of the Lutheran Hour, was quoted as saying, "In preaching I never use the word `grace' unless I explain what I mean." ―Grace‖ is only one word that church going folks take for granted. During a summer session on Bible translation for the leaders of a Presbyterian Church, each participant was asked to point out the words or phrases uttered by the Apostle Paul that might be difficult for the average reader in the following translation of Acts 20:32: "Now I commit you to God and to the word of his grace, which can build you up and give you an inheritance among all those who are sanctified." These are reported as the words of Paul who had returned to Palestine. What is he saying? I will repeat this passage. Please pick out each word or phrase that is difficult for you to understand, or that may be difficult for someone else. (repeat quote) Immediately, the words ―inheritance‖ and ―sanctified‖ were mentioned by the church leaders. What do they mean here? It was even noted that the phrase, "build you up," is used here in a different sense than usual, and that "commit you" may suggest that someone is being put into an institution. But it did come as a surprise to the group, when someone said, "I don't understand the meaning of the word `grace.'" And someone else added, "The expression `word of his grace' is a complete mystery to me." Then everyone admitted that ―grace‖ was here used in a manner inconsistent with its normal usage in everyday speech. So, what was Paul saying? The message of the story of Pentecost is that the Spirit of God enlightens and makes things plain, but it takes deeds as well as words to make things simple, and clear, and sensible. Only then do we throw light on the subject as well as on the language. The Christian witness does not speak a magical language of religious mumbo-jumbo, but the language of the prospect—the language of those who don‘t know the religious mumbojumbo. The Spirit makes the witness sensitive to this need and helps him or her find the proper words and the proper methods of communication. The final message from this passage is that when we have something to communicate, and we know why we need to communicate it, and find a way to communicate it, we need to know that we have the power to communicate it. At Pentecost, the Spirit of God was described as a fire that came upon the Apostles. Fire generates heat and produces energy. The symbol of fire here was of a force that guided

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people to the light of truth. The Spirit gave the Apostles utterance. Prior to that they had not a word to say about the gospel. But suddenly they were afire with the gospel message. And, wonder of wonders, everyone understood what they were saying. And, it is reported, that 3,000 people joined the Church that day. To say the least, it must have been a very exciting day! Let us pray. God of all peace and consolation, who did gloriously fulfill the great promise of the gospel by sending your Holy Spirit on the day of Pentecost to establish the Church of Jesus Christ as the house of Christ's continual presence and power among your people; grant to us this same gift of Spirit, to renew us, to illuminate and refresh us, and to make us holy; to be over us and around us; to give us the power to say what needs to be said, and to do what needs to be done in the name of our Savior, Jesus Christ. Amen. * PENTECOST Communion Meditation: ―The Spirit Is What the Spirit Does.‖ Date: 18 May 1997.

When Christians talk about Pentecost, they usually talk about the POWER of God's Spirit, because of the marvelous story from the book of Acts that we heard this morning. When do Christians talk about the Spirit? At Pentecost, primarily, which is to say, not very often. This is unfortunate, because the Spirit can be rather handy when one is discussing religion. During my first year of seminary, one of my more fundamental classmates struck up a conversation with me, in which I was not very interested. I did the best I could, trying to uphold my position with a decent argument, but my colleague chose to be more emotional than logical. When I told him that I had no more time to spend on the subject, he offered his conclusion point blank. I asked, "How on earth did you arrive at that conclusion?" He said, "The Spirit told me." If I had known, I would not have argued with him at all. How can one argue with someone who gets all his information directly from the Spirit? There are times, however, and each of us has probably experienced such times, when the only way to explain what happened to us was to confess that it was, indeed, the work of the Spirit of God.

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The lesson from the book of Acts is concerned with such an experience. Truly, the story of Pentecost is one of the greatest Christian stories, and one of the greatest stories in the Bible, and one of the greatest stories of all time. It is a story that cannot be explained without giving credit to the Spirit. So, what happened, and why or how did it happen? Answering these questions is not easy. First of all, the Spirit is never clearly defined in the scriptures. We have no definition of the Spirit. We do, however, have countless opportunities to learn about what the Spirit DOES, and that is the reason for my sermon title. Q: What exactly is the Spirit of God? A: I don‘t know. Q: Well, what has the Spirit done? A: O.K., we can talk about that. Let‘s start there. Let me tell you about the day when the apostles were filled with the Holy Spirit, and started on a mission, which spread the gospel North, South, East and West, into the entire civilized world--north to the British Isles, East to India and China, West to Spain and South through Africa to Ethiopia. That in itself is remarkable, but the real miracle is most apparent when we consider who did the spreading. Who were the apostles, anyway? What were the Apostles? Well, first of all, they had been followers, not leaders. Jesus‘ former disciples, now apostles, were never leaders. At Jesus‘ death they all ran away. They were discouraged and disheartened. How, then, did the Christian message spread? Beats me! The followers, somehow, became leaders. The doubters somehow became believers. How? I'm not sure. We know very little about who they were. We know a great deal about what they did. How did they do it? I'm not sure, but, evidently, they did it. Christianity HAPPENED! That‘s why we are here this morning. It happened! It‘s real. It‘s a fact. What is the Spirit doing in your life? If the Spirit IS doing something in our lives, then we also are disciples, we also are apostles and prophets, and we also can change the world. If the Spirit is not doing anything to make our world better or our lives better, then, as one of my favorite theologians has said, we have proof that the Church is appropriately described as a ―non-prophet‖ organization. (p-r-o-p-h-e-t) Has God‘s Spirit reached you?

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What is the Spirit doing in your life? THE SPIRIT IS WHAT THE SPIRIT DOES!! Let us pray. Gracious God, you have promised the Spirit to all who call upon you. Help us, we pray, in our daily lives, to spread the good news by demonstrating it. Help us to walk in your love, that through our lives others may come to know the power of your Spirit, even as the Spirit was known to your Son, Jesus, in whose name we pray. Amen. * TRINITY Title: ―Making Sense of the Trinity‖ Text: John 3:1-17 Date: 26 May 1991

Many Christians know this Sunday after Pentecost Sunday as Trinity Sunday. It is one of the few Sundays of the church year when attention is given to the Trinity: Father, Son and Holy Spirit. Other trinities are more descriptive: Creator, Redeemer and Sustainer, or, one of my favorites, Creator, Enfleshed, Enabler--that is, God as God is known as Creator, God enfleshed in the person of Jesus and God the Enabler who enables us to do good and to follow in God's ways as they are known to us and as they continually become known to us. As I have looked through my files and sermon notes this past week, I have discovered a marked lack of attention to the Trinity as a topic. Yes, I have preached a great deal on the separate articles of the Trinity: on God the Father, as Creator; on Christ as Lord, as Savior, and Redeemer; and on the Holy Spirit as Sustainer, as Creator Spirit and a host of other interrelated titles. But the Trinity, as a topic of itself, I, like so many of my colleagues in ministry, have avoided. Why? Because it is a topic so grand in its scope, that one sermon seems to be a very inadequate container. And yet, how can a Christian talk about God without a basic understanding of the Trinity? Most of what we know, we know in terms of the language we use to discuss the things that we know. One of my seminary professors impressed me greatly when he lectured that the term we use, "Trinity," is of itself very confusing, because in our talk about God, as we use the terms Father, Son and Holy Spirit, we are really talking about what should be defined as a triunity, not a trinity. We are talking about three persons as if they are one. The

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theological understanding is that there is one God, not three. A trinity is, by definition, three individual things or persons functioning together. But Christian theologians talk about the Father, Son and Holy Spirit functioning as one. Theologians continually press the point that all three must be understood together in order to be understood at all. Years ago I wrote a statement of faith that I have refined and rewritten many times. It is the best I have done so far and I will share with you my brief introduction to my statement about the Trinity: My personal beliefs begin with my belief in God whose existence I affirm in terms of a Triunity uniting the persons of Father, Son and Holy Spirit and the functions of Creator, Redeemer and Sustainer. These aspects of the Divine Providence represent how God is known and named, how God's grace was distinctly displayed in human history and how God is continually experienced. The words I have chosen here are an attempt to note the interdependence upon the three persons of the Trinity and their functions. They help me talk about God, and, as I talk, my understanding grows. Since the beginning of the Christian Church, Christians have constructed statements of faith and creeds and confessions of faith in order to declare the interdependence of the names of the persons of the Trinity and their functions. We Congregationalists do not have prescribed creeds or statements of faith, but we have traditionally held all the major creeds and statements of faith in high esteem, because of their historic and theological value in the overall development of the faith. Each of the creeds commonly used in Christian worship, particularly in liturgical churches, which use them every week in the context of worship, are attempts to relate Father, Son and Holy Spirit to each other, and to describe their functions. Perhaps one of the most decisive statements of faith is the Nicene Creed written in 325 ACE. It, of course, mentions Father, Son and Holy Spirit, with a fair amount of elaboration, but the Nicene Creed very carefully begins with these unifying words: ―I believe in one God, the Father Almighty, maker of heaven and earth, and in all things visible and invisible: ―And in one Lord Jesus Christ, etc. ―And I believe in the Holy Ghost, the Lord, and Giver of life...etc.‖ The three are defined separately according to their functions, but together according to their names and how they are known. Other statements of faith are not so straightforward.

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I am certain that someone besides myself must be familiar with the Athanasian Creed. To the best of my knowledge, the only current book of worship or hymnal that contains the Athanasian Creed is the Lutheran Book of Worship. The Athanasian Creed is an interesting hodgepodge of theological jargon. In its time, it was an attempt to make sense of Trinitarian thought. But even the youngest mathematician had to wonder about the arithmetic: We worship one God in trinity and the Trinity in unity, neither confusing the person nor dividing the divine being, for the Father is one person, the Son is another, and the Spirit is still another. But the deity of the Father, Son, and Holy Spirit is one. A few weeks ago I was reading the latest edition of my seminary's bulletin. In it was a lecture by Alister McGrath, a professor of historical and systematic theology at Oxford University, who also holds an advanced degree in molecular biology from Oxford. Professor McGrath opened his Princeton lecture with these words: One of the most vivid memories of my youth involves being in church and reciting the Athanasian Creed. We got to the bit, which reads, "The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible." The man sitting next to me muttered, too loudly for comfort, "The whole [blessed] thing incomprehensible!" And that is just the problem I want to confront today. For there are many people who have a deep feeling of anxiety about this doctrine. They may accept it as a matter of blind faith--but deep down, they are uneasy. They suspect that, if they were to ask some hard and probing questions, the doctrine of the Trinity would turn out to be utterly unbelievable. And that, some of them think, might be the first thread of their faith which unravels, gradually leading to the disintegration of their faith. The result is perhaps inevitable: they don't think about the Trinity at all. McGrath proceeds to make sense of the Trinity. First of all, the Trinity tells us which God we are talking about. Second, God is like an actor, who can play more than one role. God is God. Three persons but one God, means three roles, but one actor. Furthermore, to talk about the Trinity is to talk about God in three dimensions. We live in a three-dimensional world. To talk about God as Father is really to talk about a onedimensional God; to talk about God as Father and Son is really to talk about a twodimensional God; but to talk about God as Father, Son, and Spirit, is to talk about a threedimensional God--God as we encounter God in the real world. Professor McGrath was born in Belfast, Northern Ireland. Belfast used to be noted for its shipbuilding industry. Eighty years ago, the greatest ship in the world, the Titanic, was launched in Belfast. Those who built it said the Titanic was unsinkable. Professor McGrath, an Irishman, noted that since the Titanic was built by Irishmen, they ought to have known better.

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All of us know that on its maiden voyage across the Atlantic, the Titanic struck an iceberg and sank. The point is quite simple. From the surface of the water, an iceberg looks quite small. But, as the Titanic discovered, there is an enormous mass of ice beneath the surface, invisible from view—but really there, nonetheless. Each of us has a simple faith. Our simple faith is like the tip of an iceberg, and the doctrine of the Trinity like the vast mass of ice beneath the surface. Upon investigation, the simple faith of each of us turns out to have a massive and highly sophisticated foundation. And that is what the doctrine of the Trinity is there for—to provide a solid foundation for our simple talk about God. Let us pray. O God, our Creator, Redeemer and Sustainer, be with us in the week ahead and lead us to ever new and refreshing understandings of your glory and power. Amen. * WORLD COMMUNION SUNDAY

Date: WCS, 1990 Title: ―The Ever-Lengthening Table‖

For decades, the congregation of a small Christian church in the Fiji Islands, just an echo or two west of the International Date Line, has claimed that they begin the day called World Communion Sunday. The day begins with their early morning communion service, and then spreads out for twenty-four hours until all lands and peoples are embraced in affirmation and in an experience that is quite unlike any other day in the calendar year. Indeed, we might say that as the sun rises on each succeeding time zone, the table of our Lord is lengthened until, at last, the table encircles the entire globe. The history of World Communion Sunday is quite interesting. It sprang out of the Great Depression of the mid 1930's, when the world was engulfed in a sense of hopelessness, and the hearts and minds of people were clouded with despondency. A small group of American church leaders initiated the idea of a day when Christians might symbolically express their common concern for God's Kingdom and their commitment to the way of Christ, by gathering around the Lord's Table.

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By 1940, the National Council of Churches had called upon all constituent members to celebrate a world communion on the first Sunday of October. Soon thereafter the World Council of Churches joined in the table invitation. The rest is history. Today, some 50 years later, Christians observe the day throughout the world, and the table has indeed lengthened until it has encircled the globe. This simple act of remembrance and expression of the common joy of Christians has done much to remind Christians of their essential unity in Christ. At this table, political differences, differences of social standing, and race, matter little, if at all. The Apostle Paul envisioned such a Christian one-ness long ago when he wrote, "God made from one blood every nation of people to live on all the face of the earth...." On this day, religious creeds and confessions and catechisms matter very little. One article of faith suffices as Christian heritages and denominational histories mellow, and we remember in our own way that, "by one spirit we are all baptized into one body." Especially in this world of complexity and struggle, it is important for all Christians to conscientiously join together in the universal orientations of Holy Communion, in order that we who call ourselves Christians might remember that night when Jesus broke bread for his disciples and instructed them to do for OTHERS what he had done for them. Therefore, it must be made very clear that we who are gathered around this table are not here just to share in the feast, but also to share in the work. And there is certainly a great deal of work to do. Thanks to the media, we probably know more today about the condition of people in the Middle East than we know about the condition of people down the block. In a world like ours, it is well to be reminded that great and powerful forces are struggling on behalf of peace and harmony the world over, but it is also very important to understand our part in the struggle for peace and harmony, love and goodwill. The struggle is not just someone else's struggle. It is a struggle for all caring people. The tragedy of so many Christians is that their worlds are so small. In spite of the media, in spite of the great transportation network that is at our fingertips, in spite of the world of the printed word, there are so many people whose world views have gone little beyond that of Nathaniel Hawthorne, who, during the Civil War, wrote to his friend Bridge, "If compelled to choose, I go for the North. New England is quite as large a lump of earth as my heart can take in." I did not hear that quote during the recent television series on the Civil War, but I was reminded of it. I was also made aware of the fact that although a person of the nineteenth century could possibly afford to shut his eyes to the needs of people in other communities or in other lands, we who approach the twenty-first century cannot do that, because there are no far-off lands any more.

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The Middle East, South Africa, the Philippines, Liberia, Bangladesh, all are projected right into our living rooms. China and the Soviet Union are right next door. The two great economic powers who thrust the entire globe into conflagration only fifty years ago, are again consolidating their strength. What will make the difference? Are all people of every nation naturally inclined to seek God? What is the meaning of the words of the Apostle Paul for today? Are all people on the face of the earth seeking God "in the hope that they might feel after God and find God?" Well, Paul was NOT talking about the ABILITY of people to seek God and to seek God's will for their lives. He was saying that seeking God is a BASIC need--a BASIC AWARENESS OF ALL PEOPLE, EVERYWHERE. Paul added that finding out what God's will is for our lives is not all that difficult, because God is not all that obscure. But, are all people of every nation naturally inclined to seek God? Good heavens, just try to answer that question in regard to the personalities of the people in your own neighborhoods. Are all people naturally inclined to seek God?? My head answers NO, while my heart answers YES, because, in spite of my human disappointments, I know that the hints of God's glory are everywhere. John Calvin, the great Reformation theologian wrote, "God has not given obscure hints of his glory in the handiwork of the world, but has engraved such plain marks everywhere, that they can be known also by touch by the blind." Calvin's words remind me of the great final scene in William Gibson's brilliant play, the "Miracle Worker," when the miracle happens, and it is not only the young, blind and speechless Helen Keller, or Helen's persistent helper, Annie Sullivan, but the entire audience who learn first hand that "God has not given obscure hints of his glory." The hints of God's glory can be known even by touch by the blind. On this World Communion Sunday, may each of us draw near in faith, remembering the words of the likes of John Calvin, remembering the words of the likes of the Apostle Paul, who wrote, that "God made from one blood every nation of [people] to live on all the face of the earth, having determined allotted periods and boundaries of their habitation, that they should seek God, in the hope that they might feel after [God] and find [God],‖ and remembering how our Lord Jesus made the lesson even more simple-simple enough for everyone to understand--"Love God! Love your neighbor! Do unto others as you would have them do unto you."

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You see, it‘s really very simple! Let us pray. Almighty God, Creator and Redeemer of all humankind, strong Father of all peoples and nations, draw all your great family together with an increasing sense of our common blood and destiny. Increase in us the manifold gifts of your Spirit, that through your counsel and might we may do those works which glorify you and gladden and uplift human lives. So, as coworkers with you, shall we help to establish goodwill upon this good earth, and to bring your kingdom to every human heart. Amen. * REFORMATION SUNDAY Title: ―Reformed and Reforming‖ Date: 26 October 1997

This Reformation Sunday, we Congregationalists who are part of the United Church of Christ have a special occasion for celebration. I hope that most of you have read or heard about the vote this summer at the annual meetings of the United Church of Christ, the Evangelical Lutheran Church in America, the Presbyterian Church and the Reformed Church in America to be in full communion. I am certain that some of us here today do not realize what this means. Therefore, I will attempt to summarize the plan for full communion among these denominations. According to the plan, the four denominations agree to: 1. Recognize each other as churches in which the gospel is rightly preached and the sacraments rightly administered. 2. Withdraw any and all condemnations of each other. 3. Continue to recognize each other's baptism and authorize and encourage sharing of Communion. 4. Recognize each other's various ministries and make provisions for the orderly exchange of ordained ministers.

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5. Pledge themselves to continuing dialogue under the principle of mutual affirmation and mutual admonition. This event, which was quietly passed by each denomination during the past summer, culminating with the Lutheran vote on August eighteenth, has signaled a moment of renewal and celebration within all four Reformed Denominations. There have been very few times since the Reformation that Protestants, who are defined more by their protest than by their attest--more by their differences than their similarities-have actually made great strides toward realizing their oneness in Christ Jesus. I could not help but notice how quietly this event was reported by the media. As significant as it was for millions of Christians, it did not quite meet the media's requirement for the type of entertainment in which the media specializes. Nevertheless, the vote for full communion was an historic vote. It is not possible to understand Protestantism apart from the Protestant Reformation of the sixteenth century and the principles of all the principle reformers. And yet, Protestantism is more than the Reformation. We are part of an historical community of faith. Our history began thousands of years ago with Abraham. It was reformed by Moses, by David, by Josiah. It was radically reformed by Jesus of Nazareth, and by the Apostle Paul; by Augustine and Aquinas; by the great monks Benedict and Francis; and by the great reformers, namely, the Englishman John Wycliffe; in Germany, Martin Luther; in France, John Calvin; in Switzerland, Ulrich Zwingly; in Scotland, John Knox. Later, John Wesley, an Anglican priest, reformed his faith and founded the Methodist movement, although he remained until his death an ordained clergyman in the Church of England. I believe the best conclusion we can reach after studying all the so-called reformed traditions is that reformation is more a process than a condition. Sometimes, the label "Protestant" has clouded the issue. Interestingly enough, this past summer the protesting gave way to a dialogue that has led to full communion. This is truly a time for rejoicing not just among the four denominations, but for all Christians. This fall Lutherans celebrate the 514th birthday of Martin Luther. Martin was known as the great reformer. It is interesting to note that he did not see himself as a reformer at all. And there is a famous quote to prove this. Luther once wrote, "All I have done is to simply teach, preach, and write the Word of God, and apart from this I have done nothing. While I have been sleeping or drinking Wittenberg beer with my friends Philip and Amsdorf, it is the Word [of God] that has done great things.... I have done nothing, the Word has done and achieved everything.... I have let the Word act.... it is all powerful, it takes hearts prisoner, and when they are taken prisoner, the work that is done comes from the Word itself." Luther insisted, if no other than one single person is changed by the gospel message, that would be enough to shake the foundations of the whole world.

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There is not time to visit with each of the reformers this morning, that is for sure. But, as Emerson once said, we all are reformers: "We are reformers in spring and summer; in autumn and winter we stand by the old. Reformers in the morning, conservatives at night. Conservatism goes for comfort, reform for truth." Now, lest we miss the point, we need to note that the definition of "conservatism" in Emerson's day was different from ours, today. And it may be worthwhile to balance Emerson's words of wisdom with the words of one of America's leading conservatives, Daniel Webster, who said, "There is a boldness, a spirit of daring, in religious reformers, not to be measured by the general rules which control men's purposes and actions." Boldness, a spirit of daring--that was a characteristic of the Reformers, but it was a very affirmative boldness, and a very progressive spirit. In contrast, we might ask what is the picture of a reformer today? I recall a cartoon from about ten years ago of a political gathering. A politician is on a platform shouting, "I want tax reform. I want housing reform. I want welfare reform. I want education reform. I WA.NT....‖ Just then, someone in the audience interrupted in a loud voice with, ―Chloroform!‖ When we compare the reformers‘ bold interpretations of biblical truth to the PopReligion of today and to the Pop-Politics of today that is reported to us by the media as entertainment, one can hardly believe that the major Protestant denominations have their roots in the same historic journey, which is basically one of intentional efforts to assert good, long-standing values, and, by personal regeneration and individual reform as well as by restoration and improvement of community life in the Church and in the world to lift humankind above the low levels to which it has periodically fallen. Reformation is God's work, but it is at the same time people's work. As Luther said, and so many reformers since Luther have said, God works within us, yes, but not without us. May each of us share in the power of that thought as we work together for the things that are dear to the heart of God, ―for what does the Lord require of us, but to do justice, to love kindness, and to walk humbly with our God." Amen. * ALL SAINTS Title: ―The Company of Heaven‖ Date: 02 November 1997

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Texts: Revelations 7:2-4, 9-17; Psalm 149; I. John 3:1-3; Matthew 5:1-12.

Halloween, All Hallows Eve, All Saints Day, All Souls Day, All Saints Sunday, Reformation Sunday, Reformation Day. All of these occur within a week, and are celebrated by different denominations in different ways. This morning, I would like to take a few moments to bring the blur into focus. Between Nashua and Charles City, there is cemetery along Route 218. During the past week I noticed that some of the graves were decorated with Halloween decorations. I don't think I have ever seen such a thing before. As I drove past that cemetery last week, I thought, ―There is a sermon here.‖ Halloween used to be spelled with a hyphen between the two e's, thus, Halloween, is an abbreviation for Hallow Even, or Hallow Eve, which is an abbreviation for All Hallows Even. All Hallows is another name for All Saints Day. Hallow means, "holy," as in ―hallowed be thy name,‖ thus All Hallows means all holy ones, hence saints, hence All Saints. Surely, this is an interesting time of the year. Days grow short. We set our clocks back, making the darkness appear earlier. The trees that were briefly wrapped in glory, quickly become barren. Some nights we hear geese honking high overhead, amazingly navigating by the light of the moon. Then comes the morning that we wake up to discover the tomatoes and geraniums and zucchini have been reduced to frosted slime. Put it all together, and one instinctively thinks about death, or even about the end of the world. The Christian Church thinks of these "last things" often throughout the autumn. During such times it is natural for the faithful to remember saints and angels in order to calm our fears. We, too, like the faithful-departed who have gone before us, have been commissioned to struggle for justice, to announce good news, to heal the sick, to guide the young. Who else would better know how to drive away the darkness than the souls of the faithfuldeparted in heaven? Perhaps a fresh look at some of our Halloween traditions may offer some new insights for this time of year. An American tradition on the Eve of All Saints Day is to carve a pumpkin into a grinning lantern. It is set by the front door as a sign of hospitality to strangers. It is not there to scare anyone, or to scare away ghosts. Who knows who may enter on Halloween? An old Irish song tells us, ―So oft, oft, oft goes Christ in a stranger‘s guise.‖ According to ancient Christian tradition, offering hospitality to guests, (and that includes

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trick-or-treaters), is one way to experience a foretaste of that great day when the Lord Jesus will open the doors of heaven and welcome us home. When worn in the right spirit, the costumes of All Hallows Eve can be a way of acting out the promise of the Beatitudes, which was our Gospel lesson for the morning: Blessed are the poor in spirit. Blessed are the lowly. One of these days our troubles and sorrows will fall away, like discarded masks, and we will see ourselves as we really are: the beloved children of God, home at last in the company of heaven. * THANKSGIVING Title: ―What Will I Bring?‖ Text: Psalm 126, Matthew 13:1-9 Hear again the words of the Psalmist: ―Those who go out weeping, bearing the seed for sowing, shall come home with shouts of joy, carrying their sheaves.‖ Years ago, and it must been over a decade ago, a television network aired a brief message on the real meaning of our American Thanksgiving. Several episodes represented what Thanksgiving meant to various people. I recall three. The first showed the typically indifferent citizen to whom Thanksgiving is merely an occasion for relaxation, a magnificent dinner, and watching a football game on TV. The second portrayed the seventeenth century Pilgrims giving thanks to Eternal Providence for God's kindness to them. The third showed a New York City high school girls choir with girls of all races singing: America! America! God shed his grace on thee, And crown thy good with brotherhood From sea to shining sea. As we may ponder these three episodes, the important question is not, which of these best represents the true meaning of Thanksgiving? The important question is, with which of these will you take your stand this week? Is Thanksgiving for you entirely an orgy of food, or is it merely the chanting of a national hymn, or is it your song of gratitude to God who, after your toil and tears and sacrifice, has made good all his everlasting promises to you? Psalm 126 was written to celebrate a national deliverance. It commemorates the return of the exiles to their long lost home. So miraculous was their deliverance that, as they

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walked, they chanted, "The Lord has done great things for us, and we rejoice [as a people]." Then, at the close of the psalm, the author writes down his own sober reflection upon this wonderful event: "Those who go out weeping, bearing the seed for sowing, shall come home with shouts of joy, carrying their sheaves." Once again, we have had a glorious autumn and all of us have shared and rejoiced in the miracle of the harvest. And on our day of national thanksgiving, as well as the evening before, and on this Thanksgiving Sunday, you and I gather to praise God from whom all blessings flow. How very much is this a time when even the deadest and dullest among us is moved to gratitude! How very much is it a time when even the proudest among us recognizes his or her dependence upon God for life and breath and all things! And to realize how close in significance is the harvest to our daily experience we have only to consider in passing the thinking and teaching of Jesus. Through nature he saw the lessons of eternity: "Behold a sower went forth to sow." We see here the preacher casting abroad the living word: "First the blade, then the ear, after that the full corn in the ear….‖ And we see the growth of grace in the human soul. But in Psalm 126, centuries before Jesus, the Psalmist also illustrates the deeper experiences of life in terms of the harvest: "Those who go out weeping, bearing the seed for sowing, shall come home with shouts of joy, carrying their sheaves." Our text suggests three truths. First, risks have to be taken and sacrifices made if any harvest is to be reaped. Think, for example, of the commerce, industry and centers of culture in our great land. Three hundred years ago, none of them existed. Modern American, even in the midst of a so-called economic recession, remains the greatest national and industrial power in the world. All that is here is the harvest of labor. Or think of the Christian Church. Is it not a harvest? Yes, but where the true Church exists it is the result of costly sowing. There is another truth in this text and it is simply this: We must give if we would get. At planting time the farmer gives. At harvest time, he receives. But the size of the receiving is proportionate to the giving. The Apostle Paul said, "Those who sow sparingly shall reap sparingly; and those who sow bountifully shall also reap bountifully." And how truly this matter holds in the realm of religion. What you get out of religion depends entirely upon what you put into it. Give nothing and you get nothing. The giving would include our thoughts, our devotion, our love, our prayers, our service, as well as our presence and our money. The only persons who get nothing out religion are those who never put anything into it. The final truth I see in this text is the note of assurance and certainty. "They shall come home with shouts of joy, carrying their sheaves." They will doubtless come back again with rejoicing. There is no suggestion of doubt. There is no hint that the harvest will fail.

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The poet John Milton put it this way: Let us with a gladsome mind, Praise the Lord, for he is kind; For his mercies aye endure, Ever faithful, ever sure. What will you bring to the harvest? Sheaves in the form of helpful service? Or will you come empty handed? Thanksgiving 1991 will live forever in your heart as a day full of new meaning if you pray these lines and mean it: Take my love, my Lord, I pour At thy feet its treasure store; Take my self and I will be Ever, only, all for thee. Amen. * THANKSGIVING Title: ―Plymouth and Other Rocks‖ Text: Matthew 16:8. ―On this rock I will build my church.‖

Some of you have probably made a pilgrimage to Plymouth, Massachusetts and there have paused to gaze at a rock called Plymouth Rock, which marks the spot where the Pilgrims landed in 1620. Of course, the rock at Plymouth would be just another rock if it were not for the story that goes with the rock. Even the beautiful McKim, Mead and White temple that was built around the Plymouth Rock, fails to impress the visitor, unless the visitor knows the story. It is the story that makes that ordinary rock, PLYMOUTH ROCK. The story of the first Thanksgiving celebration at Plymouth has been told and retold. Years ago, I believe it was 1970, the 350th anniversary of the voyage of the Mayflower, the Society of Mayflower Descendants published a statement concerning the signing of the Mayflower Compact. The statement was titled, "The Birth of Americanism." In 1620 the Pilgrims, persecuted for conscience's sake, braved the tempests of the vast and furious ocean and the terrors lurking in the American wilderness to plant their State of Freedom. Even before landing, they set up their government by a written Compact; the first charter of a government of the people, by the people

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and for the people known to history. In the cabin of the Mayflower humanity recovered its rights. The flowery account goes on and on. In reading it, I cannot help but wonder if, on that particular anniversary date, any of the descendants would have traded their present living conditions for those of the first Pilgrims. I think not. First of all, remember that the Pilgrims arrived at Plymouth Bay by mistake. As a result of their mistake, more than one half of them died that first winter. At one point only 6 people were strong enough to attend to the ill, and part of their gruesome task was to bury the dead on cold winter nights and camouflage the graves so the Indians would not know how few were left. 1622 was such a terrible year that there was NO harvest feast. In 1623 there was an early summer drought that dried up most of the crops. Nevertheless, a ship arrived from England with food and supplies, and Governor Bradford declared that the colonists WOULD celebrate a Thanksgiving that year. The Mayflower compact, known today as one of the most significant political products of the great religious movements that rocked the world during the 16th and 17th centuries, was in fact a rather desperate document at the time of its origin. The Pilgrims were a minority on the Mayflower. The rest could be most appropriately described as a motley and rather untrustworthy bunch of debtors and mercenaries. Their situation was precarious, to say the least. Furthermore, the earliest proclaimed Thanksgiving celebration in America, on record, was at Berkley Plantation in Charles City County, Virginia, in 1619—a year before the Pilgrims dropped anchor in Plymouth Bay. We can find the same kinds of celebrations recorded in the histories of the Anglicans in Jamestown and by the Roman Catholics in communities around Chesapeake Bay. One common bond between the several colonies that celebrated the first American Thanksgivings, was a strong interest in similar celebrations as they are recorded in the Bible. Since biblical times, such feasts have been celebrated with regularity by peoples of many lands. Which is a round about way of getting to my point--the rock on which I would build a few thoughts for our celebrations of Thanksgiving during the week ahead. At Thanksgiving, all Christians have a story to tell. One need not be a direct descendent of the Pilgrims in order to possess this story. One need not be an American in order to pass it on, for, although the story is closely tied to our national holiday, the story is bigger than the American holiday known as Thanksgiving. Therefore, we who retell the story of the Pilgrim Thanksgiving, find ourselves caught up in a biblical truth, which underlies so many stories of thanksgivings.

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In particular, my attention continually is drawn to the words of the Deuteronomist, who portrays the Lord God as a god who gives people the power to succeed in life, but also as a god who would have us remember the source of that power. Yes! Go ahead, eat your fill this coming Thursday, but also take the time to "bless the Lord your God for the good land that he has given you." When you have eaten your fill and have built fine houses and live in them, ... and all that you have is multiplied, then do not exalt yourself, forgetting the Lord your God.... Do not say to yourself, ―My power and the might of my own hand have gotten me this wealth.‖ But remember the Lord your God, for it is he who gives you power to get wealth, so that he may confirm his covenant that he swore to your ancestors, AS HE IS DOING TODAY. Now--isn't that an interesting ending to this passage? ―As he is doing today!‖ Do you notice how this biblical writer gets the reader or the hearer of these words right smack into the middle of this biblical thanksgiving story? Well, the stories of the first Thanksgivings in this great land can do the same for us. They help us remember. Most of all they remind us of a faith that sustained people through their times of want and propelled them with hope into the future, which would eventually lead to plenty. All they were asked to do when they arrived at the land of plenty, was to remember. This coming Thursday, then, how may we Americans, who have so much, retell this story in order to build upon it? We live in a land of plenty surrounded by a world of want. And the world of want is not so very far away. Even here in Iowa, in the middle of a land of plenty, if we should venture about one of our cities, we will quickly witness pockets of plenty surrounded by vast spaces of want, that are filled with people who are trapped in the beginning of the Thanksgiving story— in the opening tale of hardship and endurance--eking out a living, living hand to mouth, mouthing words of despair and hopelessness--of hunger and homelessness. How may they move on through the rest of the story in order to have the fond memories and thankfulness that comes at the plentiful end? One way might be to recommit ourselves in every generation to the same ideals, the same hopes, and the same cares shared by the Pilgrims and other early American settlers. We, too, want to be brave, but we want also to be peacemakers in this world. We, too, want to claim our rights to the fruits of the earth, but we also want to share them. We fear adversity as much as anyone else, but we are determined to come through our dealings in our fears with a positive attitude toward life. Therefore, this Thanksgiving, let us join together in giving thanks for the story of which all of us are a part. Let us share it with our children and grandchildren, that together, we

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may celebrate this season for all it is worth--giving thanks to God and to each other for the struggles we have overcome, for all that we have, for what we are, and for what we might yet become. And you shall eat and be full, and you shall bless the Lord your God for the good land he has given you. Thanks be to God! * THANKSGIVING Title: ―You‘re Welcome‖

The same thing has happened to me a number of times, but as the years wear on, it seems to happen more and more, and that is a matter of concern. For example, not long ago, I entered the Mason City Downtown Mall. Three well-dressed women were following me as I approached the main entrance doorway. They were in the spirit for major retail therapy, I could tell; all talking at the same time; their high heels clicking away on the concrete; fluttery garments fluttering, hair glued into position even for the windiest Iowa afternoon. I reached the entrance first, so I instinctively reached for the door, opened it, and held it open for the three women. They never stopped talking. Somehow they managed to enter the doorway one at a time instead of all at once, which would have led to catastrophe. Their bird chirping echoed in the entrance hall. On they went through the second set of doors, because, thank God, one of them was able to open it all by herself. The second door closed before I let go of the first, as I paused, waiting for one of them to say thank you, but I waited in vain. About ten years ago, I recall reading about manners in the new non-gender-specific age. Supposedly the polite thing to do, whether male or female, if you are the first person to arrive at a doorway, is to open it for the person or persons following you. Truthfully, I thought that was a great improvement over the situation at the time. No one at that time seemed to be opening doors for anyone beside themselves. I suppose I am a picky person at times, but a thank you, even a nod, would have been nice before those three women yakked their way into the Mall. Another example might be from this past Halloween. There were plenty of ―trick or treats,‖ even some ―happy Halloweens,‖ but very few ―thank yous,‖ except from the young children who were prodded to offer them by their parents who yelled, ―What do

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you say?‖ More than two hundred candy bars later, I could still count the number of ―thank yous‖ on one hand. One more! NBC TV morning interviews. After the typical interview or discussion, the interviewer usually says ―Thank you.‖ The guest usually replies with, ―Thank you.‖ Making the ending dialogue, ―thank you,‖ ―thank you.‖ Whatever happened to ―You‘re welcome?‖ When did you last hear anyone reply to ―thank you‖ with ―you‘re welcome?‖ Do things like that bother you? Or am I just displaying the first signs of Alzheimer‘s? Does a lack of manners bother you? Does a total lack of gratitude bother you? When people forget to practice good manners and thoughtfulness, does it make your life a little less joyful? When people fail to express gratitude, does something seem very wrong with the world? Here, in the United States of America, we have a national holiday dedicated to the art of saying ―thank you.‖ It, Thanksgiving, is not quite as important to the commercial world these days as Halloween or Christmas or Valentine‘s Day, or Easter or Mothers‘ Day, but it is still on the calendar. And it has not yet been moved to a Monday, like most national holidays. It‘s still where it has been for quite some time: the last Thursday in November. Many nations commemorate wars, and those who fought in them. Many commemorate national heroes. Very few pause to say ―thank-you‖ to God the Giver, the Sustainer, the Redeemer of life. This week, we in this nation pause to do just that. We remember, of course, the time in 1621 when a strong, courageous group of people prepared a dinner to which they invited everyone to honor and acknowledge God‘s generosity, grace and mercy. It was a ―thankyou‖ dinner for survival. It was celebrated in the midst of hardship and adversity, in a strange and foreign land, and yet, the celebrants acknowledged that God had blessed them. In this act and by their invitation to people not related to them in any way, they, the pilgrims, remembered their manners. They practiced thoughtfulness. They exhibited gratitude to a generous and loving God. They set an example, which we try to follow today. So it is today that we gather here to give thanks to God, and then, in the week ahead, on Thursday, in our homes or the homes of relatives or friends, feast, and feast most likely very abundantly. That may be the ritual, but that is not the purpose. The purpose is to remind those of us who participate that we are not the authors of our lives. Sometimes we may be almost in control, but most of the time we are not. Two weeks ago or so I read about a shopper at the local mall who, on a break from her office job, felt the need for an afternoon coffee break. She bought herself a little bag of cookies and put them in her shopping bag. She then got in line for coffee, found a place to sit at one of the crowded tables, and then, taking the lid off her coffee and taking out a

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magazine, began to sip her coffee and read. Across the table from her a man sat reading a newspaper. After a minute or two she reached out and took a cookie from the bag. As she did, the man seated across the table reached out and took one too. This put her off, but she did not say anything. A few moments later she took another cookie. Once again the man did so too. She was very annoyed, but she still did not say anything even though she really wanted to. After having a few more sips of coffee she once again reached for a cookie. So did the man. She was really upset by this – especially since now only one cookie was left. Apparently the man also realized that only one cookie was left. Before she could say anything he took it, broke it in half, offered half to her, and proceeded to eat the other half himself. Then he smiled at her and, putting his newspaper under his arm, rose and walked off. She was irate. Her coffee break, fat pill break, whatever you want to call it, was totally ruined. She went over in her mind how she was going to tell her co-workers about this offence. She folded her magazine, opened her huge shopping bag, and saw in the bag her own unopened bag of cookies. There is a basic need in every individual to be generous, to be grateful, and to be thankful. If we do not work on meeting those basic needs, then we will never know what it means to be mannerly, or polite, or politically correct. * THANKSGIVING Title: ―Possessing a Past Tense‖ Text: Leviticus 23:33-44 Date: 27 November 1997

Tomorrow, Thanksgiving Day, millions of people all around the nation will be having the usual thing for Thanksgiving Dinner--RELATIVES. Of course, many of us will also be having turkey, although we probably have some left over from last year. We Congregationalists often link the American holiday of Thanksgiving to our tradition by citing Governor Bradford's provision in the spring of 1621 for a day of prayer and thanksgiving to be celebrated by the Plymouth Colony the following fall after the harvest. Thanksgiving is a unique holiday. It is a national holiday, and it is a religious holiday, tracing its origin back to the earliest celebrations of the Hebrew people.

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It is a major celebration in America, and it is not only Congregationalists who are proud of this tradition. When we look at historical facts, we can find nearly every denomination that was established in the American colonies celebrating Thanksgiving. One of the first recorded proclamations was that of the Berkeley Plantation in Charles City County, Virginia, in 1619, before the Pilgrims dropped anchor in Plymouth bay. When the Pilgrims had their turn, they indeed had a great deal to be thankful for. They had arrived at Plymouth Bay by mistake. The winter was harsh and nearly one half of them died that first winter. At one point, only 6 people were strong enough to care for the ill. Part of their gruesome task was to bury the dead on cold winter nights and camouflage the graves so the Indians would not know how few of them were left. As we reflect upon the roots of the celebration we call Thanksgiving Day, we can discover the great effect each colony had in building the spiritual foundations of this nation. But, would anyone have said that in 1620 in Plymouth, or in 1619 in Berkeley Plantation? It just goes to show you how cautious we must be in talking about the "good old days." The past is given to us; we inherit it. That is the background. The foreground in which we live right now, where we can choose how we live, is a very different place. It sometimes seems to me that humorists are among the few who preserve those parts of our past that are necessary for an honest appraisal of the past as well as an honest choice for our lives today. Years ago, Mad Magazine in their ceaseless campaign to antagonize everyone, published what they called THE RELIGION IN AMERICA PRIMER: Many worshippers came to American at the turn of the century. Where did the Catholics come from? Many came from Ireland, where the English were beating up on the Irish. Where did the Jews come from? Many came from Europe where the Germans and Russians were beating up on the Jews. Where did the Protestants come from? They were always here, beating up on the Indians. Our attitude toward our heritage is a terribly serious test of our character. It is so serious, because there is that universal trait in each human being to take credit for the GOOD that happens, but, then, to blame others when something goes wrong. This is easy to do in the foreground of our existence, but it is more difficult to do this in the background. History is history. Some of the things the American colonists did were dead wrong. And, after a time, that's exactly what THEY were--dead and wrong. But our American religious thought is bigger than that. The theological foundations of religious thought in this nation molded the prevailing spirit of America in general, an example of which is the Declaration of Independence. This spirit was expressed by the Anglicans in Jamestown, the Catholics around Chesapeake Bay, later by the Methodists and others in that region, by the Quakers in Philadelphia, as well as in its classical form among Congregationalists and Presbyterians in New England. This spirit led to a new system of thought, and to a new worldview for a new

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world. It included practical thought about economics, about political and social problems, and it dealt with these in extraordinary corporate terms. There are so many people of so many different backgrounds who invested there best and their all in the formation of this great country. You and I are their heirs. Tomorrow, instead of taking credit for all we have, let's give credit to others and to God, and set aside a day of prayer and thanksgiving. From the book of Deuteronomy: And you shall eat and be full, and you shall bless the Lord your God for the good land he has given you. Take heed lest you forget the Lord your God…, lest, when you have eaten and are full…, you forget the Lord your God, who brought you out of the land of Egypt, out of the house of bondage.... Beware lest you say in your heart, "My power and the might of my hand have gotten me this wealth.‖ I like the language of the old King James Bible better for the last line, which reads: "Beware lest ye think ye did it." Thanksgiving is the best time I know for acknowledging our finitude by saying, THANK YOU--THANK YOU GOD, for we have not done it ourselves. The final credit belongs to you. * THANKSGIVING Title: ―Getting to God‖ Date: Thanksgiving 2000

Q: What year did the Pilgrims have their first Thanksgiving Feast? A: 1621 Do you know that it took another 168 years before Americans did much about celebrating Thanksgiving? Now we stop to give thanks every year on the last Thursday in November. Thanksgiving is an especially interesting stopping place in our country. We stop to publicly and privately thank God for his goodness to us in this nation and to all of our neighbors around the world. Thanksgiving is a powerful holiday. There is nothing like it elsewhere in the world.

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Unlike most of our national holidays it does not celebrate a war. It does not celebrate the anniversary of a hero or famous statesman. It does not commemorate the writing of an historic public document or the launching of a new constitution. The American Thanksgiving Day is the expression of a deep feeling of gratitude by our people for the rich productivity of the land. It is also a memorial of the dangers and hardships through which we have safely passed, and a fitting recognition of all that God in his goodness has bestowed upon us. This year, more than ever before, we celebrate the holiday in a time of plenty. We have an abundance of almost everything, according to our national leaders. Personally, I do not believe that is true, but I am just reporting. Our grain fields produced a record harvest. The unemployment rate is at its lowest point ever. Even our national election produced more votes than ever before (and the number keeps growing in Florida). Thanksgiving, of course, is a hybrid holiday; it is both secular and religious. Because of this there is a danger in our feasting, that it may only idolize our nation. That is certainly not what the Pilgrims intended, and we Congregationalists know that for sure. That first Pilgrim Thanksgiving was a testimony of God's goodness in spite of all that had befallen the colonists that first awful winter. As I have mentioned in many a Thanksgiving sermon, the main thing the Pilgrims were thankful for on their first Thanksgiving, was to be alive. In the bottom of the offering plates this morning, you will find five grains of corn. Why did I put them there? Because, in early New England it was the custom at Thanksgiving time to place five grains of corn at every plate as a reminder of those stern days in the first winter when the food of the Pilgrims was so depleted that only five grains of corn were rationed to each individual at a time. The Pilgrims wanted their children to remember the sacrifice, suffering and hardship, which made possible the settlement of a free people in a free land. They wanted to keep alive the memory of that long sixty-three day trip taken in the tiny Mayflower. They desired to keep alive the thought of that "stern and rock bound coast," its inhospitable welcome, and the first terrible winter which took such a toll of lives. They did not want their descendants to forget that on the day in which their ration was reduced to five grains of corn, only seven healthy colonists remained to nurse the sick, and nearly half their numbers lay in the "windswept graveyard" on the hill. They did not want to forget that when the Mayflower sailed back to England in the spring only the sailors were aboard. (Forbush, p. 352) That is the secular part of the story. I love it!

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But I love the religious nature even more. The religious part of this holiday is the recognition that it draws me back to the Word of God, and the Word of God is full of thanksgiving on the part of God's people. Sometimes, though, it takes us a while to get around to God. When I was a kid, one of our family traditions was to have a child offer the prayer before the meal. One year, when the extended family celebrated Thanksgiving in our home, my mother asked me to say the grace. She gave me her large scrapbook filled with prayers and poems and holiday stories, and I dug into it and composed what in retrospect may have been a precursor to my longest pastoral prayer many years later. I will leave my personal testimonial there for now, and share instead a story I read recently. One Thanksgiving a family was gathered around the table looking forward to the holiday bird. From oldest to youngest they were to express their thanks. When it came time for the youngest, a five year old began by thanking the bird, observing that, while he hadn't yet tasted it, he was sure it would be wonderful. After that unusual introduction he proceeded to a more predictable list of credits: his mother for cooking it, his father for buying it and so on: the sort of list, which, with some variation perhaps, could show up at any family table. But then he continued on with a more unusual list of credits. He joined together a whole hidden multitude of benefactors, joining them with cause and effect. "I thank you for the checker at the grocery store who checked out the turkey. I thank you for the person who put it on the shelf. I thank you for the driver who brought it to the store. I thank you for the farmer who made it fat. I thank you for the person who made the feed." On and on he went, with his Sherlock Holmes-like little mind, tracing the turkey's path from its origin to his plate. At the end he solemnly said, "Did I leave anyone out?" His eight-year-old brother, still with hands folded, embarrassed by the whole routine, said, "God!" Equally gravely, and without being flustered, the five-year-old responded, "I was getting there." That, I believe is the biggest question with Thanksgiving--will we get around to God? Hearty Midwesterners that we are, I know many of us are kindred spirits of Garrison Keillor, who also "got around to God" in his annual Thanksgiving essay of 1995. Called, ―With All the Trimmings,‖ he begins with some powerful words about the times in which

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we live. "It is a wicked world in which the power of any individual to cause suffering is so great and the power to do good is so slight; but here we are, the week of our beloved national feast, our annual homecoming, AND SIGNS OF LOVING PROVIDENCE ARE EVERYWHERE AROUND US." (Essay, TIME Magazine, Nov. 27, 1995) Of course, Keillor, being Keillor, has to poke fun at our traditions a little. He describes our gluttony with delight: "Think of the fancy dishes you slaved over that became disasters, big dishes that were lost in the late innings. Here's roast turkey, which tastes great, and all you do is baste. You melt butter, you nip at the cranberry juice, and when the turkey is done, and you seat everyone, carve the bird, sing the doxology and pass the food." "The candles are lit in the winter dusk, and we look at one another, the old faces and some new ones, and silently toast the Creator, who is here before us. Enjoy the animal fats and to heck with apologies. No need to defend opinions or pretend to be young and brilliant. We still have our faculties, and the food still tastes good to us." He's right, isn't he? The signs of a loving Providence are seen everywhere around us if only we will "get around to God." Those signs are above us, around us, inside us. The nation sings it this week, but the Word of God proclaims it every day! As Walt Whitman said, "I find letters from God dropped in the street, and every one is signed by God's name". Thanksgiving is one of those signed letters. Anyone can open it and see what it says. It says "Thanks." I hope and pray that you all have a Happy and blessed Thanksgiving! A Thanksgiving Prayer Dear Lord, on this Thanksgiving, we thank you. Looking up, we thank you, Lord, for your Word that gives us direction, for your commitment to us even when we wander astray, for your love that holds us close, and your gentle compassion in our sorrows. Thank you Lord, for all you are. If we were unable to look up into your face, Thanksgiving would be just another day. Looking around, we thank you, Lord, for our wonderful country, so blessed, so unique; for close family and friendship ties, so affirming, so enjoyable; for an occupation that provides a place to live, clothes to wear, and food to eat. Thank you Lord, for such incredible abundance. By just looking around, we are made aware of how rich we really are. Looking within, we thank you, Lord, for minds that are curious, creative, and competent; for heartaches and lingering afflictions that force us to rearrange our priorities, for a sense of humor that brings healing and hope.

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This is Thanksgiving, oh Lord, not ―Thanks keeping.‖ And so we pause to declare to you these expressions of gratitude. They are merely an overview of the thousands of things for which we are thankful. To you goes all the glory. Amen. * THANKSGIVING SUNDAY Title: ―What Shall I Return to the Lord?‖ Topic: Thanksgiving, Pilgrims Date: 22 November 1998

At Thanksgiving, Congregationalists have a story to tell that is almost biblical in significance as far as a nation‘s traditions are concerned. Thanksgiving may be a national holiday, and not a religious holiday, but those who trace their roots to the faith of the Pilgrims, have a story to tell and re-tell at Thanksgiving. The story is closely tied to our national holiday, but it is bigger than the holiday, because its origins are based upon a biblical understanding of thanks and praise. As we read through the oldest books of the Old Testament, we find a strong emphasis on re-telling important stories, especially the Exodus event, so that no one would ever forget its significance. Four entire chapters in Deuteronomy are dedicated to re-telling this story, and Moses concludes the section with these words: ―Only take heed and keep your soul diligently, lest you forget.... Make [these things] known to your children and your children‘s children.‖ What things? Not the things they enjoyed. Not the things they thought they deserved, but the things they endured. This coming Thursday, when we find it difficult to push our overstuffed selves away from the table, we might pause for a moment to re-tell the story of how, in the midst of want, NOT plenty, the colonial Pilgrims found much for which they were thankful. Most of all, they were thankful for the FAITH that sustained them. What do we know about the history of our tradition of giving thanks at this time of the year? The Pilgrims began this tradition in this country in 1621. The earliest Pilgrim meetinghouses were simple log houses with clay-filled chinks. Their steep roofs were thatched with long straw or grass or rush, and the floors were beaten earth. They had no heat, and the ministers preached in overcoats and even wore mittens. The men sat on the right and the women on the left. In early colonial days a drummer or a man with a conch shell would march up and down the street playing his instrument to call everyone to worship. For mutual protection, the worshippers often came to church as a

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group. The Pilgrims loved to sing, but there was no accompaniment. Their hymns were the Psalms in metrical form and set to psalm tunes. One of the best known of all psalm tunes is the one we use for the Doxology, first printed in the ―Geneva Psalter‖ in 1551, at the direction of John Calvin. Hymns were often ―lined out;‖ that is, a person with a strong voice would sing a line and the congregation would repeat it. Choirs did not become a part of church worship services until about 1780. The Pilgrim congregation stood as the service opened with prayer, just as we do. What we call the Pastoral Prayer today, was called ―the long prayer‖ by the Pilgrims, and I think you can probably guess why. The minister‘s long, extemporaneous prayer was considered to be the place in the service wherein the congregation had its freest access to God. The Scripture readings were usually rather long passages and were read with a great deal of commentary in between the verses. If scripture was read without comment, it was called ―dumb reading.‖ The major part of the service was devoted to the sermon. With their emphasis on reason and intelligence, the early Pilgrims regarded the sermon as the high point of worship. The minister had an hourglass on the pulpit that was turned as the sands of the full hour ran. And, hour glasses were frequently turned twice or more. A tithing man kept the people awake by using a long pole tipped with a brass knocker at one end to rap the sleeping males, and tipped on the other end with a rabbit‘s foot or a feather for a more gentle persuasion of the females. No one was permitted to leave until the service ended. After the sermon, a deacon rose from his place behind the Communion Table and said, ―Brethren of the Congregation, now there is time left for contribution; wherefore as God has prospered you, so freely offer.‖ The head of each family then walked forward and placed an offering of goods or money on the Communion Table. In colonial churches the minister was the first to leave and the last to enter. In the earliest days, the men left first in order to provide protection for the women and children. This week we might take time to remember that tiny group of Christians who lived and worshipped on the shores of a wilderness, and who provided for us and for all Americans a heritage and a history and a story of hope. And we might give thanks that they were part of our nation‘s story about giving thanks. We might also tell our children and grandchildren the story, and celebrate this season for all it is worth, re-dedicating ourselves to the noble Pilgrim dream, and giving thanks in their memory to each other and to God for what we have, for what we are, and for what we might yet become. Amen. * ECOLOGY

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Title: ―Ecology and the Christian‖ Date: 22 April 1990

Traditionally, Congregationalists have emphasized the responsibility of the individual before God. Through our church's association with the United Church of Christ we are also part of a more corporate responsibility before God as a branch of Christ's Holy Church. Whatever the form of accepting responsibility before God, accepting responsibility is a necessity. We are responsible for ourselves and we are responsible for others. I may not be my brother's keeper, but I am my brother's brother and my sister's brother, and my neighbor's neighbor. In other words, we are responsible for all that goes on around us. To be irresponsible is to be DEAD. To be ALIVE is to be responsible. As we address the topic of Ecology on this Earth Day Sunday, also named Eco-Justice Sabbath by many denominations, it would be very worthwhile for us to keep in mind the overall topic of responsibility. One very good reason for this would be the fact that there are at least two contrasting ways of understanding nature. Both understandings are alive today and both are argued in theological, biblical and secular language. One is called the Exclusionist understanding, that separates humankind from the environment. The Exclusionist understanding has humankind kind of standing over and against everything, detached and aloof. Man is in control, or seeking control—seeking to dominate everything. And I am using the gender specific term MAN deliberately, because the Exclusionist understanding is extremely chauvinistic. This particular understanding, however, is not to be confused with the biblical phrase in the book of Genesis, which describes the grace by which humans have dominion over other creatures. The dominion of humankind mentioned in the Bible is primarily one of intellect, which allows us humans to understand ourselves as the receivers of a gift given to us by the God of creation, which distinguishes us from all other creatures. Upon the other hand, we have what is called the Inclusionist understanding of nature that is far more comprehensive. The Inclusionist understanding includes humankind and the works of humanity WITHIN the vast scheme of nature and helps us to think of humankind IN environment--that is, as part of nature. It is to this second understanding that I would draw our attention this morning. For while both understandings dwell on the fact that humankind is the object of God's grace, the Exclusionist understanding forgets one important point: we are not only objects of God's grace, we are also recipients of God's judgment, which is to say that we are responsible. Of course, one of the problems we Americans seem to have with the Inclusionist stress on responsibility is what seems to be a confrontation with the popular American idea of freedom. As a case in point, perhaps you recall the tension between a former Secretary of the Interior, James Watt, with environmentalists, which eventually led to Watt's removal

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from office. Watt's ruthless squandering of public lands soon became very unpopular even with the most conservative thinkers. How then do we reconcile our human freedom with our human responsibility? Frankly, I believe we often confront ourselves with both sides of the freedom versus responsibility issue. I know I do. But today I will use by brother as an illustration instead of myself. My brother, who now lives in California, lived for many years in Manhattan, which is a downtown term used by New Yorkers. While living in New York City, my brother often seemed to be a one-man Exclusionist/Inclusionist debate. He loved working and living in New York City. All day he worked in a city that completely dominated the natural environment--a jungle of glass, stone, concrete, and asphalt. Where did he spend his after hours? In winter, it was in the back room of his townhouse, which overlooked his garden. In summer, most of his time was spent in the green sanctum sanctorum behind the house, hidden from the city by the surrounding townhouses of Greenwich Village. He spent a fortune on topsoil, which he hauled up to his rooftop garden in forty pound bags where he grew things that needed more sunlight than his backyard could provide. About three years before he moved to California, his first choice for a birthday present was a miniature fruit tree for the roof garden. There is an inner need in every person to include one's self in the grand scheme of things which we call nature. For only by including ourselves can we fully realize the power and the glory of our Creator. Even as we realize this fact, we are also aware of other needs and wants that often get the upper hand. Each of us has an appreciation for the finer things of civilization: culture, manners, learning, material goods, good food, comfortable homes, labor saving devices, automobiles--all are the result of humankind's ability to control and dominate the natural world. We have no problem with the PRODUCTS of civilization. For these we should be very thankful. We DO have problems with the BY-PRODUCTS of civilization. As we sit in a comfortable living room with push-button media control, which allows us to control our contact with the outside world, it is very difficult to comprehend the alarming facts with which environmentalists deal. But the facts creep up on us and grab us around the throat. Did you know that of all the animal species known to have occurred during recorded history, in this century, this one century, which will end in ten years--this one great industrial century has witnessed more than 67% of all the extinctions that have ever occurred on the face of the earth? It is not fair to say that all extinctions have been deliberate. But we cannot be responsible before our Creator if we are not able to understand such extermination as an act of recklessness. It is very clear that if humankind permits such rates of extinction to continue, the results will be disastrous, for somewhere along the line the human race is going to be on the list. That day may be closer than we think. If one half of a species' food supply is in jeopardy, it is said that the species is in danger. The human race has

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already passed that point. We humans together as humankind, have already passed the point where more than half of the people of earth are malnourished. Let's turn our attention once again to other animals. The most conservative estimates see the year 2000 arriving with an additional one million extinctions, which is to say that about 20% of the species that now exist, will no longer exist in ten more years. The year 2000, therefore, will mark the extinction of approximately 87% of all the animal species that have ever existed on the face of the earth. So, who has been tending? Who has been keeping? Who is responsible? All of us have read about the effects of acid rain. As early as 1872, it was known that coal burning caused acid rain precipitation. But nothing was done about it. 118 years later, with all of our technology, next to nothing is being done about it. As early as 1900, Norwegians reported a dramatic decline in fish in their lakes. Now, thousands of lakes, which include nearly all the lakes in Scandinavia, in Canada, New England, northern Wisconsin, and Minnesota are DEAD. The causes of California smog were known in 1945. Only in the past ten years has something been done to improve the situation. When we update the effects of all the polluting by-products of humankind, including nuclear waste, including a discovery of about seven years ago that certain areas of the United States have actually suffered from a lack of oxygen (no creature can live without oxygen), including the rapidly rising cancer rate, the implications are more than shocking. They numb us. For anyone who has awakened to the need of environmental protection (and surely every living person must be that awake) to face the formidable backlog of pollution that requires IMMEDIATE attention is, alone, a mind-boggling task. Even the very conservative spokesman, James L. Buckley, wrote in 1980, "one must keep in mind that our environmental effort today is rather like a football team that remains several touchdowns behind. It has to CATCH UP before it can [even] think of winning." Who shall tend? Who shall keep? Who WILL be responsible? As people who are aware of our responsibility before God, perhaps we can effectively challenge the evidence that sustains exclusionists who are unwilling to accept responsibility--who have indeed had dominion over the natural world, but who have failed to tend it and keep it--who have shown that the world needs a better ethic and a more enlightened conscience, and a kinder and gentler heart. Many conservationists have written about what they call an ecological conscience. Aldo Leopold, a native of Iowa, is known as our country's first conservationist. In his Sand

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County Almanac, which he wrote while teaching at the University of Wisconsin, Aldo put forth this idea as an extension of the Judeo-Christian ethical framework. It is not a radical departure from the Judeo-Christian ethic, but, rather, an extension of it. It is a logical step in a logical sequence: Ethics is the study of standards of conduct and judgment. Aldo had this to say about ethics: ...the first ethics dealt with the relation between individuals; the Mosaic Decalogue is an example [referring of course to the ten commandments]. Later accretions dealt with the relation between the individual and society. The Golden Rule tries to integrate the individual to society [do unto others as you would have them do unto you]; democracy to integrate social organization to the individual. There is yet no ethic dealing with man's relation to land and to animals and plants which grow upon it. Land, like Odysseus's slave-girls, is still property.... The extension of ethics to this third element in human environment is, if I read the evidence correctly, an evolutionary possibility and an ecological necessity. It is the third step in a sequence. The first two have already been taken. Individual thinkers since the days of Ezekiel and Isaiah have asserted that the despoliation of land is not only inexpedient but wrong. Society, however, has not yet affirmed their belief. Each of us lives by an ethic. Each of us lives by a code made up of our standards of conduct and judgment. Can we affirm our belief in God by extending our ethic? Yes, we can. If present trends continue, we must, for we will have only one more generation in which to do it. I pray that each of you may in your own way seek out a conservation theme or issue that is of special interest to you, and do all you can to learn about it, to educate others, and to share your enthusiasm with others, especially with your families. For starters, plant a tree today. Such a task is worthy of itself. But it will also contribute something that this world sorely needs. Yes, Iowans are planting more and more trees, but for every tree planted in Iowa this past year another four were cut down. Every one of us in this room, in a year's time, will throw into the trash seven trees worth of paper garbage. So, why not plant a tree today, or two. It will help build some wonder around us. And everyone needs to be in touch with the wondrous. Humankind is wondrous, but only because people are an expression, one expression, of an order that is in its entirety WONDROUS. Truly we must admit that the grandeur of the natural world which yet surpasses human creative skill and human comprehension, may be that one thing that can continue to lead us to a realization of the power and glory of God, for we humans have actually claimed to have been created in the image of God.

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What better way could there be to reflect such an image than to do all within our power to maintain the purity and balance of our natural world. (Psalm 104:16-34). * HALLOWEEN Title: ―Halloween and the Christian‖ Text: Matthew 23:1-12 Date: 31 October 1993

Recently I have been reading about so-called Evangelicals and other Fundamentalists waging a crusade against Halloween. Perhaps there is some merit in their efforts, because, as the news media has reported this week, Americans will be spending over $3 billion dollars this year on Halloween stuff. Halloween is now a major marketing target in the commercial world and has literally consumed the harvest and Thanksgiving season. The commercial world goes right from Halloween to Christmas. I, personally, would rather see the three billion dollars go to food for the hungry and shelter for the homeless, but is all the attention given to Halloween by some Fundamentalists, as if Halloween somehow embodies all that is wrong with our culture, our schools, and our children, really sensible? We hear a great deal from the lunatic fringe about creeping secular humanism, and how it has found its holiday home in Halloween, which supposedly celebrates the existence of witches, goblins, devils, vampires and ghosts. Not wanting to promote the presence of evil, some genuinely frightened Christian parents are actually pulling their children out of public schools, with Halloween as their prime reason. Instead of fearing drugs or violence or a generally poor education for their children, these parents cite the prevalence of Halloween parties and spooky stories as evidence that while Christianity is expressly excluded from the classroom, Satanism is actively welcomed. The truth is hardly that dramatic. In fact, the truth is that Christianity itself ―took over‖ Halloween. 1600 hundred years ago the Druids called it the ―festival of Samhain.‖ That‘s right; Halloween is a Christian take-over, just like Christmas. The Celts celebrated the beginning of their New Year, November 1st, by offering a variety of bonfires, animal and vegetable sacrifices, and well-wishing prayers to those who had died throughout the previous year. They believed that the souls of their departed friends and family members spent New Year‘s Eve being judged as to what form they should take for the next year

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(good souls entered other human bodies at birth, they believed; bad souls entered animal bodies). On November 1, New Year‘s Day, the souls traveled to their new abodes. Christian missionaries quickly took over this pagan celebration, transforming it into ―All Saints‘ Day‖ or ―All Hallows‘ Day,‖ [i.e. holy, not damned] a holy day to commemorate the lives of all the saints of the church who have no special calendar day of their own, and to recognize the individual Christians within every congregation who have joined the Church Eternal in the last year. (We will be doing that next Sunday.) The Celtic celebration, its meaning and symbols newly enriched by layers of Christian theology, simply shifted the time of the soul‘s passage. The events that used to transpire on New Year‘s Day (November 1) now occurred on New Year‘s/All Hallows‘ Eve, October 31. All of Halloween‘s truly strange traditions – disguising ourselves in costumes, welcoming strangers at our doors with ―treats,‖ keeping special jack-o‘-lantern vigil lights – stem from this ancient need for humans to both recognize and greet the certainty of death, and yet, at the same time, find a way to somehow keep its powers at bay. Indeed the ―underground‖ nature that the Christian presence necessarily imposed on the old Celtic celebration undoubtedly heightened its power and its appeal. How? I‘ll show you. There is in psychology ―the rule of paradoxical effect.‖ The rule of paradoxical effect means that if any point is stressed strongly enough, those listening or reading will develop an opposite attitude. For example, if I tell you that whatever happens during the next ten minutes, you are not to think about the candles that are burning on the altar, what will be the one thing that will haunt your mind for the next ten minutes? Or in its classic formulation, tell a child who is eating peas not to dare stick a pea in his nose when you leave the room. I submit that the rule of paradoxical effect is exactly what those who now rail and flail against the ―evilness‖ of Halloween may expect to see enacted. In fact, one might say the conservative crusade against Halloween is exactly what the Devil wants. Just as the early church failed to stamp out Samhain among pagan Celts 1600 years ago, this new attack on Halloween by Christians can only succeed in making All Hallows‘ Eve all the more ―devilish.‖ By calling for its ban, one makes it stronger. We see this problem in today‘s gospel lesson. The Pharisees were also out to impose their version of what pious people should believe and how they should behave. Jesus saw right through their prayerful posturing and fringed fakery, recognizing the Pharisees‘ demand that everyone should behave as they, the Pharisees, deemed fit, as both hypocrisy and a dangerous invitation for the seeds of ―paradoxical effect‖ to take root and flourish. Jesus urged his listeners to demonstrate their distinctiveness, their faithfulness, not through pretend-piety but through attitudes of true humility, acceptance and equality. Why can‘t Christians understand this? The Church is not in the morals business; the Church is in the forgiveness business.

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One specific suggestion published by some groups battling the perceived satanic influence in Halloween, calls for parents to band together, march into their child‘s public school a few days before Halloween, and dramatically tear down all the construction paper witches, ghosts and goblins adorning the halls and walls. Jack-o‘-lanterns are to be smashed, orange and black streamers pulled down, and all is to be ceremoniously dumped in the principal‘s office with the declaration that the religion of Satanism has no place in a public school curriculum. Of course, such behavior by adults would be unlawful, and hopefully if people did such a thing they would be arrested and fined. How could any adult justify such behavior in front of children? Instead of attacking cardboard cut-outs of ghosts and goblins, Christians should be concerned with the real horrors of life, the tangible specters of death that haunt so many children in the light of every day, not just in the darkness of All Hallows‘ Eve. It seems to me that adults who could act that way would also most certainly qualify for getting their windows soaped and their lawns trashed, and their cars egged, or something worse, come Halloween night. Halloween is, basically, about mortality. Banning Halloween cannot banish death. But, Christians can face the truth of Halloween night with the knowledge that death is NOT the end. The real power of death, straightforwardly acknowledged on All Hallows‘ Eve, is shown to be truly broken by the celebration of All Saints‘ Day. Death does not plunge the Christian into separation and darkness. It ushers believers into the greater communion, the Church Eternal. In the face of all the specters of death conjured up on Halloween night by human fear and guilt, Christians should rejoice in their freedom to say ―Happy Halloween!‖ That has always been my greeting to children on Halloween, and that is what Mary and I taught Allen to say as a child when people greeted him at their front doors. Happy Halloween—as members of Christ‘s eternal body, we need not fear any of the creatures of darkness the human mind has created to help it comprehend mortality. We are Christians, and we do not need to do that. Next Sunday, as it follows All Saints Day, we will remember all those who have gone before us in the faith, and the true meaning of All Saints Day will once again triumph over All Hallows Eve. Perhaps one more tradition from the ancient Celtic Festival of Samhain will illustrate how. According to legend, as each family came to the communal bonfire on the Eve of Samhain, they brought with them the final coal from each of their own hearths. Combining these coals they would start a huge, warming watch fire. (In many parts of the world this is still done on New Years Eve.) At the conclusion of the night, after spending

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the evening telling stories about the ones who had passed away during the previous year, the participants would allow the bonfire to slowly die down. Finally, all that would be left were a few glowing coals. Each family would gather one of these embers and carefully nurture its warmth until they once again reached their home hearth. There, that single coal from the community bonfire would be used to restart the family peat fire as the New Year slowly dawned. It was a new day, a new winter, but it would be warmed by the memories of loved ones long past. So it is with us in modern times as All Saints‘ Day still triumphs over All Hallows‘ Eve. BENEDICTION And now, give us, O Lord, A steadfast heart, which no unworthy affection may drag downward; Give us an unconquered heart, which no tribulation can wear out; Give us an upright heart, which no unworthy purpose may tempt aside. –Thomas Aquinas (12251274) * INDEPENDENCE DAY Title: ―Christian Patriotism‖ Text: Matthew 5:13-20 Date: 05 July 1987

This morning I invite you to join me in a journey back through time, to a period of great optimism. Methodist circuit riders were already finding there way around the vast Iowa territory. In 1843 the famous Iowa Band, a group of ten Congregational and Presbyterian pastors, crossed the Father of Waters to join other courageous clergy in so-called ―unleavened Iowa.‖ There was no doubt in their minds - no doubt whatsoever, that they were to be the salt of the earth and the light of the world. It was a very optimistic time in the United States of America. The disinterest that had blighted American religion during the post-Revolutionary decades was being replaced with a peculiar mixture of sincerity, faith and zeal, which, in turn, was being realized in the form of a variety of new hopes. Methodists and Baptists and Episcopalians competed vigorously for the spiritual conquest of the frontier. Presbyterians and Congregationalists took an equally enthusiastic, yet perhaps more low-keyed approach under the Plan of Union, which established the American Home Missionary Society in 1826.

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There is an amusing story concerning the middle nineteenth century rush to subdue the West to religious particularism. It is said that the Baptists were the first to arrive in the Midwest. With their great enthusiasm and emotionalism they blazed trails through the wild frontier. When trails were available, Methodist circuit riders arrived by horse. When roads were built, the Congregationalists arrived by coach. The Presbyterians arrived with the railroads. But the Episcopalians did not arrive until the invention of the Pullman car. So much for the class structure of the times! The fact is that all denominations competed for the spiritual conquest of the Midwest and for all the glory that could be had by fruitfully proselytizing in the great Valley of Democracy. If we dig into the history of those post-Revolutionary years deep enough, a very exiting truth bubbles up to the surface. Beneath all the religious piety, something else was happening. PEOPLE FELT RESPONSIBLE! They accepted the individual responsibility that is necessary for freedom and for the spread of democracy. They felt responsible NOT primarily to their country – they had come from may different countries – BUT TO GOD. If this great, expanding nation was to be the Promised Land, which many believed it was to be, and if it was to fulfill its self-declared independence and its declaration that all people ARE created equal, that they ARE endowed by the Creator with certain unalienable rights, among them life, liberty, and the pursuit of happiness, THEN EVERYONE MUST BE RESPONSIBLE BEFORE GOD. In 1829, the Presbyterian divine, and America‘s most prominent theologian, Charles Hodge, wrote: ―The strength of the nation lies beyond the Alleghenies.... the center of dominion is fast moving in that direction. The ruler of this country is growing up in the Great Valley. Leave him without the Gospel and he will be a ruffian giant who will regard neither the decencies of civilization nor the charities of religion.‖ Hodge realized fully the potential of the Midwest and the potential of America, but he also knew that that potential would never be realized without a sense of responsibility before God. The missionaries who tamed the West sensed what was happening there in the name of Manifest Destiny and set out to change its course. That our nation is as great as it is today, is do to the fact that certain people struck out against what was, in order to lead America to what it might be by the grace of God. This week, as we celebrate the birthday of our nation, should we consider that to be an extraordinary goal? Are we Americans, who are celebrating the 200th anniversary of our constitution this year, still motivated enough by our religious calling to continue leading

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this great land into what it might yet become by the grace God? Would that be an extraordinary motivation today? At this point I would offer both the answers ―Yes‖ and ―No.‖ No, it should not necessarily be considered extraordinary, because that was the way the United States of America began. That was the dream. That was the hope from the beginning; that we could become a people with religious, political and economic freedom. And yet, those with 20/20 historical vision know that only a wild-eyed idealist could possibly have imagined that a loose confederation of disagreeing and disagreeable colonies could ever hold out against the mightiest nation in the world, namely Britain, in the name of freedom. Let us reflect for a moment on the American colonists‘ enthusiasm for political, economic and religious freedom. Certainly there were economic reasons for the Revolutionary War. A number of historians base the causes of the Revolutionary War purely on economic grounds. There indeed were selfish, personal reasons on the part of key national figures of that time, but that was certainly not the prime cause for the enthusiasm of the time. The hope of the nation was clearly based upon something deeper, and something more sincere: a deep and sincere awareness of the individual‘s responsibility before God. The sense of responsibility and its resulting enthusiasm led one British general to say that the Revolutionary War was begun by Congregationalists, Presbyterians and Smugglers, noting in a sarcastic way the uncharacteristic mixture of motives. Be that as it may, America is what it is as the result of the good works of those who accepted responsibility before God and thereby became the conscience of the nation – who were not afraid to express their belief in that which is right and just and true and honorable, and who had the zest and the energy to make an honest attempt at being the salt of the earth and the light of the world. That spirit enlivened one of my predecessors at the church I served in Southeastern Iowa. With the directness of an Old Testament prophet that was TYPICAL of Midwestern preachers of the mid-nineteenth century, William Salter lashed out against the evils of his day. Dr. Salter was known as one of Iowa‘s outstanding preachers. As I have studied his work and the preaching of other frontier pastors, I have been continually surprised. For one thing, I had presumed there was a great deal of national pride as the Midwest was being settled. There was, and it was characteristic of the preachers of the day to do something about that.

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According to Salter, the first and foremost sin of the time was the sin of national pride: Pride is that feeling which leads a person who is favored in life to appropriate to himself the entire credit of his acquisition and advantages. It led Nebuchednessar to say, ―Is not this great Babylon that I have built?‖ It makes men forgetful of their dependence upon God, and fills them with conceit and self-importance. They become heady and consequential. They become boasters and braggarts. We have forgotten the humble beginnings from which we sprang, and the God of our fathers. In our prosperity we have said that we should never be moved. We have thought ourselves superior to the ordinary laws and restraints that the Creator imposes upon mankind. We have disregarded the lessons of history and the warnings afforded in the example of other nations. False pride has always been a great stumbling block to those who take things like life, liberty and the pursuit of happiness for granted. I have met too many people TOO READY to take credit for all they have. Time and again people have described themselves to me or have been described to me by others as self-made men. All I can say is, in most cases, that certainly relieves the Lord of a great deal of responsibility. Second on Dr. Salter‘s list was the sin of intemperance, to which we today could add the whole drug scene. Third was the sin of licentiousness. That has been on every age‘s list of sins. It is increasingly a matter of concern for the liberal and conservative alike. Recently I was conferring with a rather liberally minded colleague who serves a church in the Los Angeles area. For a few moments we joked about California life styles, which of course vary with life styles elsewhere only by degree, and about recent earthquakes. He ended his comments with a sobering witticism. He said that if the entire west coast of California did not someday sink into oblivion, the Lord would owe the folks of Sodom and Gomorrah an apology. Fourth was Salter‘s condemnation of efforts to extend slavery across the continent. The year was 1861, the first year of the Civil War. Four years later the war was won, and yet twelve decades later the Black people of our nation yet live in a country of oppressive racism and bigotry. Fifth was the condemnation of the crimes that had been committed against Freedom of Speech and freedom of the Press. This was one of the biggest issues of the time. We can thank God that those freedoms are more secure today than they were a century ago. Our problem today is to keep them secure.

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All that Dr. Salter condemned, which was so typical of his day, is equally condemnable today. And to his list of frontier sins we can add a host of others of which he could never have surmised – the terror of the nuclear arms race, and the economic injustice of today. And yet, America is America. I have traveled all around this wide world, and I lived in another country for an extended period of time. I am not naïve enough to believe that the United States of America is necessarily the so-called LAST great hope of humankind, but I do sincerely believe that we have, as a nation, been called to be A GREAT hope of humankind. However, we are that hope only when we take up the cause of the exploited, of the oppressed, the alienated, and the despairing in the Midwest, in the Middle East, in South Africa, in South and Central America – wherever they may be. WE are the salt of the earth. We are the light of the world. When Jesus said to his followers, ―You are the salt of the earth,‖ ―You are the light of the world,‖ he was not just offering pious platitudes. He was presenting a challenge to people who would follow in his way. Millions of people, who live all around the world in various political situations, believe that Christ has presented a challenge to them. Is not the challenge even greater for us who by some curious mixture of grace and chance happen to live in this great land of civil and religious freedom, for people of faith believe that to whom much is given, much is expected? A century ago, John Greenleaf Whittier communicated this truth in a profound way: Oh make Thou us, through centuries long, In peace secure, in justice strong; Around our gift of freedom draw The safeguards of thy righteous law: And, cast in some diviner mould, Let the new cycle shame the old! Amen. * INDEPENDENCE DAY Title: ―The Heart of a Nation‖ Text: 2 Samuel 5:1-5, 9-10 Date: 06 July 1997

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When the fourth of July extends a weekend, such as it did this year, we are offered an opportunity to celebrate a great many things we enjoy as Americans: the joy of an extended summer weekend, the joy of celebrating our nation's birthday, of course, and, most importantly, all of the freedoms of this great land. As we wrap up the holiday weekend this Sunday morning, I want to reflect upon the two perspectives on Zion from our first lesson. What is at the heart of a nation? David sought to unite his country, and in so doing, made a remarkable political move parallel to something that happened in our nation thousands of years later. Other Israeli kings had been called simply, "king." David was designated a "chosen leader," or "ruler," which is a far more impressive title in Hebrew than just "king." When David, who already ruled the southern kingdom from its capital of Hebron, was chosen by the leaders of the northern kingdom to rule them also in a new United States of Israel, David faced a problem. The new, united kingdom lacked a capital. Hebron, down south, would no longer do, because the northerners would not like that, and none of the northern cities, such as Shechem or Shiloh or Gilgal would work, because the southerners would get all bent out of shape. So, in a brilliant clandestine, sneak attack, David and his select, private soldiers sneak into the Jebusite stronghold of Jerusalem via a water supply tunnel, and take over the city. Jerusalem was in the center of the newly formed, united kingdom. And since it had never been an Israelite city, it would make a perfect capital. This, of course, is the same political solution chosen to provide unity in the U. S. A. with the choice of Washington D.C. The thirteen colonies had competing allegiances. None of the four great cities of the time--Boston, Philadelphia, Richmond or New York--would work. The only solution for the founding fathers was to erect a new city with a new tradition and a new identity. Of course, one additional, unfortunate comment might also be made, as this story reflects so much about political solutions to political problems. Political solutions to problems are usually, unfortunately, designed not to please anyone, but, rather, to displease as few people as possible. The general problem, then, with political solutions is that no one is ever pleased. No matter how much pride we have in our nation, politics is politics, which I think reminds us, as people of faith, of our great and continuous need for God's grace. So, then, what is at the heart of a nation? Politics? I certainly hope not.

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Clearly, the Old Testament lesson points out that David succeeded because God was with David, the person. David was the chosen one, not his nation. We know that the united kingdom under David and Solomon was not a natural outgrowth of the politics of the time. In many ways it was a novel experiment that failed after two kings. Therefore, David's success as a king is attributed to the fact that God was with David, and not because of a particular preference that God had for Zion, the nation. The subsequent history of Jerusalem, to this very day, is testimony to the tragedy that can become a nation when it identifies God's presence with a certain place and taking that as a guarantee of invincibility and automatic divine favor. Therefore, as we close this holiday weekend, we might pause to offer prayers of petition for our nation, and for all of God's people who are citizens of this great land. Let us pray. O Lord our Governor, bless the leaders of our land, that we may be people at peace among ourselves and a blessing to other nations of the earth. To the President and members of his cabinet, to Governors of States, Mayors of cities, and to all in administrative authority, grant wisdom and grace in the exercise of their duties. To Senators and Representatives, and those who make our laws in States, Cities, and Towns, give courage, wisdom, and foresight to provide for the needs of all our people, and to fulfill our obligations in the community of nations. To judges and officers of our Courts give understanding and integrity, that human rights may be safeguarded and justice served. And finally, teach our people to rely on your strength and to accept their responsibilities to their fellow citizens, that they may elect trustworthy leaders and make wise decisions for the well being of our society; that we may serve you faithfully in our generation and honor your holy name. Amen. (The Book of Common Prayer, p. 821, #22.) * LABOR DAY Title: ―God‘s Unfair Goodness" Text: Matthew 20:1-16 Date: 10 November 1991 Place: The Little Brown Church in the Vale

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If you have known hard work at a fair wage, you know instinctively a part of the world of today's lesson. If you have known days or weeks or months or even years when no one would hire you, you know instinctively another part of the world of this story. The working world is a world of headaches, weariness, quarrels; it is also a world of friendships and close relationships; which is to say that the working world consists of an uneven rhythm of tensions, and occasional fun. As the pendulum swings to one side of the working world there is peace of mind and prosperity. As the pendulum swings to the other side, there can be days of doing nothing; having to face loved ones with no pay--a world of food stamps and the quiet silence of folks who think heartless things about the unemployed. And, it is a world in which, through it all, there comes, or there seems not to come, the grace of God and the kingdom of God. And this is the setting of our story. What is a setting? All of us know what it means to discuss the setting of a story. We might also think today about a setting as a mounting in which a precious gem, such as a diamond, is placed, so that the stone, which is much more precious than the setting or mounting, may be shown to good advantage. When we read or hear the parable of the laborers, we can leave the setting of the world of work entirely and still hear the story of responsibility. But why should we? The story, in its setting, has a point. We spend so much of our waking time in the working place, that the working place must be a place where the goodness of God breaks through for us. When the goodness of God breaks through into this world it usually assumes names and faces, even in the work place. All of Jesus‘ parables deal with the character of God, which is described in terms of God's grace, goodness, mercy and understanding, and forgiveness. Many of the parables deal with work and public life, commerce and wages and money--with the bustling, topsy-turvy, profane world of work. We read of fishermen casting nets. We read of unfaithful and goldbrick servants, of a king who counts the cost of a war before waging war, of a man who spends every cent to his name in order to buy a single pearl. In these stories, even dishonest work teaches truths: merciless servants beat an honest landlord; an unjust steward connives shrewdly, and a clever thief comes at night when the getting is good. What about today's parable? It begins by implying that through WORK you and I gain a sense of self-worth and a whole outlook on life. Tell me what a man or a woman does for a living, and I may have some idea of how he or she may view a number of things. When we meet a person and want to become better acquainted, we ask questions: where do you live; are you married; do you have a family; where did you go to school; where do you work; what do you do? When these questions are answered, we become acquainted. Also, we usually learn that we have a few things in common with that person.

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I have in my files a cartoon that needs very little explanation. It shows a cleaning lady in a huge, posh, executive‘s office. The view outside the office window indicates that this office suite is at the top of a skyscraper in a large city. A distraught executive is seated behind a huge desk covered with folders and telephones. The woman, a vacuum cleaner at her side, a dusting wand in her hand, says to the man, "Believe me, sir, it's lonely at the bottom, too." Of course, both she and he were at the top, so to speak. There were a great many people below both of them. Work can be draining. It can choke a person. Laborers in ancient Israel dreaded the noonday heat, which usually came in the form of an afternoon sirocco wind off the desert that baked bodies. Those employed at the start of the day knew they would go home too tired to do more than eat and flop. And they knew that tomorrow would bring more of the same. Work has a way of taking over a life. It has an uneven rhythm. Some of our fondest and most bitter memories revolve around work. Ties in a community are deepened when one person works for another and is treated well. Ties are strained to the breaking point when one member of a community mistreats another with poor working conditions or needlessly low pay or poor management. Likewise, workers often take advantage of their employers, when they provide sloppy work. A foreman I knew, once described one of his men as a wheelbarrow. He said to me, "I have to pick up the guy and move him to one place, and tell him what to do. Then he stays right there until I move him again." Work makes and breaks bonds. In the work place, in the community, at church, on the town council, on boards and committees, bonds between people who work can be very strong. Bonds between those who work and those who do not work, and bonds between those whose work is very different, are often quite strained. Today's parable movingly pictures some of the strains of the workplace. Some workers wait for work; a few wait most of the day. Waiting for work can be very difficult. An unemployment office is one of the grimmest of sights. Jesus seems to have had a particularly sharp sensitivity to the world of work. He seems to have felt keenly the pathos of the unemployed and of the world of work. Much about the world of work has not changed. Here in Iowa, most of the new jobs have not been good paying jobs that can support a family; most new jobs here, as elsewhere, are part-time, minimum wage, no fringe benefits, dead-end jobs. When inflation is taken into consideration, American wage earners are making less now than they were making in the 1950's. That is very wrong for a country with the largest economy in the world.

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The unemployed of Jesus‘ time were like most of the unemployed of today. The unemployed are not idle people! Most are asking for work and no one is offering it to them. The workers in our parable were offered work. As laborers, they went off to work in shifts. Those hired late in the day probably expected to be paid very little--too little. Some might have said it was too little work to make it worthwhile, but they went anyway. Why? Because work is work! The Bible is hard on idleness. Today's world is hard on idleness. This parable is not about idleness! It has a great deal to do with unseen workers who do much of the world's work behind the scenes. I've worked in restaurants. If the dishwasher is sick, everything comes to a standstill. It is usually easier to find a temporary chef than to find a good kitchen helper or cook. Good waitresses are very difficult to find. Reliable cleaning people are very difficult to find, and yet every working place needs to be cleaned or no one is going to want to work there or shop there or eat there. And, most such workers behind the scenes are paid by the hour. To all of these behind the scenes people in the working world, Jesus tells a parable with an unnerving turn. Jesus tells of a householder for whom everyone counted equally. He tells of a householder who was generous to a fault. He tells of a householder bent on doing right, and for whom right was not the same thing as it is for most people. When the householder hires a worker, he says, ―Whatever is right, I will give you.‖ The implication here is that these are hourly workers. They are not asked to complete a certain task; they are asked to work for a period of time. This would be the interpretation of the worker. The householder means something very different, however. We have a play on words here. To the householder, ―what is right‖ means what is righteous. What was a righteous man in Jesus‘ day? A righteous person was a caring person, who looked after the disadvantaged. Such a person would have been very rare in Jesus‘ day. His was not an age of caring for others. A righteous person would care for the wayfarer. He was a good steward of his land and work animals. His servants were treated well. His authority was respected. He was a joy to his family. Understanding what righteous means, leads us to an understanding about this parable. This is not a story about equal pay for unequal work. This is a story about righteousness. The good householder displays unexplainable generosity, and is therefore charged with unfairness. He is generous to everyone, but some think he is unfair. The householder may indeed have appeared to the workers as unfair, but was his generosity sinful? Of course not!

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He is good to everyone. He is equally good, and that is the problem. No one in the story is sinful. The workers do the work. The householder pays the workers a good wage. He is generous to all by the standards of his day. So, what is the lesson? It is a simple lesson! We are to rejoice in the embarrassing generosity of God. God gives to each of us the same opportunities. Is God‘s goodness unfair? Some of us would probably answer, yes. But, consider also this question: Is it worth the risk to be as generous as God? Consider this! All the neighboring farmers are done with the harvest. One farmer, because of an equipment breakdown, still has corn in the field. It will rain tomorrow, but now the equipment has been repaired. If there are enough workers, the corn will be harvested, but every hired hand and every neighbor‘s relative is done with the harvest and they are off somewhere celebrating. The farmer finds a few people to finish the work. The clouds are gathering. Late in the day he needs a few more workers and he finds them. At the end of the day, the harvest is in. The farmer is so happy that he pays each worker the same wage. It‘s no big deal; actually, it just so happened that, in his rush to get the harvest in, he didn‘t even record who started working when. The harvest was in. All had contributed to the harvest. This is all that matters. This is a time for celebration; this is a time to be generous to everyone concerned. This is a time to live up to God‘s rules, not by living up to our human rules, but by refusing to be held down by them. Is God stubbornly unfair? NO!! But God is stubbornly generous! Let us pray. We thank you, Lord God, heavenly Father, for your faithful providence, which we have enjoyed, and for your gracious provision of fellowship with one another and with you. Teach us to receive your generous gifts with thanksgiving, that with grateful hearts we may enjoy the gifts that have come from you. Amen. * MOTHERS‘ DAY, FESTIVAL OF THE CHRISTIAN HOME Title: ―Apron Strings‖ Date: 11 April 1997

Much of our lives is spent tying and untying knots.

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As the skipper of a Sea Explorers Ship with the Boy Scouts of America, I have spent a good deal of time teaching young people how to tie knots. As a pastor, for thirty years, I have also tied a few knots. I have concluded that there are probably at least two very important knots that are tied during a person's lifetime: the first is the knot that is tied if and when two people decide to become married, and the second is the knot that is untied in the apron strings. Tying the marriage knot is a very popular subject. Untying the apron strings has never been a popular subject. Tied apron strings are very important during the formative years of life. They are also very important in later years, because they need to be untied. Actually, the only point I am about to make about apron strings, is based upon the theory that they are almost always tied in some way. Because they are almost always tied, they need also to be untied. There is a bit of Biblical advice from ancient times that is still relevant when it comes to marriage: "Therefore shall a man leave his father and mother, and cleave to his wife." The advice is very clear, and, from my experience, very accurate. When a person gets married he or she must detach himself or herself from his or her parents. The whole idea about new life in marriage is based upon the fact that married people need a new life. They do not need a used one. Many young people who get married retain a childish psychological dependence upon their parents, sometimes even after the death of a parent. Often, and far too often, parents are not willing to loosen their hold on their grown-up children. Why? Because, most of the time they think that because they are surrounding their children with their care and protection, which translates into their love, they are also automatically entitled to surround them with the benefit of their advice. Once a parent, always a parent! Parenthood, once learned, is a very protective instinct. I will not speak for anyone else, but only for myself when I say that it must be very difficult for anyone to break away, completely, from parental security and protection. How easy it was during my college years for me to reinforce my mother's instincts while, simultaneously, working on my independence--such as the time I called my mother from my college dormitory phone to wish her a Happy Mother's Day--collect. Of course, it is not only when one goes away to school, or at the time of marriage that parents must abdicate their official parental positions. Parents need to abdicate their position throughout their children's childhood, and especially during adolescence. People need to become people.

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Young people need to become themselves. They need to become real. Today, I am certain, if a parent took his or her children into a fast food feeding counter--I refuse to call them restaurants--he or she would not usually order for the child. If the parent is going to order for the child, then the parent will probably use the drive-up window. But, if the parent actually has enough time to take the child to the fast-food establishment, the child, from what I have observed, usually orders his or her meal. That was not always the case years ago. I recall, when our son was young, a child who was shopping with her mother, and who landed in a booth next to the one Allen and I were sitting in. The waitress asked the little girl what she would like, and the girl said, ―A Hamburger, a coke, and onion rings.‖ (This was years before the so-called value meals.) Her mother immediately interrupted, saying, "Just skip the onion rings. She doesn't need them," and went on to order her own lunch. The waitress didn't seem to pay attention to either one of them. But, when the waitress returned with the two orders, there, on the little girl's plate, were -ONION RINGS. Her mother was furious. The little girl looked at her mother and said, "See Mom, she thinks I'm real." What does it take to be a parent? What does it take to make a house a home? What does it take to succeed in developing mature and independent young people? What does it take to realize the uniqueness of God's love in the life of every person? I‘m not quite sure. But as I read and re-read the scriptures, I am still struck by the fact that when the writers of the scriptures desired to convey some adequate notion of the love of God for this universe, they asked us to look upon a mother and her child. When that child grew up, he asked the rest of us to look upon a loving Father. Truthfully, as far as I have experienced life, when human thought has compared God to a loving parent, it can say no more. To all our parents here today--Thank you. And God Bless You. To all our grand parents here to day--thank and God bless you twice. To all our great grand parents here today--THANK YOU. THANK YOU. THANK YOU.

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Amen. * PEACE Title: ―The First Order of Business‖ Text: ―The harvest of righteousness is sown in peace by those who make peace.‖(James 3:18) Remember the well-known and well-worn song, ―Let there be peace on earth and let it begin with me?‖ The title of that song contains a good answer to an age-old question: What is the one sure way toward peace? Peace and world order are on everyone‘s mind today as the crisis in the Middle East remains unresolved, but peace and world order are not new topics. People all around the world are celebrating the fact that the United Nations is responding to the present Middle East crisis the way the United Nations was intended to respond, but the idea of a United Nations developed long ago during the Middle Ages as an attempt to guarantee order and peace among nations. The idea has failed many times. Even the great peace conferences and so-called peace initiatives of recent years seem to be planned only in order to find out who won‘t win the next war. Actually, no one has ever won a war. An honest look at the overall health of our own great nation points out an alarming truth: the total national debt of the United States is almost entirely attributable to military expenditures. So, has anyone ever really won a war? Not really!! Perhaps there should be an international law that no nation may wage a new war until it has paid for their old ones. No one has ever won a war, for, as the Bible says, ―Grapes are not picked from bramble bushes, nor can the good society be harvested from the sowing of dragon‘s teeth.‖ With this truth before us, we face another dilemma, born by the old question, ―Does the end justify the means?‖ If peace can be maintained only through military means, does the end justify the means? Let us be thankful that we have lived long enough to witness the development of a world that is beginning to answer that question with a resounding NO!

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Let‘s put the scope on this, and draw the target a little closer, and apply the lessons of the day to the business world, to our families and to our personal lives. If the only way to succeed in this world is to be so shrewd in our dealings with others that we close ourselves off from all genuineness, all reasonableness, and all kindness, in order to let our ambitions rule our lives, will the end—however successful we may become in the world‘s eye—will the end justify the means? Cleverness, alone, leads only to disorder and chaos. In this age of doing one‘s own thing, however, how genuine can a person really afford to be? How reasonable? How kind? For a person to display, through his or her day-to-day conduct, the fruits of the kind of wisdom described in today‘s scripture lesson, one needs to be living in a world that is much more orderly and much more peaceful than this one. Our world is full of bitterness, jealousy and selfish ambitions. Yes, the Western nations have rallied to the aid of the Saudis, but consider the bitterness between Christians and Moslems. Consider the jealousy between the Arab nations and Israel. Consider the selfish ambitions of the oil companies. As the Apostle James wrote long ago, where bitterness and jealousy and selfish ambitions exist, ―there will be disorder and every vile practice.‖ The fact is, however, that in spite of this age of doing-one‘s-own-thing, we yet strive as individuals to order and organize our lives within the confused world in which we live. The human institutions of government, law, religion, and morality, all are attempts to create order in the midst of chaos. In the religious realm alone, we find the practice of prayer to be a concentrated effort to create order out of chaos. The practice of prayer—and I do not mean the idea of prayer, I mean the practice of prayer (many people believe in the idea of prayer but not so many people are active in the practice of prayer)—the practice of prayer can mean many things to many people, but perhaps the greatest is the realization of the power to organize one‘s thoughts and see through the confusion of this world. As a person who is deeply interested in the arts, I would have to say that the arts have done a great deal to bring order into a world of chaos. Even modern music is highly organized. Some modern music—and I mean modern classical music, much of which is written on computers—is so highly organized that symphony audiences may need another century or two to appreciate it. Symphony audiences prefer the classics that are tested by time. They, too, are organized, but they have become familiar, and, therefore, the classics promote satisfaction as well as order. Even rock, even hard rock, since we are so full of mercy today, even those ear-splitting, house-leveling masterpieces that our young people get into as if they were getting into a very hot bath, may be attempts to somehow organize the chaos and the confusion of a

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world that is far more ready for destruction than it is for peace. Parents of teenagers often think that the music itself is chaos. Perhaps it is very humbling to think that what older ears hear as chaos may be the attempts of a younger generation to create some order out of the chaos we adults have created around our young people. I have met a number of older people who are afraid of the young. Speaking from the safety of middle age, I would say that the young and the old have a good deal in common. One common problem is trying to create and maintain some kind of order and stability in one‘s life. I recall, in particular, my grandmother during her sunset years. One thing that bothered her more than anything else was her fading memory and the confusion that it caused. Her house was filled with lists and notes and reminders of different kinds, posted and placed in numerous strategic spots to help maintain peace and order in her life. Many of us do the same things in our younger years: we write notes, make lists, write ourselves reminders and memos. Perhaps it is only as we age that we are overly conscious of all our doubts that we have about ourselves, and then start to feel guilty about them? Therefore, I would offer this little poem as a prescription for a laugh to anyone, even though it was originally aimed at a certain age group: Just a line to say I‘m living, That I‘m NOT among the dead; Though I‘m getting more forgetful, And more ―mixed up‖ in my head. For, sometimes, I can‘t remember, when I stand at foot of stair, If I must go up for something, Or I‘ve just come down from there. And before the frig‘ so often, My poor mind is filled with doubt, Have I just put food away, or Have I come to take some out. And there‘re times when it is dark out, With my night cap on my head, I don‘t know if I‘m retiring, Or just getting out of bed. So, if it‘s my turn to write you, There‘s no need in getting sore, I may think I have written, And don‘t want to be a bore. So, remember,--I do love you, And wish that you were here; But now it‘s nearly mail time,

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So I must say ―Good-bye, dear.‖ There I stood beside the mailbox, With my face so very red, Instead of mailing you my letter, I opened it instead. Poetry, humor, education, religion, law, the arts, the sciences, history, morality, common courtesy and manners: put together, what great attempts humankind has made and is making for order and stability in this world. May each of us in his or her own way strive to secure the conditions and relationships that will make possible the good will, the cooperation, the justice, and thus the order and the stability upon which the peace of this world depends, for ―…the harvest of righteousness is sown in peace by those who make peace.‖ Amen. * PEACE Title: ―Peace On Earth‖ Date: 13 January 1991

In the beginning of his ministry, Jesus said, "Blessed are the peacemakers." At the close of his ministry he said to his disciples, "Peace I leave with you; my peace I give to you." So fully was Jesus inspired with this sentiment, that he was called "The Prince of Peace.‖ From the beginning of human history, however, the real human condition of the world has been quite different. Wars have been common. Humankind, as a species, has been continually at war with itself. The law of might has continually warred against the law of mind; the law of the flesh has continually warred against the law of the spirit. Envy and jealousy have made quarrels in the largest as well as the smallest human units: nation against nation, religious following against religious following, husbands against wives, parents against children. Indeed, the history of humanity has, in reality, been a tale of quarrel and strife and cruelty. Humankind's inhumanity has been as abhorrent as humanity's impiety to God. The Middle East, to which much of our attention has been drawn since last summer, has been a hotbed of inhumanity since the beginning of human history. It seems more than ironic, that the same region is also known as the cradle of civilization. The barbaric behavior of the regime in Iraq is taking place where humanity found its identity.

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One of the oldest stories about the finding of that identity is the story of Cain killing Abel: a brother killing his brother. Remember that Iraq is the remnant of ancient Babylon; Iran is the remnant of ancient Persia. The history of every nation in the Middle East includes countless tales of death and destruction from wars of conquest and outright annihilation, from religious wars, from wars between people of different skin color--you name it, they've warred over it. If you don't believe me, then start by reading your Bible, and move on to today's paper, and you will be reading about the same places. We Americans have not been immune to war. Our nation began with a war for independence. Restlessness continued until the war of 1812. In 1861 eleven states took up arms to destroy the union. Four angry and horrid years followed, which history remembers as the American Civil War--one of the bloodiest wars fought in the history of humankind, because of newly developed war technology. Soon afterwards, France and Germany went to war. Then, wars in Egypt, and in South Africa, then between Japan and China, then between the United States and Spain. The war with Spain could have been much worse than it was if France had not intervened, bringing the conflict to a close in only 100 days, but, with ever improving capabilities for destruction, that short conflict was extremely cruel. From the foundation of our government, the United States has consisted not only of states, but also of territories. The history of the settlement of the territories includes the histories of wars against Native Americans, and the annexation of Texas, which was followed by the Mexican War. By the turn of the century, Americans were quite sick of war, and the leading powers of the world with them. Countless proposals were made for the disarmament of the nations and the settling of national and international differences by courts of arbitration. Those who watched the almost magical industrial development of the times, knew that if the treasure expended upon armies and navies could be applied to the civilization of humankind, to the advancement of knowledge, and the promotion of human well-being, "every desert would be made to blossom as the rose, and every wilderness be turned into a fruitful field; then would the righteous flourish, and abundance of peace so long as the moon endureth," just as the prophets of old had prophesied. Q: What was the result of all the enthusiasm of the age of industrial development? A: World War I., with greatly improved weaponry including the introduction of the hellish new nightmare of chemical warfare. World War I., the so-called "war to end all wars," was anything but. A direct result of the inhumanity of World War I. was World War II., which launched all of us into the nuclear

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age, introducing, for the first time, humanity's ultimate capability to destroy not only the entire human race, but all living things. Truly, humankind has evolved beyond a state of wars of flesh against flesh, and flesh against spirit, for, in the nuclear age, the very spirit of humanity is at war with itself. Clearly, a new world order is needed, not based upon a balance of fear, but rather upon mutual respect and a commitment to the rule of international law, along with a determined commitment to renounce war as a means of resolving human disputes. That is why this first great crisis following the end of the Cold War should be understood as an opportunity to develop a New World Order through a truly international effort for a comprehensive peace in the Middle East under United Nations auspices. This will not be easy, because the challenge, for not only the United States but for all the nations involved at this critical moment, is the challenge of trying to create a dynamic peace in a region that has seldom, if ever, been peaceful. We citizens of the United States who happen to be Christians, certainly realize that our nation, although it arose as a nation out of conflict, was established primarily as a peace establishment, as the constitution declares, "to form a more perfect union, establish justice, insure domestic tranquility, provide for the common defense, promote the general welfare, and secure the blessings of liberty to ourselves and our posterity." We cannot do that if we do not also work toward the same end for others. For this we need a New World Order, because the old one has not worked. All of us are appalled by the past and current behavior of the regime in Iraq, toward not only the citizens of the tiny nation of Kuwait, but also toward the citizens, namely the Kurds, of their own nation. We cannot fail to note that the dismal human rights record of Iraq is well known, however, the record is certainly not very rosy for any of the nations of the Middle East. The courting of such nations as Saudi Arabia as allies, raises very serious questions about our country's commitment to the principles we are told we are defending in the current confrontation with Iraq. As your Pastor, I am not about to tell you what I think you should do, or suggest how I think you should think about the crisis in the Middle East. But I hope and pray that each of you WILL think about it, and that each of you WILL DO SOMETHING. Peace requires peacemakers. All of us can at least share our convictions with our families and neighbors and friends, and thus help shape public opinion. All of us can pray for peace, because every one of us here this morning has lived long enough to know that the victories of peace SHAME the destructions of war, which is always an outrage and an atrocity and a curse and a very great sin. War requires war makers.

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Peace requires peacemakers. "Lord, make US instruments of thy PEACE." Amen. * SOLITUDE Title: ―Privacy For the Soul‖ Text‖ Matthew 14:22-23 Place: The Little Brown Church in the Vale Date: 25 March 1990

Today I would like you to explore with me the topic of solitude. Too often we associate Jesus with crowds of miracle seekers and sermon tasters, and we forget the many subtle ways in which the New Testament makes us aware of another aspect of Jesus‘ personality--his personal life of prayer and solitude--his precious, coveted moments alone with God. In our lesson for this morning, we were reminded of how Jesus withdrew to a lonely place and prayed, after an extremely busy period of activity. If you read on, you will discover in the following chapter, that Jesus went "into the hills to pray." Of course, during the church season of Lent, we are reminded of Jesus‘ 40 days of solitude in the wilderness. Again and again we can read of his retreats away from the crowd, and out of the limelight, toward solitude and prayer. In the garden at Gethsemane, in the wilderness, and in the hills, we find Jesus where we often find ourselves--alone. The human being is alone, because the human being is just that and no more--a human/BEING. In a way, every creature is alone. In some way, every created thing is alone--as alone as a star that travels through the darkness of endless space. Here on earth, every living thing grows according to its own law, fulfilling its unique possibilities. Every animal is caught in and confined by the limits of its body. Most animals appear as male and female; most live in families or flocks; some are gregarious, that is true, but every single one of them has one thing in common with every single other one of them: Every single one of them is alone.

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Being alive means being in a body. Being in a body means being separated from all other bodies. And being separated means being alone. In a way, this is even more true of the human being, because the human being KNOWS that he or she is alone. Why am I alone? How can I overcome my aloneness? I cannot stand it, but I know that I cannot escape it, either. Not even God can take it away, for God created me as an individual. Even when I am certain of God's presence in my life, I stand before God alone. As creatures of God, it is our destiny to be alone and to be aware that we are alone. Awareness of our aloneness, however, can lead us in different directions. Last week we explored the words of the Psalmist who knew what aloneness meant. Listen to these words, which the Psalmist sighed in prayer: "Turn thou to me, and be gracious to me, for I am lonely and afflicted." Obviously, the Psalmist‘s aloneness has caused him to feel the pain of loneliness. (Each of us has experienced loneliness. And people can be lonely anywhere.) During part of my adult working life I had to commute back and forth to work through heavy city traffic. I don't think I have ever been so lonely as I was in my souped-up ‗69 Chevy as it crawled through rush hour traffic day after day. My ‗69 Chevy, with its high compression V8 engine and 4-barrel carburetor was an automobile that handled the 85 mile per hour speed limit on the New Jersey Turnpike with the greatest of ease. Her actual speed record on the open road I never dared to reveal even to my father who loved powerful automobiles. Therefore, poking along in an aimless procession of rush hour traffic in my ‗69 Chevy made me feel very lonely. The fact is, daily life among people does not help us work through our aloneness. Often we can be lonely even when others are with us, when they are pressing on us, and even when they are crowding us. As it is indicated in today‘s scripture lesson, Jesus could become extremely lonely when he was surrounded by crowds. Oddly, his solution to the problem was not to surround himself with more of the same kind of people, but, rather, to seek out solitude. Jesus knew that he was as alone as any other human being. He also knew the difference between loneliness and solitude. The Bible offers examples of both loneliness and solitude. The loneliness of the Psalmist, captured in the twenty-fifth Psalm, which we read together on the fourth of March, and in the eighty-sixth Psalm, which we read on the eleventh of March, and in the forty-second and forty-third Psalms, which we read last week, offer examples of both. The pain of

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loneliness was very real to the Psalmist. Also, very real to the Psalmist was the joy of solitude: The Lord is my Shepherd I shall not want He maketh me to lie down in green pastures He leadeth me beside the still waters He restoreth my soul.... These are the words of a person who is alone, but not lonely. These are the words of a person who has experienced the joy of solitude. Loneliness, such as the loneliness I experienced in commuter traffic, is self-created. Solitude is a gift. Solitude can take many forms. For Jesus it came in the form of a push out of the crowd into solitude. For a young child it may take the form of an escape from the picky world of adults into the creative imaginings of the mind. For the adult it can take the form of a push out of a crowded, smoke-filled party room onto a breezy terrace on a clear starlit night for a breath of fresh air. We want to feel that we are persons. We want to know that we are individuals with certain unalienable rights. We know that we are alone, but we do not want our aloneness to be a matter of pain and horror; we want it to be a matter of joy and courage. For people of faith, this truth is especially important. As one philosopher has said, "religion is what a (person) does with his solitariness.‖ As I have wandered around this vale, even before the greening time of the year, I have been awed by the sweeping pastures, the still waters; by deer drinking from a stream, by dozens of pheasant flying out of the roadside grass, scaring me out of my wits, and by willows weeping over a brook. In my many walks over many years I have sensed a oneness with the trees, with the clouds passing silently above, and with the gentle rolling grandeur of a great river. Nature has a wonderful way of greeting us without words. And yet, anyone who has vacationed in the wilderness, in uninhabited mountains, knows that the wonderful feelings of solitude can easily turn into the curse of loneliness. It's great to be there and to enjoy the solitude. It is also great to get back home. Within the comfortable reach of home, we can enjoy solitude in a library, in a concert hall, in an art gallery or museum, or in a classroom. In such places, in the great company of others who are enjoying the same experiences, we yet can enjoy the solitude of our individual thoughts.

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The mind and the heart need such places, for society demands that we become part of the crowd. We are expected to belong to certain groups and organizations. So we join, and we belong and we go along. But then, and only sometimes, the heavy hand of God settles upon us. Thousands of years ago, the prophet Jeremiah said as he was praying, "I sat alone, because thy hand was upon me." I SAT ALONE BECAUSE THY HAND WAS UPON ME. You've heard that phrase before, haven't you? The hand of God was upon me. Has the hand of God ever been upon you—the big Arm and Hammer baking soda hand of God? It is so easy to run around and look busy all day, and to tell others how busy we are. Have you ever had the feeling that the big hand of God was ready to keep you put for a few moments so that you could think about something beyond the next busy moment? We've surveyed prayer and meditation during the past several weeks. So, how about pausing for a moment and staying put, to ponder something as simple as memory? Only in solitude do we get a chance to let memory have its way. Memory is one of the few gifts we have that allows us to give life direction. Is there anything quite as precious as a good memory? Good memories can have power over the present and they can actually help people select their future. But how often do we take time to reflect upon our memories? Orlo Strunk is a brilliant psychologist who lives in Maine. Half a decade ago he wrote: Recently a client of mine said; "My earliest recollection was when I was about six years old and was visiting my uncle‘s farm in Pennsylvania. I was sitting on a pony named Joy when a bee stung me on the leg. It hurt something awful; and I slid off the pony and ran crying toward the house. But my uncle swept me up, put me back on Joy, quickly removed the stinger from my leg, and said, ―You're not going to let that little hurt rob you of the fun of riding Joy, are you?" I stopped crying at once, and said, "get-up." That's been a long time ago; and I've been knocked off a lot of Ponies since then. But I always get back on. Life, in the main, is a joy! We have precious memories, do we not? Have we allowed ourselves the solitude that can turn those experiences into joy? Solitude is a gift to those who will accept it as a gift. It is a gift of being, a gift of experiencing, and a gift of the present. It never pulls us backward, although it may very well yank us forward.

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During this Lenten season, I hope that each of you can find some time to steal away, as Jesus did, to a blessed solitude, so that you may pay attention to what is going on inside of you--so that you may rejoice in the gift of the present as a gift of God. No one else can give us moments of solitude, therefore we must. We must, because, only in solitude can we rest without losing ourselves. Only in solitude can we think without fooling ourselves. Only in solitude can we meditate without deceiving ourselves. The English poet, Percy Shelley, in solitude, contemplated the memory of a magnificent plant, found in a magnificent garden, and tended by a magnificent woman whom he described as a wonder of her kind. In order to make a long poem short, I will summarize most of it: The Lady died, the garden fell into ruin and the plant became a leafless wreck. However, within Shelley's memory there remained a life-giving vision: Whether the Sensitive Plant, or that Which within its boughs like a Spirit sat, Ere its outward form had known decay, Now felt this change, I cannot say. Whether that Lady's gentle mind, No longer with the form combined Which scattered love, as stars do light, Found sadness, where it left delight, I dare not guess; but in this life Of error, ignorance, and strife, Where nothing is, but all things seem, And we the shadows of the dream, It is a modest creed, and yet Pleasant if one considers it, To own that death itself must be, Like all the rest, a mockery. That garden sweet, that lady fair, And all sweet shapes and odors there, In truth have never passed away: 'Tis we, 'tis ours, are changed; not they. In the remaining days of the Lenten season, let us dare to seek some solitude, as Jesus did--to face the eternal, to find ourselves, to celebrate the gift of the present, to see others more clearly, to love God more dearly, to follow Christ more nearly, day by day. Amen.

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TOPICAL SERMONS

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Topics

Abraham Church Anniversary Confirmation The Star Of Bethlehem Friendship Humor New Year Laughter Marriage Prayer Saints Father‘s Day

Contents Title: ―Abraham: Father of the Faithful‖ Date: 03 February 1991 Title: ―What It Means To Be the Church‖ Texts: Romans 13:8-14, Matthew 18:15-20 Topic: Anniversary Sunday, Homecoming, Founders‘ Day Date: 05 September 1999 Title: ―Excelling Days‖ Topic: Confirmation Sunday Date: 07 April 1991 Title: ―The Proper Stars In Proper Line In Proper Time‖ Topic: The Star of Bethlehem Date: 07 January 1990 Title: ―The Star of Bethlehem‖ Text: Matthew 2:1-12 Date: 03 January 1999 Title: ―The Power of a Star‖ Topic: The Star of Bethlehem Date: Epiphany Sunday, 2000 Title: ―The Alchemy of Friendship‖

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Title: ―Lining Up On Jesus‘ Side‖ Texts: Jeremiah 31:7-14, Ephesians 1:3-6,15-18, John 1:1-18 Topic: New Year Date: 05 January 1991 Title: ―Healing Laughter‖ Texts: Genesis 18:9-15, John 16:20-24,33 Date: 25 August 1991 Title: "Behold De Rib" Topic: Marriage Reunion Sunday Place: The Little Brown Church in the Vale Date: 05 August 1990 Title: ―Marriage Reunion Sunday‖ Text: Mark 10:1-9 Place: The Little Brown Church in the Vale Date: 04 August 1991 Title: "Talking With God" Text: Luke 11:1-4 Date: 11 March 1990 Title: ―The Special Children Of God‖ Topic: All Saints Sunday Date: 07 November 1999 Title: ―Toward a More Humane Sabbath‖ Date: 31 May 1997

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ABRAHAM Title: ―Abraham: Father of the Faithful‖ Date: 03 February 1991

This morning I would like to continue our journey through ancient biblical lands, which now reside within the boundaries of modern Iraq. Last Sunday we visited ancient Nineveh on the banks of the Tigris River, some 200 miles north of Baghdad. We focused our attention on the biblical character, Jonah, who lived about 800 BCE and on a story that took its present form sometime after 612 BCE. This morning we will travel back in time another one thousand years or so to one of the oldest cities on the face of the earth, ancient Ur on the banks of the Euphrates River. Thousands of years ago, Ur was a port city at the mouth of the Euphrates where the river emptied into the Persian Gulf. The coast of the Persian Gulf is now about 150 miles south and east, because the north end of the gulf has been filled in by the delta formed by the two rivers. The glorious city of Ur was well established as a center of Sumerian culture by 3000 BCE. In the 24th century BCE it was seized by the Akkadians under Sargon I. of Akkad, who is known as the very first big empire builder in human history. The Sumerian culture was the most advanced of its time and perhaps the only advanced civilization of its time. Its origins date back to the very dawn of the human conscience and the very beginning of what we call humanity. It was probably during this period that the great tower temple known as a ziggurat was built at Ur. The people who settled on the rich alluvial plains along the Tigris and Euphrates rivers brought with them their beliefs including the belief that gods revealed themselves on the tops of mountains. We find such beliefs expressed in the Old Testament. Remember how Moses went to the top of a mountain to receive the Ten Commandments. How does a god reveal itself in flat country? Well, let's build a mountain and find out! The remains of the ziggurat in Ur are impressive even today. If the ziggurat in Ur was not THE great tower that inspired the story of the tower of Babel, then we at least have to admit it is the largest pile of remains on the face of the earth that resembles such a tower. (I have some photos of the ziggurat on the table in the back.) The Sumerians came again into power during the nineteenth century BCE, but were soon conquered by the Elimites who came south from the mountains of the country we know today as Iran. There was much confusion during the years that followed, ending with an invasion of semi-nomadic Amorites from the north, who eventually founded the first

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Babylonian Dynasty between 1728 and 1686 BCE. The last king of the first Babylonian dynasty was the famous Hammurabi. We know a great deal about the Amorites who, by 1750 BCE, ruled all of Mesopotamia (modern Iraq), Syria and Palestine, and we know a great deal about Hammurabi. Tens of thousands of clay tablets have been discovered from that period and many of them contain names that we find in the Old Testament. During the reign of Hammurabi, a man named Terah moved his family six hundred miles north and west to a progressive colonial commercial center known to this day as Haran. Today, Haran is located in Turkey just north of the Syrian border. Ancient Haran was on the main trade route between Mesopotamia and Canaan. Terah died in Haran and his son Abraham, as we know from the Bible, moved on to Canaan, the land of the Canaanites, which was the earliest name for Palestine. Abraham, like his father, was an adventurer, a pioneer. Surely, we who live in the Midwest know what a pioneer is. The glory of this area of our country is in its pioneers. Indeed, the glory of human history is in its pioneers. Webster defines a pioneer as "one who goes before, as into the wilderness, preparing the way for others to follow." Pioneers may be moved by many motives: inner restlessness, ambition, a thirst for the new and the undiscovered. Whatever it is that sends a pioneer forward, pioneers are often a creative force in the destiny of humankind. In 1492 CE, the pioneer Columbus sailed from Spain over untraveled oceans to find a new world. Years later, colonists settled in Jamestown, and the Pilgrims arrived in New England in 1620. In every case, most settled people thought the adventurers were foolish. But there is something about great people that compels them to go out ahead of others in order to follow that which claims them. Most of us live within our limits. We are to a greater or lesser degree settled in our ways. When we were young, change was an adventure, a treat. Now it tends to become a threat. We possess powers of various sorts that we habitually fail to use. We may from time to time energize to the maximum, but we routinely behave below our optimum. Pioneers are different; they show what the optimum can be. Abraham, who lived 4000 years ago, was a pioneer. The story of Abraham is the story of a daring person. He came from a place of daring persons. Two thousand years after the adventures of Abraham and his family, a daring band of learned people would make a journey over the same route Abraham took thousands of years before. It took these wise men perhaps about a year to complete their journey. Can you reflect with me for a moment, to a time halfway between the time of Abraham which marked the dawning of human conscience, and our present time here in an age of computers, to the beautiful story of the Magi who came from their distant land--many think from Ur, Abraham's family's home town--to look for the Christ child in a far off land. In the eyes of the world of their time they found nothing significant at all. But they

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were pioneers of a sort and they were right, as Abraham, their ancestor, had been right two thousand years before. Abraham had a compulsion to be true to himself. So did the Magi. So did countless other courageous men and women whose names live on through the scriptures. Each of us has a compulsion to be true to our selves, but how often have we made anything of it? Today, we would say that Abraham simply responded to the voice of his conscience. Four thousand years ago no one knew what the conscience was, but we do today. Then, no one could distinguish between the reality of every day experiences and the reality of dreams, but we can today. We know the difference. Both are real, but they are real to us in different ways. Dreams are dreams. Hopes are hopes. Meanwhile, our day-to-day experiences lead us to other conclusions. We know the difference, but the primitive man, Abraham, did not. And yet, Abraham had a desire quite unlike anyone of his primitive times. The desire was so strong that Abraham thought it was the voice of God. But Abraham's desire, alone, did not make Abraham the so-called Father of the Faithful. The proof of the strength of his intuition runs not through speculation but through action. Isn't that what Jesus said, ―Anyone who resolves to do the will of God will know whether the teaching is from God or whether I am speaking on my own.‖ (John. 7:17) The only way to be sure of whether or not a moving in the soul is the voice of God is to answer it and see. Try it. If it isn't the will of God, you will find out very soon. Abraham gave it a try. He kept going and finally reached the land of promise. His call was not clear until he had reached the land of promise. So what? Well, I would like for each of us to take a moment and think back to a time when we as individuals did something for someone else out of impulse--a time when we acted impulsively for good: when we spoke up for the truth when no one else would; when we quietly and calmly REASONED when everyone else was arguing over opinions. Those actions were NOT God's calling. God's calling came way before that action. At the time, we might not have had any clear idea of what was motivating us. But after the action, after we did something in the Lord's service, THEN, perhaps, we were able to reflect back and understand how the voice of God directed our action. Perhaps we did what we did, or said what we said, because of the good example of someone whom we admired--the example of a loving parent, such as the example Terah set for his son Abraham, or perhaps it was the teaching and example of an inspirational teacher. But the

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chances are that we did not realize God's call until WE HAD SERVED GOD—until we RESPONDED to that call in some way. NO CALLING BECOMES REAL, UNTIL WE DO SOMETHING. Certainly, part of the process of identifying the call of God in our lives is our RESPONSE TO THAT CALL. Many people cannot respond. Some panic. Some feel distressed; they feel that God is alien to them; that God does NOT deal with THEM personally and quietly. They expect too much of religion. They expect religious insights to come with no effort at all, which is contrary to everything else they have experienced in life. Just think of how much time people spend on training and studying in order to gain insights for their vocations and professions and trades, because they know that such insights do NOT come without effort. There is no revelation of beauty, there is no perception of goodness, there is no portrayal of truth IN THE WORLD, UNTIL PEOPLE ARE READY TO RESPOND to that beauty, to that goodness. There is much we can learn from the simple, primitive example of one of humanity's first pioneers, Abraham. God said go; Abraham went. And humankind had its first memorable experience of God's grace. Let us pray: Lord God, grant to us the courage of the brave adventurer, that we may dare to do as we know, and as we hope. Amen. PASTORAL PRAYER Lord God, our heavenly Father, we unite our hearts in devotion to you as we bow our heads in prayer. May the unity of our faith and hope grant us your peace, which nothing in this world can ever take away. We give you thanks each day as we remember you and the many tasks to which you have called us, and we pray that you will keep us strong in our faith during these deeply troubling days. We, who share in your calling to serve the Prince of Peace, share also your pain and struggle in the face of the war in the Persian Gulf. As Jesus wept over the city of Jerusalem, we weep over the war-torn cities of this world. Surely this is a time for weeping and a time to ask what you would have us be and what you would have us do. We pledge to work for you and pray that you will walk with those whom you have called to serve through the governments of the nations, struggling together to know what it means to be leaders for good in these trying times. May we walk through this valley of dark shadows confident in the hope that is made real through faith. Let us do so with humility and with the loving forbearance that embraces and holds dear all persons within and beyond our communities of faith. Hear our prayers, oh God. Let

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your mercy grow with us in this hour, that we may leave, every one, in the fellowship and for the glory of Jesus Christ. Amen. * CHURCH ANNIVERSARY Title: ―What It Means To Be the Church‖ Topic: Anniversary Sunday, Homecoming, Founders‘ Day Texts: Romans 13:8-14. Matthew 18:15-20 Place: The First Congregational Church of Riceville, Iowa Date: 05 September 1999

In today's gospel lesson Jesus teaches his disciples what it means to be the Church. In the lesson from Romans, we find Paul offering practical advice about matters of everyday living, which are distinctively Christian. Paul tells his followers to "put on the Lord Jesus Christ." Why? Because "the clothes make the person." What we wear defines us in the eyes of other people. Therefore, if we are Christians and want to be so defined in the eyes of others, then we are to ―wear Christ.‖ We are to ―bear Christ,‖ and in a very real sense, we are CHRIST in relation to others. As we wrap ourselves in Jesus Christ, God takes charge of our lives for his good purposes, just as God took charge of Jesus‘ life. Both lessons offer interesting reflections, I think, on a church family that is celebrating its birthday. Last year was the 140th anniversary of our congregation, and I regret to say that I was not aware of that fact until it was too late for me to do anything about it. Therefore, considering the lessons for this morning, I thought it interesting to offer some reflection on what it might mean to celebrate the anniversary of a congregation. In all the churches I have served, there has usually been some kind of anniversary celebration. Some had what they called Founder‘s Day, or Homecoming Sunday each year. Often former church members would travel considerable distances to join in the festivities, especially a celebratory meal. They were, in a sense, coming home. It was also a wonderful Sunday to welcome new members, or to baptize a little one into membership. These socalled homecomings were possible, because there was a home. For many, that particular congregation was their church home. Oh, they might have been members of another congregation for years, but this was their "Home Church." When they were back here, they were home. Indeed, when folk who were raised here in Riceville, and in this congregation, come back home, we usually see them here at worship. These homecomings are possible, because there is a home. As T.S. Eliot once wrote, as he contemplated the importance of communion with others,

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The end of all our exploring Will be to arrive where we started, And to know the place for the first time. This congregation was born in a log house, then met in a shanty, then the Jamestown school, then in a building in Riceville. It took eleven years to build the first church building, which stood only thirty-two years before it burned to the ground. In 1902 this building was built and has been the family's meeting place ever since. As I have briefly studied the history of this congregation, it reminded me of the history of other churches I have served, especially the Burlington church where one of Iowa's most famous preachers, William Salter, served during and after the Civil War. Salter in his sixtieth year of ministry wrote,"Whether the worship of God was celebrated in log houses or under the great dome of the sky, wherever we met it was a sanctuary, a Bethel, and every place was hallowed." Call it what we may: Anniversary Sunday, Founders' Day, Homecoming Sunday; we have it because we have a home, a home near to the heart of God. As Augustine one wrote, "Our hearts will never find rest until they find it in him." The table is spread before us. So let's get dressed and celebrate. Put on the Lord Jesus Christ. Amen. * CONFIRMATION SUNDAY Title: ―Excelling Days‖ Date: 07 April 1991

Long ago the writer of the book of Ecclesiastes asked in so many words, "Why does one day excel another?" The author goes on to answer the question, because "some days are made holy days and hallowed, and some of them are made ordinary." Probably many of us have suffered from an overdose of ordinary days. Therefore, let's affirm the fact that today is an excelling day in the lives of at least six young people. They have decided to be confirmed into the full membership of a branch of Christ's Church. This is the decision of people who expect big results. And people who think of large results do not usually suffer from ordinariness. Christians are people who expect big results. Their faith centers on a gospel. Gospel means GOOD NEWS, which is to say that Christianity centers on something very positive. The gospel proclaims the mighty acts of God reaching a high point in the life and ministry of Jesus, in whom, in varied but universally complimentary ways, all Christians believe God visited and redeemed his people, to use the language of scripture.

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This is a big belief and it has brought about large results to countless generations of people for nearly two thousand years. But this is not enough. There are countless people who have become members of congregations but have done absolutely nothing in order to be counted among the followers of Christ. Therefore, to know where the true Church of Jesus Christ is, we must know what the church is and what it is not. Calling yourself a Christian means more than getting your name on the membership roll of a church, for Christianity is not accomplished through association alone. Calling oneself a Christian means more than believing something, for it is not done with the mind alone. Calling oneself a Christian involves a life; it involves the whole personality. Brook, Holly, Toni, Denise, Tina, Pat, in choosing to be confirmed as a full and responsible member of a church, you have chosen a faith, you have chosen a community and you have chosen a life. Therefore, this decision is probably one of the most important decisions you will ever make, for all the important decisions of your lives will be judged by the way you live out this one decision--to seek to do the will of God by following in the way of Jesus Christ, according to the grace given to you as an individual. A faith, a community and a life--these are three things that make this day an excelling day. We need also to note that the recognition of your decision is taking place during a worship service. Faith, community, life and worship are intimately related. A Christian church is a place where Christians gather together in faith for worship on a regular basis in order to find power for living. So it is that the church is often called the "blessed company of all faithful people." Much of what I have just said, however, is, of course, very idealistic. Too often church membership is simply conventional, nominal, cheap--the customary thing to do. Why? Because a church is only a mirror of the world and of the world-views of its members. And this world is full of dream smashers, project torpedoers, enthusiasm deflators, depression spreaders, and every church has its fair share of them. May God deliver us from them, because we have a job to do. As a body of Christians we do not exist to be part of the world, but to change the world. We do not exist just to help each other live more comfortably in society, but to redeem society. Members of the confirmation class, I have great confidence in you. I know for sure that we have prepared you only for the beginning of the journey, but we have confidence in you. Take with you knowledge of the faith, be personally committed to the worship and the work of the church, live a life of service to others, and may every day of your lives be holy and hallowed. Amen. *

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EPIPHANY Title: ―The Proper Stars In Proper Line In Proper Time‖ Topic: The Star of Bethlehem Date: 07 January 1990

It is now two weeks past Christmas. The shepherds have only memories and rumors by now. The Christmas decorations have been taken down. (I am very happy that we still have some red bows to decorate our house of worship.) By now, most of us have made it back to the humdrum of everyday life. The children have returned to their school classrooms. For those of us who celebrated the holidays at home, there is still probably some cleaning to do. Edna Le Shan, an author and a columnist for Newsday, received last January a letter from a grandmother who wrote: I have just thrown out the turkey leg that was stinking up my refrigerator, vacuumed the house, paid the Christmas bills and, now, oh joy, oh rapture, I‘m going to bed for three days and living on frozen dinners. The Christmas spirit has all but disappeared. The poetry of the gospel has turned back into dull prose, and we have, once again, re-adjusted to the ordinary world. Of course, it doesn‘t have to seem that way. It was not that way to certain wise men, who, according to legend and tradition, arrived at the manger this week. Our more liturgically minded brothers and sisters in the faith call the church season we have entered, Epiphany. Perhaps we too need an Epiphany of sorts. At least it might be worthwhile to turn to the legend of the star of wonder in order to prolong the Christmas spirit just a little longer, that our hearts may have some small chance of making a worthwhile journey into the New Year. Besides, this is good psychology. Any physiologist can point out how some of the worst periods of depression often follow the most joyful and fulfilling experiences. In this regard, I reflect in particular upon some of the biographies I have read, which have dealt with the lives of famous scientists and musicians, and how some were stifled by grand prizes and awards. Their creativity often came to a crashing halt. The haunting puzzlement that success and recognition brings smothered them with the unanswerable question, ―Where do I go from here?‖ Or, reflect with me, if you will, on the problem of a man whom I met several years ago who was about to retire. How tragic retirement seemed to him! He was a person, who,

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after following his star to the peak of his career, suddenly, because of a stubbornness that prevented any preparation on his part, found himself with nothing to do. It was certainly not the case that there was nothing to do. The problem was that he was not ready to do something else. It was as if he had set out to build a building. After building scaffolding for years and years, he forgot what the instructions were for disassembling the scaffolding. Worse yet, he was mistaking the scaffolding for the structure he had intended to build. So it is that the story of the Magi can help us disassemble the scaffolding that hides the Christmas story. Easily, gently, carefully, this wonderful story can help us clear away all the debris, so that we can see the structure behind the scaffolding and have a sense of the story‘s significance. We need to take the time to do that. Life has a recurring need for Epiphanies. Such was the case with the famous composer, Gian Carlo Menotti. He had been commissioned in 1951 to write an opera for television, which was to become the wellbeloved ―Amahl And The Night Visitors.‖ Having been raised in Italy, Menotti was used to the custom that Christmas gifts were brought NOT by Santa Claus, but by the three Kings: a custom Menotti cherished as a boy. As Christmas of 1951 approached, Menotti found himself in serious difficulty. ―I simply didn‘t have an idea in my head,‖ he wrote on an RCA album cover. [Then], ―One November afternoon, as I was walking rather gloomily through the Metropolitan Museum of Art, I chanced to stop in front of the ―Adoration Of The Magi‖ by Heironymus Bosch, and, as I was looking at it, suddenly I heard again, coming from the distant blue hills, the weird song of the Three Kings. I then realized that they had come back to me and had brought me a gift….‖ Life has a recurring need for Epiphanies: life has a need to take the time to realize the things that really matter. This is not to say that we should de-emphasize the importance of preparation for a holiday or de-emphasize our need to celebrate. Life has far too few celebrations. Rather, it means that we need to take all of life‘s celebrations seriously enough so that we also take the time we need to focus and reflect upon their meaning. How is it that Jesus is known as Christ? This is a question to be asked AFTER we celebrate the birth of Jesus. However, it is a basic question for all Christians. THE story of Jesus deals with THE question of the history of THIS ONE MAN whose birth we celebrated two weeks ago. But just look at what the world around us has done. Look beyond our red bows. Just look around your neighborhood. By now, hasn‘t everyone sort of dynamited Christmas?

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In the world of faith, however, people in touch with God‘s continuous creating spirit have seen a star. As the story of the Magi implies, the star was no extraordinary celestial display, but, rather, something the wise men from the East had predicted—something to which they had looked forward in faith, with hope. And they were determined to make something of it. We need a star after Christmas, to guide us to Bethlehem, that we too may understand what has come to pass. Without a guiding star we might NOT have a New Year; we might get stuck with a USED one. Kent Gramm, a fellow seminary graduate, captured the essence of Christ‘s epiphany very well in a dramatic reading, which he titled, ―Three Who Stayed Behind.‖ The three who stayed behind are the wives of the Three Wise Men. Here are Gramm‘s words of the wise Caspar‘s wife, whose husband had taken off on a strange journey: Whatever thing or man he finds--whatever star, whatever child--it will only send him back again, back to looking ‗til he learns he needn‘t look at all, save look inside, perhaps. And then, if, after looking in, instead of searching over sands and under stars, he finds what has been seeking him… then he would be the wind that drives the sand, and not the sand that‘s driven by the wind. As we gather about the Lord‘s Table this first Sunday of the New Year, let us take the time to focus on the things that really matter, with all the expectation that faith can bring. Then, as the story of the Magi so eloquently tells the story of why Jesus was born, we might know more clearly why we were born. Let us pray: Our Father illumine our lives with the glad good news and wonderful tidings that a savior has been born and we need never despair because we can live in the light of his truth. Take hold of us, grant us your cleansing forgiveness, renew us, hearten us, and set us upon our feet that we too may go even unto Bethlehem and see this thing which has come to pass. Challenge and commission us that our lives may ever be facing forward. In Christ‘s name we pray. Amen. * EPIPHANY Title: ―The Star of Bethlehem‖

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Text: Matthew 2:1-12 Date: 03 January 1999 (From a lecture by Craig Chester, 1993, president, Monterey Institute for Research in Astronomy MIRA. Ph.D.)

Ancient Magi understood planetary motions quite well. Centuries before Christ, they were capable of predicting the conjunctions of stars and planets and their calculations were only off by a few days. There is therefore no need to invoke God or divine miracles to explain what happened in the heavens to attract the attention of Magi. Natural laws are sufficient. But is this kind of sufficiency really enough for us? The significant question raised here is not what happened, but why it happened. What meaning, what room for God do we find in the events that we know to have occurred? First, what do we know? Today we know that the universe is composed of atoms. As someone once observed, however, we also know that the universe is composed of stories as well as atoms. The story of the star of Bethlehem is a mystery, a puzzle, involving not only theology and astronomy, but also history and even astrology. It is an attempt of human beings to understand not the universe at large, but specific events, or what real people actually saw. What do we know toady about what people could have seen in the heavens when Christ was born? Actually, we know quit a bit. Magi is the plural of Magus, the root of our word for Magic. They were court astrologers, wise men, held in high esteem. The Magi recorded in the gospel of Matthew might have been Zoroastrians, Medes, Persians, Arabs, or even Jews. They served as court advisors, making forecasts and predictions for their royal patrons based on their study of the stars, about which they were quite knowledgeable. Magi often wandered from court to court, and it was not unusual for them to cover great distances in order to attend the birth or crowning of a king, paying their respects and offering gifts. A visit of Magi, such as Matthew records, would have appeared to be a serious matter to Herod. When did the Magi appear in Judea? Historians assume Jesus was born around 1 BCE to 1 CE, but the Roman monk Dionysius Exiguous set the calendar on which these dates are based in the year 525 CE, long after the fact. Scholars writing in the first and second centuries CE asserted that Jesus was born between what we now call l4 BCE and 1 BCE. One difficulty in seeking a precise date is the fact that Matthew reports two separate sightings of the star. First the Magi saw the star rising, referring to its acronychal rising, when an object rises at sunset and is visible all night. After they come to Jerusalem--we do not know how long that took--they see the star again. There is no indication that the star was in any way involved with the journey. The indication seems to be that they had seen its rising, predicted its reappearance and witnessed its reappearance as predicted, when they reached Bethlehem. "There before them was the star they had seen rising." What are the astronomical possibilities? It is safe to say that since Origen first raised this question around 250 CE, every astronomical event known to have occurred during the decade of interest, has at some time been proposed as the star of Bethlehem. WE need to

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restrict our inquiry, however, to those appearances that would have had astrological significance to the Magi. The astrological event did not need to be very obvious at all. It certainly was not obvious to Herod. If it had been a very bright object, there would be numerous written records of it and there are none. We may assume that the star of Bethlehem went unnoticed by all but a few experts such as the Magi. What else do we know? A major key to the chronology is the date of Herod's death. Herod was alive when the star appeared, and although his death is commonly quoted as 4 BCE, we know that the War of Varus, known to have occurred following Herod's death, can be dated to 1 BCE where it fits the other known facts perfectly. So, if Herod died in the spring of 1 BCE, we are free to add the years 3 and 2 BCE to our search for the Star of Bethlehem according to most of today's astronomers and historians. What was happening in the heavens then? The year 2 BCE marked the 25th anniversary of Caesar Augustus's rule and the 750th anniversary of the founding of Rome. Huge celebrations were planned. The whole empire was at peace. In order for the entire empire to celebrate at once, an enrollment, or census, was ordered. This enrollment, described in Luke, which brought Mary and Joseph to Bethlehem, has always been a mystery, since no regular taxation census occurred at that time. What astronomical events might have been related to the Star of Bethlehem? There is no historical record of a nova. The record of comets during that time is not impressive. Halley's Comet appeared in 12 BCE without impressing anyone. In September of 3 BCE, Jupiter came into conjunction with Regulus, the star of kingship, the brightest star in the constellation of Leo. Leo was the constellation of kings, and it was associated with the Lion of Judah. The royal planet approached the royal star in the royal constellation representing Israel. Just a month earlier, Jupiter and Venus, the Mother planet, had almost seemed to touch each other in another close conjunction, also in Leo. Then the conjunction between Jupiter and Regulus was repeated, not once, but twice in February and May of 2 BCE. Finally, in June of 2 BCE, Jupiter and Venus, the two brightest objects in the sky save the sun and the moon, experience an even closer encounter when their disks appeared to touch; to the naked eye they became a single object above the setting sun. The Magi could not have missed this exceptionally rare spectacle. These are only the highlights of an impressive series of planetary motions and conjunctions of that period. How then do we view the final appearance of the star on the Magi's journey to Bethlehem? It would have been in the southern sky. Could it have stopped over Bethlehem? Yes, say astronomers, because the word "stop" was used for what is now called the planet‘s stationary point. As a planet approaches the opposite point in the sky from the sun, it appears to slow, then stop, then move backward, westward, through the sky. Astronomers know that in 2 BCE, Jupiter performed one of these so-called retrograde loops and that it was stationary on December 25, interesting enough, during Hanukkah, the season for giving presents. Modern scientists have proven that natural laws are sufficient to explain the star of Bethlehem. We know what could have happened. We essentially know that it did happen.

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but why? What does the Star of Bethlehem mean? Was Matthew correct in seeing this event as divine confirmation of a central moment in God's plan for humankind? What room is left for God? Was God's purpose fulfilled by the great celestial dance that we call the Star of Bethlehem? No theologian can say, in a way convincing to a scientist, that some event required an act of God outside natural law. Similarly, no scientist can say that some event was merely an act of natural law working itself out with no other meaning. Therefore, no one is forced to believe that what happened in the heavens two thousand years ago was a simple, natural event devoid of meaning. It was an event that occurred right at the intersection of Christianity and science, in a world created by a God who chose to institute natural laws but who nevertheless continues to carry out His own purposes. * EPIPHANY Title: ―The Power of a Star‖ Topic: The Star of Bethlehem Date: Epiphany Sunday, 2000.

This morning, the first Sunday of the new millennium, I invite you to join me in exploring once more the beauty and power of a symbolic narrative that expresses the central, early Christian convictions about the significance of Jesus. Today is Epiphany Sunday, on which a majority of Christians throughout the world celebrate the whole story of Jesus, as it became known to the entire world. Epiphany means to shine, to bring light, to cause to appear, to show, to make manifest. Since the fourteenth century, Epiphany has been a Christian festival observed on January 6, to commemorate the coming of the Magi, as the first manifestation of Christ to the Gentiles. How did the Magi get to Jesus? The Magi, or astrologers of Jesus‘ time, were the most learned, best educated people of their age. Most resided in ancient Persia. They were logical, precise, and deliberate in their work. Yes, coincidences might occur as they went about their calculations, but the end results of their learning and inquiry were more the result of careful consideration, than coincidence. They knew the stars as friends. They knew the heavens as a domain as real to them as the earth under their feet.

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The Magi in today‘s story had calculated precisely the re-appearance of a heavenly phenomenon before it occurred, and planned their excursion far in advance to a place they located precisely, and thus arrived on schedule at their destination. Unlike captains of modern ocean-going vessels, however, they navigated over land not by plotting their position on the face of the earth with the aid of the fixed stars, but with the aid of the wandering stars—the planets. In the Christian Bible and in ancient Hebrew writings, even in the writings of Shakespeare at the turn of the seventeenth century, when stars are mentioned, they are the wandering stars. The fixed stars in their constellations were always in the same place, and offered no fascination. The wandering stars, however, that is, the planets, moved in mysterious ways known only by those who studied them—the Magi. What then did the Magi know at the time of Jesus‘ birth? Modern science has confirmed that they knew a great deal, and today I will concentrate upon one of the most modern interpretations of their visit to Bethlehem, two thousand years ago. Exactly how learned the Magi really were, was not apparent to the emerging scientific age of the western world, until the seventeenth century. On December 17th, 1603, the German astronomer, John Kepler, observed a striking conjunction of the planets Saturn and Jupiter in the constellation Pisces, and calculated that a similar conjunction must have occurred in 7 BC, or BCE, as we now call it (I have decided to join the rest of the modern world in using this form of dating as of this new year.) CE stands for Common Era, Common to all faiths and nations worldwide who use the modern calendar. Thus BCE stands for Before the Common Era, and CE stands for the Common Era, corresponding to the old B.C., before Christ, and A.D., Anno Domini, meaning ―in the year of our Lord.‖ Kepler speculated that 7 BCE might have been the true year of Jesus‘ birth. This would have been close to the year 1 CE calculated by the sixth century monk, Dionysius Exiguus. Kepler‘s date would correspond precisely with Dionysius‘ calculation when known ancient calendar miscalculations were taken into consideration. Kepler studied ancient Hebrew texts as well as heavenly bodies, and found support for his theory in Jewish writings about the Messiah appearing when the two ―wandering stars,‖ precisely Saturn and Jupiter, were in conjunction in the constellation of Pisces. Pisces, a constellation south of Andromeda, was an important sign to the ancient Jewish people. Its symbol is two fish. The symbol appears in Mark‘s gospel—remember the feeding of the 5,000? There were five loaves, and how many fish? That‘s right, two fish—the symbol for Pisces. You see, to ancient people, everything meant something, and coincidences often accompanied calculations. Modern science has taught us that the conjunction of Saturn and Jupiter within the constellation Pisces at the time of Jesus‘ birth was actually a triple conjunction in which Saturn and Jupiter seemed to dance, first approaching one another, then merging, then

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receding again. The first encounter was March 27, the second on September 15 (when the earth, Saturn and Jupiter were almost perfectly aligned—with Saturn rising in the east as the sun set in the west) and the third on October 6, which would have given the Magi time to notice the ―sign,‖ plan their journey, and use the new "star" to guide them to the place where it appeared overhead at its zenith - which just happened to be in the land of Israel. Coincidently, this conjunction was followed by a near-conjunction of Mars, Jupiter and Saturn in September of the year 6 BCE, however, because of the account of the star ―in the east,‖ which is also translated as ―at first light of dawn,‖ which of course comes from the east, the triple conjunction of 7/6 BCE was obviously interpreted by the gospel writers as the Star of Bethlehem. At its zenith, it was indeed visible only at dawn, in the southern sky, within the constellation of Pisces, and, if we had been in Jerusalem with the Magi during that historical night, meeting with Herod in the early hours of a new day, as we headed south-south-west, as calculated, about five miles, over the hilly countryside, within the hour or two of our journey, as the dawn approached, coincidently, but also precisely as planned by the Magi, there would be the ―Star,‖ directly over Bethlehem--the star they had seen previously in the east, now directly in front of them, apparently going ahead of them. My wish for you this season is that you will realize Christ in your life. Wherever the starting point of your journey may be, whatever is your guide, may you arrive at Bethlehem and realize Christ in your life, and have the awareness and the insight that will make him real to you. Amen. * FRIENDSHIP Title: ―The Alchemy of Friendship‖ Text: John 15:12-17, 19:25-27 Date: About 1986

With all that friendship means in life, we seem to know very little about it. Although we are always exploring the topic, not much goes on in the way of constructive thought. Religion, theology, and philosophy deal with meatier topics such as love, power, justice, truth. On such a menu, friendship seems to be a rather bland, dull bill of fair. For the most part, friendship is safe; it is nice to have around. But in the everyday life of everyday people it may be very drab. In much of society today, especially in urban areas, friendship seems to be very temporary. It is something people use on the way to better things.

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A short time ago I heard on the radio a song that was popular quite a while ago: Till you and your lover are lovers again All that you really need is a friend Who‘s lonely like you Someone to fill in Till you and your lover are lovers again. That is a sad song. If that song is still popular, then this is a sad world. That song was sad years ago, and it is still sad. And yet, do we not take friendship for granted? Do we not take friends for granted? When do we really put friendship into perspective? Nearly all of my longtime friends have word processing equipment. If I receive a letter from them, it is almost always computer generated. Therefore, when I do receive a handwritten, heartfelt greeting, it means a great deal to me. It means that someone has taken the time to stop playing with his electric toys, and has done something else that is more personal. Another thing that bothers me about adult friends is that they often assume that they have the freedom to be irreverent with each other. Surely, a friend is someone with whom we may occasionally be irreverent, but a friend is someone ABOUT WHOM we must always be reverent. I have lived long enough to believe that I have met a few great people. I have read a good deal about many great people. One thing stands out among the great and tells more about them than anything else—the quality of their friendships. It is always nice to have friends in high places, is it not? H.G. Wells, one of my favorite authors, was a strong doubter. In 1933, Wells wrote to G. K. Chesterton, another of my favorite authors, and a devout man of faith, ―If after all / my Atheology turns out wrong and your Theology right, I feel I shall always be able to pass into Heaven (if I want to) as a friend of G. K. [Chesterton.] Bless you.‖ I do not believe that I have any friends with that kind of pull, but suffice it to say that the quality of our friendships is very important. Many great people in high places have often felt that they were friendless. Some of life‘s loneliest people can be found at the top of the so-called success ladder. Judging from the way the world judges the successful, we may conclude that to make it to the top doesn‘t take a machine gun, it doesn‘t take a great hunk of inherited wealth, all it takes is NO friends.

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For some of history‘s great people, a lack of friends was too high a price to pay for success. It was too high a price for Abraham Lincoln. Although his recorded thoughts and reflections are heavy with the burdens of loneliness and abandonment, Lincoln yet overcame the hell of friendlessness as best he could. I recall a story concerning the countless appeals that came to Lincoln from Civil War soldiers involved in military discipline problems. Each appeal was, as a rule, supported by letters from influential people. The fact was, and probably still is, that not many people in the military would get a complaint all the way to the president without some pull. One day a single sheet of paper came before President Lincoln. It was an appeal from a Civil War soldier without any supporting documents. ―What,‖ exclaimed the President, ―has this man no friends?‖ The adjutant who was present said, ―No sir, not one.‖ ―Then,‖ said Lincoln, ―I will be his friend.‖ That was one side of Lincoln. Perhaps you have read about the other side. Lincoln was often lonely as well as alone. He once defined a friend as one who has the same enemies you have. That is a very primitive definition of a friend. It harks back to a time in humankind‘s pre-history when a definition of friends might have been the people we have around us, or the people we hang around with in order that we do not get killed. Of course, the truth probably is that the world is yet too inhuman, too unhappy, for us to survive in any meaningful way without friends. To be friendless is to be in danger. Do you remember Fred R. Harris? I don‘t. I should rather say that I would not have remembered him if I had not filed away an interesting story in hopes that it would eventually be an interesting illustration for a sermon. Fred R. Harris ran in the 1976 Presidential campaign. At one point in the campaign a reporter asked Harris to explain why Harris was finally accepting Secret Service protection after shunning such protection throughout most of the campaign. ―Well,‖ said Harris, ―I‘ll tell you a story. There was once a candidate for sheriff who got almost too few votes to count. He appeared after the election with a pistol strapped to his hip. Someone said to him, ‗Woody, why are you wearing that pistol? You didn‘t get elected sheriff.‘ ―‘Listen,‘ replied Woody, ‗anybody who doesn‘t have any more friends than I do, needs protection.‘‖

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In this context, I think it is worthwhile to stack friendship against one of the greater giants of high thought—love. When we press friendship against love, a most puzzling thing happens. Think of love in the generic sense of the term, because, friendship is so often thought of in a generic way. Even if we love our enemies, as our Lord Jesus commanded his followers to do, if we love them as enemies, they remain enemies, and we remain enemies. In contrast, however, the mysterious chemistry of friendship breaks down the very things that make enemies. Friendship breaks down things like distrust, anger, arrogance, ignorance, rigidity, and intolerance. We cannot be a friend if we are not tolerant. We cannot be a friend if we do not trust. We cannot be a friend if we do not care. You see, to be a friend means that something is expected of us. Not of the other, of us. When we are ready and willing to be someone‘s friend, it means that we are ready and willing to be tolerant. We are ready and willing to trust someone. We are ready and willing to care about someone besides ourselves. And here, I think, we finally get to a point where we can understand what Jesus meant when he finally called his disciples friends. Read Matthew, read Mark, read Luke and John, and you will discover that there is not very much in the four gospel accounts altogether to indicate that Jesus had more than one friend among the disciples. Therefore, when we read the gospel according to John, which was written much later than the other three gospel accounts, what does the writer of the fourth gospel mean when he quotes Jesus as calling his disciples friends—no longer servants, but friends? I, for one, do not think that we can assume too much here. I would assume that Jesus was simply awaiting some sign of something special inside his disciples—something that would make those persons attractive to him as friends? As we approach the church season of Lent, it is important to note that even at Jesus‘ death, he was still waiting for his disciples to be his friends. At the end, he entrusted his mother to his one friend, the disciple, John. No one else qualified. Why did the disciple, John, qualify? Because friends are ready when you need them. Friends care. John was a caring person. Friends carry through. John was a person who would carry through. And John took Jesus‘ place.

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The biblical witness here is clear. If the divine character of Jesus is to continue to flow at all, it must somehow flow through people like the disciple John—through fallible people—people like John—people like you—people like me. For this reason, Dr. Martin E. Marty in his wonderful book entitled, Friendship, suggested that we might well sing the old Sunday School hymn which we sang this morning, ―What a friend we have in Jesus,‖ as ―What a Jesus we have in a friend.‖ There is so much in society that would tear people apart; that would prevent friendship from ever taking place. Even religion is sometimes used to divide people rather than to bring them together. Let‘s face it; even as religion has preached love, tolerance and trust, it has not always produced followers who were loving, tolerant and trusting. BUT FRIENDSHIP HAS NEVER FAILED TO DO THAT. Friendship yet remains as one of the best proofs we have for a God who cares for people and who cares about people— who cares for and about us. Amen. * NEW YEAR Title: ―Lining Up On Jesus‘ Side‖ Texts: Jeremiah 31:7-14, Ephesians 1:3-6, 15-18, John 1:1-18 Date: 05 January 1991

January takes the name from the Roman god, Janus, who had two faces. With one face Janus looked to the past, with the other face Janus faced the future. In January we remember what has been given to us and decide how we will fill the empty pages of the new chapter that is just beginning. As we do this today, we consider three passages. Each suggests a different beginning of the same salvation story. Jeremiah looks back and sees a remnant of scattered exiles whose sadness will turn to joy. Paul writes to gentile outcasts who have been chosen to be God's own children. John begins in cosmic history and then proclaims that light and life have come into the world and that God has become actually present in human life. Looking back with a negative attitude of resentment and regret, one may see only scattered exiles, Gentile outcasts, and one rejected by his own people. When that cynicism must face the future, it is made weak by its fear. But let us look once more at these passages. In his message to the Ephesians, Paul offers a message of great hope and challenge for the Church, and for each Christian believer. The letter is addressed to an entire congregation, but contains a message for all who would read it.

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The passage from John's gospel is the beautiful prologue in which the story of the incarnation of God's grace and love in the person of Jesus of Nazareth is described. The message anticipates the epiphany of Jesus, that is, the showing forth of his nature, with these words: "And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth." The most exciting message of the lessons of this day is that we, you and I, by the grace of God, have the potential to live as sons and daughters of God, just as Jesus did. This is the gospel, the good news that bursts forth from the pages of Scripture and the tradition of our faith, to greet us as we worship together at the beginning of this New Year. Please note that Paul‘s letter begins with words of grace, affirming the blessedness of God as well as the fact that we have been given spiritual blessings in Christ Jesus. These blessings are showered upon us, as opposed to those blessings that evolve or grow up in us like fruit. As the people of God, we are freely given countless blessings that enrich and empower our lives and our living. What an exciting focus for our worship as we begin the New Year! Let us affirm our blessings from God. We need to know how to enjoy these blessings. In addition to our being blessed by God through the Christ event, we are also chosen, which means that we are selected from the crowd--picked out from a group. Each of us has probably known the experience of being chosen from a group. When I was young, I remember the standard lunch recess and gym period process whereby two of the most athletic boys would serve as captains and choose up sides for a game. If the choosing was for baseball, or soccer or anything that needed good runners, I was usually among the first chosen. If it was for football that needed a big body, or basketball that needed a tall body, I was usually among the last chosen. But there was always a thrill to have our names called. We would run to line up with the rest of the team. The apostle Paul is saying that God, through Christ, calls our names and asks us to line up on Christ's side as we live our lives. To line up behind Jesus is to live in a special way. The claim on our lives to live like Jesus seems to offend some. In every church there are those who haven't the slightest interest in being on the Christ team. They are here for other reasons. Paul says, that we are to have an interest in the one true team. We are God's people. God has called us out from the crowd to live in a special way. We are to live like Jesus. Each of us has been handpicked by God to live in the presence of God.

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When one of the founders of Methodism, Francis Asbury, set sail from England to American, he asked, "What am I going to do?" He answered his own question: "To live to God and help others so to do." Asbury new that he was chosen. Do you know that God has chosen you? And there is more. God has a given us a destiny. Our Christian destiny is not a reward; it is a gift. It is something to enjoy and celebrate, even as we celebrate it around the Lord's Table this first Sunday of the New Year. Know today that you have been chosen, that you have a destiny. Know it and act like you know it, and the year ahead will be a blessing to you and you will be a blessing to others. Let us pray. O God of infinite grace and goodness, you have blessed us in many ways. We are children of blessing and hope. In blessing you have called us apart to be your people and to live holy lives. It seems so difficult to do, but when we look at the life of Jesus and at the lives of those who have faithfully followed in his way, we realize that they are our examples and our guides. Through Christ you have called us to be people of blessing and hope. We shudder at that prospect, for it means that we will have to give up something precious—our sin. But if we could, we would seek to live like your chosen people; we would prefer to be holy persons and experience the joy of being your sons and daughters. And so it is that we would pray simply that, through some small miracle of your grace, even we may help others to learn to praise you because of the goodness and the Godlikeness they see in us. Today we claim that we are your people for Christ's sake. Amen. * HUMOR Title: ―Healing Laughter‖ Texts: Genesis 18:9-15 Date: 25 August 1991

In 1964, Norman Cousins was flying home from an overseas meeting and felt a fever coming on. Within a week, he was in the hospital, and his situation was diagnosed as a kind of arthritic degenerative disease. The prognosis was for paralysis the rest of his life at best. At worst, death! His condition did not improve in the hospital. The longer he was there and the more medication he took, the worse he got. So, finally, he asked his doctor, who was also a

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good friend, if he could experiment with a rather unorthodox therapy. Reluctantly, the doctor agreed. Cousin‘s request was threefold. First, he would leave the hospital and check into a hotel room across the street. Ever since I read Cousin‘s book, titled The Anatomy Of An Illness, I‘ve thought about his logic in this first step. A hospital room usually costs as much as a suite in a deluxe hotel. The food and the service in the hotel would be, oh, so much better and the bed much more comfortable. Second, Cousins would stop all medications and supplement his diet with vitamins. Third, he would be allowed the read and view all the comedy material he could tolerate. The third request has to be explained. The witty Alan Funt, who created the original Candid Camera, was a close friend and supplied hours and hours of video tapes for Cousins. The doctor agreed to all of this, and the results were immediate and dramatic. Norman Cousins was completely cured of his disease. Many doctors say he would have recovered anyway. But Cousins believed that laughter had a great deal to do with his recovery. He said that laughter was able to do for his body what drugs were supposed to do but could not do. Laughter relaxed him so that he could sleep at night. Laughter changed his attitude so that he was optimistic about the future. And laughter seemed to encourage his body‘s own intrinsic recuperative powers. So much for a story I read. Let me tell you about a person I met. Years ago while serving a congregation in Milwaukee, I met Bill in the VA hospital. Bill had been a very successful insurance broker and owned one of the largest agencies in the city. Shortly after he retired he had a stroke that left one side of his body completely paralyzed. He suffered considerable brain damage. He had difficulty swallowing. Speech was reduced to a whisper. Soon he lapsed into a miserable vegetative state. Bill and I became friends the first time I called on him. I was about to leave, because I could hardly understand what he was saying, but as I was making my exit, it became clear to me that he was asking me if I would like to hear a joke. I said, ―Sure!‖ The joke is not one that I would tell in the pulpit, but I remember it well, because I laughed my head off. I laughed my head off after listening to Bill try to tell the joke for what must have been more than fifteen minutes. Each sentence was carefully measured. There were numerous hesitations when he paused for thought. From that day on, every time I visited Bill I armed myself with a joke. He, in turn, always had one for me. A year later, Bill‘s wife bought a new home that was handicap accessible and Bill moved out of the VA hospital into their new home. Soon Bill was dictating notes for a book he wanted to write about how to remember and tell a joke. It was based upon the elaborate process he had had to develop after his stroke in order for him to not only tell a joke but also remember it.

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Humor gives us perspective on who we really are. It reminds us that we are creatures. We are human beings, not angels. If we try to act differently, we will fall on our faces. And the cure for that pain is to see the gap between who we really are and what we are trying to be—our pretension—and laugh at it. My Father commuted to his business in New York City every weekday and many weekends for twenty-five years: railroad, ferryboat, taxi, every morning; taxi, ferry boat railroad every night. I remember him once telling a story about a businessman in a pinstriped suit, carrying a leather brief case, who was on his way home one Friday evening. He was waving at the ferryboat, and yelling at the boat to stop so he could get on it. He ran all the way to the end of the pier, furiously jumped, and landed safely on the deck of the boat. Very proud of himself, he straightened his tie and recovered his composer. It was then that he discovered that the boat was not going out; it was coming in. I like laughing at that story, because it happened to someone else. But the lesson comes to all of us in one form or another. We are creatures of God. We are also children of God, which is a much more useful description, because it implies that we are fallible, limited, sinful. We are not saints. We are not angels. We are not superhuman beings. We are what we are. To pretend that we are otherwise is to invite unnecessary pain into our lives. But to know who we are, and to accept the life God has given us, is to be able to laugh at ourselves when the pain of rejection or humiliation or defeat comes to us. We need to be able to laugh at ourselves at such times until it heals. We‘ve heard the saying, ―laugh until it hurts.‖ Try, ―Laugh until it heals!‖ In this morning‘s lesson we hear the words of Jesus who was telling his followers that there will be more surprises for them in the future. The passage ends with these words in the New Revised Standard Version: ―In the world you face persecution. But take courage; I have conquered the world!‖ I greatly admire the New Revised Standard Version of the Bible, but I read from the old Revised Standard Version this morning, because I had a great deal of trouble with this concluding passage from John 16. The Revised Standard wording was still in my head: ―In the world you have tribulation; but be of good cheer, I have overcome the world.‖ My study of the original Greek led me to the message of the morning, because the original was not about courage, but about good cheer: in Greek, ―euthumeo,‖ means, literally, be of good cheer, be cheerful, be merry, lighten up, laugh. Laugh until it heals. Laugh and the whole world laughs with you. Let us pray.

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Lord God, in this world we have tribulation. In spite of the world, help us to be of good cheer. Continue your loving kindness, that we may rejoice and be glad in you all our days. And may your peace, which surpasses all human understanding, keep our hearts and minds in the knowledge and the love and the good humor of your son Jesus Christ. Amen. * MARRIAGE Title: ―Behold De Rib‖ Topic: Marriage Reunion Sunday Place: The Little Brown Church in the Vale Date: 05 August 1990

This morning I would like to explore the story of the Garden of Eden. It is my desire for us to stay inside the scene and inside the story in order to find what we may find and understand the underlying theology of this one passage. Think of Eden for a moment, if you will. Paradise! Do you have a picture of Paradise in your mind's eye? The Garden of the Lord! Isaiah referred to Eden as the Garden of God. If we were to translate the original Hebrew correctly we should call it the Garden of Delight. Don't you wish that you were there now? Frolicking around? Isn't it exciting just to read about the Garden of Eden? I think it is very exciting, although, as we read the story, we find ourselves only two chapters into the Bible. But it is a very happy two chapters. Everything described up until this point is called good, very good. It might remind most of us of how wonderful and good most marriages are through the wedding day. Most weddings are happy. Most people who are getting married know that marriage is a great institution. No family should be without one. When my ministerial colleagues ask me how I can enjoy performing so many weddings, I usually reply, "You know, it really is a joy. I have a ministry that brings me in contact with so many happy people. Oh, yes, some brides and some grooms are very nervous, but they are almost always happy. MOST WEDDINGS ARE VERY HAPPY OCCASIONS. It's the living together afterwards that causes all the trouble. Adam and Eve had the same problem. Everything after the garden story seems to be nothing more nor nothing less than a continuous commentary on sin, but the first two chapters of Genesis portray a deep

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affinity between man and God and between man and woman, which is portrayed in the statement about God making the woman from the man's rib. Tradition, as it is backed by scripture, has it that God first created the male of the human species. Male chauvinists have often quipped that God did this so that he would not have someone looking over his shoulder and giving him directions when he created the next human. Such humor neglects to confront the problem of the man. The story tells us that the man was unhappy in his loneliness. God realized the problem and said to himself, "It is not good for man to be alone." And God went to the man and said to him, "Have I got a nice girl for you!" Man then had a wife to share his troubles. And men have been blaming their troubles on their wives ever since. When the woman is created, oh what bliss. But then the bliss breaks down. The couple goes on and gets married, raises a family.... We know the rest of the story. As I stated earlier, however, I am not concerned with the rest of the story this morning: I want us, rather, to concentrate on this one affinity. Perhaps you want to hear the part of the story about the serpent, but I want to spend time on this one affinity. The temptation is great, is it not, to CONTINUE with the story. We all know the story too well to let the rest of it go. But I want to dwell on this one affinity. It is difficult even for me to stop and linger in the garden. I too am TEMPTED by the story of temptation, which begins with the insinuation of doubt, increases as suspicion is cast upon God's motive, and becomes irresistible when the couple senses the possibilities of freedom. But I want even more this morning to dwell upon a particular affinity beginning with the affinity between man and God and between man and woman which is portrayed in this story through the statement that God made the woman from the man's rib. Scripture is real. Real people wrote it. It deals with the experiences of real people--OF THOSE WHO WROTE IT AND OF THOSE WHO READ IT AND HEAR IT. The concern in reading the Bible is not WHERE you begin to read it. The concern is how you take the bare facts of God's story and weave them into your own life. Is not all of life a continuous process of getting used to things we had not expected? Consider a part of a sermon quoted in a well-known book of American folklore. The preacher begins by emphasizing the power of God. God is "high-riding and strong armed.

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God walks across his globe creation with the blue elements for a helmet and a wall of fire around his feet. He wakes the sun every morning from its fiery bed with the breath of his smile and commands the moon with his eyes.‖ Then the preacher, a black man, a master storyteller, moves to the essence of the story as suggested by his subject: So God put Adam into a deep sleep and took out a bone, ah hah! And it is said that it was a rib. Behold de rib! A bone out of man's side. He put de man to sleep and made wo-man, and men and women been sleeping together ever since. Behold de rib! Brothers, if God had taken dat bone out of man's head he would have meant for women to rule, hah! If he had taken a bone out of his foot, He would have meant for us to dominize and rule. He could have made her out of backbone and then she would have been behind us. But, no, God Almighty, he took de bone out of his side so dat places de woman beside us. Hah! God knowed his own mind. Behold, de rib! What is stressed here? Two things: the power of God and the equality of man and woman in God's creation. What is symbolized here? The right to be fully human, whether male or female! That is why this particular black preacher placed so much emphasis on the phrase "Behold de rib!" The rib is not a ―foot-bone‖ or a ―back-bone,‖ which represent inferiority. It is a "side-bone." And that makes all the difference. Scripture is telling us about that relation between man and woman in which the independence is equal, the dependence is mutual, and the obligation is reciprocal. Can you sense the true value of what we are dealing with here? Can you? For scripture would also remind us that the relationship each of us has to God our Creator, is one in which the independence is equal--after all, it is said that each of us is created in the image of God--the dependence is mutual, and the obligation is reciprocal. Let us pray. O God, keep us in your care, that we may always know who you are and whose we are, and continue all our days to be your true representatives. For the sake of your Kingdom we ask this. Amen. * MARRIAGE

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Topic: Marriage Reunion Sunday Text: Mark 10:1-9 Place: The Little Brown Church in the Vale Date: 04 August 1991

"...what God has joined together, let no one separate." Recall also these words of the Apostle Paul when he wrote about the Christian household: "Be subject to one another out of reverence for Christ." People who visit the Little Brown Church continually ask me, "Pastor, how many people have you married?" My reply is usually, "Only one, so far." Yes, I have performed a number of wedding ceremonies here, as have my predecessors. I also have a degree in Pastoral Care and Counseling. I have a certificate in Marriage and Family Counseling. But all of my credentials and experiences combined would not allow me to set myself up as an expert on attaining bliss in marital living. Often--far too often-marital living is more blitz, than bliss. In some families it blitzes on from generation to generation. An excited young woman once exclaimed to her mother, "Mother, I'm getting married in the morning!" Her mother replied, "Against whom?" A friend of mine used to define marriage as the way a man finds out what kind of husband his wife would have preferred. After many years in the ministry and many years of marriage, I know of no magical formula out of which the perfect marriage is developed. In fact, I am more and more convinced that a good marriage is not something that just happens. On the contrary, a good marriage is something towards which two people work and strive. This past week, the news media was filled with reports concerning the efforts that Mr. Bush and Mr. Gorbachov have been making toward good relationships between the United States and the Soviet Union. They discussed many things, especially trade. They also discussed disarmament. Whether the peace is to be maintained between two great nations or between two persons, many of the rules are the same. In particular I would point out this morning that marriage is a process, not a given, and part of the process is the arduous process of emotional disarmament. People cannot live in peace if they don't learn to lay down their defenses. Only then can a relationship built on love come to fruition. But, the sad facts are, that today, one out of every two marriages performed in the state of Iowa will fall apart. Today, before you who have stuck with it, I say, let's hear it for the 50% that will stay together!

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I can't help but wonder, week after week, if the people who are married here will learn the arduous process of emotional disarmament where defenses are laid down so that a selfless relationship built on love can come to fruition. Statistics say that half of them will, and half of them will not. But, today, let's hear it for the 50% who will! After all, things could be worse. They could have gotten married in California where the divorce rate is now around 75%. If the divorce rate continues to rise, where will children and grandchildren see and experience examples of love, faithfulness, openness, honesty and forgiveness? They will not see these or experience these things in the movies. They will not see or experience these things on TV or in a majority of the homes in the communities in which they live. So, let's hear it for the 50% who are going to make it, and let's once again concentrate on the topic of disarmament in marriage--the arduous process of emotional disarmament where defenses are laid down. Because people change, marriages must change. Strong marriages are not static. They are not the same on the 50th anniversary as they were on the 25th, and they are not the same on the 25th anniversary as they were on the wedding day. Healthy relationships involve a dynamic, constantly evolving process. We religious folk have another way of talking about the basic need for a process of disarmament. Often we talk about it under the general heading of forgiveness. When two people live together, an amazing thing happens: suddenly, a spouse's every fault comes into perfect focus in amazing Technicolor. And every time we do something, the focus becomes clearer. Many times in marriage we do things for which there is no way out unless we can be forgiven. I am reminded of the story of a young couple, married just a year or so, who saved their money to fix up an old house. The house was sound, but it needed decorating in a bad way. Both had good jobs and they saved their money. One day, they decided to splurge. They decided to get wall-to-wall carpeting for the living room and the dining room. They had to have the best, so they splurged for the best, provided the husband would install it, because the installation charge would increase the cost beyond what they had saved. After careful planning and preparation, the husband installed the new carpet. It took an entire Saturday afternoon and on into the evening, but it came out amazingly well. The husband stepped back to survey his work and decided to have a smoke. He reached for his cigarettes, but they weren't in his shirt pocket. He knew he had only one or two left in the pack; he felt everywhere for them, but they were not in his clothes. He was sure, at least he thought he was sure, that he had them in his pocket while working. As he paused to think for a moment, he noticed a lump under the carpet over in a corner. "Oh, no," he groaned. But he wasn't about to take up the carpet and do it all over again. He knew there wasn't much in the cigarette pack, only a cigarette or two, so he went over

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to the corner and ground the lump under his foot! He pressed it under his full weight until it was hardly visible. He then slowly tiptoed into the kitchen where his wife was fixing a coke for him. "Well," he said, "It's done. And it looks great. Oh, by the way, there is a little uneven place on the floor over in the corner, but you really don't notice it much. By the way, honey, have you seen my cigarettes anywhere?" "Sure, they're right here on the windowsill." She got them for him. He was very surprised. "By the way," she said, "have you seen the parakeet?" Let's face it. Few, if any, good marriages have skeletons in the closet. But I would venture to guess that even in the best of marriages, there is a parakeet under the rug somewhere. We, all of us, are so very human. We fail in so many ways. Thus, the only way to live with spouses who are terribly human, who frequently fail, is to have in one's own heart the love that can easily translate itself into a spirit of forgiveness. True love that translates itself into forgiveness is not something we use to whitewash every conflict. I am talking about a more difficult kind of forgiveness. Most of you know what I mean, that is why you are here together today, and yet, because such forgiveness is never easy, perhaps this one additional reminder is worth all the words I have used to reach this one point. As one of the greatest religious philosophers of our day, Elton Trueblood, correctly stated, "A successful marriage is not one in which two people, beautifully matched, find each other and get along happily ever after. It is instead a system by means of which persons who are sinful and contentious are so caught by a dream bigger than themselves they work throughout the years, in spite of repeated disappointments, to make their dreams come true." So, keep dreaming, keep working, keep forgiving, keep loving, keep the faith. And may the Great God of steadfastness order all your days and deeds in peace. Amen. PASTORAL PRAYER O God, giver of every good and perfect gift, we have come together as your people to pray that your blessing may rest upon each of us. Especially we pray for all those who have come here today to re-commit themselves to one another and to you. They stand together before you in this place of hallowed memory and holy sentiment. We thank you, our heavenly Father, for all who have led them to this hour of re-dedication: for all those in their lives who have guided, encouraged, and supported them through childhood and youth and adulthood and beyond, and implanted in their hearts and minds the fruit of the

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spirit that will nurture and sustain them in their common journey with all humanity, and, in, turn, inspire others also to make lasting commitments one to another. We do not pray, O God, that you will spare any of us from the trials and challenges that all must face, but we do pray that in the shadows and in the sunlight we may come to a closer dependence on each other and on you, and that in adversity and achievement we may find strength through our need for one another. May all who are gathered here continue to experience a growing conviction that love is patient and kind, does not insist on its own way, is not irritable or resentful, does not rejoice at wrong but rejoices in the right, and that love bears all things, believes all things, hopes all things, and endures all things. May Christ be the head of every home represented here, the unseen guest at every meal, the silent listener to every conversation, and may the knowledge of Christ's love be their highest joy during the unfolding years and throughout eternity? O God, as we ask that your benediction be with each married couple here this morning, may each of us, inspired by the Holy Spirit, renew the vow and covenant we have made so that we too may go forth in the knowledge that our love may increase from more to more. Through Christ our Lord we pray. Amen. * PRAYER Title: ―Talking With God‖ Text: Luke 11:1-4 Date: 11 March 1990

This is the second of a pair of sermons on prayer. Last week I spoke of the different stages through which a person may go as he or she develops an understanding of prayer. I concluded with two assurances we need to keep in mind as we pray: First, that God knows our needs before we ask; and second, that God answers every prayer. These assurances, however, do not always solve the problems we have with prayer. Prayer is always somewhat paradoxical. Paul Tillich, the great philosopher and theologian of the past generation, pointed out three paradoxes. First of all, in prayer, we are speaking to SOMEBODY. This, of itself, is a problem. It is not always easy to understand that God is SOMEBODY, and not something—that God is the SUBJECT of prayer and not the object of prayer. But we are speaking to somebody, to whom we really cannot speak, because God is God; God really is not just somebody.

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Second, says Tillich, we, in prayer, are ASKING, in some way—in a way, whatever we say is in fact asking—asking this SOMEBODY, of whom we really cannot ask anything, because God gives or does not give, before we ask. Third, we say THOU—today many of us use the pronoun, ―you‖, as we address God, but in Tillich‘s day, ―Thou‖ was more common. (Just as an aside here, I recall the first English masses used in America by the Roman Catholic Church, which came into use when most Protestants were still using Thee and Thou as they addressed God. Therefore, many of the prayers in the new English masses contained translations of common prayer phrases, such as, Thou that takest away the sins of the world, have mercy upon us; Thou that sittest at the right seat of the Father, hear our prayer, as ―You Who takes away, and, ―You Who sits.‖ The result was an overabundance of ―YOU WHO‘S‖, which became so monotonous and so comical that they were soon replaced with varying titles and names of the deity.) For this morning, let‘s stick to Tillich‘s Thou. When we address God, saying ―Thou‖, we address God as almighty and all-powerful, and thus recognize that God is distant and removed from us, but we also say ―Thou‖ to somebody who is nearer to us than we are to ourselves. It is NOT part of Judeo-Christian thought to understand God as dwelling in us, but it is our understanding that God‘s Spirit has a direct connection with the human spirit. We say that the spirit of God dwells with our spirits; we pray in one of our hymns, ―Spirit of God, descend upon my heart….‖ Through our sub-conscious, God is often closer to us than our conscious thoughts; God is as close to us as our breathing. Jesus brings out these points in his teaching about prayer. He makes the stumbling blocks I mentioned last week and these three paradoxes seem as though they were nothing for us to worry about. We should be concerned about them, certainly, but they cannot stand in the way of our prayer life. Indeed, when we seek to talk to God in prayer, we ourselves are the only stumbling blocks. We can talk about the problems we have in talking with God until we are blue in the face. We can talk and talk and talk, as theologians in seminaries do day after day after day—Talk ABOUT God, instead of talking to God—thinking ABOUT God instead of thinking WITH God. Talking about God is important in a teaching situation, but talking ABOUT God is not prayer. Talking ABOUT God and talking WITH God are about as different as trying to batter down a ten foot thick stone wall, and trying to batter down a door that is already open. Jesus talked WITH God. Jesus prayed with such power and conviction that one thing his disciples asked him to teach them was how to pray: ―Lord, teach us to pray.‖

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Jesus prayed to God with a conscious JOY. Yes, Jesus talked ABOUT God when Jesus was preaching and teaching, but, in prayer, Jesus talked WITH God. Can you imagine Jesus kneeling, especially in Gethsemane, talking to himself? I cannot. Jesus would never have been a candidate for transcendental meditation. When Jesus prayed, he met SOMEBODY. His prayer was not monologue, it was dialogue; it was conversation; it was not a soliloquy of an actor on an empty stage, like Shakespeare‘s Hamlet; it was friendship; it was friend talking to friend. Understanding this, let us consider our Lord‘s model prayer. Our Lord‘s Prayer is what it is as a model prayer, because of who Jesus was and because of what Jesus was. Indeed, we have to say that Jesus‘ whole life was his prayer; his entire life was a constant dialogue with God. Prayer, as Jesus taught, is nothing less than faith itself becoming articulate: faith EXPRESSED. Prayer is love, telling its love. Prayer is a return to the mind‘s normal resting place in God‘s love. Understanding this is understanding that prayer is an attitude. Of course, just as all of our attitudes are the results of something, prayer, as an attitude, is the result of continuous fellowship with God. Prayer is not to be an occasional act. Prayer cannot be spasmodic demands for gifts or attention. We learn prayer through obedience and practice and discipline, not by worrying about whether or not we are in the right mood, or as I mentioned last week, whether we have the right words at the moment. Two more things to keep in mind as we pray are that: 1. Prayer is most effective when we pray before we have a need, and 2. Prayer must have direction. Think of the opening of our Lord‘s model prayer. OUR Father…. The direction is obvious; the direction is toward God. Note also the plural pronoun, OUR. ―Our Father‖ indicates an obvious need to pray this prayer with others. This is not my prayer; this is not your individual prayer; this is OUR model prayer. These words remind us that only after we can pray together as a community of faith, with concern for one another, can we break this circle and go to a private place and pray in secret. In private, prayer can be petition also; it can be asking, seeking and making requests, but something must take place first.

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OUR FATHER points out the necessity of gathering together on a regular basis as a community of faith that prays together. People who do not worship together as a community of faith on a regular basis will never have a personal prayer life that means a hoot, because they are lacking one of the prerequisites of the prayer life of all faithful people. What else does our Lord‘s model prayer offer as a model? The first thing that might come to mind is its brevity. Listen, if you will, to a prayer of one of Jesus‘ contemporaries that was deliberately composed from bits and pieces taken from a host of Jewish sources in an attempt to prove that Jesus was not very original. This prayer was a deliberate attempt to discredit Jesus by proving that he was not original: Our Father, who art in Heaven. Hallowed be Thine exalted Name in the world which Thou didst create according to Thy will. May Thy Kingdom and Thy Lordship come speedily, and be acknowledged by all the world, that Thy Name may be praised in all eternity. May Thy will be done in Heaven, and also on earth give tranquility of spirit to those that fear Thee, yet in all things do what seemeth good to Thee. Let us enjoy the bread daily apportioned to us. Forgive us, our Father, for we have sinned; forgive also all who have done us injury; even as we also forgive all. And lead us not into temptation, but keep us far from all evil. For Thine is the greatness and the power and the dominion, the victory and the majesty, yea all in Heaven and on earth. Thine is the Kingdom, and Thou art Lord of all beings forever. Amen. (Manson, Sayings of Jesus, pp.167-68.)) Now, compare what I just read, to our Lord‘s Prayer as we find it in the Gospel according to Luke. Father, Hallowed be thy name. Thy Kingdom come. Give us each day our daily bread; and forgive us our sins, for we ourselves forgive everyone who has sinned against us; and lead us not into temptation. The lesson is obvious. In sentiment and in meaning, the two prayers are exactly parallel. It is clear that Jesus was echoing his Jewish heritage. As far as the underlying meaning and underlying theology are concerned, the prayers are strikingly similar. As a theologian, as a person who was dedicated to carrying on his Jewish heritage, Jesus was not original. And yet, these two prayers are worlds apart. The simplicity and brevity of the second prayer expresses a vastly different understanding of the relationship between the prayER and the prayEE—between the petitioner and his God. The meaning is the same, but the conciseness and the preciseness of the second prayer says something much more powerfully than the first. For the person who can pray as simply as the model prayer Jesus offered to his disciples—for that person, we can say that he or she must have a real sense of a Kingdom of God that is already at hand. To be so brief yet so complete in expressing our faith is to demonstrate the existence of a real kingdom that is indeed in our midst.

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In closing, let us look briefly at the form of our Lord‘s model prayer. There are six petitions. The first three are: 1. Hallowed be thy name, 2. Thy Kingdom come, and 3. Thy will be done. Notice what these three accomplish. They very affectively set aside the thoughts of our minds; they set aside our thoughts and concentrate on the glory of God. These three petitions get us to God. The second set of petitions is quite different. They are about us and about things we need: food, forgiveness, and power over temptation—things we really need to pray about in order to live—things we need to pray about in order to know what salvation is all about. Now that we have looked at our Lord‘s model prayer, let us close this service with prayer, by saying our Lord‘s Prayer together, rather slowly, so that we take the time to consider its parts. And, then, using it as a model, unite our hearts and minds in silent prayer. We will then remain seated for the closing hymn, which is a prayer. Give yourself a chance in these moments to pray as Jesus would pray: a chance to be brief, for faith quickly gets through what it needs; a chance to articulate our faith; a chance to clean up our insight into God‘s will; a chance to calmly and clearly judge ourselves; a chance to re-orient our minds and hearts. As one of the greatest preachers of all time, Harry Emerson Fosdick, once said: Prayer is a chance to clean the house, to clear the windows, to hang the curtains, set the table, and open the door; until God says, ―Yes, this house is ready. Now may the guest come in.‖ Let us pray together. ―Our Father, who art in heaven….‖ (silent prayer) God of heaven and earth, hear our prayers, and show us the way to peace in the world and peace within ourselves. Amen. * ALL SAINTS SUNDAY Title: ―The Special Children of God‖ Date: 07 November 1999

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Good morning Saints! Does that cause you just a little discomfort, being called ―saints?‖ But you really are saints. I know what you might be thinking, though. Perhaps at some point in your life, a parent or spouse or close friend might have remarked that you were no saint. I'm telling you now that you are. You are saints and so am I a saint. The Apostle Paul used the term saint to refer to all the baptized. He wrote letters to the ―saints‖ in Corinth, to the saints in Ephesus, and so on and so forth. Today he might write to us as the saints in Riceville or the saints in Nashua. Sometimes I read the letters of Paul with a smile. He writes to the "saints" in Corinth and then proceeds to lambaste them for their dreadful behavior. So, somehow, the term saint is not related to a person‘s behavior. The term "saint" comes from the Latin term, "Sanctus," which means holy. How can we use the term "holy One" to refer to us? Well, it should not be too much of a stretch if we understand the lesson this morning from I. John about being very special children of God. We can be called saints because of what God has done. Our holiness is not dependent on what we do, but it is dependent on what God has done. Let's get that clear from the start. Paul wrote to the saints in Ephesus, "For it is by God's grace that you have been saved through faith. It is not the result of your own efforts, but God's gift, so that no one can boast about it" (Eph 2:8,9). But that's not all. Being saved through faith--and we are hearing a great deal about what these words mean right now, as Lutherans and Roman Catholics are making remarkable progress in a groundbreaking mutual understanding of the relationship between faith and salvation—Being saved through faith means, that not only does God forgive our sins and all the garbage that we carry around, but our lives are also credited with all the good things that Jesus did in his life. I know that this may be difficult to understand. You have to use your imagination. When theologians get excited and start talking with all their theological terms, you‘ve got to use your imagination. So, let‘s use our imaginations. Can you imagine a photo album with photos of all the things that you ever did in your life, good and bad and everything in between? Can you imagine that? I am imagining now what my album might be like. If it were divided into three chapters, good, bad, and in between, I wonder which would be the thickest?

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Cautiously I open the album, a little afraid of what I might find. To my surprise I find all the rotten stuff I've ever done is gone; it is taken out. It‘s not there. In its place are photos, modern photos of Jesus doing all his good works. Why? How? Because we, as Christians, have the spirit of Christ dwelling in us! We are people who are being transformed and becoming Christ-like through the Spirit. Therefore, when we look in the album we don't see our old selves. We see our new selves. That is why we can be called saints. Not because of what we have done, but because of what God has done in Christ. We may not be perfect, but we are on our way. Therefore, we are saints. That is my first conclusion this morning, but I have another. I‘ve always enjoyed the Peanuts comic strip. In one of my favorite episodes, Lucy tells Charlie Brown, "I have examined my life and found it to be without a flaw. Therefore, I‘m going to hold a ceremony and present myself with a medal. I will then give a moving acceptance speech. After that I will greet myself in the receiving line." And she concludes sadly, "When you are a saint, you have to do everything yourself." I suppose that is the idea that some of us may have of saints, but that is not the original biblical idea of saintliness. The original idea was about people like you and me. The Christian saints are not perfect. They may be far from it, but they are pointed in the right direction. They are on the right road, and, with God's help through Christ, they are seeking, and moving toward God's love, but they can‘t do that alone. We are called Saints because we are part of a community of saints. It is impossible to be a saint alone, all by ourselves. It takes the whole community of faith together. Clare Booth Luce had an interesting description of the church as a community of faith. She wrote, ―A good stained glass window is made up of thousands of tiny pieces of colored glass held together with lead. The result is a figure. The portrait of a saint is only a fragment of a great and still uncompleted mosaic - the portrait of Jesus. Each saint is like a piece of colored glass in a total picture depicting Christ. The church, the communion of saints, is the body of Christ. The lead that holds the saints together is the Holy Spirit.‖ We have come here together on this day to celebrate All Saints, all together; to find out more about who we are, where we are going, and who is going with us. YES, THE SAINTS ARE MARCHIN‘ IN! Let‘s go, SAINTS *

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SABBATH Title: ―Toward a More Humane Sabbath‖ Date: 31 May 1997 Jesus said, ―The Sabbath was made for humankind, not humankind for the Sabbath.‖ What does the Sabbath mean to you? Emerson called it, ―the core of our civilization.‖ Longfellow called it, ―the golden clasp that binds together the volume of the week.‖ Obviously, the Sabbath means something to each of us who have gathered here this morning. Just think of what we do here each week, and what we experience. As simple as it is, it is quite unlike anything else we do: the music, the quiet moments, the opportunity for prayer and praise, and meditation; the opportunity to visit and share with other church members. Why do we do this? We know how, and we know when, and we know where, but WHY do we do this? A great Congregationalist, Henry Ward Beecher, who was also a very fine preacher, looked beyond the common reasons for the Sabbath. He said, ―A world without a Sabbath would be like a [person] without a smile, like a summer without flowers. It is the most joyous day of the whole week.‖ Not bad, for a Congregationalist, whose father, Lyman Beecher, was well known for his stern Calvinism. I love the old definition of a Calvinist Congregationalist who follows more in the way of the Puritans than in the way of the more progressive Pilgrims: ―A Puritan is someone who is deathly afraid that someone, somewhere, somehow, is having fun.‖ Thinking about the Sabbath, Coleridge once said, ―I feel as if God had, by giving the Sabbath, given fifty-two springs in every season.‖ Oliver Wendell Holmes once said that he had a plant somewhere in his soul, which needed watering about once a week. Isn‘t it more than interesting that some people have thought so deeply about something others treat so routinely and which many people simply ignore. Most of my adult life I have served as a church musician and/or minister. I‘ve always been amused with the excuses church members have had for not singing in the choir or not attending worship services. ―Well, we only have the weekend.‖

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Tell me, please, what is a weekend? What has become known as the Christian Sabbath is the FIRST day of the week. The historical Sabbath is and always has been the seventh day of the week. There are Christians who have kept to the seventh day: Seventh Day Adventists and Seventh Day Baptists, and a host of lesser known Christian bodies who worship on Saturday. They are left over from the Puritan period, which gave birth to Congregationalism. Most are called Sabbatarians. Evidently, there were Congregational Sabbatarians, Unitarian Sabbatarians, and Anabaptist Sabbatarians. The earliest Christians took quite a while to adjust to the first day of the week as a worship day. The first day of the week had been chosen by Christians in order to celebrate the resurrection of Christ and the first Easter. But, what we now know as Sunday took a long time to develop. In the year 321, the emperor Constantine issued an edict concerning a weekly Christian observance. Two and a half centuries later, Charlemagne passed the first legislation in the Western World connecting a day of rest with the Old Testament fourth commandment about keeping the Sabbath holy. The idea of a Sabbath day of rest was still a matter of individual choice during the Middle Ages. Divine services had been fully established by Christians, on Sundays, but the idea of a Sabbath—on Sunday—that took a while. In 1274, Pope Gregory IX tried to promote Sunday as a day of composure, but with little success. And the story of the Sabbath winds on and on. Today, the Christian Sabbath is still the first day of the week, not the seventh. Some have tried to call it the eighth day of rest. Anyway, the Christian Sabbath has, obviously, evolved into Sunday, complete with Christian worship services. There are, of course, more and more Christians, who, when they add a worship service to their busy, large church, worship schedules, add it onto the ancient Sabbath, Saturday. (I think most of you know by now that I serve a Catholic church on Saturday evenings as a church musician for the 5:30 liturgy.) So, what about what Jesus said in today‘s gospel lesson? Is our Sabbath a day of REST? Yes, the Sabbath is supposed to be! I recall a rather myopic member of a church I once served who would balk at anything besides worship on Sunday. Every year we would try to schedule Church Spring Cleanup Day! ―Let‘s have it next Sunday,‖ some would say. ―And we‘ll have a church picnic, and we‘ll clean up this place.‖ ―NO, we can‘t do that,‖ said old Mr. Neanderthal, ―at least I won‘t be there. Sunday is very special to me; it‘s the Sabbath. We shouldn‘t be working on the Sabbath.‖

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And everyone else at the meeting would look at Neanderthal and ask him when he thought the other church members would have time to clean up the church grounds. They worked all week long; many worked on Saturday. Isn‘t it interesting how humans can twist biblical stories? Who rested on the first Sabbath? God did: ―So God blessed the seventh day and hallowed it, because on it GOD rested from all HIS work.‖ And then along came Jesus, who, when his disciples were hungry because they had been working so hard, and had neglected themselves, and no one had invited them in for afternoon tea, said to the judgmental Pharisees, ―The Sabbath is meant for people, not people for the Sabbath.‖ I truly believe we can catch the logic of the fourth commandment to keep the Sabbath holy if we KEEP THE SABBATH instead of just giving it away. Therefore, I hope we can understand that we have a great deal of work to do each Sabbath— work that we have left undone during the week. For instance, there are countless people right here in this community whose lives would be greatly enriched if YOU KEPT THE SABBATH MORE COMPLETELY by bringing them with you to worship. There are countless people who need the outward expression of worship in order to increase their inner life with God. But that is only the beginning. Keeping the Sabbath means meeting the needs of others in a world that is half starved to death. In spite of the hope for the economy of this great nation, there are more poor people today in this country than ever before, and most of them are children. If the community of faith does not work long and hard to keep the Sabbath, we, all of us, are going to loose it. Where is the hope here? The hope is in the fact that God did not create us to be losers. God created us to be winners. Where do we start? One of the best starts is with the Sabbath, by keeping it holy. If we can do that, we can probably do the rest.

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SERMONS ON SPECIFIC TEXTS

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CONTENTS

Old Testament Sermon: "Wholehearted Religion" Text: Deuteronomy 6:4-5, 30:1-20 Date: 02 June 1991 Sermon: "The Call To The Real" Text: 1. Samuel 3:1-20 Date: 28 January 1990 Sermon: "First Principles" Text: 2. Samuel 7:1-14 Date: 20 July 1997 Title: ―Christian Parenthood‖ Text: Proverbs 31:10-31 Date: 19 May 1991 Title: "Gracious Acceptance" Text: Proverbs 31:10-31, Etc. Date: 21 September 1997 Title ―Life's Enabling Factors‖ Text: Ecclesiastes Title: "The Language of Intimate Friendship" Text: Song of Solomon 2:8-13 Date: 30 August 1997 Title: "Living In the Meantime of God" Text: Jeremiah 31:33 Date: 06 May 1990 Title: ―I Sat Where They Sat‖ Text: Ezekiel 3:15 Title: ―Jonah, The Utterly Unfit Prophet‖ Text: Jonah Date: 27 January 1991 Sermon: "The Whale's Tale" From: Berrigan, A Book of Parables. Date: 26 January 1997

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New Testament Title: "The Spontaneous Qualities of a Grateful Life" Text: Matthew 5:3-11 Date: 29 September 1991 Title: ―Peacemakers‖ Texts: Matthew 5.9, Romans 7 Date: 11 August 1991 Title: ―You Are the Light of the World‖ Text: Matthew 5:14-16 Topic: Founders Day Date: 03 November 1991 Title: ―The Golden Rule: A General Rule for Behavior‖ Texts: Matthew 7:12, Luke 6:31 Date: 22 September 1991 Sermon: ―Jesus and the Haunted House‖ Text: Matthew 12:22-45 Date: 27 Oct. 1991 Title: ―The Yes People‖ Text: Matthew. 21:28-32 Date: 11 Nov. 1990 Title: "To Worry or To Sleep‖ Text: Mark 4:35-41, 14:32-43 Date: 18 August 1991 Title: "The Drum Major Instinct" Text: Mark 10:35-45 Date: 22 October 2000 Title: "Keep the Change" Text: Mark 12:38-44 Date: 12 November 2000 Title: "Life's Enabling Factors" Text: Luke 6:43-49 Title: "The Mary-Martha Dilemma" Text: Luke 10:38-42 Title: "The Pharisee And The Tax Collector‖

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Text: Luke 18:9-14 Date: 28 April 1991 Title: ―Sharing a Meal‖ Text: John 6:1-21 Title: "The Authority of Jesus" Text: John 6:16-21 (1-21) Date: 27 July 1997 Title: ―Jesus, Man of Humility‖ Text: John 13 Date: 17 March 1991 Title: "Between Friends" Text: John 15:12-17 Lenten Devotion Title: ―Jesus Before Pilate: The Question of Contempt‖ Text: John 18:33-38 Place: Ecumenical Service, Nashua, Iowa Date: 21 March 1990 Title: "Living In These Most Analyzed Times" Text: Acts 1:1-8 Date: 11 February 1990 Title: ―The Curse of Modernity‖ Text: Acts 17:16-34 Date: 21 July 1991 Title: "True Strength" Text: 2 Corinthians 12:1-10 Date: 09 July 2000 Title: "Intimate Comprehension" Ephesians 1:3-14 Title: "The Basis of Christian Oneness" Text: Ephesians 4:1-16 Date: 03 August 1997 Text: Ephesians 4:25-5:2 Date: 10 August 1997 Title: "Christian Armor"

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Text: Ephesians 6:10-20 Date: 24 August 1997 Sermon: ―The Company We Keep‖ Text: Philippians 3:7-8 Date: 20 October 1991 Title: "Strength For Anything" Text: Philippians 4:13 Neb Date: 16 June 1991 Lenten Series Meditation Text: 2 Timothy 2:8-13 Date: 20 February 1991 Title: ―Something Better For Us‖ Text: Hebrews 12, 13, Selected Verses Date: 21 January 1990 Title: "Faith In Action" Text: James 1:17-27 Date: 03 September 2000 Title: ―Freight Train Faith‖ Text: James 2:14-17 Date: 13 October 1991 Title: "The Tongue's Capacities‖ Text: James 3 Date: 14 September 1997 Title: "Caring Corrections" Text: James 5:38-50 Date: 29 September 1997 Sermon: ―The Consecrated Person‖ Text: I. Peter 3:13-22 Date: 08 September 1991

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Old Testament

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Title: ―Wholehearted Religion‖ Text: Deuteronomy 6:4-5, 30:1-20 Date: 02 June 1991

Have you ever considered what a divided world we inhabit? I am not referring to the world as it is divided by national boundaries. This is a personal observation. We live in a world cut into many segments and pieces. We put each part of life, each interest and each activity, into a separate compartment. One part must not impinge upon another. Each part follows its own rules and exists as a little world all by itself. We separate our work life from our family life. Sometimes one side of this separation takes precedence over the other. For some, family life comes first: work simply provides the financing for the more important business that goes on in the home. Under this system of valuing, the only real life takes place in the home. The worker simply tolerates the inconvenience of the work place so he or she can provide the needs of the real world in the home. For others, the life that is real occurs at work. Work comes first in all situations, and for the person holding this view, any inconvenience caused by the work can be justified by saying, "I'm doing it for my family; I'm doing it for the kids." Regardless of which takes first place, home or work, the division is the same. Family life occurs in the home and constitutes one little world. Work life takes place in the work place and should not be dragged into life at home. Children are often effected by this divided approach to life. Adult work hours take on a pattern. Children know their parents spend part of the day at some place called work, but how many children really know what going to work means, unless perhaps they live on a family farm and observe adult working patterns firsthand? The separation has become even more pronounced these days as parents usually do not know what children do at school. Parent Teacher Associations are at an all-time low. Nashua has no parent-teacher organization. Parent involvement in school activities continues to diminish. To many parents, the school is where the children go in the morning and from which they return in the afternoon. And when school gets out, parents wonder, what are my children going to do now? Separation is everywhere--school, work, and family life--each with its own existence, its own rules, and its own standards by which to function. There are other examples. Religion is one. Most religious people want their religion sealed off from other areas of life. We want it to stay on its own turf and tend to its own business. We want religion to stay in a particular building, at a particular address.

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I recall a small episode in H. G. Wells' humorous novel, Meanwhile. A sophisticated traveler with a hyphenated name was the houseguest of the refined Mrs. Rylands. Wells painted the English summer night with these words: "After dinner there was a luminous peacefulness in the world outside and an unusual warmth, the rising moon had pervaded heaven with an intense blue." It was two or three in the morning when hostess and guest went outside upon the terrace and down the steps to the garden. As the pleasant conversation rambles on, the guest says to Mrs. Rylands, "If I could plan my own fate, I would like to live five hundred years in a world in which nothing of any importance ever happened at all. A world like a Chinese plate. I should... perform some graceful functions in the ceremonies of a religion that had completely lost whatever reality it ever had." Mrs. Rylands was not unmindful of her duty to the little green leather book that waited in her sitting-room. "You do not believe in God?" she asked, to be perfectly clear. ―In loveliness, I believe,‖ replied the guest. ―And I delight in gods. But God--How it would spoil this perfect night....‖ For many modern Americans, religion is something they did when they were young. It was not only confined to a building, but to a certain age. For others religion means what one does on Sunday morning. They might throw in a church meeting now and then, perhaps a church dinner. But always, in every one of these functions of religion, they gather on religious turf--the place where religion takes place. Let's look at one more division. A Doctor of Ministry colleague of mine once did a survey of his church membership. Most of the men in the congregation were involved in the business world. The survey was part of a study of the relationship between business and ethics. The results of his survey were staggering, especially since they came from members of his church. In the business world you look out for number one. If you need to lie, cheat, or cover up to help number one, then you do what is necessary. Religion is all right in its place, but the place for religion is in the church building. Business matters belong at the office; family matters belong in the home; religious matters belong in the church. My colleague's conclusion was that business and religion operate under separate rules. Separation and division can be found in every facet of life. These can be found in operation everywhere. This truth came to me as I reflected on the meaning of the text I chose for today: "You shall love the Lord your God with all your heart, and with all your soul, and with all your might." The commandment seems to be divided into three parts. This is the version of the

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commandment as we find it in the Old Testament book of Deuteronomy. Many of us probably divide it into four parts, recalling the version found in the New Testament gospel of Mark. According to Mark, a scribe asked Jesus, "Which is the chief of all the commandments?" Jesus answered, "The first is this, `Hear, O Israel, the Lord your God is one God; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your might.'" With the four parts, Jesus‘ reply gives my sermon four divisions. Love God: 1. …with all your heart. That means with all your emotions. [It can also mean with all your imagination.] 2. ...with all your soul. That means with all your spiritual nature. 3. ...with all your mind. That means with all your power of reason and logic. 4. ...with all your might. That means with all your physical strength. Isn't that neat! You can love God four different ways, each way with its own set of rules and subdivisions, making a very logical and well-organized sermon as well as a very conveniently divided religion. If you are a very emotional person, you can love God that way. If you are a football player with little power of reason, your brute strength alone allows you to love God. The truth is that the Bible was not written that way. These are not separated divisions. The biblical writers never made such neat, psychological separations. These were not written in either the Old or the New Testaments as separate points, but, rather, as a construction for building up several ways of saying the same thing. To love God with heart, soul, mind and might, is a way of saying, ―You shall love the Lord your God with everything you are and everything you have.‖ You are to go all the way with this love, not dividing off some for another purpose or compartment, but with everything in you. There is to be a unity of life and purpose in the believer. Last week I dealt at some length with the understanding of God as one. The Lord our God is one Lord. God's law is to be applied to the smallest detail as well as to the largest. And so it is that if you read on through the long Old Testament book of Deuteronomy with all its lists of laws, you will find laws on feeding oxen, on plowing fields, on personal eating habits. There are endless laws. All add up to the firm conviction of the writer that no part of life belongs outside the authority of God. All compartments of living belong under the authority of the Lord of all life. Therefore, never let anyone convince you of the impropriety of bringing religion into any facet of life: Politics. Family. Business. We have one faith, one baptism, one God and Father of us all. We have one Lord, Jesus Christ. Therefore, even the way you drive to church, the way you drive home from work, reflects your faith in God. The way you relate to your neighbors should reflect the time you spend

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in worship. God is one God, demanding full and unified service in all we are and in all we do. Let us pray. Lord God, you are one God. Whether at home, at work, at church, wherever we may be, may we firmly realize by faith that no part of life belongs outside your authority. We ask this for your mercy's sake, shown in Jesus Christ our Lord. Amen. * Title: ―The Call to the Real‖ Text: 1 Samuel 3:1-20 Date: 28 January 1990

In biblical language, a summons to perform a particular task is often called a call or a calling. In Protestant theology we also run across the term election, which means about the same thing as call. These terms are not used very much outside of theological seminaries, but the language does recur in prayers such as the one I used during the installation service. Congregations still CALL their pastors to pastorates. When someone dies, we often say that he or she was CALLED to be with the Lord, which is interesting, because the implication is that even in death, the faithful have work to do. Our scripture lesson this morning tells of the calling of the young man Samuel. It is my hope that as we reflect on the meaning of this particular story about Samuel's call, that we may also reflect on what it means to be called into the service of our congregation as one who is elected to perform a particular function in the worship and work of our congregation. In the early morning hours, in the quiet inner sanctions of the temple, a voice calls Samuel by name. Samuel doesn't identify the call right away. He needs to have the call repeated. He also needs to have the call interpreted by Eli, because Samuel didn't know what the call meant even when he identified it as a call. However, when he did respond to the call, he was able to do so because he was ready; he had training and he was prepared. As we consider each of these four points, let's first recognize the full implications of the very exciting story of Samuel's calling, for we can read in the scriptures about many callings: the calling of Isaiah, the calling of Ezekiel--there is quite a list. Also, as Christians, we have ingrained in our minds what we describe as the story of God calling us through Christ. We sing very easily and heartily: Jesus calls us, o'er the tumult Of our life's wild restless sea, Day by day his sweet voice soundeth, Saying Christian, follow me.

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And yet--now--I am not a betting person, even in the great gambling state of Iowa, but I will bet that everyone of us would be scared witless if God called us by name. On the other hand, perhaps the media and the cinema have prepared us for everything. In recent years dramatic calls from the sky could be from a savings bank advertisement or from a laundry detergent commercial: "ALICE, WHY ARE YOU USING THAT DETERGENT." Behind the biblical language, however, the biblical account of the call of Samuel is much closer to real life than any TV commercial. Samuel, in a very realistic way, did NOT identify the voice at first. He needed to hear it again. He also needed to have the voice interpreted by Eli. He needed to do some homework; he needed to do some inquiring; he needed to ask a few questions. When the drama takes place, it is a quiet drama; it is very personal and very direct; it is a drama between this one person and God. No one else is there, not even Eli. Therefore, it is important for us to realize how UNIMPRESSIVE the story of Samuel's calling really is. It is NOT the drama of the calling event that is designed to impress us as we read this passage. Even ancient interpreters of scripture looked at this passage as PROOF that the language of religious experience should NOT be taken literally. The emphasis is not on the scene in the temple at all. The emphasis is what Samuel did and who Samuel turned out to be. Then, why was this story written? It was written to tell us that Samuel was a person of God who did God's will. I hope that at this moment all of us can remember a time when we as individuals did something for someone else out of impulse—a time when we acted impulsively for good: when we spoke up for the truth when no one else would; when we quietly and calmly REASONED when everyone else was arguing over opinions. Those actions were NOT God's calling. God's calling came way before that action. At the time, we might not have had any clear idea of what was motivating us. But after the action, after we did something in the Lord's service--THEN, perhaps, we were able to reflect back and see the voice of God directing our action. Perhaps we did what we did or said what we said because of the good example of someone whom we admired—the example of a loving parent, the teaching and example of an inspirational teacher. But the chances are that we did not realize God's call until WE HAD SERVED HIM-- until we RESPONDED to that call in some way. NO CALLING BECOMES REAL, UNTIL WE DO SOMETHING. Well, then, how can we become better prepared for doing things? How can we be ready so that we can respond when the hour comes? Since this is more of a reflective meditation than a sermon, I am not going to go too much into detail with an answer, for I would rather have you answer this question for yourselves. But I will offer this story. It is fiction, but it is to the point. It is a story, told in

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the language of religious experience, of a young curate, that is, of an assistant minister in the Church of England. The young man, fresh out of seminary, was assigned to the staff of a large cathedral. The Sunday came when he was to deliver his first sermon. The bishop was there. The dean of the cathedral was there. All the priests on the cathedral staff were there. The service proceeded as scheduled and soon it was time for the sermon. All the parishioners adjusted their eyelids into a comfortable position. The young curate made his way along the choir pews, down the long chancel. He was very nervous as he climbed the steps up into the lofty pulpit. As he glanced down at his notes, the cathedral became silent. He cleared the lump in his throat and looked up from his notes. But just as he was ready to begin, he saw the Lord sitting in the front row. He didn't know what to do. Quickly, but quietly and timidly he made his way down out of the pulpit to one of the priests and whispered, ―The Lord is sitting in the front row, what should I do? The priest said, "I don't know, go ask the dean." He went over to the dean of the cathedral and said to him, "The Lord is sitting in the front row, what should I do?" The dean said, "I don't know, go ask the bishop." The curate made his way across the chancel to the bishop, who was seated in his big bishop's chair, cupped his hands and in a loud whisper said to the bishop, "The Lord is sitting in the front row, what should I do?" The bishop thought for a moment, leaned over and said quietly, "Look busy!" Certainly part of the process of identifying the call of God in our lives is our response to that that call. Many people cannot respond. Some panic. Some feel distressed; they feel that God is alien to them; that God does NOT deal with THEM personally and quietly. They expect too much of religion. They expect religious insights to come with no effort at all, which is contrary to everything else they have experienced in life. Just think of how much time people spend on training and studying in order to gain insights for their vocations and professions and trades, because they know that such insights do NOT come without effort. There is no revelation of beauty, there is no perception of goodness, there is no portrayal of truth in this world, UNTIL PEOPLE ARE READY TO RESPOND to that beauty, to that goodness, to that truth--until we are ready to say with Samuel, "Speak Lord, for thy servant heareth," and identify for ourselves, God's voice. Let us pray: Lord, God, speak to us, and let us hear your call. Amen. * Title: ―First Principles‖ Text: 2 Samuel 7:1-14 Date: 20 July 1997

At the end of rocky point of land above a small cove, on the southern shore of Iceland, there is a beautiful little church called Sjoman‘s Kirkja, the sailor‘s church. No pastor has ever

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been assigned there. No congregation has worshipped there on a regular basis. The building has been the site of an occasional wedding, or funeral led by a hired pastor, but there has never been any indication of a more mature Christian insight. The lovely little building in its pristine setting exists as a testimony to the honor and glory of God of the skipper of a fishing boat, who, one stormy night, when his prayers to Thor seemed in vain, prayed, instead, to the Christian God: ―God of the lord Jesus Christ, if you save me and my crew from the tempest I will build you a church.‖ Through the darkness, a light appeared on the shore. The skipper followed the light, but as the ship drew nearer and nearer to the rocky shore, pounded by monstrous waves, their hopes were dashed. Suddenly, the small ship was swept into the calm waters of a small cove, in the lee of a rocky point, where the boat‘s crew safely beached their craft and, after offering prayers for their deliverance, fell asleep on the shore. When the captain awoke the next morning there was nothing and no one anywhere in sight that could have been a source of light the night before. Soon after, with the profits from his catch, the skipper returned to the rocky point to build a church, as he had promised. I am sure we can understand the sincere desire of the Icelandic captain. I am also certain that we understand David‘s sincere desire to advance the cause of true religion and honor the glory of God by building a temple. In both cases, that which is honestly meant to be a means to the more effective worship of God degenerates into becoming an end in itself, and the devotion that should be given to God alone becomes attached to the maintenance and preservation of the hallowed structure. The images of the Temple, in both the Old Testament lesson and in the lesson from Ephesians, portray the temple as the work of God, and not as the work of human hands. We realize this as we learn that the temple built by Solomon did not endure, being the work of human hands. The Apostle Paul wrote about another kind of temple—about people becoming a temple, and the son of David, Jesus Christ, being the cornerstone. This should remind us that the New Testament word for Church, ―ecclesia,‖ means, ―assembly,‖ not ―building.‖ Paul, with his emphasis on the apostles and prophets, calls us back to the first principles of our faith, to the understanding that the Church is an historically conditioned institution that emerged from objective, articulated historical events involving real people. We who worship here, who care for this building, surely have a sincere desire to advance the cause of our religion and to honor the glory of God. But, as we look around at this wellmaintained and sturdy structure, we might also remember the words of the Apostle Paul, and the sincere desire of King David. The availability of God is not limited to the confines of a building. God is available in every changing circumstance for ever human need. And God is ever striking his tent and moving on up ahead of us to a new location in history. Just as this building was built and then rebuilt after the town burned, ―to the glory of God,‖ as a properly erected temple, so

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to speak, we who worship here each week need to keep it in the category of an ―upper room, furnished,‖ where we commune with God, and from which, having ―sung a hymn,‖ we go out to preach the gospel, and minister to the needs of God‘s people, and follow Christ across the frontiers of the future. * FESTIVAL OF THE CHRISTIAN HOME Title: ―Christian Parenthood‖ Text: Proverbs 31:10-31 Date: 19 May 1991 I don‘t' know if is possible to teach someone how to be a good parent. Some things can be passed from parent to child and learned from books, but most of what makes parents GOOD comes from a deep love for THEIR parents and children. Many experts say that too much is expected of parents. Is too much expected of parents today? All of us who are parents can probably reflect back to a time when WE expected a great deal from our parents. We also expect a great deal from ourselves as well as a great deal from our children. Each of us wants to experience a parent‘s pride. Recently I read a story from a biography of the late President Dwight Eisenhower. During President Eisenhower's term of office, his mother was interviewed on a television talk show. When the talk show host asked her, "Aren't you proud of your son?," Mrs. Eisenhower surprised him by replying, "Yes, I am, but which one are you referring to?" What a delightful reply from a loving parent who had more than one son! But, is too much expected of parents today? In most conventional families, both parents work to help with the family budget. Children expect their parents to be up to date—to be ―with it.‖ Parents are expected to provide everything their children need and to guess what their children want. Perhaps so much is expected of parents because we do not know what makes a good parent. So, what is a good parent? First of all parents need to be realistic in their expectations. Often our world encourages unrealistic expectations. The media bombards us with the message that we have only one chance at life and we've go to hit it with all the gusto we can. This is certainly not very encouraging to someone who is tied to an unpleasant job or to a house that always needs cleaning. At the time this church building was built, making ends meet took lots of time and energy. Today we are told that, no matter what our calling in life may be, we must feel good all of the time: we must feel satisfied, and pleased, and happy. But this expectation

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is not realistic, for nothing--job, school, motherhood, fatherhood, or marriage--is good all of the time. Therefore, Christian parents must show TWO basic Christian standards of LOVE and FORGIVENESS in their lives. No one in this world has a greater opportunity to bring love into a world that is often unloving, or forgiveness into a world that is usually unforgiving, than parents. By love, here, we include the kind of love experienced through the love of Jesus Christ: love that loves those who sometimes do not deserve to be loved. Christ taught his followers that this is the kind of love God has for us, who needlessly disregard the love of others. The second standard, forgiveness, is essential in every home. "Forgive us our trespasses as we forgive those who trespass against us." Can any home settle for less? Our homes are in houses that confine us and concentrate us in small spaces upon this planet where family members have countless opportunities to trespass against each other. I know. For years I shared a room with my younger brother. Can you think of an example from your home? We parents continually trespass against our children, often unknowingly, interrupting cherished moments of play with questions such as, Did you take out the trash today? Did you make your bed this morning? Did you brush your teeth? Did you wash behind your ears? And all children have urgent needs that often trespass against parents, often while parents are in the middle of a sentence. As a congregation that usually uses the term ―debts‖ instead of ―trespasses,‖ we might add that as children grow older, parents may also have the opportunity of forgiving debts as well as trespasses! But the underlying question is, can Christians accept God's love and forgiveness without letting it spread in their own lives? Parents must forgive both the big and the little things. Children must forgive parents and parents forgive children, because we teach each other by word and deed, and more often than not, the deed leaves a deeper impression than our words. A third and very important characteristic of a good parent is understood in terms of how the parent invests in the future. Too many parents make the mistake of not keeping their spouses first in the home. This often leads to problems at retirement when the children grow up and leave home, and the parents are all alone together. Husbands and wives must find the time to take a walk together, have a night out on the town, or an evening alone at home. We parents are very busy people, busy pleasing countless others--so busy that we lose touch with the people who live closest to us. Contrary to what many people are saying and writing about the family, the family is an enduring institution. Today, the word family may define a variety of family units. Many families today are single parent families, but they still need to function as families.

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No matter what the makeup of our family unit may be, we cherish family life. And I am confident that our society can still shape an environment that strengthens and supports families. * Title: ―Gracious Acceptance‖ Text: Proverbs 31:10-31 Date: 21 September 1997

Last week we enjoyed a passage from Proverbs, which introduced the personification of Wisdom as a woman. She, Wisdom, calls to those who pass by in the market place. She is alive. She is a person with her own emotions. Lady Wisdom competes for the attention of the people, and is disgusted with the marginal role that she is allotted. I have always enjoyed reading these passages from Proverbs, but I wonder how much a woman would enjoy them. How would the woman of today react to these words? In today's lesson we are introduced to superwoman. She makes her own clothes. She does all the cooking. She manages the household. She dabbles in real estate. She has interest in commerce, is involved in manufacturing, works in social services. She can handle unexpected tragedies such as snow in the desert. She is the power behind her husband's success. She possesses prophetic clairvoyance. She provides education for her children. She NEVER, or at least seldom, watches television. SHE IS THE PERFECT MOTHER AND WIFE. And finally, she goes to church regularly. Truly, this is a list of qualifications for the contemporary woman, except, perhaps, for the last three or four. Generally, however, there is nothing that she can't do superbly all of the time and all at the same time. We might expect to find her featured in a lead article in Time magazine. There is, of course, a larger setting of Proverbs 31: God reveals the will of God to us not just under extraordinary circumstances, but, most importantly, in our everyday activities and through all aspects of our lives. Yes, Lady Wisdom is Superwoman; she is supposed to be. But her ―superwomaness‖ is illustrated in the most mundane ways possible, by listing specific activities that are done by real people in real situations, every day. The effect of these varied activities, however, when viewed collectively, is stunning. I have often reflected upon my childhood memories of my mother. She still is a SUPERMOM to me. How she ever managed to do all the things she did and keep up with her career, as a female member of her generation, is amazing to me. There are also, I am certain, superhusbands, and superdads. Truly, all we should need to do for the sake of each of us would be to list all our positive, impressive characteristics, while ignoring the negatives, and we would, inevitably, come up with a super person. Accentuate

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the positive, illiminate the negative, as the song goes, and we all can be super persons. In a larger context, we might also observe a pattern pertaining to all three lessons for this morning. James's letter is full of practical instructions. He does not say that if we live plan ―A,‖ then we end up in God's good graces, but if we live plan ―B,‖ we are going to go to hell. Instead, James argues, we need to realize that people lead different life styles because of the relationships they form with other people throughout their lives. There is such a thing as plan "C." We are different, yes, but all of us have something in common. We all are to submit ourselves to God who is good, and we all are to resist evil. "Draw near to God, and God will draw near to you." This is, truly, good news to Christians. It is not threatening. It is promising. All we need to do is graciously accept this promise and the number of our positive characteristics will begin to accumulate. You see, says James, we humans are not just dumped in the world and left to our own devices. We have a companion. God is intimately involved in our living, and if we live faithfully in relationship to God, then we have the assurance that God draws near [nearer] to us. And, this leads us to the words of Jesus. Jesus asked his disciples to "follow" him, and all they could think of was greatness. Jesus called them to be his followers, and all they could think of was privilege and power and position. But, before we get carried away with denouncing the disciples, we might consider our reasons for following Christ. The world we live in seems to be in love with itself. We must promote ourselves. To do otherwise is to show a lack of ambition, and that is an indication that we are not psychologically healthy in today's competitive world. Isn‘t that what our world says to us every day? Several years ago, a major protestant denomination conducted a nationwide poll of its church members. 90% of those who contributed toward their church's financial program expected something in return. What did they expect? Snappy, entertaining, short sermons. Rousing, entertaining music. Smooth pastoral calling. A full range of inspiring programs for the family. Only a few people, nationwide, checked anything on the survey sheet about service, AND NO ONE, not one member of a major protestant denomination, NOT ONE PERSON, among millions, checked anything on the survey sheet about human suffering, and how to relieve it. So, here is a question for you. How do we apply heavenly wisdom to our daily living?

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Well, how did Jesus apply heavenly wisdom toward daily living? He said, "If you want to be first, you are going to have to get used to being last." And after he told his disciples that, he did a very odd thing. He placed a child before his disciples. Today, most of us would probably miss the point Jesus was making with the child. Today children are considered naive, innocent, sweet, and trusting. This was not the general attitude toward children in Jesus‘ day. Children then, as in many third world countries today, were thought of as nuisances to be disciplined and tolerated until they became old enough to be useful, reasonable adults. Why are there so many orphanages in poor countries? Because, children are considered useless and there is no profit in caring for them. "Whoever welcomes one such child," said Jesus, "welcomes me, and whoever welcomes me welcomes not just me but also the one who sent me." We learn here, as people like Mother Teresa learned, that none of us has any claim on God's generosity. Not one of us can do anything for God's benefit, and yet, it is the character of God to be generous. How then do WE become great? There is only one way. We treat others as God treats them, and then we become great, because God is great. Sewing, cooking, managing our households--conducting our everyday duties, going to work, improving the products that we manufacture, increasing the employment in our communities, helping to raise the standard of living, belonging to a service club, being ready to help when unexpected tragedies strike, being the power behind your spouse's success, making our houses homes for our children, worshipping regularly. These mundane activities, viewed collectively, can be stunning. * Title: ―Life‘s Enabling Factors‖ Place: The Little Brown Church in the Vale Text: Ecclesiastes

What did you do this week? What did you think about? Where did all the thoughts and deeds of the past week go? Probably very few of us had the opportunity to do anything stupendous this past week. But all week we did things: we thought, we talked. What came about as a result of all that activity? Where are those thoughts and actions collected? Perhaps some of them collected in a swamp where they will do no harm, but where they will not contribute very much in the way of immediate goodness. Some, however, may have gathered behind a hazardous dam, which will someday fail and cause great destruction.

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As I was thinking about this sermon and passing by the new dam under construction, my thoughts wandered back fifteen years or so to the collapse of the Grand Teton dam. Perhaps some of your remember the news coverage of that disaster. What contributed to that tragedy? Certainly it was not do to one circumstance. There was a flawed design here, a neglect there, an oversight here, a delay in making necessary repairs there, and soon the whole ―dammed‖ thing went. We realize, however, that life's day-to-day contributions don't always add up to tragedy and failure, but every contribution matters. For better, for worse, for richer, for poorer, everything we do or say counts. All of it matters and all of it continues to be important. Long after we have said or done something, there may come a time when that action will enable something else to happen, which is to say that everything we do or say is an enabling factor. If it does not cause something to happen right away, it, combined with other enabling factors, may very well help bring about or contribute to another circumstance later on. I understand that the term "enabling factor" is used by NASA, the National Aeronautics and Space Administration, to refer specifically to a single circumstance. When the space shuttle Challenger met disaster, when the jumbo jet crashed here in Iowa last year, those who investigated the tragedies worked hard and long to compile a list of enabling factors: structural problems, design problems, equipment problems, and pilot error problems, any one of which would probably NOT have produced a tragedy, but in combination were deadly. We might broaden our efforts at illustration to include a little skid made by one person in one car on an icy road. Of itself, with corrective steering, such a skid would probably affect a person only to the point of perhaps slowing down a bit and being more careful. However, add the enabling factor of a little skid on your part to the enabling factor of another car passing you from the opposite direction at the same time. Add a few more enabling factors such as a few more passengers in each of the cars. Add a tailgating 80,000 lb. trailer truck, and, suddenly, one is in the midst of tragedy. Would such an accident be an act of God? Certainly not! It would be the result of a combination of human error, which seems to be built into every human system, plus enabling factors that are brought about by other human beings. Indeed, we who do not work for NASA--even we can easily understand that errors as well as circumstances can be referred to as enabling factors. Call the result fate, call it the age-old problem of being at the wrong place at the wrong time, or the right place at the right time; call it what you may, the fact is that actions can produce circumstances and circumstances can contribute to our actions, which leads us to a startling conclusion.

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ANYTHING THAT ANYONE DOES IN ANY PLACE AT ANY TIME CAN BE AN ENABLING FACTOR. Some enabling factors may contribute to tragedy. Some may contribute to great acts of goodness. Enabling factors work both ways. As Jesus put it in the Sermon on the Plain, "the good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil." That is the religious person's equivalent to the physicist's understanding of Isaac Newton's theory of cause and effect. We see the results of enabling factors throughout our society: in government, in churches, in families. What can we conclude from what we see? First, we can conclude that it is difficult, if not impossible, for anyone in any setting to do anything fantastic on his own. Likewise, it is almost impossible to create a great tragedy on one's own. It takes enabling factors from a variety of sources over a period of time to produce any event. For instance, it takes a lot of people, and a lot of time, and a lot of stupidity and a lot of arrogance to start a war. On a more intimate scale--well--single people don't get divorces, do they. It takes more than one person to make a marriage, and it takes more than one person to destroy a marriage. For years, one of my favorite TV shows has been the Cosby Show. The TV Cosby family seems to be so well balanced, so smooth. Every problem is carefully worked out. Meanwhile, in the real world where the show of life is NOT so carefully written and rehearsed, an unkind word by one family member is added to a nasty response from another. Anger expressed by one parent is added to the disgust of another. And soon there's a broken home. The truth is that it takes a great number of enabling factors to produce such a tragedy. Another set of enabling factors--a kind word, a kind response, a genuine struggle for appreciation and understanding and mutual respect, may produce peace and harmony in another family. But even there, it takes more than one person to produce a situation. Taken alone, our enabling factors can do very little and, I suppose, some people may be very thankful that this is true. But, combined with those of others, things happen. Sometimes things happen and we find ourselves totally unprepared. Circumstances both good and bad may arise and events may occur that are totally beyond our control. And, perhaps that is the cause of our fear--our fear of doing good as well as our fear of doing evil, because nobody likes to feel that he or she has lost control over life.

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So, you see, here is the paradox. Alone, we are NOT in control of the world around us. And yet, EVERYTHING we do is important, because everything we do contributes to what happens to ourselves and to others. WE ARE NOT IN CONTROL, BUT EVERYTHING WE DO OR SAY MATTERS. THAT, INDEED, IS A PARADOX. As one of my college students may have responded last year, ―Get real, will you?‖ A few years ago, the response might have been more positive, such as, ―Wow, that's totally awesome.‖ Awesome it is, yes, and real. John Oxenham wrote a poem entitled, "A Little Word," which makes an interesting link between our scripture lesson for this morning and Jesus‘ parable of the Sower sowing seed: I spoke a word And no one heard; I wrote a word, And no one cared, Or seemed to heed; But after half a score of years It blossomed in a fragrant deed. Preachers and teachers all are we, Sowers of seeds unconsciously. Our hearers are beyond our ken, Yet all we give may come again with usury or joy or pain. We never know To what one little word may grow. See to it then that all your seeds Be such as bring forth noble deeds. How can we see that everything we plant in this world--all our words, our deeds, all of our thoughts--will bring forth a harvest of good in this world? We have considered our scripture lesson, and have made a connection to the parable of the Sower Sowing Seed. Let's examine one more biblical commentary on this topic. In the book of Ecclesiastes there is a strange old proverb, "Cast thy bread upon the waters; for thou shalt find it in many days." There was a pond near where we used to live. This proverb reminds me of my son going down to the pond with a handful of bread to feed the ducks.

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Several years ago I found the Moslem version of the proverb in Ecclesiastes: "Strew thy bread upon the surface of the water and on the dry land, and thou shalt find it in the end of days." The words, "in the end of days," makes the Moslem version a little more profound I became even more curious and my curiosity led me into a systematic search to seek the origin of this proverb. It took a while, but one day I discovered a legend that goes with the Moslem proverb: Once there was a caliph (i.e., a ruler) of Baghdad. He had a son who was supposed to have drowned while taking a bath in the river. The caliph offered a large reward to anyone who should recover the boy's body. After seven days a bather discovered the boy ALIVE in a cavern in a rugged mountain pass through which the river flowed. The caliph learned that the boy had been kept from starving by cakes of bread floating on the water. On the cakes was stamped the name of a Moslem of Baghdad. The caliph summoned the Moslem and asked him what had induced him to throw bread into the water. The man replied that he had done so every day for a year in order to test the truth of the proverb. Hearing this the caliph gave the man a great estate as a reward. I was very happy to find the legend in order to couple it to the proverb, for the delightful story adds all the elements of possibility; it adds enabling factors to reiterate the truth of the biblical parable--that deeds done unselfishly for others not only do good to the one for whom they are done, but also return in blessings upon the doer. Each of us needs the enabling factors of others, just as they need ours. Our world, our church, our community, our families, our friends need OUR helpful thoughts. They need OUR honesty. They need OUR truth, in order to be what THEY need to be. So much of what we do we do as a means to an end, a means to one end. We fail to realize that the law of cause and effect is more complex than that. If we can understand that what we do is something more than a means to AN end, that is to say, if we can understand all our actions as enabling factors to be combined in many ways with other enabling factors, then even our failures become valuable experiences. You know, scientists fail continually. They call it research. Scientists know that what they do is not the end. They know that everything one does in life is an enabling factor, a beginning, a contribution to that which is yet to come. I suppose some of us may feel uneasy to look at life that way--to think of EVERYTHING we do as something loaded with potential, loaded with possibility, loaded with promise. And yet, properly understood, can you think of anything that could contribute more to the hope of this world?

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Jesus seems to have thought that way. He once assured his followers that something as basic as giving a thirsty child a drink of water was making a MAJOR CONTIRBUTION to the up-building of the Kingdom of God. May the God of grace enable even us to build God's Kingdom by contributing words and deeds that WILL be revealed for good in God's good time. Amen. * Title: ―The Language of Intimate Friendship‖ Text: Song of Songs 2:8-13 Date: 30 August 1997

Even in our country, where, in order to communicate, people usually speak in English, they yet speak in different languages. Young people, especially teenagers, speak in their own language. Then there is the language of the business world. There is the language of the insurance and investment community. There is the language of preachers, of farmers and bankers; of Southerners, Northerners, Midwesterners, Westerners, South Westerners, and Californians. There is a language we use with young infants. And, there is a language of love, is there not! I'm sure that most of us here this morning have our own language for intimate moments with those whom we adore, but in order to make my point, I would recall an especially tender expression from my youth, that I learned in French class. Young, romantic French men would say to a jeune fille--a young woman they were trying to woo—―Ah, mon petit chouchou.‖ It sounds so sweet and tender--the true language of romantic love. It means, literally, "my little cabbage head." The first lesson this morning, describes a springtime courtship. Why this lesson was not included in a springtime selection of scripture lessons is probably obvious. It is very compelling; it is very passionate, and very tender. After a long boring summer it might be controllable, but in the spring it might not be. Evidently the early Christians had no problem with including this book in the Christian Bible. Centuries later, however, as denial became not just a river in Egypt, the passionate love language of the Song of Songs became, more and more, an embarrassment to Christians, until, during the Victorian age, the only commentary on this book was apologetic. Well, said the Victorians, the biblical text, which says this and that, must mean only that and so, because, since it's in the Bible, it can not possibly mean what it actually says. Is the "Song of Songs" only a secular love poem?

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No. If it were, it would not be in the Bible. All of us use different languages. At work we use a certain distinct language. At home, we use another. At church we use another. We use a different language with friends from the language we use with strangers. With babies, with teenagers, with young adults, with middle-aged people, with old people--and then the cycle starts over again as we might, unfortunately, use baby language with the elderly--we use different languages. The whole thing is rather confused, but that is my point. Love sometimes seems to be so distant. And yet, love is so commonplace. Does not everyone yearn to be loved? But, look at what modern society is doing to love. There are people in our society who would like to return to the mock modesty of Victorian England, with its prudish cloaking of everything sexual, when the word, ―sex,‖ and all it implies, was hush-hush; when it was more polite to speak of a "limb" than of a "leg." People today are almost schizophrenic when it comes to talking about sex. Are the people in the same room Neo-Victorians, or are they part of the new age of frank and statistical disclosure? Well, I'm not sure, so I'll just keep my mouth shut. In 1944, C. S. Lewis, who was perhaps then ahead of his time, but who soon became behind his time, wrote: They'll tell you sex has become a mess because it was hushed up. But, for the last twenty years it has not been hushed up… Yet it is still a mess. If hushing up had been the cause of the trouble, ventilation would have set it right, but it hasn't. So, why is this poem in the Bible? Well, why not! Is the language of love to be sustained only by lovers? The Bible states that God loves us. And we are to love God unconditionally and our neighbors as ourselves. If this is true, is the language of love meant to be sustained only by lovers? Of course, the fact is, that the language of love is not limited to the description of physical pleasures. The language of love involves the entire person: mind, body and spirit. It is not a language of domination, but of intimate friendship. Is the language of love, therefore, to be the sole possession of lovers? Probably, but only for practical purposes, and because we live in an enlightened age of

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political correctness. But God still loves you. And God's love is not distinct from God. God is the source of all loving, and those whom God loves, God calls friends, not servants. The master has become the friend, and, the language of love reminds us of that. * Title: ―Living in the Meantime of God‖ Text: Jeremiah 31:33 Date: 06 May 1990 Behold the days are coming, says the Lord when I will make a new covenant.… This is the covenant which I will make with the house of Israel..., says the Lord: I will put my law within them, and I will write it upon their hearts; and I will be their God, and they shall be my people.

Christians have referred to these words of the prophet Jeremiah as the gospel before the gospel. These words are, without a doubt, the most important single teaching of Jeremiah where his religious thought reaches its peak. It is indeed one of the highest summits of the many mountaintops in the Old Testament. We read Jeremiah‘s words and it is as if we are caught between gods—between the god that is departing and the God that is arriving. In this enlightened age, we might recognize these words as evidence of a new awareness of God that was higher and broader and deeper than previous understandings. When it comes to a startling new awareness, there is often a moment of terror, when the person who discovers a ―new thing‖ finds himself standing alone before God, as did the prophet Jeremiah. In this moment of scriptural truth, we find Jeremiah alone—caught between the old and the new of God. There was an old covenant. There is to be a new one. The old one was written on stone. The new one is to be written upon the hearts of God‘s people. As Christians, we are reminded of God‘s new covenant every time we pass the cup as we celebrate the Lord‘s Supper. Today, however, we might consider the meaning of this promise to the people of Jeremiah‘s time, five hundred years before the birth of Jesus. What were the signs of that time? The temple in Jerusalem was in ruins. Swallows built nests on the wreckage of the high altar. Most of the Jewish people had been either killed or carried off into exile. Jeremiah was offering his teaching to the ones who were left—who were caught between a nearly forgotten past and an indefinite future—between the old and the new of God.

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A century or so later, yet hundreds of years before Christ, we can read of a hope similar to that expressed by Jeremiah in the words of the prophet Isaiah: Behold, I am doing a new thing. Even now it springs forth, do you not perceive it. (Isaiah 43:19) We are still in the season of Eastertide, a season of new beginnings. We are in the springing season of the year, which is literally bursting with hope and promise all around us. With the wonderful theme of newness and new life all around us, perhaps it is timely to ask what this new thing with God is all about? ―Already it springs forth,‖ wrote Jeremiah, hundreds of years before Christ. But, where? It did not arrive when people tried to force it by enforcing a code of laws written on stone tablets. As Jeremiah looked around, he must have asked himself, ―From where is it now to come?‖ There was no sign of the old covenant left. Everything was in ruins. The ONLY place that it could come from was from within the people themselves. Jeremiah was saying that the new of God is always ready to be born again. It is just as ready as the moment in which we are now living is ready. The new of God can come suddenly, in the twinkling of an eye. Paul Tillich, the great theologian of a generation ago, said that the new of God always comes suddenly, not only when we least expect it, but also when we least believe in it, and I am sure that our everyday experiences reflect this truth. Perhaps there was a time in your life when your old faith just could not get you through one of life‘s rough spots. This often happens during the young adult years. The old faith fails to take hold when we need it most. Suddenly, as the old faith seemed to let go and fall away forever, a new depth of meaning opened out within you. A new faith sprang up. Something you never believed existed within you was suddenly there. Something you never believed was possible, happened. I am certain that something of that kind has happened to nearly all of us. We thought our life of faith was being smothered, and then it was breathing again. And that is part of why we are here today. This is not to say that that same faith experience is going to continue to carry us through, but it can mean that we discovered for ourselves the availability of a faith that is capable of meeting each new situation in life. And if, at sometime in our lives, we can discover that kind of a faith, then it will continue with us as long as we live. Titian, the famous Venetian painter of the sixteenth century, completed his masterpiece, ―The Battle of Lepanto,‖ at the age of 95. He began work on one of the most famous paintings in the world, ―The Descent from the Cross,‖ when he was 97. Benjamin Franklin, probably out of necessity, invented bifocals at the age of 78. Benjamin Duggan, Professor of Plant Physiology and Botanical Economics at the University of Wisconsin, was removed from his professorship at the age of 70 by compulsory retirement. He then

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joined the research staff of Lederle Laboratories, and several years later gave humankind Aureomycin, the trademark name for the wonder drug antibiotic, chlortetracycline. At the age of 90, Pablo Casals still played the cello as no other person ever had. All of these were devout people of faith. We, too, need that kind of faith, because life does not repeat itself. We know that life does not repeat itself. As the ancient Greeks said, we can never step in the same stream twice. We keep trying. Sometimes our efforts take the form of what Herman Melville called ―the pondering repose of if.‖ If I could just try that again. If I could just have one more chance. If I could just take back what I said. If I could have said what I wanted to say. But life does not repeat itself. This is a very important thing for Christians to consider. One of the pitfalls of the Christian religion is the fantasy that God did everything for us in the Christ event of nearly two thousand years ago, and all we have to do is enjoy the benefits. Too many Christians clamor not for a faith that will help them meet the complex needs of life, but rather for a faith that can lift them out of reality. In my files I have a cartoon, which came out during the premier of one of the Superman movies. The cartoon appeared in the Christian Century magazine with a picture of Superman at his very best. The inscription read: There was a man who was sent to earth by this father, raised in humble circumstances and since he was not of this world dwelt among men an outsider…. But his was a special destiny.... By dedicating his unique gifts to the service of truth and justice, he stood for the oppressed, the meek, the afflicted, and the powerless... for all of humanity.... This is not He. Robert Capon, in his book entitled, Hunting The Divine Fox, wrote of Jesus and Superman, reversing the analogy: The true paradigm of the ordinary American view of Jesus is Superman: ―Faster than a speeding bullet, more powerful than a locomotive, able to leap tall buildings in a single bound.‖ If that isn‘t popular Christology, I‘ll eat my hat. Jesus—gentle, meek and mild, but with secret, souped-up, more than human insides—bumbles around for thirty-three years, nearly gets himself done in for good by the Kryptonite Cross, but at the last minute, struggles into the phone booth of the empty Tomb, changes into his Easter suit and, with a single bound, leaps back up to the planet heaven. ―You think that‘s funny, continues Capon, ―Don‘t laugh. The human race is, was and probably always will be deeply unwilling to accept a human messiah. We don‘t want to be saved in our humanity; we want to be fished out of it....‖

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What is your picture of a savior? What does your savior have to do with your every day life? What is your picture of Jesus? Is he a genie, or is he someone whose promise you hold dear: ―I am with you always.‖ Is he a ghost or a giant? Perhaps he is the 90-foot tall Jesus Oral Roberts once saw. I recall from my childhood a poster depicting a high-rise Jesus knocking gently on a thirty-fifth floor window of the United Nations building. Have your ever seen that picture? Surely we adults appreciate the symbolism of Jesus knocking at the U.N., but if we are to accept the Kingdom of God with the single-mindedness of a little child, we might ask ourselves what a child might think of a forty or fifty story Jesus who could lick King Kong with a single blow. What is your understanding of Christ? What has God done for us through Christ? Was the historical event we celebrated just a month ago only something on which to build a fantasy in order to escape life? I do not believe so. The gospel of Jesus Christ continually brings me back to reality, back to myself, so that I can face up to life in all its complexity—so that I can see where God really works—in the human heart. As the Apostle Paul put it, writing to the Christians in Corinth, the believer is a living epistle; that is, a part of the LIVING WORD OF GOD, ―written,‖ says Paul, ―not with ink, but with the Spirit of the living God, not on tablets of stone, but on tablets of human hearts.‖ (II. Corinthians 3:3) Paul was not very original, was he! Jeremiah foresaw such a human awareness of God long before Paul—the awareness of the fact that the old way of self-improvement would prove to be inadequate some day. Someday, the human understanding of God‘s word would become so full of meaning that it could no longer be contained in words; it would have to be fleshed out; it would have to become flesh and dwell among us. People would no longer be able to live by impulse alone; they would become conscious beings. Their behavior would change from within, not by laws that would carve behavior from without. As Jeremiah looked upon the ruins of his world, he knew that there had to be a greater hope than the restoration of Kingdom of Israel. If there were ever to be a Kingdom of God, it would have to be in the hearts and the minds of God‘s people. After five hundred years of hearing about such a hope, wouldn‘t you think that a man preaching, ―The kingdom of God is within you,‖ would have been better accepted? It is four weeks after Easter, and what do we have? A gospel contained in a book, or a gospel written not in ink, but in the hearts of people, in your hearts and in my heart? Where is your gospel written? Where is your good news to be found? Well—where is your faith?

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Faith is not the sum of our opinions. We don‘t build it on opinions. We do not build it on dreams. We do not build it on fantasies. We do not build it on hopes. We do not build it on theories. We do not build it on beliefs, for that matter. We build faith on the patient and indisputable facts of our own daily lives. The New Testament indicates that this was a very difficult point for Jesus to make. People did not understand the parable of the lost coin, or the parable of a single lost sheep, or of a lone lost young man. They failed to see how realistic Jesus really was when he taught that life is not made up of the most confident opinion or the most grandiose dream, but rather in the sums of the small decisions we make, and in the accumulated small choices we make from day to day. If we do not let God into these everyday details, practically speaking, we are not letting God into our lives at all. Would you like to have God‘s guidance in your life? If you do, then first you must believe that God can guide you. Second, you must know that your faith depends not upon your belief alone. Faith is belief plus what you do with that belief—faith is belief plus action. Everyday we write our own gospel; we write our own good news. Every hour we write it as people who live in the meantime of God; we write it as people who are right now living the first day of the rest of our lives. Amen. * Title: ―I Sat Where They Sat‖ Text: Ezekiel 3:15 Place: The Little Brown Church in the Vale Date: September 1991 Empathy is very interesting, especially as it seems to be so difficult to practice. Empathy, of course, is supposed to be the projection of one's own personality into the personality of another in order to understand the other person better. In other words, empathy allows a person to share in another's emotions and feelings. Therefore, empathy is more constructive than sympathy, because empathy helps one to be more understanding. Much empathic advice often takes the form of great wise sayings, such as the Native American warning that before a man should judge another man, he should walk a mile in the other man's moccasins. Which is interesting, because when you pause to think about the logic of the warning, the fact of the matter is that if you should follow such advice, when and if you would then be in the position to finally judge the other person, you could pretty much do or think whatever you wanted, because you would be a mile away from the guy and you would have his shoes.

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Why do people act the way they do? What is wrong with people? How can we put ourselves in their place? How can we see through the eyes of others and learn about their conditions? The Old Testament story about the prophet Ezekiel tries to answer these questions. The Old Testament presents the prophet Ezekiel as a person singled out by God to warn the Israelites. The Israelites were in exile in Babylon after the conquest of Nebuchadnezzar. They had lost their identity as a people. Worse yet, they had lost their spirituality. They forgot worship. They forgot God. When Ezekiel realized this, Ezekiel asked himself, "Why do they act the way they do? Why are they doing what they are doing?" And he resolved to live among them for seven days to try to understand them before he spoke to them. The story says that he sat where they sat. He realized that he needed to put himself in their place. He needed to see through their eyes and learn about their condition. God had told Ezekiel to go to the people of Israel and tell them off because of their sin. But when Ezekiel saw the conditions under which the people of Israel were living, when he saw their misery, when he saw their temptations, he was overwhelmed. A glow of pity and love was kindled in his heart. Ezekiel felt a great calling to do good. He wrote, "I went in bitterness in the heat of my spirit, the hand of the Lord being strong upon me. I came to the exiles at Telabib, who lived by the river Chebar. And I sat there among them stunned, for seven days." Evidently the people of Israel were impressed. Here was one of their leaders, an aristocrat, a priest, an official who had come to them. He sat among them, trying to understand their grief, trying to see the problem from their point of view. He sat among them, "he sat where they sat," as another translation puts it. Even today, when we elect a person to represent us in congress, we hope that we elect a person who will continue to sit where we sit, so to speak--we hope he will not become too detached from his constituents. Let's bring the point closer to home. Week after week I marry people and I wonder if any of them will understand what it means to cook meals every day and clean house and take care of the children, and if the other will make any effort to understand the pushes and pulls of the working world. As we ponder the significance of the Labor Day weekend, perhaps we could consider what it would be like for a factory worker to walk into a paneled conference room where the board of directors is meeting. Perhaps then the worker would understand better what executives‘ problems are. He might go back and say to his fellow workers, "We need to work harder, or we are all going to be working for a foreign company. We need to produce more on the job. It is to our advantage to be more diligent and more productive. If we are going to collect pay for a full day's work, we must do our best each day."

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Of course, we might also wonder what would happen if members of the board of directors visited in the homes of the workers in order to understand something of the worker's difficulty in making ends meet. (Working wages have continually decreased during the past decade. When inflation is taken into consideration, today's wages are less then they were in the 1950s.) Perhaps the board members might find themselves saying, "We need to pay our people more. We need to make their living and working conditions better. These are persons who breathe and have emotions, who care, who have needs just as we have needs. We must think of them as persons, not things." All of us tend to be very biased about our own points of view. We often think that our point of view is the only point of view. We cannot see the other side of the picture. If we could sit where the other person sits once in a while, what a difference it would make. Perhaps some of you just sit at home alone every day. But most of you probably meet people every day who have problems. Some of the people we meet seem always to be joyful. Some are always irritable. Some say the stupidest and the most unkind things. What is their point of view? If we were as nervous as they, if we were stuck in the kind of dead-end jobs they are stuck in, if we had the same rotten problems at home that they have, how would we feel; how would we act? Ezekiel made a remarkable discovery. Most of the people of Ezekiel's time were not even capable of understanding another person's feelings. Ezekiel's method of understanding was radical. It was extraordinary for his time. Of course, centuries later, people would learn of another extraordinary person named Jesus, who went out among people trying to care, trying to help, trying to understand. Jesus is remembered in many ways, but he is remembered most of all as a person who was there to understand the needs of people. He sat with them. He sat where they sat. I recall the comedian Flip Wilson once saying, ―I'm a Jehovah's By-Stander. They invited me to be a Witness, but I didn't want to get involved.‖ We laugh at Wilson's quip, because we are continually reminded that Christians are supposed to be doers. Often we remember Jesus as a doer, who charged his followers with, "Go and make disciples of all nations." "You are the salt of the earth." Get out there and change the flavor of the world. Do something. But underneath Jesus‘ call to do something was the call to be somebody. Underneath the call to action there was always the strong foundation of the quiet presence of a person of understanding. Always and in every case there was first the divinely inspired humanism that reminded people to do unto others what they would have others do unto them and to love their neighbors as themselves. Indeed, the Christian life cannot be fulfilled until we are able to say, "I sat where they sat."

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* Title: ―Jonah, The Utterly Unfit Prophet‖ Date: 27 January 1991

Last week I addressed the topic of prophecy and our need for prophets so that the will of God may be known in order for us to distinguish between the will of humankind and the will of God. As the events of the past week pressed upon me, my attention was turned to a number of scriptures that were written about the very places in which the Middle East War is being fought. One such place is Nineveh. The ruins of ancient Nineveh lie on the banks of the Tigris River across from the presentday city Mosul in northern Iraq, approximately 200 miles north of Baghdad. Nineveh, one of the largest cities of ancient times, built by the ancient Babylonians, fortified and expanded by the Assyrians, was destroyed by the Medes in 612 BCE. Media was an ancient kingdom with its center in what is now northwest Iran. Today, across the river from the ruins of Nineveh, the United States is systematically destroying Mosul, the site of a major Iraqi air base and numerous warfare manufacturing facilities. Joppa, the port from which Jonah sailed, is modern Jaffa, which is located on the Mediterranean coast of Israel, one of the few natural ports along that coast. Tarshish, the third city named in the story of Jonah, is the present day Tartessus on the southwest coast of Spain, west of Gibraltar. In other words, when we read that God sent Jonah to Nineveh, perhaps the easternmost center of civilization of Jonah's time, and learn that he sought to escape to Tarshish, the uttermost western limit of civilization at that time, we begin to understand how utterly unfit Jonah was for his mission. What else do we know about the wonderful story of Jonah? A great deal! Our time together this morning does not allow us to even begin a careful study of this marvelous tale, but a few things certainly can be explored before its telling, that may add to our appreciation of the story. Indeed, the Jonah narrative goes beyond the realm of story to what we call parable. A parable is a story from which a lesson may be drawn. A half a millennium after the story of Jonah took its present form, a man named Jesus would use parables in his teachings to great advantage. The parable of Jonah had its origins in numerous, timeless stories and tales, which can be found in the ancient writings of Greece, Rome, Persia, India, and Palestine. One of the most popular forms of the so-called great fish stories tells of a sailor who was lost at sea and comes upon what he thinks is an island. He puts ashore, catches some fish, gathers

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some driftwood, builds a fire, and cooks his meal. The discomfort of the fire on the back of the great fish causes the fish to turn over. And that is the end of that version of the folktale. A second common form portrays a great fish that swallows a ship and its crew. Inside the fish is an island of mud and debris that the fish has swallowed. The men try to chop their way out of the belly of the fish, but are unsuccessful. Next, they build a huge fire, which causes the fish to cough and gasp and eventually to vomit them out. The peoples of the South Pacific have preserved an ancient Eastern tale of several men, usually five, in a large canoe, who were swallowed by a great fish. As they became hungry, they cut strips of the fish's liver, and made fires from the debris inside the fish to cook the meat. Eventually the fish dies from internal injuries, drifts to shore, and the men pry open the mouth of the fish and escape. Anyone who has been around large dead fish would probably agree with me that this seems to be the least desirable of the versions cited thus far. But, the story of Jonah is not a fish story. This amazing little narrative is so full of insight that it is known as one of the noblest books in the Old Testament. It is so full of beauty, even as it is translated into other languages, that it is known as one of the noblest narratives in all literature. One cannot read it without experiencing some of the author's dream. If people only would, if people only could do what this author wants people to do, there would be no doubt but that the world would be a better place for both God and humankind. The story took its present form after the Hebrews were dragged from their land into exile by the Assyrians, whose capital was none other than ancient Nineveh. This explains the deep hatred and prejudice Jonah has for the people of Nineveh. However, the historical figure, Jonah, lived hundreds of years before the exile. The historical Jonah is known as a prophet and adviser to King Jeroboam II, who is remembered historically as a national expansionist. This complex set of circumstances helps us appreciate the deep significance of this parable. Jonah is portrayed as a narrow-minded little man: prejudiced to the hilt against all foreigners, consumed by his hatred for the Assyrians of Nineveh; stupid, when he hopes for the doom of Nineveh even after the entire city repents and is forgiven by God; and, finally, idiotic, as Jonah goes into a rage when the plant dies. The image becomes one, not of a prophet, but, of a two year old child having his first temper tantrum. If Jonah can have pity on a plant, why can't God have pity on the people of Nineveh? Interestingly enough, the author of this parable offers no answer to this touching question. The answer depends ultimately upon the reader--upon you and upon me. There are other questions. Why didn't Jonah go to Nineveh the first time?

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Why? Not because he was unwilling to proclaim God's judgment to the people of Nineveh, but because he was afraid that they WOULD repent, and he wanted them to be destroyed. And yet, this deeply prejudiced man would, in the first half of the story, offer his life to foreign sailors who befriended him, and in the second half, have pity on a plant. How absurd! Surely there are many people from many nations who would today be willing to be prophets of doom to the Iraqis, only if God would destroy them, but who are completely unwilling to be agents of God's redemption. Quite frankly, this narrative leaves me very uncomfortable, because, truthfully I think this may be a just war. My biggest question is, ―Is it wise,‖ because I know for sure that we live in a world where if we would save ourselves, we must also be willing to save others. In my reading of this parable, I will use the original Hebrew name, Yahweh, for God a couple of times in order to distinguish God from the gods of the other sailors. I will omit the psalm of thanksgiving, which was added to the original story much later. I will make two other changes according to the general consensus of modern scholars: Jonah's waiting period of forty days for Nineveh to be overthrown is changed to three days, according to an authoritative Hebrew version. This makes sense, because of the sudden repentance of Nineveh. And I will move the sentence about the booth Jonah built from the section about the plant to its proper place concerning Jonah's first brooding over Nineveh. JONAH, THE UTTERLY UNFIT PROPHET; FOR HIS TIME, FOR OUR TIME, FOR ANY TIME. * Title: ―The Whale‘s Tale‖ Text: Jonah Date: 26 January 1997 From: Berrigan, A Book of Parables.

Wherever you travel around this world, if you find yourself near water, you will find people with tales about great fish. I grew up fairly near the sea. My great uncle was a ship's master with the Moor McCormick lines, my father and all of the males on both sides of my family were addicted fishermen, and I served for four years in the Navy. Therefore, I would like you to know that I have heard a lot of fish stories during my lifetime, but the greatest of them has to be the whale of a tale about Jonah. We know that great fish tales were old even in Jonah's day. In the folk tales of ancient Greece, Rome, India, Persia and Palestine the big fish stories usually took the form of a tale about a great fish lying motionless on the surface of the sea, which a sailor mistakes for an

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island. The sailor puts to shore, builds a fire to cook his meal, whereupon the monster, feeling the discomfort of the fire on his back, rolls over to cool off. Another form of this story pictures a fish so large that it swallows a ship and all its crew. In the vast interior of the fish there is usually an island made of the mud and debris swallowed by the fish. The men try to chop their way out of the fish, but to no avail. They then build a fire, which causes the fish to vomit them forth. In New Guinea and other areas of the south Pacific there are many stories about men in ships or canoes being swallowed by a great fish. They survive by eating the fish from the inside out, which causes the death of the fish. Like most dead fish, it then floats up on shore allowing the sailors to pry open the fish's mouth and escape. There are some amazing differences, however, between the typical great fish story and the whale of a tale we are dealing with this morning. Jonah is truly one of the world's great little pieces of literature. It is full of spiritual insight. It is full of beautiful writing. It is extremely humorous although one must admit that the comedy is a comedy of horrors. It is satirical. It is grave, and it is very serious. And it is all of these things at once. So, let's take a look at this story and see what we can see. The story begins with the word NOW. "NOW the word of the Lord came to Jonah." When we read the word NOW at the beginning of a Bible story, we can usually substitute, "Once upon a time." Jesus often used the same format when he told parables. "NOW, a man had two sons...." In other words, this is a story, not history. In a history book, we learn about other people. When we read or hear a story, we learn something about us. As the story goes, God calls Jonah to preach in Nineveh, the wicked Assyrian capital to the east. Jonah responds by boarding a ship headed west to Tarshish, in southern Spain, which represents the farthest point to which Jonah could sail in the opposite direction of Nineveh. What a wimp! What a coward! And yet, Jonah becomes a missionary of God in spite of himself. Jonah is miraculously saved, not by a principle item in the story, such as the tempest, or the east wind, or the plant that shaded him, or the worm that killed the plant, but, rather, by an obedient agent of God's purpose--a great fish. And here I will make a wide departure from the biblical story in order to offer some fresh insight into this whale of a tale. Here is the beginning of the whale's tale from a contemporary parable by Daniel Berrigan, the title of which is the title of this sermon, "The whale's tale." These are the words of the whale.

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You are probably saying to yourselves, boy, Tom is really flipping out on this one. Well, stay with me. Here are the words of the whale. Just use your imagination here. We have the whale trying to tell the story of Jonah from the whale's point of view. * It all seemed like the most natural thing in the world. To begin with, a day of utmost beauty. I was steaming along on my own, a cloudless blue sky, the sea was trackless and shimmering; an impressive argument for, so to speak, the providence of God. Then, with shocking suddenness, and no prior consultation, a storm overhead. WELL, I reflected, swallowing hard, what, after all, is a storm to ME. Blowing and spinning, sending up clouds of steam, I plow along, in wonderment. Waves that break and form again, momentary cliffs; I leap off one, carried along on the tip of another. SO CAUGHT UP IN LIFE! Then, like a thunderclap, ahead of me, TROUBLE! A ship wallowing and limping along, half its yards sheared away. "What a scupperful of fools," I snorted, out on such a day. They have all the earth for their own, what more do they want? But, for all my annoyance, cursed with my great heart, I kept drawing near, alongside or in her wake; though it was hard work, indeed, keeping that tortured mote in view through so monstrous a storm. In regard to them, I know only one law; when things are bad, there's worse to come. As though a ship in distress weren't enough to contend with, there's the sailors. With them, you never know what's going to happen, once folly takes over. I've seen them scuttle a perfectly sound ship and leap into the void in sieves one-tenth the size of the decks they jump from. They pray to their gods, you see them shivering and yelling on deck, on their knees no less-and you know it! ANYTHING CAN HAPPEN. * The greathearted whale then reports what he sees: the chaos on board the ship; the body being thrown overboard. The whale catches the castaway human on his fluke and tosses him forward to a flipper, holds him there, like a newborn babe and stares at the man, eye to eye. And the whale says to himself, "O no! O, O, O. No, No, No.‖ * A PROPHET! I knew it! It could only be. They all look--how to put it--like the halfdrowned cat that just swallowed the half-dead canary. Not exactly living, better off than dead. He sat there hanging on, a steady look, like a mouse in a cat's cradle. A prophet! He probably knew all along I'd be hanging around, just waiting for the sublime privilege of

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plucking him from the sea. THAT SALVATION LOOK--I saw it in his eyes. When they tossed him into the drenched air like a corpse in its canvas, he didn't care a whit! That's what his look said, louder than words. HE DIDN'T CARE. There might be nothing between him and salty oblivion, or there might be a whale's right arm to pluck him out of the sea. * And so it is that Berrigan offers a message of God's deliverance in the words of the whale. Jonah offers a prayer of thanksgiving and the great fish then spews Jonah out upon the dry land. As a musician, I find this passage very interesting, because it is after Jonah prays, that the fish vomits. Jonah's prayer is a psalm. We know that prayer psalms were usually sung in ancient times. Now, I have heard a great many wonderful singers and I have heard a great many terrible singers during my lifetime, but I must admit that I have never heard anyone sing so terribly that he or she could have caused a great fish to vomit. When Jonah is delivered from the mouth of the fish, is he saved? Well, not exactly. He is not saved from his stubbornness. He is not saved from his arrogance. He is not saved from his prejudice against the people of Nineveh in particular or against strangers in general. He is not saved from his anger. He is not saved from his stupidity. And yet, actually, Jonah turns out to be a great success. As a result of Jonah's brief message to the Ninevites, they all repent, and God relents, changes his mind, and cancels the calamity. We can read the entire Bible and we will not find a more effective evangelism campaign. Jonah single-handedly brought about the quickest and most effective religious conversion ever attempted. He is then furious, because it worked. He is still the same miserable human being that he was. The story then trails off. There is no real ending except the conclusion that each of us may fashion after we read this whale of a tale. Perhaps the lack of an ending, which seems to be intentional, describes how uncomfortable we are with our ideas about salvation, and how uncomfortable we are when we realize that God works with us in spite of all our shortcomings. As the hymn-writer, Frederick Faber, once put it: There's a wideness in God's mercy like the wideness of the sea; There's a kindness in God's justice which is more than liberty. Souls of men, why will ye scatter like a crowd of frightened sheep? Foolish hearts, why will ye wander from a love so true and deep? For the love of God is broader than the measure of man's mind,

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And the heart of the Eternal is most wonderfully kind. Amen.

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New Testament

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THE BEATITUDES Title: ―The Spontaneous Qualities of a Grateful Life‖ Text: Matthew 5:3-11 Date: 20 September 1991

To most Christians, the Sermon on the Mount is known as the essence of the Christian faith and life. To most Christians, the Beatitudes are known as the essence of the Sermon on the Mount. Therefore, we might willingly join one of the world's most widely read religious authors, William Barkley, in saying that the Beatitudes are the "essence of the essence of the Christian way of life." During my pastorate here I have dealt with the Beatitudes, but not with the entire list at once. So, let‘s take a look at the whole list. Most translations of the Beatitudes may evoke strong feelings and thoughts, for they present the Beatitudes as they were originally presented as exclamations instead of statements. Together let us discover the remarkable difference between the Beatitudes as statements and the Beatitudes as exclamations. The Authorized Version of 1611, known as the King James Bible, with which many of us are familiar, has some words in italics. Did you ever notice that? For years I did not know why those words were in italics and nothing in my King James Bible explained the appearance of those italicized words. The words in italics are words that were not in the original Greek or Hebrew. They were added by the translators in order to, as far as the translators were concerned, clarify the meaning of the sentence or phrase. This was an admirable thing to do back in 1611; it was very honest and considerate of the translators to do such a thing. If we look at the Beatitudes in the King James Bible we find that the first verb of each Beatitude is in italics: Blessed are the poor in spirit." The verb was added by the translators in order to make the Beatitudes into statements. (As an aside, I would like to share a remembrance of a minister I once heard reading from the King James Bible with great emphasis placed upon the italicized words. Evidently, he thought the italicized words were there for emphasis. Of course, he was emphasizing words that weren't even in the original. And I would like to offer one more aside here. In the New Testament, especially, one can notice that many of the italicized words in the King James Version are the noun men, and the pronouns he and his and him. In this enlightened age of inclusive language, it may be of interest to some of you to note that the original had far amore inclusive language than what now appears in many English translations.)

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For the time being, we will include the verb and read the Beatitudes as statements. As I read them, I would like you to consider several questions: What do you think about as you hear these Beatitudes. How do you feel? What do you see in your mind's eye when these are read? (READ MATTHEW 5:3-12, NEW REVISED STANDARD VERSION) How do you feel about the Beatitudes when you hear them read as statements? Perhaps the words of the old King James Version are so familiar that they evoke few intense feelings, but I will try to stir you up a bit. Let's take one of the Beatitudes and go back to about 1985. Blessed are the meek: for they shall inherit the earth. Back in 1985 in Iowa, a parallel Beatitude might have been, Blessed are the bankrupt farmers, for they shall inherit the land. (Remember the jokes from 6 or 7 years ago? What is the difference between a dead banker in the middle of the road and a dead skunk in the middle of the road? There are skid marks in front of the skunk.) In 1985 such a Beatitude would not have been very attractive. The fact is, that many of the Beatitudes are not very beautiful. Frankly, many of them do not make sense. In reality, the bankrupt farmers in 1985 were certainly not about to inherit the land. Neither were the poor or the meek. So, what is going on here? Blessed are the poor in spirit: for theirs in the kingdom of heaven. The same Beatitude in the gospel of Luke is even more uncompromising: Blessed are the poor..."--not the poor in spirit, but the real poor. Any fool knows that poverty is a curse, not a blessing. There is no greater enemy to human happiness than poverty. Such a statement simply does not fit into today‘s cult of happiness founded by millions of people who are spending billions of dollars and a great deal of energy and time to possess happiness. The fact is that true happiness cannot be possessed, or planned, for that matter. Keep in mind that happiness comes from the root word "hap," which means, "chance." Blessedness/Happiness is not a planned product; it is a deep and peaceful satisfaction that happens in the course of certain attitudes and actions. So, you see, the modern happiness cult, tailored for the modern dog-eat-dog world in which we live, with its new Darwinism and survival-of-the-fittest world-view, is a farce. It may very well be one of the main causes of the insecurity of modern American Society--a more real cause than poverty. Many of the people of this great nation are happily secure against that one evil--poverty, but is that real security? Is that real happiness?

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In a book about the 18th Century Scottish lawyer and writer, James Boswell, who wrote the famous biography on the life of Samuel Johnson, the authors included a story about Johnson's visit with Boswell to a magnificent English country estate: After breakfast, Dr. Johnson and I set out in Dr. Taylor's comfortable chaise and four to go to Derby. The day was fine. We resolved to go by Kedleston, the seat of Lord Scarsdale, that I might see his Lordship's fine house. I was struck with the magnificence of the building; and the extensive park, with the finest verdure, covered with deer and cattle and sheep, delighted me. The number of old oaks of an immense size filled me with a store of respectable admiration.... The excellent gravel smooth roads; the large piece of water formed by my Lord from small brooks, with a handsome barge upon it; the venerable Gothic church, now the family chapel, just by the house; in short, the grand group of objects agitated and distended my mind in the most agreeable manner. "One should think, "said I, "that the proprietor of all this MUST be happy." "Nay sir,": said Dr. Johnson. "He is secured only against one evil--poverty." So much for the first Beatitude. Moving right along, what do we do with, "Blessed are they that mourn?" Isn't this verbal violence even more astonishing than the poverty business? It is downright absurd to speak of the joy of sorrow, the gladness of grief, the bliss of the broken heart. What is going on here? We can probably go along with the merciful obtaining mercy, the pure of heart seeing God, and the blessedness of the peacemakers. Can anyone here this morning hear the word peacemaker and not think of our President's extraordinary announcement of Friday evening. But soon, we are undone once again by the persecution business. Indeed, the Beatitudes seem to be a conglomeration of profound statements mixed with utter absurdities. True blessedness would mean happiness. The Beatitudes, by definition, pretend to deal with happiness, or true blessedness, but where is the spirit of mercy and hospitality and kindness, graciousness, humility, meekness, purity of heart, peacemaking and hungering for righteousness? Yes, the world is a lot more peaceful than it was ten or twenty years ago, but where is bliss and happiness? Obviously, Jesus was saying something more startling than what we have suspected thus far. Perhaps he was saying that there is no bliss or happiness in this world if there is no bliss or happiness in your life right now! Whether your are rich or poor, whether you are in a state of joy or sorrow, whether you are bold or meek, filled or hungry, whether you need to be merciful to someone or you need someone to be merciful to you, whether your heart is pure or poisoned, whether the world is at war or at peace, whether you are being

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persecuted or praised, THIS IS IT! This is your life! "This is the day which the Lord has made; we will rejoice and be glad in it. (Psalm 118:24)." And there is no real bliss, no real happiness in your life, if it is not there right now. One of the Apostolic Fathers of the first century, Clement of Alexandria, reflected long and hard on the relevance of the Beatitudes, and offered this extraordinary reflection: "You can always know a pagan by the ugly pleasures in which he indulges, and a heretic by his bickering and quarrelsomeness, and a Christian by his happiness." To quote Clement today, is to say that much of what people call happiness today is an ugly paganism and an annoying heresy. What this world needs today, what this community needs to today, and what you and I need today, is genuine Christian happiness. In closing, then, I would like to leave this sermon open-ended by reading a modern rendering of the Beatitudes that may help us better to understand what Jesus was teaching as he drew a picture of real blessedness by describing, once and for all, the spontaneous qualities of a grateful life: BLESSED AND HAPPY the persons who realize their poverty, their dependence upon God, and their need for the adequacy of grace. Lacking self-sufficient pride and arrogance, they are open to learn and grow and expect. Theirs is the real world of God, the Kingdom, the ―government‖ of God. BLESSED AND HAPPY the persons who mourn because their hearts are tender. They mourn their own condition and that of the world in which they live. These persons will really know what genuine comfort is. BLESSED AND HAPPY the meek, not the doormats, but the persons who, though strong, so commit themselves to God that they are entirely God-centered. They will be right with others, and they will really stand and carry through to inherit the earth. BLESSED AND HAPPY those who are kind and tender-hearted toward others. They will know what God's kindness and grace really are in their lives. BLESSED AND HAPPY those whose motives are honest and genuine. They shall have the vision of God and see God at work in and around them. BLESSED AND HAPPY those who work for peace and reconciliation. They are the real sons and daughters of God. BLESSED AND HAPPY

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those who get hurt for right and just causes. Their wounds are meaningful, vicarious, and redemptive marks of their citizenship in the commonwealth of God. (HomrighausenMowbray) Amen. * Title: ―Peacemakers Text: Matthew 5:9, Romans 7 Date: 11 August 1991

The past weeks have been very busy in the area of international politics. Surely we are pleased with the dialogue between Mr. Bush and Mr. Gorbachov. Surely all of us are happy with the progress of peace efforts in the Middle East and with the release of hostages. But the whole peace adventure remains a risky business. Hendrick Kraemer was certainly correct when he wrote that human history is "God's risky adventure with man." Can there be any conclusion now but that the risk is real? History is not "shadow play," says Roger Shinn, "in which actors in safety SEEM to live dangerously." So far, the risky adventure has been only relatively successful. While countless species have vanished from the face of the earth, the human creature has survived. Humans have survived because they are clever and tenacious. Sometimes, however, they have survived despite themselves: despite their endless improvisations on the episode between Cain and Abel; despite their self-destructive streak in their complex makeup that keeps them flirting with suicide even in the way they eat. Considering the reckless and ruthless way we have played the game, one might wonder that we are still in it. Human history is primarily a history of wars. And the only reason that the history is interesting to read, is that the history has been written almost exclusively by the winners. How then have so many of us survived so many battlefields? We as a race have managed to invent a destructive use for almost every noble achievement, and overnight our new tools become new weapons. While reading about the Wright brothers, I learned that both brothers actually thought the airplane would mean the end of war, because they saw the airplane providing a perspective that would make surprise attacks impossible for ground forces. It would be used for surveillance. And good surveillance would prevent war. The Wright brothers underestimated us, because soon humankind's intuition would outrun its intelligence to add to the peaceful wings first guns, then bombs, and then missiles, and radar, and stealth technology. Yes, humankind underestimated the Wright brothers as badly as the Wright's

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minister father, who, while his sons were still children, remarked to a visionary college president that if God had meant man to fly he would have given him wings. This past year I was moved by the impressions of two events that involved planes. The first was the deadly bombing by United Sates Air Force stealth bombers in Iraq. The second, the moving and sensitive movie about Second World War pilots, "Memphis Bell," one of the finest movies I've seen in along time. The two impressions were so very different, but both seem to bring forward the same question: given our bent for eliminating each other, how do we explain our survival? Using the sarcasm of the turn of the century Prussian chancellor of the German Empire, Otto Bismarck, it seems as if there is (and I quote) a "special providence for drunkards, fools, and the United States." Is our survival as Americans or as Christians somehow guaranteed? Or have we just been lucky, or clever, or both? The Roman Empire of Jesus‘ day was very lucky, and very clever for a very long time. But the only thing of any lasting value to the human race from the time of the Roman Empire has been the faith of the Judeo-Christian tradition. So, what does it mean to be a peacemaker today? How shall we be peacemakers? I remember President Kennedy once saying that "every man, woman, and child lives under a nuclear sword of Damocles, hanging by the barest of threads, capable of being cut at any moment by accident, miscalculation, or madness." Damocles was a Greek courtier who was given a lesson in the perils to a ruler's life when the king seated him at a feast under a sword hanging by a single hair. Fortunately, that is not the case today: the world is a bit more stable. The Cold War is warming. Therefore, let us be thankful, but let us also work together to do better. The fact is that the politics of the past three or four decades have been insane. During every arms escalation, the real piece became less secure. Something better seems to be happening now. Therefore, let us be thankful, but let us also keep working and praying. I was serving as a minister of music on the staff of the large Roman Catholic congregation when Mr. Gorbachov first made his grand negotiations for peace. I can remember the Senior Pastor of the congregation leading the congregation in rejoicing, because all members of the Roman Catholic Church had been asked for decades to pray for the Soviet Union. Suddenly, in a moment, in the twinkling of an eye, it seemed as if their piles of prayers might be answered. I would have to say that there have been very few times in my life when I have been inspired to pray as fervently for world peace as I have been recently inspired. I have hoped before in vane. I hope that I am not hoping now in vain. Look at the world around us! Can it be any more obvious that God is continually creating a world in which every new day creates, more and more, a world in which love is a necessity?

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Until recently, loving your neighbor as yourself has been an unquestionable virtue, but not a necessity. People could live in responsible relationships or they could live in isolation. It was a matter of personal choice. But that is no longer true. We live in a world community. And that fact will become more and more obvious. A week ago I read a story about Daniel Boone. Daniel Boone was known as an adventurer, but he was also an isolationist. The Story goes that he once went out to meet a group of settlers who passed by his homestead. They were going to settle on land about ten miles away. When they were gone, Boone stomped into his house and declared to his wife, "We've got to move, woman, they're crowding us out again!" Of course, that was not only another time; that was another world. All of us have been following the news about the violence in nearby Waterloo and in Des Moines and in Cedar Rapids. These are not the names of east or west coast cities during the 1960s. That was another world. These are here and now in today's world. And the only thing that is going to save this world is the only thing that has ever saved the world from its creation. I have no doubt whatsoever, that God is in fact continually creating a world that is more and more dependent upon love for its survival. Today, everything touches, everything overlaps, everything interpenetrates. No man is an island. No woman is an island. No island is an island. No community stands alone. No nation stands alone. To decide for or against a neighbor is literally to choose between life and death. Today we know that peace is not simply the absence of conflict. Peace is an active force that comes from the same source as conflict--the human mind and the human heart, which, in the final analysis, will always be the same source. Therefore, we who call ourselves Christians, and people of faith, need to know that faith is not a substitute for wisdom. All around are pilgrims of the perishable, who in the clamor for life have chosen death. As idealistic as that sounds, who can state a more proper option? Whatever the odds, we must keep faith with what we have heard as the Word of God. And if everything fails, we will not be the first Christians to make of the last breath a witness to this Word. Whatever you do with the rest of your life, consider this: consider becoming a word of life to those who have become pilgrims of the perishable. Whatever the world's future--and God only knows that the future is not what it used to be--whatever the future, graveyard or garden, commit yourself to peace-making and be a part of God's future. That is the primary business of Christians. There is nothing more important. This is the faith delivered to us. We, as Christians, trust in God's future, not our own, because, as Jesus proved, faith is not synonymous with optimism. Faith is faith in God.

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Let us pray. Lord God, Father of our Lord Jesus Christ and our Father, not much has changed in the world since we made our appearances here. Most of the issues are only the same issues intensified since we made the scene. But you continue to set before us life and death. The risky adventure of life moves on. You set before us the alternatives and we have before us the will and the power to override our freedom of choice. And yet you continually prompt us, quietly, to choose life. For this prompting, we thank you. Amen. * Title: ―You Are the Light of the World‖ Text: Matthew 5:14-16 Topic: Founders‘ Day Place: The Little Brown Church in the Vale Date: 03 November 1991

"You are the light the world.... Let your light so shine before people, that they may see your good works and give glory to your Father who is in heaven." Today is the birthday of our congregation, which should be a time of both celebration and enlightenment. Usually anniversaries and birthdays cause one to look back over the past, and to reflect upon what is going on. We look back, however, only for perspective, because our main task is to generate light to shine forth into the future that is ahead of us. In the gospel of John, the author refers to Jesus as the light of the world. In the New Testament, light is also a symbol for the church. "A city set on a hill cannot be hid." Jesus used the image of a city on a hill to assure his followers that their good efforts would not be in vain. A church set on a hill cannot be hid. I would add that a church in a valley cannot be hid. Usually one can see the steeple of this building rising above everything else. As one approaches this valley from the east at night, one cannot help but notice our building and, beyond it, the town of Nashua with its glimmering street lights. Our church is well lit at night; no one can miss it. Many people miss it during the daylight hours because they are exceeding the speed limit. Often cars turn around in the parsonage driveway, because the drivers zoomed on past the landmark. Or they zoomed on down to turn around in the Bradford House parking lot because they have missed the church from the other direction. But if you pass this church building at night, you will not miss it, because it is lit.

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Every congregation I have served lit its church steeple at one time or another, but many churches turned off their steeple lights during one of the energy crises and never turned them back on. I am reminded of the country church I once served in New Jersey. It was on a hill in the middle of a long valley and could be seen for miles, IF IT WERE LIGHTED AT NIGHT. The steeple had lights on it. The energy crisis was over. One person said he would like to give a timer as a memorial gift, so that the lights could be turned on only for an economical and sensible period of time each night. Another person said she would gladly increase her pledge to cover the cost of the additional electricity. But the lights were not turned back on. Why? I'm not quite sure. But I had to conclude that a few people in that a congregation really did not want anyone to know that there was a church on that hill. There were many people who wanted everyone to know that there was a church on that hill. One woman in particular found comfort in knowing that the church was there. Her family was falling apart, slowly but surely, and had become almost dysfunctional. Her husband drank more and more. Soon after Mrs. Mowbray and I moved into the parsonage next to the little white church on the hill, the mother of the broken down family told Mary a story about returning home from an evening school program. The woman asked her husband to take the county road through the valley instead of taking his usual route along the ridge. "Why," he asked, "that's longer." "Why,‖ said the wife, ―because I just want to see the lights on in the parsonage." The parsonage had been dark for nearly two years. When I told Mary about what the woman had said, we put a small light in the upstairs hall window on a timer so that there would always be light in the parsonage to shine out to whomever might be passing by. It was a long dark valley. Perhaps it wasn't crucial that the steeple of the church be lit, just as long as there was some beacon piercing the night from that spot on the hill. Never underestimate the importance of the beacon of brightness you can provide in this world. Your open-mindedness, your generosity, your caring, your understanding, your sensitivity, your small kindnesses, your determination, provide beacons of brightness that are sorely needed in this world. I'm sure all of you know the spiritual, "This little light of mine, I'm gonna let it shine, ...let it shine, let it shine, let it shine....." I fondly remember young children at summer music camp singing the spiritual, especially the words of the verse that goes, "Hide it under a bushel, No. I'm gonna let it shine." The children usually found great joy in shouting the word "NO!" The repeated phrase would include an even louder ―NO!‖ The children's rendering may not have been poetic, but what may have been lacking in poetry was certainly compensated for by the way in which they overcame the negative--

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the denial--by the way they overcame the darkness. Children often discover ways of making very profound statements of faith. "A city on a hill cannot be hid." Fine. But read on: ―A person dose not usually conceal a lamp once it has been lit.‖ When the sun goes down, we turn on the lights so that we can see. After we have turned on the lights, we usually do not cover the lights with a laundry basket. The purpose of lighting the lamp is to provide light. People of faith are called to live out their faith exposed to the sight of all. As the great reformer, John Calvin, wrote, "Christ wishes his disciples to be more keenly concerned to live in a godly and holy way than the nondescript members of the crowd, for the eyes of all are turned on them as upon a beacon." So, let it shine. People can make darkness and try to live in it, but the gospel of Jesus declares that darkness is not the right choice for anyone. People have a bright destiny, which they are called to reveal, to show and to prove. How? The correct and proper way of showing may not always be clear to us, but one thing is certain: we are not to deliberately hide our knowledge of that bright destiny. We are to let it shine. We cannot afford to let our faith shine at church and keep only an ill humor for our families at home. Likewise, we cannot afford to flood our households with goodness but throw a laundry basket over our goodness when someone outside our inner circle is in need. Our faith should be evident, wherever we are. It is so different from the world's darkness that people cannot help but notice it. It must shine, or it will become only part of the world's tragic blackout. You see, Jesus was talking about lighthouse light, not billboard advertising light. And there is a very great difference between the two. Let us pray. Heavenly Father, in the 137th year of our church fellowship, let our light from this branch of Christ's church so shine before people, that they may see our good works, and give glory to you. Amen. * THE GOLDEN RULE Title: ―The Golden Rule: A General Rule for Behavior‖ Texts: Matthew 7:12, Luke 6:31 Place: The Little Brown Church in the Vale

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Date: 22 September 1991

Twenty years before Jesus was born, two of Israel's most famous rabbis, Shammai and Hillel, were asked mockingly by a Gentile if one of the rabbis could teach the Gentile the essence of the Jewish Law while the rabbi stood on one foot. (How long can you stand on one foot? I know that I can stand only so long on two feet. How long can you stand on one foot?) Shammai became very angry with the Gentile and told him outright where to go and that, as far as Shammai was concerned, the Gentile could go there immediately. Hillel quietly stood on one foot and replied: "Do not do unto others what you would not have others do to you." Hillel so impressed the Gentile by the way in which Hillel not only taught the law but also practiced it, that the Gentile became Hillel's disciple. The Golden rule is not a new rule. It was not a new rule when Jesus taught and practiced it. Lao-Tzu in China, six hundred years before Christ, Confucius, five hundred years before Christ, Plato in Greece, four centuries before Christ, and the ancient writers of the Old Testament all taught it. It is an old rule and it is a good rule. It tells us how to live with our neighbors. It is brief, it is portable, it is remember-able, but it is not sinecure in the sense of being easy to apply. I suppose, because of its brevity, the Golden rule has often been misunderstood or ignored. For instance, it certainly does not mean, "Whatever you would like people to do to you, you should do to them." As simple as the rule sounds, it demands a very alert conscience, perhaps a more alert conscience than any of us is ready to claim. "Do to others as you would have them do to you." That is how we remember it. Right? But, what is different in the form of the rule I just quoted and Hillel's form? What was so unique about the way Jesus presented this age-old rule that is as old as the human conscience? Well, let me ask you this. If you were a clerk in a department store, a black man on a road crew in the Deep South, a person in jail, or a prisoner of war, how would you wish to be treated? At first the rule requires only conscience, now it requires something more. It asks for understanding and sympathy. If you were in this person's place, then what? Do to others as you would have them do to you. All our human need is here implied, for if there were no need, there would be no need for the rule. The simple fact of the matter is that we human beings need more than just food and water and clothing and shelter. We need strength in temptation; we need comfort in sorrow; we need forgiveness in our sins. We need to be treated as if there were something in us that is beyond price despite our brokenness.

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Ultimately we need God. Therefore, this so-called rule is beyond ethics. The Golden Rule carries us into the presence of the loving, caring and pardoning Father God of us all. We are to care, because God cares. By putting the rule in the positive, Jesus carried us into the presence of God who cares. Those before Jesus did nothing more than try to avoid sin: Thou shalt not do this; thou shalt not do that. Jesus presented the rule in the imperative: "Do to others as you would have them do to you." His form of the rule was a call to action. And that is what made the difference. Jesus was interested only in the constructive doing of good. He had very little interest in the negative avoidance of sin. Yes, we should avoid doing things that are sinful. Yes, by all means, pray daily, forgive our sins as we forgive the sins of others, but when you are out there in the real world, the important thing is to do good. What you think, doesn't matter much at all: what you do, matters a great deal. No good is done by just thinking about it. As an old rural saying puts it, a person cannot plow a field by simply turning it over in his mind. Last week a motion to include air conditioning in the furnace replacement proposal presented by the board of Trustees was defeated by four votes. Who would benefit most from such an improvement? Obviously, those who would benefit most would be those who come here for weddings, most of whom come here during the summer months. 95% or more of our church's income comes from our wedding ministry. And yet, with a budget of nearly $100,000 a year, our congregation does not care enough about those who make it possible for this church to exist, to spring a mere $2000.00 to include air conditioning in the new heating package. Who was thinking about the Golden Rule last Sunday? "Do to others as you would have them do to you." A couple of weeks ago the church was very hot. This past week the church has been very cold. Yesterday and Friday our wedding guests were very uncomfortable. Why? Because, although the old furnace has been torn out, the new one has not yet been installed. Most people who know how to do that kind of work can do it in a very short period of time-usually within a day. Besides, we had all summer to install a new furnace. I wish our few Puritans could have been here yesterday morning when the temperature in here was about 50 degrees. Perhaps their hot air could have been put to good use. Do you need another example? Last Sunday was the third Sunday of the month. Every third Sunday is Food Pantry Sunday. Every member of this congregation who is not dead knows that. And yet, only two persons donated something to the food pantry last week. By the end of this past week, I came to the conclusion that practically no one in this congregation, for at least a week, has cared about anybody. Where is the Golden Rule

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operating in this congregation? I would like to know. Please tell me. Please show me in the week ahead. I would really like to know. Let us pray. Heavenly Father, in the week ahead, grant that for every harm done through sins caused by action or inaction, there may be some brave act of salvation; that for every soul that stumbles or falls, another may be renewed by our love and our caring, so that the face of Jesus may smile upon us and the light within us may shine undimmed. Amen. * HALLOWEEN Title: ―Jesus and the Haunted House‖ Text: Matthew 12:22-45 Date: 27 Oct. 1991

For years, it has been my habit to offer a sermon on the Reformation each Reformation Sunday, because Reformation Sunday is an important Sunday that celebrates the continuous, renewing, revitalizing process that is essential to the Christian faith. Today I would break from my tradition to offer reflection on an eerie little tale, which I have long thought appropriate for the week before Halloween. On Reformation Sunday, it may be interesting to note that the Protestant Reformation, which began in the early fifteenth century, marked a departure from the influence of the occult. We Christians can also discover that, nearly two thousand years ago, Jesus made attempts to deal with the occult in his day. One of his stories indicates that Jesus was deeply concerned about what we today call demonology; it is a story about a haunted house. I have always enjoyed a good mystery. Once every five years or so I have enjoyed reading a thriller. But our lesson this morning remains as one of my favorite ghost stories. Truthfully, I find it even more frightening than the average ghost story, because IT deals with truth. When Jesus told this story, he told a story about something that REALLY happens to people. The truth of the matter is so real that it OUGHT to scare the wits out of us. Once upon a time, a man had a demon in his house. It was ugly and mean. It terrified the man. One day the man decided to wage war against the demon. He succeeded in driving the demon out of his house. When the house was clear, the man celebrated by sweeping the floors; he cleaned every corner of every room, took soap and water and made the inside of his house sparkling clean.

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But, after the man had done this, he did something a bit out of the ordinary. The man left the house. What do you do when you leave your house? Don't you usually have someone look after things? What happens to an empty house? All over this countryside there are houses that were left empty for a time. What happens to an empty house? It seems to me that one general rule applies. An empty house will not remain empty for long. In avery short time, spiders will build their webs in every corner of every room. It will not be long before mice will be scurrying back and forth across the floors. Insects of all kinds will enter the house through every crack and crevice. And, once squirrels and raccoons find their way in, the digression will become irreversible. A house will not remain empty. Jesus told a story about a person's house that did not remain empty. What else happened in Jesus‘ story about the haunted house? The demon that the man had expelled, wandered in waterless places. In Jesus‘ day, those who believed in demons thought that demons lived in deserts. People did not live in deserts, thus deserts were a natural habitat for demons. Therefore, we should understand that, according to this old story, the demon simply went back to his original home. It looked for a home back home, but it found none, so it returned to its most recent home. It peeped through the window, like Casper the friendly ghost. It was so lonely. It found, to its amazement, that the house was empty. Nobody was home. Aha! Party time. Quickly, the demon went back to the waterless places. Unlike his first trip back home, this time he found a few of his old buddies. He found seven of them. And he invited them to come to a party. Jesus said, "the latter state of that house was worse than the first." Jesus told many stories, but this is one of my favorites. There are two important things behind this story, two important truths within this story, and two important things we must do as a result of this story. First of all, behind this story is the fact that God has a plan for each person's life. Many people develop life plans that are contrary to God's will, but God always has a plan for each person‘s life. It is God's desire that you and I experience life at its finest and at its

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very best. This is to say, that behind this story is one of the basic promises made by Jesus: "I have come that you might have life and have it more abundantly." What else might we keep in mind? Perhaps Jesus is also enforcing a general biblical promise for rest and peace: "Come unto me all ye that labor and are heavy laden and I will give you rest." Abundant life and rest are the two great promises of the gospel. These are things that God wills for each of us: "Peace I leave with you, peace I give to you. Let not your hearts be troubled, neither let them be afraid." Abundant life and rest and peace: God wants you and me to have these things. What else is behind this story? Certainly there is present a sense of the collective evil of the world. Demonology in the first century was a pagan concept of reality. People commonly explained away all mental and physical illnesses as demonic possession. If you became ill, it was because you were possessed by a demon. Anything that became troublesome was attributed to demons. Anything that was not understood, or not controllable, was so explained. But, even in Jesus‘ day, demonology included a more profound insight into what is yet called the collective evil of this world. Call it what you will, there is a power in this world unique to human understanding, which seems to stand in contrast to all that which is understood to be good in the world. The other animals seem not to have experienced it. It is a human thing: a thing that threatens life from without, in the form of the evil that others do and say and think, and at the same time a thing that threatens life from within, in the form of the evil things we ourselves do and say and think. Then, of course, there are the things we allow others to do in our absence. These are two great facts. There are also two truths encased within this story. The human being has the unique ability to make an appraisal of its own life. You and I, as human beings, are actually able to, as it were, stand back from ourselves, in our mind's eye, and take a look at ourselves. We, unlike any other creatures, are actually able to pause and think about our thoughts. It is almost as if you and I can actually stand outside of ourselves and take a look within. I would have to guess that from time to time most of us have done that. Sometimes we have liked what we have seen and sometimes we have not liked what we have seen.

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As we matured, most of us made a number of decisions about ourselves. At times we have concluded, "I don't like what is going on in my life." "I don't like the things I'm doing and what is happening to me." As a consequence, some of us have made changes. Some have decided to turn over a new leaf. They've decided to stop doing some things that have been wrecking their peace of mind. Others have been so busy looking at other people, they have had no time to make decisions about themselves. They have been too busy minding everybody else's business to be bothered about their own. But that is another story. Let's get back to ours. In Jesus‘ story about the haunted house, obviously, Jesus wanted to point out the fact that, to some degree, each person's destiny lies within that person's hands. We as individuals have the power to choose what we want to be and who we want to be. Recall, if you will, that the man drove the demon out of the man's house. The man made the choice. He did not want this kind of thing going on in his life. This was a circumstance over which the man had control, and he chose to do something about it, and he did something about it. It was primarily A MATTER OF CHOICE. Of course, there are circumstances over which we have little control. But Jesus‘ story is about a circumstance over which the character had complete control. We can choose to live UNDER circumstances—let them overwhelm us and be destroyed by them, or we can choose to RISE ABOVE THE CIRCUMSTNACES and make them count. The man in the story rose above the circumstances of his life. The second important truth about this story has to do with the basic law of the universe concerning what happens in the presence of a vacuum. Most of us probably remember grammar school science experiences involving the bell jar. I do. But the most profound experience with a vacuum I can remember occurred one day when I could not find a rotary can opener and proceeded to open a large can of vacuum-packed coffee with a standard "church key" can opener. When I pressed the sharp triangle into the can lid, air rushed in with such force that the coffee grounds flew into my face and eyes. The experience demonstrated a basic law of physics: that whenever and wherever there is a vacuum, things will rush in to take up the space that is left empty. An empty, meaningless life, where there is no purpose and no goal, invites a gush of evil. People need to have goals, dreams, hopes, and cares, ready to fill up the empty spots in each day. Too often we drift through a day, joyless and frustrated. Too often we create vacuums in our own lives. Without goals, dreams, hopes, and cares, there will be nothing to rush in and fill the empty spaces. This can happen as easily to a Christian as to a non-Christian. There are countless people who call themselves Christians, whose lives have been swept clean and washed by

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religious beliefs. They have experienced the joy and peace of forgiveness. They've cleaned their house again and again. The tragedy of their situation has been that they never had anything ready to rush in and occupy the empty space. Most of us have known people who have tried to quit smoking. They usually gain weight because they spend more time eating. They buy rolls of candy. They chew gum. They fondle this and that. Once they could occupy themselves with a certain habit. Now, they need something to take the habit's place. I have always admired the commitment of AA members. They know, for a fact, that when a person gives up drinking, that person must have something else to do with persons who do not drink in order to take up that time. Drinking takes time. Often, it takes a lifetime. If you are going to do something with your life, you are going to have to find something else more worthwhile to take up that time. Taken all together, what does all of this mean? Most of all it means that it is more important to DO GOOD, than to be good. Being good is like cleaning the house. Doing good is like furnishing the house with a new tenant. If an old evil is not to return, then something new and good must be ready to take its place, which is to say that the only way to get rid of all that pains us is to fill our minds with something better. The more we get involved with doing good in this world, the less opportunity we provide for evil to reenter our lives. There is only one way for you and me to be what God intends us to be; there is only one way that we can have peace; there is only one way that we can have fulfillment; there is only one way for us to have the rest that God intends for us to have; there is only one way for us to keep evil out of our lives; there is only one way to prevent our houses, including our houses of worship from being haunted, and that is to let the love of God light them up and fill them out. Amen. * Title: ―The Yes People‖ Text: Matthew. 21:28-32 Date: 11 November 1990

Those of us who are members of this congregation call ourselves Christians. Those of us who call ourselves Christians profess a religion. According to this morning's scripture lesson, those of us who profess a religion are perhaps in a rather precarious position. We are among those whom a non church-going person may call church-going persons.

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I've met a number of non church-going persons in my lifetime. A couple of months ago I met a person who was married in this church and whose children all were married in this church, but who, as far as I know, has never come here for any other reason, although, I believe I recall him saying that he was baptized here. When I invited him to join us for worship some time, he declined, saying that he and his family were not "church people." He might be found in here at some future date, but I surmise that it will be only because he is carried in a horizontal position. He is a NO person. People who become members of a church are primarily YES people. Actually, I have rather prided myself on being counted among the YES group over the years. But in light of what Jesus said in the parable of the two sons, my pride is confronted by the light of the truth of the gospel. "Church-going person" is a rather glib handle to impose upon a person who claims to be a member of a church, because we are the ones who have so often said, "Sure, I'll go." We have been told that we are sisters and brothers in the faith without exception and we say, "Sure, right on." We are told that, with God there is neither Jew nor Greek, slave nor free, woman nor man, and we say, "Great. Amen!" We read the gospel stories about the Good Samaritan, about turning the other cheek and about feeding the hungry and we respond, "Isn't that wonderful! Truly, we are in many ways the YES People. In other parts of the country, we might be called the AMEN People, or the ALLELUIA people, which reminds me of the story of the little girl who said that she especially liked the Amen after the benediction, because it meant that she could go home. Might it not be more accurate and more correct to say that our YES, our AMEN, each Sabbath, should indicate how we are going to behave and how we are going to name our priorities at home and in all the other corners of our lives during the week ahead? So what does all of this have to do with being in a precarious position? Allow me to ask another question that may shed some light on this one. This past Thursday we experienced a storm that produced some very slippery road conditions. People were diving off of roads left and right, as if they had never driven on slippery roads before. People barreled past this church on Thursday afternoon as if it were mid-summer. Who is in a more precarious position, the person who is driving along a curving hilly road on ice and knows that he is on ice, or the person who is driving along the same road thinking that he is on dry pavement? I believe that we all are aware that it is the ice we DO NOT KNOW ABOUT that will get us into trouble every time. The reason that we YES people are somewhat at risk is that certain presumptions are commonly made about religion. It is presumed, for example, that people who go to church are by that fact closer to God than those who do not go to church. Even within the church we see the presumptions at work.

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As a clergyman, I am often approached to say a prayer at the beginning of church meetings, as if no one else in the congregation were capable of offering a prayer on such an occasion. Is God going to listen better just because I say YES to such requests, and go on to offer a prayer that no one else is willing to offer? Let me assure you that is not true. Such presumptions, however, are not limited to the field of religion. One thing for which I am truly grateful is that there have been no political advertisements on television since last Tuesday. What a disgusting blitz of political hoopla we have endured during the past several months. Talk about YES People! This is not to suggest who is right and who is wrong. But it is to say that perhaps God does not draw lines the way we do. Jesus could hardly have put it in stronger terms than what we just read today. "The prostitutes are going into the kingdom of God ahead of you." How would Jesus express himself on this matter today? As the western world prepares for war in order to protect our wasteful lifestyles that depend so much upon cheap oil, perhaps he might suggest that the citizens of other countries could be ahead of us on the way to the kingdom. Many countries have said, YES, we will send military forces to the Middle East. But what good can they do. As one commentator noted a day or so ago, there is no one to coordinate a military effort launched from Saudi Arabia. About the only thing that can be done as of yet, is to shoot down everything that flies over and then sort out the wreckage. Meanwhile other countries have said NO to a military solution, while quietly doing what they can for a peaceful solution. Perhaps the difficulty we all face in the light of this truth, is that we tend to see the realities around us as events or actions rather than on-going experiences. In our hearts we know that peace is not attained by mobilizing a quarter of a million American military personnel. We know that a marriage does not happen just because two people decide to have a wedding ceremony. We know that knowledge is not gained just at a graduation ceremony, and that recitation of the pledge of allegiance to the flag does not make a responsible citizen. But these rituals go on around us, and somehow we seem to look to the rituals that are performed: the political maneuvering, the military posturing, the ceremonies, and the pledges, in determining the level of our YESSNESS. But, relationships are not maintained simply by perfunctory actions. All the roses in the world will not keep alive a relationship in which two people do not sincerely care for each other in an on-going way. Relationships with other human beings are kept alive only by the priority we give to each other's welfare throughout a lifetime. Getting married is not a one-time event. Being a peacemaker in this world is not a onetime event. Being a member of a church is not a one-time event. It is, rather, a way of life. It is a constant turning toward a life guided by very high priorities.

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Therefore, despite all of this, today's scripture lesson is not nearly as much a reprimand as it is an invitation. Jesus is looking at you and at me and he is saying, ―I'm not necessarily impressed that you answered, YES. But neither am I concerned that you didn't. I am not weighing how much you did or did not do in each of these situations. I am inviting you to follow me now. Even if you did not accept my invitation yesterday, you are still welcome to accept it now.‖ * Title: "To Worry Or To Sleep‖ Text: Mark 4:35-41, 14:32-43 Place: The Little Brown Church in the Vale Date: 18 August 1991

A noted minister, Jerome D. Engel, was greatly annoyed by an old gentleman who, every Sunday morning, fell asleep during the sermon. He noted that a small boy always sat with the old man. So one Sunday morning after worship service, Engel took the boy aside and asked, "Son, who is the elderly gentleman you always sit with?" "Grandpa," was the reply. "Well," Promised Engel, "if you will keep him awake during the sermon, I'll give you a dime each week." That sounded like a good arrangement and it worked for two weeks. The old man was very attentive. But the third week, Grandpa dropped off into a sound sleep. Engel cornered the boy after the service, and said, "Didn't you agree to keep him awake every week for a dime?" "Yes, Pastor," said the boy, "but now Grandpa gives me a quarter not to disturb him." Every congregation I have served, but one, has had its share of sleepers, some of whom have been extraordinary snorers. The exception is this congregation. The pews in this church building are so very uncomfortable--so narrow and the backs so straight, that no one can fall asleep here. Someone once commented that we should have safety belts in these pews. It is so easy to fall out of them; they are a serious hazard during sermons. Before I stretch to the point I wish to make, let me pause to share with you the conclusion of one psychiatrist who claims that people who sleep during sermons actually retain more than those who remain awake only to be continually distracted by the people and things around them. But, to get to the point, where and when we sleep reveals values. One day, in a small boat, with his companions, Jesus was so tired that he fell into a sound sleep. While he slept, a storm arose. But he slept on until the disciples--paralyzed with fear--awoke him and asked him to help them.

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Another day, in the evening, near the end of his life, Jesus was very sorrowful as he asked his disciples to watch for him while he prayed. More than once during that troublesome evening, he found his disciples asleep. Put the two stories together, and what do they mean in combination? They mean that even sleep can reveal one's set of values. The first situation was a time of physical danger. The second was a time of spiritual danger. In a time of physical need, Jesus slept while the disciples were frightened. In a time of spiritual need, the disciples slept and let Jesus suffer alone. When we compare the situations presented by the two stories, we notice that both point out the need all of us have to get our values straight --to know when we should be worried and when we can sleep peacefully. The novelist, E. M. Forster, observed that there is much to be worried about as we speculate on the future of the world. He went on to add, "One has two duties--to be worried and not to be worried. And not to be worried is very important because you cannot enjoy or understand the world around you if you're in a fuss all the time." But, worry fills our world. Some have called modern times the Age of Anxiety. We cannot read a modern book, turn through a magazine, or watch a TV commercial without being advised to reduce conflict and tension, and to relax. Preachers present religion as a sedative for nerves and a guaranteed way to peace of mind. And yet, despite all that's done to lessen and relieve it, anxiety is everywhere. What needs to be emphasized is that most anxiety comes from self-interest. If there were less selfseeking, there would be far less worry. A recent study made by medical doctors on their patients, revealed that 40% of the patients worried about things that NEVER happened. 30% worried about PAST happenings over which they had absolutely no control. 12% worried about their health even though they were in good health. And 10% worried over friends and relatives who were well able to take care of themselves. Well, then, what about Forster's observation? E. M. Forster was concentrating on individual fears, most of which are not real, and on uncertainties. He was reflecting upon the needs of society and the obligation resting on all of us TO BE CONCERNED, to take the real needs and problems of our time SERIOUSLY. There are some things we ought to care about deeply--the big issues of life: the great problems of our time, the real burdens of people. The rest probably is not worth our time and energy. When we see and feel human need and identify ourselves with it, it is a duty to be worried. So it was that Jesus was troubled in Gethsemane because his followers fell asleep, but he willfully fell asleep during a storm.

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I can relate to the Gethsemane story, can't you? I've worked my head off for a number of good causes while everyone around me could have cared less. But how did Jesus fall asleep during a storm? What was his secret? First, Jesus did what there was to do. He did all he could do. He did the best he could, and he left it at that. And that's all God expects of any of us. When you have done your best as a parent, when you have done your best as a husband or wife, when you have done your best as a church member, when you have done your best as a citizen and done it to the utmost of your ability, you needn't worry about anything more. The rest is beyond your care. The rest is in the hands of God. So, as I said last week, have faith, but know and understand that faith is faith in God. If you are going to worry, and I hope that you are, because not to worry is to be dead--if you are going to worry, worry about something worth worrying about. But, when you have done your best and you still find yourself tossing and turning on your bed at night, unable to sleep, stop worrying and start listening. Listen very carefully, and you will probably be able to hear God whispering, "It's all right. I'll take over now, for a while, if you don't mind. You go to sleep." Let us pray. Nearer, my God, to Thee! E'en though it be a cross That raiseth me; Still all my song shall be, Nearer, my God,... Nearer to Thee! Though like the wanderer The sun gone down, Darkness be over me, My rest a stone; Yet in my dreams I'd be Nearer, my God,... Nearer to Thee! Amen. * Title: "The Drum Major Instinct" Text: Mark 10:35-45 Date: 22 October 2000

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I have not flown on airplanes very much in recent years, but I did travel by airplane quite a bit in years gone by. I recall that, many years ago, Mary and I had seats with a high row number on a flight to our vacation destination, which meant, of course, that we would be among the first to board for the coach section. Soon the gate call came, and the very first to be called were the first class passengers: a few men in expensive three-piece suites and several women in elegant attire made their way through the gate. Soon it was our turn, to make our way all the way to the back of the plane, but not until we passed through the first class section, where our exclusive travel companions were already seated and had drinks in their hands. "It sure would be nice to be able to travel first class,‖ Mary commented. I agreed, especially since they had all that room and comfort. But, our tickets were in the coach section and we proceeded to our seats in the back. Our seats were so far back, that by the time we got our soft drinks and peanuts we were on our descent and it was time to put the tray tables up in front of us and prepare for the landing. It is human nature to want the best. Therefore, before we criticize James and John for their enthusiastic request, let‘s consider human nature. People these days will risk life and limb as they rush to a sporting event. They want the best parking spots. They want the best seats. People who go to movie theaters get on line early so they can get good seats. In opera houses, concert halls and theaters, the best seats sell out first. Why? The answer is obvious. In a famous sermon by Martin Luther King Jr., Dr. King called this phenomenon the ―drum major instinct.‖ We see it at work in today‘s gospel lesson. James and John say to Jesus: "Grant that in your glory we may sit one at your right and the other at your left." And there you have it: the drum major instinct! They wanted first class seats and didn‘t hesitate to ask Jesus for a favor. Before we condemn them too quickly, let us look calmly and honestly at ourselves. We have the same basic desires for recognition, for importance, that same desire for attention, that same desire to be first. It's a kind of drum major instinct, to want to be out front, a desire to lead the parade, a desire to be first. It starts when we are little children—little children are little bundles of ego—and it continues throughout adulthood. Every time we are praised for something, we receive a huge dose of vitamin A for the ego. The drum major instinct can be detrimental to one's well being, provoking competition, materialism, dishonesty, exclusivism, greed, racism and worse. But there is a positive side to the Drum Major Instinct, as well. In fact, to be Jesus' disciple we must have that instinct. Christ wants us to keep feeling the need for being first, but only if we have the priorities right.

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Christ says, throughout the gospels, ―Yes, I want you to keep wanting to be first, but I want you to be first in love. I want you to be the first in moral excellence. I want you to be first in generosity. That is what I want you to do." You see, Christ‘s followers have the same instincts as everyone else, but their priorities have a different order. We can see the need for this wherever we look. It is reordered priorities that will bring peace to the Middle East and Yugoslavia. It is reordered priorities that will condemn the "might makes right" mentality. Only right makes right. And so Jesus gave us a new norm of greatness. If you want to be important, wonderful! If you want to be recognized, wonderful! If you want to be great, wonderful! Everybody can be great! But recognize that the greatest among you shall be your servant. That's your new definition of greatness! When we recognize the power of the Drum Major Instinct in its strength and in its weakness, we may recognize that James and John may not have been as arrogant as we would like to think, at least not if we are honest about our own instincts. After all, is there anything arrogant about asking to be close to God? PASTORAL PRAYER Heavenly Father, we confess that all too often we find pleasure in lording it over others even in the church - and we need to hear you speak words about the true meaning of greatness directly to us Unclog our ears and tenderize our hearts so that your words may enliven our discipleship; So that we may put the needs of others before our own needs; So that we may share what we have rather than hoarding it for ourselves; So that we may use our gifts to benefit others rather than increasing our own status and position. Through Christ, keep reminding us that following in his way means emptying ourselves of all selfserving power and filling ourselves with the desire to serve others as willingly as he did. Forgive any reluctance on our part to follow your example, and replace any selfish power plays of ours with your inclusive love, your compassion and your humility. These prayers we offer in your name and for the sake of your kingdom. Amen OFFERTORY PRAYER God of grace and truth, receive and bless these gifts, which we offer in response to the blessings you bestow on our lives and our world. We dedicate ourselves anew to live witnessing to the love and servant-hood of Jesus, in whose name we pray. Amen. * Title: "Keep the Change" Text: Mark 12:38-44 Date: 12 November 2000

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I am certain that each of us has heard this tale before. A discussion was taking place in Farmer John‘s barnyard between a pig and a chicken. The pig said, "I‘ve noticed that Farmer John is walking around very depressed these days. The farm isn‘t doing so well, and he seems very upset. Let‘s think of some way we could cheer him up." "I know," said the chicken. "He loves to eat, so let‘s fix him a great big breakfast! How does ham and eggs sound?" The pig pondered a moment and then said, "Well, the breakfast idea sounds good but the menu bothers me a bit." This cute story is profoundly symbolic of what happened one day in the temple in Jerusalem. On the one hand, there were folks who put in token sums of money into the treasury. Upon the other hand was a person who put in everything she had. Some put in their donations. One made a total commitment to the point of personal sacrifice. By contrast, what the widow gave was very little, an insignificant amount, (about like one vote in a national election in the state of Florida this past week). The others gave huge amounts, but to them in was a drop in the bucket. True commitment requires sacrifice. Jesus talked about this many times. The story about going the extra mile is about commitment. The Great Commandment that we reflected upon last week is about commitment. The Golden Rule is about commitment. Unless commitment is in the picture, things just don‘t add up. There is an old story about a minister in Pennsylvania who had no church and was frequently asked to supply sermons on Sunday mornings for pastors who were ill or on vacation. Once Sunday, accompanied by his young son, he went to a small town church to preach. On the way into the church building, he noticed a box with a sign that read, "For the Poor." He was feeling generous so he put in a quarter. At the conclusion of the worship service, one of the Church Deacons came up to him and thanked him for his sermon. "By the way," he said, "Its our custom to give the supply preacher the contents of the money from the poor box.‖ He then unlocked the box and the total was 25cents. The minister pocketed the money with a smile and walked out the door. As they were leaving his son said, "You would have gotten a lot more if you had put more in, right Dad?" I believe we live in an age of "tokenism." For example, millions of people purchase lottery tickets each week, hoping to strike it rich. But, some will say, "Hey, if you only spend a few bucks, what‘s the big deal?" It‘s definitely not going to hurt your weekly budget. Another example might be throwing a few coins in the Salvation Army kettle at Christmas time.

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But, if you are serious about winning the lottery, you will have to make an investment larger than anyone else is willing to make. The odds are, indeed, overwhelming. You will need to make a financial commitment that no one else is willing to make. There‘s that word again, "commitment." The word, "commit," means to consign, to commit one‘s soul to God. And to make a commitment means to pledge, or to engage one‘s self. For me, it means, "keep the change." To hand someone a generous payment and to tell that person to "keep the change" is to give from the heart, not expecting anything in return. It is giving with gratitude and joy. I have always believed in tipping. Tipping never meant much to me, however, until I worked in a restaurant. In one restaurant, where I played the piano, after the diners left, the tips were divided according to a formula. A spirited discussion would grow about customers and their tips. One of the waiters once said, "A real gift is when somebody tells me to keep the change and it adds up to 15-20% or more." The sad fact was, that even in that fancy restaurant, the diners often tipped very poorly, even though the waiting staff depended as much on tips as waiting staff anywhere else. As the piano player, my tips varied greatly, and it didn‘t seem to be dependent upon the quality of my playing or the quality of the food, but rather the quality of the diner. On a good Friday night I could make two hundred dollars easily. On a bad night, the only thing in the big brandy snifter on the piano might be the dollar I put in there when I arrived that afternoon. Then, once in a while, someone would come up to me while I was playing and stuff a big bill in my shirt pocket, and say, ―Keep the change.‖ That was rare, but it was real when it happened. There is a difference between tokenism and telling someone to "keep the change." When we give token gifts they are indirect. When we give directly, with no strings attached, we can bring to others and to ourselves immense joy. It is that sacrificial aspect of our gifts that mean so much. For, when we give sacrificially, we are "committed" to engaging ourselves. I would agree that sometimes the "big tipper" is only showing off. And as we can see in our story, the scribes liked to get a lot of attention. They enjoyed being in the limelight, flaunting their gifts. The widow, however, shunned the limelight. She gave what she had unpretentiously. Furthermore, and, perhaps, more importantly, her gift certainly didn‘t have a major impact on the temple offerings for that budget year. Nevertheless, she became the role model that day--one who was normally unnoticed and who gave without any fanfare. So, we remember her today. And with her we remember Jesus who gave his life for us and did not count it as loss, either.

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We might also remember the voters in Florida this past week, whose votes, some would like to ignore. Their actions, also, might seem to be actions that don‘t really add up by the world‘s way of counting, but, as the rhetoric of the rest of the week proved, they all count in the end. PASTORAL PRAYER Ever-present God, we know that without you, life can become a meaningless round of work and worry. We can become so absorbed in ―achieving‖ and ―doing‖ that we lose sight of simply ―being.‖ Hear our prayers, we pray. We praise you for taking the initiative to be there for us - in the person of Jesus - and through the power of the Holy Spirit. May our response to your gracious care for us be reflected in our worship here today and through the witness of our lives. When we hear Jesus criticizing the behavior of the scribe in the gospel today, we wonder what has changed. People still exploit others, still demand preferential treatment, still abuse positions of leadership. Forgive any practice of ours that may glorify our self-importance rather than glorifying you. Forgive us when we care more for outward appearances than for inner dispositions shaped by tolerance and love. Forgive us when our priorities and our policies in everyday life are contaminated by a hunger for money and power, rather than graced by generosity and mercy. Forgive us when our attitudes extol those who have much to give and put down those who have little to give. Forgive any behavior of ours that is experienced or perceived as hypocritical - any actions that lack integrity and justice. Renew and refresh us with the gentle and selfless spirit of Jesus, so that we know what it is to be his followers not only in name, but in reality. This we pray in Jesus' name. Amen. OFFERTORY PRAYER O God, we offer these gifts and our lives, not for the sake of their appearance, but in gratitude for all you have given to us. Above all, we thank you for the great gift of Jesus, for his selflessness and sacrificial love. May our discipleship possess these same qualities. This we pray in Jesus' name. Amen. * Title: "Life's Enabling Factors" Text: Luke 6:43-49

What did you do this week? What did you think about? Where did all those thoughts and deeds of the past week go? Probably very few of us had the opportunity to do anything stupendous this past week. But all week we did things: we thought, we talked. What came about as a result of all that activity? Where are those thoughts and actions collected?

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Perhaps some of them collected in a swamp where they will do no harm, but where they will not contribute very much in the way of immediate goodness. Some, however, may have gathered behind a hazardous dam, which will someday fail and cause great destruction. As I was thinking about this sermon and passing by the new dam under construction my thoughts wandered back fifteen years or so to the collapse of the Grand Teton Dam. Perhaps some of your remember. What contributed to that tragedy? Certainly it was not do to one circumstance. There was a flawed design here, a neglect there, an oversight here, a delay in making necessary repairs there, and soon the whole (D-A-MM-E-D) thing went. We realize, however, that life's day-to-day contributions don't always add up to tragedy and failure, but every contribution matters. For better, for worse, for richer, for poorer, everything we do or say counts. All of it matters and all of it continues to be important. Long after we have said or done something, there may come a time when that action will enable something else to happen, which is to say that everything we do or say is an enabling factor. If it does not cause something to happen right away, it, combined with other enabling factors, may very well help bring about or contribute to another circumstance later on. I understand that the term, "enabling factor," is used by NASA, the National Aeronautics and Space Administration, to refer specifically to a single circumstance. When the space shuttle Challenger met disaster, when the jumbo jet crashed here in Iowa last year, those who investigated the tragedies worked hard and long to compile a list of enabling factors: structural problems, design problems, equipment problems, and pilot error problems any one of which would probably not have produced a tragedy, but in combination were deadly. We might broaden our efforts at illustration to include a little skid made by one person in one car on an icy road. Of itself, with corrective steering, such a skid would probably affect a person only to the point of perhaps slowing down a bit and being more careful. However, add the enabling factor of a little skid on your part to the enabling factor of another car passing you from the opposite direction at the same time. Add a few more enabling factors such as a few more passengers in each of the cars. Add a tailgating 80,000 lb. trailer truck, and, suddenly, one is in the midst of tragedy. Would the accident be an act of God? Certainly not! It would be the result of a combination of human error, which seems to be built into every human system, plus enabling factors, which are brought about by other human beings. Indeed, we who do not work for NASA--even we can easily understand that errors as well as circumstances can be referred to as enabling factors. Call the result fate, call it the age-old problem of being at the wrong place at the wrong time, or the right place at the right time; call it what you may, the fact is that actions can produce circumstances and circumstances can contribute to our actions, which leads us to a startling conclusion:

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ANYTHING THAT ANYONE DOES IN ANY PLACE AT ANY TIME CAN BE AN ENABLING FACTOR. Some enabling factors may contribute to tragedy. Some may contribute to great acts of goodness. Enabling factors work both ways. As Jesus put it in the Sermon on the Plain, "the good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil." That is the religious person's equivalent to the physicist's understanding of Isaac Newton's theory of cause and effect. We see the results of enabling factors throughout our society: in government, in churches, in families. What can we conclude from what we see? First, we can conclude that it is difficult, if not impossible, for anyone in any setting to do anything fantastic on his own. Likewise, it is almost impossible to create a great tragedy on one's own. It takes enabling factors from a variety of sources over a period of time to produce any event. For instance, it takes a lot of people, and a lot of time, and a lot of stupidity and a lot of arrogance to start a war. On a more intimate scale--well--single people don't get divorces, do they. It takes more than one person to make a marriage, and it takes more than one person to destroy a marriage. For years, one of my favorite TV shows has been the Cosby Show. The TV Cosby family seems to be so well balanced, so smooth. Every problem is carefully worked out. Meanwhile, in the real world, where the show of life is not so carefully written and rehearsed, an unkind word by one family member is added to a nasty response from another. Anger expressed by one parent is added to the disgust of another. And soon there's a broken home. The truth is that it takes a great number of enabling factors to produce such a tragedy. Another set of enabling factors: a kind word, a kind response, a genuine struggle for appreciation and understanding and mutual respect, may produce peace and harmony in another family. But even there, it takes more than one person to produce a situation. Taken alone, our enabling factors can do very little and, I suppose, some people may be very thankful that this is true. But, combined with those of others, things happen. Sometimes things happen that find us totally unprepared. Circumstances both good and bad may arise and events may occur that are totally beyond our control. And, perhaps, that is the cause of our fear--our fear of doing good as well as our fear of doing evil. Because nobody likes to feel that he or she has lost control over life.

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So, you see, here is the paradox: Alone, we are NOT in control of the world around us. And yet, EVERYTHING we do is important, because everything we do contributes to what happens to ourselves and to others. WE ARE NOT IN CONTROL, BUT EVERYTHING WE DO OR SAY MATTERS. THAT, INDEED, IS A PARADOX. As one of my college students may have responded last year, ―Get real, will you?‖ A few years ago, the response might have been more positive, such as, ―Wow, that's totally awesome.‖ Awesome it is, yes, and real. John Oxenham wrote a poem entitled, "A Little Word," which makes an interesting link between our scripture lesson for this morning and Jesus‘ parable of the Sower sowing seed: I spoke a word And no one heard; I wrote a word, And no one cared, Or seemed to heed; But after half a score of years It blossomed in a fragrant deed. Preachers and teachers all are we, Sowers of seeds unconsciously. Our hearers are beyond our ken, Yet all we give may come again with usury or joy or pain. We never know To what one little word may grow. See to it then that all your seeds Be such as bring forth noble deeds. How can we see that everything we plant in this world—all our words, our deeds, all of our thoughts--will bring forth a harvest of good in this world? Surely, you have experienced what I have experienced: noble attempts to do good that seem to get nowhere. We have considered our scripture lesson, and have made a connection to the parable of the Sower Sowing Seed. Let's examine one more biblical commentary on this topic. In the book of Ecclesiastes there is a strange old proverb, "Cast thy bread upon the waters; for thou shalt find it in many days."

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There was a pond near where we used to live. This proverb reminds me of my son going down to the pond with a handful of bread to feed the ducks. Several years ago I found the Moslem version of the proverb in Ecclesiastes: "Strew thy bread upon the surface of the water and on the dry land, and thou shalt find it in the end of days." The words, "in the end of days," makes the Moslem version a little more profound. I became even more curious and my curiosity led me into a systematic search to seek the origin of this proverb. It took a while, but one day I discovered a legend, which goes with the Moslem proverb. Once there was a caliph (i.e., a ruler) of Baghdad. He had a son who was supposed to have drowned while taking a bath in the river. The caliph offered a large reward to anyone who should recover the boy's body. After seven days a bather discovered the boy ALIVE in a cavern in a rugged mountain pass through which the river flowed. The caliph learned that the boy had been kept from starving by cakes of bread floating on the water. On the cakes was stamped the name of a Moslem of Baghdad. The caliph summoned the Moslem and asked him what had induced him to throw bread into the water. The man replied that he had done so every day for a year in order to test the truth of the proverb. Hearing this the caliph gave the man a great estate as a reward. I was very happy to find the legend in order to couple it to the proverb, for the delightful story adds all the elements of possibility; it adds enabling factors to reiterate the truth of the biblical parable; that deeds done unselfishly for others not only do good to the one for whom they are done, but also return in blessings upon the doer. Each of us needs the enabling factors of others, just as they need ours. Our world, our church, our community, our families, our friends need OUR helpful thoughts. They need OUR honesty. They need OUR truth, in order to be what THEY need to be. So much of what we do, we do as a means to an end, a means to one end. We fail to realize that the law of cause and effect is more complex than that. If we can understand that what we do is something more than a means to AN end, that is to say, if we can understand all our actions as enabling factors to be combined in many ways with other enabling factors, then even our failures become valuable experiences. You know, scientists fail continually. They call it research. Scientists know that what they do is not the end. They know that everything one does in life in an enabling factor, a beginning, a contribution to that which is yet to come. I suppose some of us may feel uneasy to look at life that way--to think of EVERYTHING we do as something loaded with potential, loaded with possibility, loaded with promise.

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And yet, properly understood, can you think of anything that could contribute more to the hope of this world? Jesus seems to have thought that way. He once assured his followers that something as basic as giving a thirsty child a drink of water was making a MAJOR CONTIRBUTION to the up-building of the Kingdom of God. May the God of grace enable even us to build God's Kingdom by contributing words and deeds that WILL be revealed for good in God's good time. Amen. * Title: "The Mary-Martha Dilemma" Text: Luke 10:38-42 Place: The Little Brown Church in the Vale Charlotte’s Web, by E. B. White, is a delightful and much loved story for children. It has been a favorite story in the Mowbray household and the pages are well worn. Wilbur the pig was lovingly raised by a girl named Fern. Wilbur is a barn pig. He's bored and lonely, until he meets Charlotte, the beautiful grey spider who also lives in the barn. When the Zuckerman family plans to turn Wilbur into pork chops, Charlotte thinks of a wonderful way to save Wilbur from a pig's unhappy fate. Charlotte decides that if she can convince Mr. Zuckerman that Wilbur is an unusual pig, Wilbur's life might be spared. So, one night Charlotte weaves a web above Wilbur's pen. Inside the web she weaves the words, ―some pig.‖ Mr. Zuckerman thinks it is a miracle--that he has a special pig. He knows the spider could not have woven such a web. Soon everyone is coming from far and near to see Mr. Zuckerman‘s pig. Later, Charlotte, the spider, weaves another word above the pen: "TERRIFIC." Wilbur is taken to the county fair and entered in the hog competition. He wins a prize, but Charlotte, who goes along to support Wilbur, lays her eggs and dies. Wilbur takes the eggs back to the farm and cares for the baby spiders, and tells them about his relationship with their mother. In summary, a pig's life is saved by the courage and love of a little, gray spider. Charlotte gave a part of her life that Wilbur might live. Wilbur received her love, and it enabled him to realize what was important in life. After having known and shared Charlotte's love, Wilbur began to share: he shared his slop with Templeton, the rat. One of the lessons, of course, is that love can change priorities. Love can help us decide what is first when we are surrounded on all sides by many requests and demands. This is also the lesson in today's reading from the gospel according to Luke.

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The gospel reading is about two sisters named Martha and Mary. Mary is seated in the living room at Jesus‘ feet, listening to Jesus. Martha is worried about the food in the kitchen. Martha feels like she is doing all the work. Martha's feeling is not an unreasonable feeling, for Martha IS doing all the work. She says to Jesus, "Jesus, tell Mary to give me a hand." Jesus replies, "Martha, you‘re worried, upset. Only one thing is necessary right know, and that is listening to me as Mary is listening." Surely, all of us face this dilemma from time to time. Should we continually occupy ourselves with the busy work of everyday life, or should we pull aside once in a while and take the time to do something that is ultimately more important? The Martha of today is easy to detect. She would probably have a long list on the refrigerator door, an immaculate house, a manicured yard, a schedule established weeks in advance. Of course, there is nothing terribly wrong with Martha. The housework is important. Meals are important. Even our Lord would teach his disciples to pray, "Give us this day our daily bread," because there are certain essential things that all human beings need. The problem with Martha is that Martha is worried. Do you know fussy worriers? I meet them every week. Most are the mothers of brides. I have often jested that we should have a sign on the door to the church office and wedding changing rooms that reads, "NO BRIDES‘ MOTHERS ALLOWED." The silliness of the fussy worrier reminds me of a ridiculous story about a strange animal that supposedly lived 1000 years ago in Arkansas. As many of your know, my wife's parents retired to Arkansas and we have visited there over the years. The story is about an extinct animal called the hinge tailed bingbuffer. It was shaped like a hippopotamus, although considerably larger, with a tail forty feet long. It was a slow animal with very short legs, and underneath its jaw was a huge pouch. When it wanted to catch something to eat, it took a rock out of its pouch with its big tail, and used the tail like a sling to throw the rock at its victim. That is why it was called the hinge-tailed bingbuffer. Frankly, I have my doubts about there ever being such an animal. Obviously, this tale grew out of someone's imagination. The story of course could be told in such a way as to frighten a young child as well as to amuse an adult. Imagination can make us afraid and cause us to worry about things that don't really exist. So much for Arkansas folklore, however, this ridiculous tale struck me as I was thinking about Martha‘s unreasonable fear and worrying. Might caring only for the routine things in life cause the hinge-tailed bingbuffer to attack? Martha was fearful about preparing and serving dinner; she was upset over things that didn't even exist. She wanted and needed help, but she didn't place first things first. Mary had a different set of priorities. The visit of this person named Jesus was very important. The supper could wait.

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Let's not misinterpret this New Testament story. I've heard a good many sermons on this passage that distort the underlying truth. We are not to assume that Mary was careless, that she didn‘t care about the house or the meal. She wanted first to listen to Jesus. To use the terms of the business world, Mary did not want to sell Christ short. He was there. He might not be there again. Now was the time to listen, to experience. Five or six years ago, Time magazine reported that a nine-inch doll of the baby Jesus was offered for sale. The doll was packaged in a straw and satin crib with a picture of the Bethlehem manger on the box and appropriate biblical texts. The doll was not a success. One store, in an effort to unload its supply of dolls, cut the price drastically. A shopper reported reading a sale sign in one store that read: "Jesus Christ has been marked down 50%." We mark down our value of Christ when other things are placed first. The Mary-Martha dilemma is a question of what comes first. Jesus taught humankind a great deal about God. He continually demonstrated through his life and teachings that a person's relationship with God affects a person's relationships with other people. The conversations we have at home in our living rooms influence what we do in the kitchen. How, then, do we set our priorities? This kind of thought and struggle is how faith makes a difference for us and how we can make a difference in the lives of others. Our story, as Christians, is ultimately tied to a story about the person who's name we use to identify ourselves as people of God. Our lesson this morning reminds of this. It is ultimately about the person, Jesus, who stopped by a home in Bethany. Jesus loved and cared for both Mary and Martha. He respected Martha's good intentions, but he also corrected them, and he invited both Mary and Martha into a lasting relationship by giving himself. Charlotte's Web is a story of an extraordinary spider, who gave all she had for an ordinary pig. It is a reminder of the story of the Son of God coming to us, ordinary as we are, to save us; to, as scripture says, ―draw all people to God;‖ to bring us into the web of God's love. * Sermon: "The Pharisee and the Tax Collector‖ Text: Luke 18:9-14 Date: 28 April 1991 During the month of April, the term ―tax collector‖ has a very clear ring for most of us. As we explore our text for this morning, it is important to imagine how the original hearers of Jesus‘ parable would have heard the names "Pharisee" and "tax-collector." The parable of the Pharisee and the Tax Collector is quite shocking; it is meant to be offensive. Obviously, it was told in order to turn the hearer's expectations upside down.

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Perhaps it is difficult for us to realize the intended shock, because, as readers of the New Testament, we tend to think of Pharisees as bad guys, and tax collectors as good guys. Jesus freely associated with tax collectors. He even partied with them. They often appear as good guys. We also discover in the New Testament that Jesus continually clashed with the Pharisees who complained openly about the way Jesus associated with tax collectors and sinners. So, it seems, that as readers of the New Testament, we are predisposed to disapprove of the Pharisee and to like the tax collector. But wait a second! Isn't there a problem here? Who among us really has a soft spot in his heart for tax collectors? Do the dates of April 15th and April 30th fill us with warm feelings? One of my favorite IRS stories is about a phone call made by an IRS agent to the pastor of a large congregation. ―Rev. Jones,‖ says the agent, ―this is Robert Pinchpenny from the Internal Revenue Service calling. Is it true that your church members, Mr. and Mrs. John Doe, give $5,000 a year to your church?‖ Rev. Jones thought for a moment and then replied, "I can't tell you for sure right now, but if they don't, I'm absolutely certain that they will." Whatever we may think of the IRS, or of the tax structure in this country, most of us still believe that taxes are necessary. As Oliver Wendell Holmes once said, "Taxes are what we pay for a civilized society." Things were very different in Palestine when Jesus lived there. The Roman government that collected the taxes was not one that represented the Jewish citizens or that was viewed by them as having the best interest of the Jews at heart. Rome was a hated foreign power that had occupied Israel militarily for a hundred years, drained it economically, and ruthlessly suppressed any movement for national independence that dared to rear its head. The Jews of Palestine felt about as much warmth for the Roman government as the Dutch felt for the German government after the invasion of Holland, or as the people in Eastern Europe felt for the Kremlin after World War II. A more modern commentary on such bitterness would be from news commentaries from the Middle East. One part of the recent Palestinian uprising against the Israeli government was the killing by Palestinians of other Palestinians who were working for the Israelis as tax collectors. In each case, the tax collector was involved in a situation as a collaborator with the occupying power. The tax collector in our story, then, is not viewed as a person who represents a legitimate, representative government, but as the tool of a repressive foreign power that is hated by most of the citizens. He is not just a nuisance; he is a quisling, an oppressor. He is a person who is getting rich off of the sufferings of his fellow countrymen. This is the nature of the tax collector, the "hero" of our story.

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What then of the other character? The Pharisee. The villain? The Pharisees of Jesus‘ time, were a religious movement within Judaism that had as its goal the sanctification of the people. Their name means "those who separate themselves," that is, those who remove themselves from sin. They were part of a renewal movement. They believed with all their hearts that God in his mercy had entered into a covenant with the Jewish people at Mount Sinai. God had shown his love for the people of Israel: God had given them the Torah--the sacred scriptures, the Law of Moses. In that Law it was written that if the people walked in the ways of God, they would find life, and that if they disobeyed God, they would experience God's judgment in the form of natural catastrophes, war and exile. The Pharisees saw Israel's present oppressed condition as a punishment for Israel's disobedience to God, so they issued an urgent call to their fellow citizens: "Come back to the God of Israel! Forsake your evil ways! Separate yourselves from sin! Join us in the wonderful endeavor to live out God's will in the world! Show your commitment to God by a whole-hearted effort to live according to God's Law!" Therefore, it is totally comprehensible, is it not, for the Pharisee to pray as he prayed. Here is a man who knows that, if he has been able to escape from the unrighteousness of the world around him, this is only because God has kept him far from sin. Unlike some he sees around him, who are trying to capitalize on the oppression of their fellow citizens, he is not an extortioner. Unlike others, he is not an adulterer. He has been able to escape from the powerful temptation to grasp at pleasure in a way that destroys relationships. He has been able to escape from the equally powerful temptation to grasp at wealth in a way that destroys the human community. He shows his dedication to God by fasting twice a week and by giving tithes on everything he owns, thus supporting the religious institutions of his nation. He is, in short, the sort of person who, in his sincere attempt to live a life that is well pleasing to God, helps to hold his community and his nation together in the midst of an extremely difficult social situation. Do not despise the Pharisee! No society can exist without him. And yet for all that, it is also fair to say that something seems to have gone haywire in the soul of this busy and useful person. He knows for sure that God is the one who moves him to do the good that he does, but where is God in the picture? Note the self-sufficient ―I.‖ ―I thank you...I fast...I give.‖ Where is the room or the need for a ―Thou,‖ for a God who does for human beings what they cannot do for themselves? In contrast to the Pharisee, the tax collector has no time to wonder why other people can't be more like him. His main concern is due to his awareness of an unbridgeable gap between himself and God, a gap as wide and as impossible for him to cross as the gap between earth and heaven. He knows that only God can cross that gap, coming over to him from the other side. Catching a glimpse of the infinite majesty of God, he does not even dare to raise his eyes toward heaven, but merely acknowledges his condition, beats his chest, and begs for the mercy that he knows is his only hope.

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The story ends with the two men returning from the temple to their respective homes. The "good" man, the Pharisee, returns still clinging to his conviction of his own righteousness, unable to experience the grace of God. The "bad" man, the tax collector, returns as the recipient of the mercy that he knows he needs. He is, Jesus tells us, "justified," which means that he stands in a right relationship with God. And that is the end of the story, not because of a clearly drawn conclusion, but because that is where the story stops. The parable does not tell us what becomes of the tax collector or of the Pharisee afterwards; the story is open-ended, leaving the reader or the hearer of this story to draw his or her own conclusions. Perhaps, having been the recipient of mercy, the tax collector becomes a dispenser of mercy? This would certainly be in line with the overall thrust of the gospel of Luke, with its strong emphasis on God's special concern for the poor and disadvantaged. Perhaps the tax collector now sees that he cannot escape from his responsibility to the world around him; that the mercy he has experienced is now leading him into acts of compassion that extend that mercy to others who need it. If we read on in Luke's gospel, we will discover in the very next chapter another tax collector, Zaccheus. After he encounters Jesus, Zaccheus gives half of his goods to the poor and restores fourfold the money he has defrauded. Perhaps--just perhaps--our taxcollector did something similar. And perhaps, just perhaps, he does one other thing. Perhaps he also prays for the Pharisee whom he has seen in the temple, whom he has recognized as a fellow sinner, a person who, like him, like all of us, stands in desperate need of the mercy of God. * Title: ―Sharing a Meal‖ Text: John 6:1-21

After worship we will be sharing a meal. The early Christians shared their meals when they gathered. Their fellowship meals reminded them of this gospel story and of the Lord‘s Supper. The most important thing about those meals was the presence of Christ. Whenever the early Christians had a fellowship meal, they believed that Christ was present with them, just as during Holy Communion. Our sharing meals are always miraculous. Each person brings one portion of food, but we wind up having a feast, because of the sharing we do. We probably have enough to feed three times as many people. That is the miracle of sharing in the presence of Christ.

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This same idea of sharing is expressed in the offering we receive at each worship service. The purpose is the same. We share a little of what we have with others so that together we can share much. Christians are known by their love, just as the song says, but Christians are also known by their giving and sharing. A few small loaves, a couple of dried fish—it‘s not more than a little boy‘s lunch, but when everyone shared a little, they had more than enough to eat. Sharing and giving in Christ‘s presence made the miracle. Another interesting point: No one needed to go beyond what was normal for the miracle to happen. The miracle simply happened because people shared. Years ago, I heard a sermon titled, ―The Little Boy who Shared his Lunch.‖ It was a welldone sermon on this feeding of the multitudes story, but it missed an essential point. It was a first person narrative from the point of view of the boy who had five barley loaves and two fish. The preacher‘s story, as it was told, creatively developed the boy‘s life narrative up until the surprising climax when he was chosen, over all the others, in an unexpected thrill of providence, to be an agent of Christ's miracle. Perhaps most of us never expect Christ to use us to perform God's miracles. Like the minister who preached the sermon about the little boy who shared his lunch, we overlook the reality that we should always expect to be used by God, to feed, to clothe, to sooth, to comfort, to visit. Let us pray. Gracious God, we thank you for blessing us with the riches of your glory , to know the breadth and length, the height and depth of your love for us so clearly revealed in Jesus. We pray that you will bless us and all our efforts to enrich the lives of others through our witness, our love and our generosity. In Christ‘s name, we pray. Amen. * Title: "The Authority of Jesus" Text: John 6:16-21 (1-21) Date: 27 July 1997

John, Mark and Matthew obviously draw upon the same tradition when they tell the story of crossing the Sea of Galilee, also known as the Sea of Tiberius, to Capernaum. In many ways, John's version is the most perplexing. The words, "by now it was dark," are strange and differ from the other accounts. The words, "immediately the boat reached the shore where they were heading," are even more strange. These two mysterious announcements are

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not explained, and therefore leave our wild imaginations open to speculation. It is not my purpose, this morning, however, to de-mystify this story. If anything, I would like to leave you suitably mystified so that you might read also the parallel accounts in Mark and Matthew and come to your own conclusions. Over the years I have become more perplexed about this text from the preaching I have heard than from the text itself. Some preachers have tried to explain the science of the story, only to explain away the power of the narrative. Other preachers I have heard, have said something like, "Well, I don't know whether he walked on the water or not, but I do know that Jesus came to me in the struggles of my life." That, too, sells short the profundity of this story. THIS IS A STORY ABOUT THE AUTHORITY OF JESUS. Jesus deals with the intentions of the crowd. He leaves them. He exercises authority over the elements of nature and he speaks with confidence and power to the disciples. That is basically what he does. And what happens? What is the biggest thing that happens? Is it Jesus walking on water? The truth of the matter is, that if we take the original Greek words in John that are translated "walking on water," they can simply mean "by the water." The original means, simply, "by the sea." These words are translated "out on the sea," only because, in Mark's account, the boat is placed clearly in the middle of the sea. As far as the "science" of this story is concerned, truthfully, I think the jokes based upon it are as meaningful as any interpretation I have read. I am certain that all of you here this morning have heard some form of this story: One day, a Catholic Priest, a Congregational Minister and a Jewish Rabbi went fishing. They got in their boat, and set off across the lake. When they had rowed some distance, they paused to try their luck. After several castings, the priest snagged his line. He stepped out of the boat, walked a ways on the water, unsnagged the line, returned to the boat, and resumed fishing. Soon after, the Congregational minister snagged his line. He stepped out of the boat, walked a ways on the water, un-snagged his line, returned to the boat, and resumed fishing. Later the rabbi snagged his line. He stepped out of the boat and immediately sank out of sight. When the rabbi resurfaced, cursing his companions, the Congregational minister looked at the priest and asked, "Should we show him where the rocks are?" This humorous reflection on the Biblical story, avoids getting into the science of the biblical story. I am more fond of several variations of this joke. From the early years of President Clinton's presidency a wonderful story emerged, reflecting upon the president's earnest efforts and the

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negative reporting of the press. One day, the Pope called President Clinton to invite the president to Italy so that the two men might solve all the world's problems. The President accepted the Pope's invitation, flew to Italy, and the two met at a beautiful villa on the shores of a scenic lake in northern Italy. They sat down together in a large, ornate room in the villa and began to list all of the world's problems and solve each of them one by one. Soon the room became very crowded and stuffy as people gathered to watch the two world leaders solve all of the world‘s problems. The two became distracted, so President Clinton suggested to the Pope that, since it was such a beautiful day, perhaps they should go outside where they could continue their discussion with less distraction. On the villa's veranda, overlooking the lake there were two large lawn chairs into which they settled and continued to solve the world's problems. Soon the crowd made its way around both sides of the villa and began pressing in upon them. They picked up the two chairs and moved them down the sweeping lawn toward the lake. The growing crowd kept moving toward them threatening to engulf them from both sides. So the President said to the Pope, "Let's walk down to the lake shore." The crowd followed, and grew even larger. When the President and the Pope reached the shore of the lake, they noticed a dock with a small boat tied to it. "Look," said President Clinton to the Pope, "let's get in the boat. I'll row out to the middle of the lake and we can finish solving the world's problems without any more interruptions. As the two continued their conversation in the boat, the wind picked up, and soon a strong puff flipped the pope's small scull cap off his head and blew it about fifty feet before it landed in the water. Clinton, impulsively, stepped out of the boat, walked over to the sinking cap, snatched it up, walked back to the boat, wrung it out, and handed it back to the Pope, who thanked the President for retrieving his cap. The next day, the headline of the Washington Post read, "President can't swim." Notice how this variation avoids getting into the science of the original. Our gospel story this morning goes way beyond what most people are prepared to believe or are able to understand. So, do we really need to understand it? Do we really need to explain it? What is there to explain? What is there to understand? Our problem is, of course, that we are asking the wrong questions. If we want to find the real miracle here, we need to ask a different question: ―What happens?‖ First the faith and power of Jesus is contrasted to the lack of faith and the lack of power of the disciples. Second, the disciples cower in their own reasonable sense of inadequacy. Third, through the faith and power of Jesus, the disciples are given the courage they do not otherwise have. The sermon tasters and the free-loaders who had all enjoyed a free lunch, swarmed after Jesus to get everything they could out of him. But they had no idea of what

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was really happening. I would not speculate on the headlines of the Capernaum papers the next day, but as the press chased after Jesus along with the crowd from Tiberius, I would not doubt at all, that a headline in Tiberius the next day could have read, "Jesus can't swim!" INTRODUCTIONS TO SCRIPTURES 2 SAMUEL 11:1-15 The first lesson is the story of David and Bath Sheba as we continue our exploration of the book Second Samuel. The main theme here is the danger of power. David has become secure in his power, which leads to a flagrant abuse of power: first voyeurism and curiosity, then adultery and pregnancy, then the cover up which fails. Finally David is reduced to a murderer. PSALM 14 Psalm 14 is a lament over the foolishness of evil, and serves as a fitting response to the first lesson. Foolishness is a universal commodity and a bad investment. EPHESIANS 3:14-21 The second lesson continues our readings in Paul's letter to the Christians in Ephesus. We have here a reverent prayer followed by a doxology to the all-powerful and gracious God who works through Christ Jesus to form and shape the Church. JOHN 6:1-21 * Title: ―Jesus, Man of Humility‖ Text: John 13 Date: 17 March 1991

Certainly one of the easiest jobs God has is keeping us humble. One of God's most difficult jobs is to help us amount to something, to get somewhere, to be somebody. What then do Christians mean when they describe humility as a virtue? Humility is defined as the state or quality of being humble. In everyday conversation, to say that someone is humble is to imply that the person displays a marked consciousness of his or her defects or shortcomings. The humble person is a vulnerable person. Humility is considered by many to be a topic as morbid as death. We live in a world that is ruled by the self-assertive, not the modest; by the proud,

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not the lowly; by the aggressive, not the passive. How can humility be a virtue in such a world? The world of Jesus‘ time was every bit as violent as ours, but humility was one of the virtues that Jesus blessed in the opening words of his Sermon on the Mount: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." We also find, "Blessed are the meek...." We need to concentrate on the preferred definitions here if we are to be enlightened. First of all, we are not concerned here with the spineless. ―Meek‖ means primarily ―patient,‖ not inclined to anger or resentment. ―Poverty of spirit‖ may offer more of a challenge. One definition of ―poor in spirit‖ would be ―humility.‖ But, how can the state or quality of being humble mark the way to the kingdom of heaven? Perhaps we should approach humility from its opposite. The opposite of humility is, of course, pride, and pride springs from our very human need for acceptance and approval. Therefore, when we brag about our accomplishments or our abilities, we are in effect exaggerating a felt human need. I've met a few people who had so little to brag about, that I would have to say they were actually expressing their need to boast about their humility. Well, that's something like the man who exclaimed, "I am an atheist, thank God!" Someone once defined humility as "the ability to act ashamed when you tell people how wonderful you are." This rather facetious definition carries a great deal of truth, but it describes an ability that is not readily apparent. Humility, we have concluded, will not get us far in this world, so, why not opt for pride? Of course, we usually do not use the word ―pride.‖ We call it assertiveness, self-realization, self-confidence, or even self-respect. But the fact is, whenever we begin to take credit for qualities or abilities we do not really possess, or for which God or someone else should get the credit, then our self-esteem has indeed turned into vanity and it can do great damage to our spiritual well-being. Christians follow in the way of a person who was born in Bethlehem, a small obscure village in Judea. In his hometown of Nazareth, Jesus was reviled with the words, "He is just a carpenter's son." Concerning his hometown, the scriptures ask, "Can any good thing come out of Nazareth?" When Jesus began his ministry, he said to his disciples, "Take my yoke upon you and learn of me for I am meek and lowly in heart...." Decades later the Apostle Paul gave us a crowning touch about this man proclaimed to be the Savior of the World when Paul wrote, ―He humbled himself, and in obedience accepted even death-death on a cross.‖ These words are somewhat paradoxical, because we can also read about Jesus‘ aggressiveness, his obvious assertiveness and deep self-confidence. He was far from what the world calls humble, but he was indeed a man of humility. Why? Because Jesus continually cautioned his followers to put first things first! What are the qualities of humility and meekness but just plain self-discipline? There is a parallel here to the qualities of good parliamentary procedure during a meeting, or proper etiquette at a wedding, which, in the final analysis, are just plain good manners. Isn't

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order preferable to chaos? Isn‘t' self-discipline more important than self-aggrandizement? We need to ask ourselves such questions over and over again and there is no better time than the church season of Lent in which to do that. Like peace, humility is a positive virtue; peace is not just the opposite of war, neither is humility just the opposite of pride. Let me share an illustrative parallel. A teacher once asked a Sunday School class what was meant by the word "repentance." A little boy raised his hand and said, "Repentance is being sorry for your sins." That wasn't too bad for a small boy. But a little girl also raised her hand. "Well," said the teacher, "what do you say?" The little girl replied, "Repentance is being sorry enough to quit." The point is that humility is not the mere absence of pride and vanity and self-promotion. Humility is a positive virtue that stands by itself; its victories far outweigh the destruction of pride, just as the victories of peace far outweigh the destruction of war. Jesus demonstrated this when he poured water into a basin and began to wash his disciples' feet, which was something servants did. In our lesson for today, Jesus explained to his disciples, "If I, your Lord and master, have washed your feet, you ought also to wash one another's feet. I have set for you an example: you are to do as I have done for you." This is the Apostle John's peculiar interpretation of the beatitude, "Blessed are the poor in spirit for theirs is the Kingdom of Heaven," which means, ―Blessed are those who are humble and recognize their spiritual need, for theirs is the Kingdom of Heaven.‖ Do you recall the story of the rich young ruler? When the rich young man turned away from Jesus and failed to follow Jesus, he turned away in sadness, we are told, because he would not dare to give up his wealth. Truthfully, I've seen people give up quite a bit of wealth before they would give up even a little of their pride and vanity. We fail to remember that God's love and power will never fail. Therefore, we should always have peace of mind and quietness of heart, even in our humility. To be truly humble is to be undisturbed when no one praises us. In closing I will share a favorite story as an example of Christian humility. It concerns the noneteenth century French painter, Meisonier. Meisonier had a pet dog he dearly loved. One day the dog suffered a broken leg and, very upset, Meisonier sent a wire to Paris to an acquaintance, the famous surgeon, Nelaton, to come at once. The surgeon, thinking someone in the family was in dangerous condition, dropped everything and went to Meisonier's home. It was quite a shock to discover that he was wanted in order to care for a dog. But with fine self-control [that is to say, with great humility], he applied his skill and ministered to the animal. Upon the artist's request for a bill, he was asked to come to the surgeon's office when next he chanced to be in Paris.

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It was some time before Meisonier visited Paris and called on the surgeon. Dr. Nelaton greeted the artist at the door and, in a matter-of-fact manner, said, "You are a painter, correct?" "Messieurs, I am a painter," Meisonier replied. Pointing to a very plain cabinet in the office, Dr. Nelaton said, "I would like you to get a can of gray paint and a brush and paint that cabinet. Then we will call my bill settled." The doctor left the room. Needless to say, Meisonier was humbled. A painter? A cabinet painter? But then he understood and quickly fashioned his reply. He painted the cabinet, but instead of making it a flat brush job of gray paint, he made it the response of a great artist, an artist challenged to give his best, and upon the two panels of the cabinet appeared two of the finest pieces of Meisonier's creation. That is a story of humility. Notice, however, that there is still assertiveness, and no one lost his self-respect. Blessed are the humble, for theirs is the kingdom of heaven. Let us pray. Take from us, O God, all pride and vanity, all boasting and pretentiousness, and give us the true courage that shows itself by gentleness and sensitivity. Give us the true wisdom that shows itself by simplicity. And give us the true power that shows itself by humility, through Jesus Christ our Lord. Amen. * Title: "Between Friends" Text: John 15:12-17

From time to time, Mary and Allen and I enjoy a trip to Chicago. Chi Town became familiar to me while I was attending a Navy electronics school at the Great Lakes Naval Training Center, and I feel fairly comfortable finding my way around there. Once in a while, however, when we wish to visit an unfamiliar place within the city, we have taken a taxi, solely for the purpose of relying on the driver as a guide. With that introduction, I will tell you one more story. Years ago, members of the church I was serving invited Mary and me to their home for dinner. There was a great deal of snow on the ground and the couple lived off a narrow country lane, so the husband gave me intricate directions via main roads, that I could

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approach their property from the less threatening north and upper road, rather than from the lower road. The directions were so complicated that, when I asked the man to repeat them, he replied, "Oh, heck, I'll come pick you up in my four wheel drive jeep, and then I know you'll get here safely." The reason for my simple tales is that they point to an important life principle: a guide alongside you is better than oral directions or even a map in your hand. The New Testament points out to us that Jesus Christ is the guide who has joined us in our life's journey, and Christ is our guide not because we have been able to hire him for the job, but because he is our friend. We sometimes have a difficult time really believing that God would want Christ to be our companion, but the gospels record our Lord's words and his acts, and they both prove Christ's friendship. Of all the places in the New Testament, where his promise of friendship is taught, there is one paragraph where this promise is clearest of all: "This is my commandment, that you love one another as I have loved you…. You are my friends….‖ Jesus was talking about love and friendship, but he was also talking about personal knowing. Both are important, but the two are not one and the same. This leads us to two tests of friendship, which are on OUR side of the equation. Jesus told his disciples that they are his friends when they do what God commands. Here Jesus would have us focus our eyes not upon all the rules of discipleship, but upon the one great commandment with which he both begins and ends the paragraph: "This is my commandment, that you love one another...." This is clearly a call to share Christ's friendship with others. In the violent, arrogant, irrational and impatient world in which we live, I can think of nothing that is needed more. When we share Christ's love, we prove inwardly and outwardly that we ourselves are experiencing that love, and in the sharing we are assured that we are the friends of Jesus Christ. The final test of friendship is as simple as it is direct: "The Father will give you whatever you ask him in my name." Ask God what you will. Jesus invites his disciples to pray to God in his name without embarrassment or hesitation. In our very own act of praying, we prove that Jesus is both our friend and our Lord. Pray whatever is on your hearts with the same openness and lack of embarrassment that goes with the requests and questions that you ask of a really good friend. We can call him at three o'clock in the morning, and he won't mind. In summary, then, let us close with prayer. Let us pray.

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Heavenly Father, our Father and Father of our Lord Jesus Christ, may our prayers and our lives become tests and proofs of the durable reality of our friendship. If we remember this, we will not distort the meaning of true discipleship at its most important center point. May our prayers to you be the miraculously free and privileged language between friends. Therefore, when we pray, may we truly describe our friendship with you through Christ, and with others, and through our lives demonstrate and illustrate it. Christ's friendship took the whole world by surprise, however, as recent world events have proven, the effect of his friendship has yet to be made evident. Make us your friends, that we too may follow in the way of Christ as persons willing to give to others a map for the way, so that all God's people may join in the journey to your kingdom. Amen. * LETEN DEVOTION Title: ―Jesus Before Pilate: The Question of Contempt‖ Text: John 18:33-38 Place: Ecumenical Service, Ministerium, Nashua, Iowa Date: 21 March 1990

RESPONSIVE READING MINISTER: Pilate entered the Praetorium again and called Jesus, and said to him, CONGREGATION: "Are you the King of the Jews?" M: Jesus answered, "Do you say this of your own accord, or did others say it to you about me?" C: Pilate answered, "AM I A JEW? Your own nation and the chief priests have handed you over to me; what have you done?" M: Jesus answered, "My kingship is not of this world; if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews; but my kingship is not from the world." C: Pilate said to him, "So you are a king?" M: Jesus answered, "You say that I am a king. For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice." C: Pilate said to him, "What is truth?"

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Let us pray. Almighty God, we thank you for the life of Jesus Christ; that he lived his life among your people, ministering to their needs and showing them the way of life. Open our eyes that we may see him; enlighten our understanding that we may know him, and strengthen our wills that we may follow him. Unite your people in fellowship through prayer. May we be refreshed in the inner life, be purified by your cleansing power and blessed by the communion of your Holy Spirit, through Jesus Christ our Lord. Amen. MESSAGE: During these seven Lenten programs, we are exploring the seven questions Pilate asked of Jesus. Today's question is somewhat different from the rest, in that it was offered in response to a question Jesus addressed to Pilate, which of itself was a question offered in response to a question. Since you have the text in front of you, you might take a moment to examine the form of the dialogue that is going on between Pilate and Jesus. Pilate asks, "Are you the King of the Jews?" Instead of answering Pilate's question, Jesus asks, "Do you say this of your own accord, or did others say it to you about me?" Well--who is questioning whom? Pilate employs the same rhetorical device. He, too, avoids answering a question by asking Jesus, "Am I a Jew?" Pilate then interrupts the questioning cycle in order to clarify his intent. He says, "Your own nation and the chief priests have handed you over to me...." Then he continues his investigation with yet another question: "What have you done?" Answering a question with another question was, and still is, a formal rhetorical device. It is still used in courts of law. Although it is not used much today in everyday American conversation, it is still common in the Middle East and in certain cultural settings here in America. Perhaps its most common form in our culture is in the realm of humor. The very popular comedian, Jay Leno, will often address a question to his audience, and follow his question with still another, perhaps even a third: ―Did you see the article in the paper today, that an elephant was FOUND in downtown Los Angeles. What is this? Is this for real? How can you lose an elephant?‖ Another form of this kind of argument can be found in New England humor, which usually tends to be rather serious in its nature: One day a city slicker from down New York City way was vacationing with his family in Vermont. The first weekend they were there, the family decided to go to one of the advertised church suppers in a nearby town. On the way, it became

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obvious that they had passed the same spot once before. In other words, they were lost. Seeing a farmer in his pasture, the city slicker slammed on the breaks, rolled down the car window, and shouted a question to the farmer: "How do I get to the First Congregational Church of Brandon?" [Now--Midwesterners seem to be able to hear questions shouted from rolled down car windows, but New Englanders do not.] Several additional, louder shouts proved to be equally fruitless. So the city man got out of his car, walked over to the farmer, and, not realizing how very rude he had been, yelled at the farmer, once again, "How do I get to the First Congregational Church of Brandon?" "Who wants to know", replied the farmer? Calmly, the city slicker explains, "I'm taking my family to the church supper at the First Congregational Church in Brandon. How do I get there?" The farmer replied, "What makes you think you can get there from here?" At this point the city man recalled the advice of a friend concerning the fine art of asking directions in New England. In desperation he attempted to engage the farmer in pleasant conversation by changing his tone of voice and by changing the subject to something more conversational. "Well," he asked, "how's your wife?" The farmer replied, "Compared to what?" Even in our very serious text for today, we can find elements of such chiding. The scene is ponderous and heavy for US, because we know the tragic result of this trial. But for just a few moments, let us concentrate on this one scene, as if we were NOT already certain of the results. These are NOT the bitter words of archenemies. Pilate is NOT addressing questions to a person Pilate despises. There is most certainly a serious line of questioning going on here, but it is very clear that Pilate remains mystified by the contempt and hatred expressed by the Jews toward this Jew named Jesus. What is their problem? Why are they taking everything out on him? Pilate's questioning of Jesus is patient; it is obviously designed to be helpful. If any contempt is being expressed by Pilate, it most certainly is a contempt toward the Jews who were shouting, ―Crucify him. Crucify him?" Pilate's contempt was obviously NOT a contempt toward this one Jew named Jesus. Therefore, how do we interpret Pilate's question, "Am I a Jew?" This is a strange and yet enduring question. How would Pilate have asked this question?

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We, ourselves, can ask this question in at least three different ways by changing the emphasis on the words. For instance, if I were a Jew, and very proud of my religion and culture, and someone asked me if I were Jewish, I might reply with ―AM I a Jew? You bet I am!‖ If I were deeply prejudiced against Jews, and someone asked the same question, I could reply, "Am I a JEW?" As if to say, ―What, are you crazy?‖ The first example was very positive; the latter, very negative and very bitter. A third possibility would be emphasizing the subject: "Am I a Jew?" (You're a Jew. They are Jews. But am I a Jew? No! I am not a Jew. How could you possibly think that I am a Jew? Why on earth are you asking me this question?) I would have to assume that the latter example was the inflection Pilate would have had in his voice. "Am I a Jew? Your own nation and the chief priests have handed you over to me. [JESUS,] WHAT HAVE YOU DONE?" We know that the Jewish people were a constant pain in the neck to their Roman governor, Pontius Pilate. The Jews of Jesus‘ day often had as much contempt for each other as they had for the Roman occupation force. "Am I a Jew?" Pilate was right in his contempt. He had reason to be scornful of the Jews or at least to be scornful of a good many of them. The Jewish leaders had caused Jesus to be brought before Pilate and, as the gospel of Mark tells us, the Roman governor knew that they had acted out of envy. The Jewish leaders envied Jesus. For many, the envy had turned to jealousy and spite, soon to hatred. But, consider carefully this dialogue between Jesus and Pilate. Despite Pilate's final failure to free Jesus, it must be admitted that Pilate did try almost every trick at his command to avoid condemning Jesus. It was NOT Pilate, but the Jews who cried, "Crucify him." Thus, the contempt in Pilate's voice--"Am I a Jew?"-- was natural and understandable. And here is the rub. The contempt is obvious. It is reasonable. It is understandable. But what we don't want to see is that in most instances of prejudice there is usually some REASON for contempt. The person who insists that black people are lazy and that they steal and that they are dangerous to have around, can undoubtedly point to examples of this very thing. The people who characterize Italians as gangsters, can reel off an impressive list of names.

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The businessman who says that Japanese businessmen are money-mad and have no business ethics, can generally give examples to prove his points. Prejudice is not solely dependent upon ignorance, as many people are inclined to think. Often the contempt of the prejudiced seems natural and understandable. "Am I a Jew?" The only thing that such contempt really establishes is that ALL people are sinful. Pilate proved this to himself. The Jews were envious and vicious. Yes! What Pilate failed to understand was that he too was a person with grave shortcomings that were no more acceptable to God than those of the Jews. Pilate was weak in the face of pressure, he was cruel in that he allowed an innocent man to be savagely beaten, and he was a murderer, since he allowed Jesus to be crucified although he knew there were NO grounds for such an action. Yet he would say very innocently, "Am I a Jew?" Pilate's question points out the nature of all prejudice, of all intolerance. Prejudice always, and without exception, involves a denial of the equal guilt of all people before God. It seeks to set up one set of weaknesses as being more acceptable than another. It claims that what one person does is far more obnoxious than what another person does. This is nonsense as far as God is concerned, for it denies the fact that all have fallen short of the grace of God. Pilate's contempt for the Jews led him to an EASY way of dealing with Jesus and the Jewish leaders. But God does not deal with people that way. God is concerned with the mind of each person, with the heart of each person. God sees each person as an individual. God is not partial. Therefore, God, who offered his son for all of God's people, must be terribly offended when WE limit God's love by leaving out anyone. The spirit of this truth permeates the well-known hymn by John Oxenham, with which we will conclude our service. [―In Christ there is no East or West.‖] * Title: "Living In These Most Analyzed Times" Text: Acts 1:1-8 Date: 11 February 1990

It is probably safe to say that we live in the most analyzed of times. Indeed, as far as the analysis of the present is concerned this is true.

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A couple of weeks ago, commentators spent more time analyzing matters concerning the Super Bowl BEFORE THE GAME than after. Actually, I guess it's a tossup as to which was more irritating: the commentary or the commercials. I've noted recently that on one of the Saturday cartoon shows that my son, Allen, watches, the announcer breaks in from time to time to say, "We now interrupt these commercials to bring you our program." Even that kind of honesty would not have helped fans to endure the deluge on Super Bowl Sunday. And perhaps that is why the ratings for this year's Super Bowl were the lowest ever. [S.F. 49ers (winners), Denver Broncos] Although this is not a major election year, we can probably hark back to the last presidential election and to the continuous analysis of the campaigns of each candidate. Truly we live in an age of polls and predictions with countless numbers of people involved in the futile task of trying to predict what the future will bring. Perhaps, however, current events in Eastern Europe and in South Africa have called into question the comments of those in the media and elsewhere who claim to have the wisdom and insight to predict the future. For who among us can honestly predict what the future will bring. Does it not seem that we live in the most extraordinary of times, where even the collective knowledge of all humankind must pause and wait, because we really do not know what is going to happen next. Recently I have switched my allegiance to morning news programs on the television, because the one I used to watch had become so WORDY that it was downright annoying. In the evening I can tolerate a reasonable amount of yak-i-tee-yak, but not in the morning. The morning news program I now watch seems to offer more news but less analysis and less commentary. Perhaps you too enjoy coming to your own conclusions about the meaning of current events. I certainly do, because I realize even in these most analyzed times, that the Lord has more to reveal to us than what meets the eye of the television viewer. But let us get away from the specific points of view of television viewers and move toward a more general subject--that of predicting the future. Throughout the history of humankind, people have tried to predict the future, and it has always been rather frustrating. Even today, groups of religious extremists make claims that the world is going to come to an end on a certain date at a certain time. As we approach the year two thousand, some have predicted the end of this decade to be the end of time. Well--the same thing went on back in the year 1,000. As people of faith, who are interested in the history of our faith, we might turn our attention to the early years of the Christian Church, when a great deal of energy was spent in trying to predict when Christ would return. As early as the time in which the

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book of Acts was written, people of faith, such as the Apostle Luke, were trying to correct the thinking of the faithful. As I ponder the many questions people have raised through the centuries as they have tried in vain to predict the future, I cannot help but wonder what Jesus would have to say to those who claim to know how the future will turn out. Is there anything more presumptuous than to claim that we know what God's future will bring? Our scripture lesson offers interesting insight into the complications of this question. The author of the Book of Acts has Jesus saying to those who would predict the future, "It is not for you to know...." Thus, the author of Acts does not have Jesus so much answering the disciples‘ question about God's timing, as he has Jesus correcting the question which the disciples were asking. It is not for you to know times or seasons which the Father has fixed by his own authority. But you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the ends of the earth. It is very important to note to whom these words of comfort and promise are addressed. They are certainly not limited to the disciples. They are addressed to a person named Theophilus, which means, "lover of God," which is to say in biblical language that these words are addressed to ANYONE who loves and trusts God. Therefore, we, as people of faith, are not called upon to predict God's future. However, we can count on God's power and strength to carry us through every circumstance in which we find ourselves. This and this alone can give us hope for the future, for we are not capable of predicting the future. We can look forward, we can anticipate, we can have a very real hope for the future, but we cannot predict what the future will bring, because we do not know "the times or seasons which the Father has fixed by his own authority." I recall a comedian once saying, "You know, the future just isn't what it used to be." I suppose that may be a humorous way of dealing with the biblical truth at hand. For people who love and trust in God, the future is not what it used to be. Those who love and trust in God, as Jesus did, need not fear the future even as they understand that they cannot predict what the future will bring. For to love and trust in God is to know that God will give the power and the strength we need in all of life's situations: today and every day. Therefore we can look forward to tomorrow and beyond with hope and with joyful hearts and open minds. This is a wonderful message, is it not? And certainly it is no small matter that this wonderful message is found in the first attempt by a New Testament author to continue the story of the gospel of Jesus. I for one am very thankful for this message and for the gentle correction of the false beliefs of early Christians, which are as false today as they

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ever were, for when I hold my faith up to my experience, I know for sure that predicting the future has little to do with faith. From time to time Christians have lost their way as they have explored the great promises of scripture, because they have not paid attention to such correcting words as those we are exploring this morning. For instance, we know that in medieval European monasteries, monks spent a great deal of time and energy trying to predict the future and the destiny of human beings as the times and seasons of God rolled on. A favorite question for debate in monasteries was this, and I hope you can embrace this with a sense of humor: If a pagan cannibal eats a baptized Christian, at the day of Resurrection, will that part of the cannibal that received nourishment from the ingested Christian, be raised from the dead? It is difficult to believe today that anyone could be so vainly curious about the future. How could anyone presume to have the answer to such a foolish question? Such attempts to predict the circumstances in the future times and seasons of God have nothing whatever to do with faith. I am certain that the monks of medieval times thought they were very wise. But wisdom it is not enough, and wisdom, alone, is even more suspect in today's rapidly changing world than it has been in the past. We can never afford to be only wise; we must also be reasonable. Countless wise guys and wise gals worked on the media blitz of two weeks ago, called the Super Bowl, but they were not reasonable, and ratings fell. The religious scene has certainly had its share of wise guys who have capitalized on a certain narrow band of wisdom but without much reason. When I was in seminary in the middle seventies, Hal Lindsey's books were very popular. He had a series of charming titles including, The Terminal Generation, and his national best seller, The Late Great Planet Earth. In seminary we used to read Lindsey for amusement, but it was very alarming to note how some people were affected by an author who deliberately led people on a trip into the strange world of the supernatural. Lindsey claimed to be a Christian prophet. One reviewer wrote of Lindsey, "In an effort to satisfy man's age-old curiosity about the future, modern-day prophets and astrologers are enjoying the greatest revival since the ancient days of Babylon." But people got tired of Lindsey very quickly. They got tired of hearing that the world would not last beyond the twentieth century. They got tired of hearing that the world was plunging toward self-destruction. As people of faith encountered Lindsey, they realized that they were being confronted by a wise guy who was not reasonable.

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The beginning of the end of Lindsey's fame came not from the realm of religious thinkers, but from the realm of humorists. There is no more effective way to deal with untruth than with humor. There was one cartoon in particular that marked his demise. It was a drawing of the huge mansion Hal Lindsey had purchased with the profits from his writings about the end of the world. A wide-smiling Hal was riding up to the mansion in a brand new, very expensive automobile. The caption under the cartoon read, "Well, I guess the world ain't comin' to an end after all." I suppose we will always have people who are ready to capitalize on the world's bad news, but we as people of faith follow in the way of a person of good news. We follow in the way of a most reasonable man of God. We follow in the way of a person of conviction, not prediction. We live in a most extraordinary time of extraordinary possibilities, and of extraordinary opportunities. Humankind's knowledge has increased more in the past 50 years than it has increased in all the history of humankind. How will humankind use that knowledge? That is not for us to know! How can it be used? Well - That is a matter of faith! What will be the effects of the use of all this knowledge? That is a matter of conviction! Let us pray. Our Father, your son, our Lord Jesus, taught his disciples to pray, ―thy Kingdom come, thy will be done,‖ which is a prayer of conviction, not prediction. We thank you for the matter-of-factness of our Lord's faith. May we who follow in his way have his faith so that we may use all that we know for the up-building of your kingdom. May we be people of conviction who look forward to each new day as Jesus did, certain of the power of your spirit to meet each and every situation in life with hope and with joy. As the Apostle Paul wrote to his brother in Christ, Timothy, ―let us not set our hopes on uncertain [things] but on thee who richly furnishes us with everything to enjoy.‖ Amen. * Title: ―The Curse of Modernity‖ Text: Acts 17:16-34 Date: 21 July 1991 One of the most popular musicals of modern times was titled, ―Oklahoma.‖ I saw it several times in the theater when I was young. I participated in one production of it on my high school stage. I can remember my family going together to see the popular movie

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version when I was young. The tunes from the show still ring in my ears. In one scene, one of the characters has returned to the Sooner territory after a visit to Kansas City, and he sings this song: Everything's up to date in Kansas City, They've gone about as far as they can go, They went and built a skyscraper seven stories high, About as high as a buildin's orta grow! Everythin's a dream in Kansas City, It's better than a magic lantern show! Y'c'n turn the radiator on whenever you want some heat, With ev'ry kind of comfort ev'ry house is all complete, Everythin's up to date in Kansas City, They've gone about as far as they can go. Every age has been blessed and cursed by modernity. The Athenians of ancient Greece, to whom the Apostle Paul spoke in his famous Mars Hill speech, illustrate a recurring human problem--the problem of being up to date. People want to be up to date. It doesn't matter what the age, what the income, whether we can afford it or not, we want to be up to date. We want to be sure that we are fully in step with the leaders of our times--in speech, in dress, in our homes, in our automobiles. Even our lawnmowers need to be state-of-the-art. It is not so much what we really want in life that determines our goals and efforts. It is what our neighbors have! Most Americans live under the tyranny of the new and latest, but some do not. Mary and I have never bought a Nintendo. All of the parents of all of our son Allen‘s friends have Nintendos. Truly, this is an example of the tyranny of the new and latest. We, all of us, want the newest and the latest. We are intrigued by the new. From recipes to deodorants, from automobiles to art, we seek out the new so we can feel up to date. But newness does not automatically spell best. Newness, in this society, does not necessarily spell moral or good or healthy or Christian. Today, it seems, the new is determined simply by what everybody is doing. We take our direction from the news media. They report what everyone else is eating, so we eat it. They report what everyone else is wearing, so we go and buy it. They report what everyone else is believing, and we believe it. We are easily victimized by modernity whenever this happens. And yet, all of us have lived long enough to know that to resist change is to risk perpetuating the inappropriate. This happened when the first automobiles were produced here in the Midwest. While there was eagerness for this new mode of transportation, there was an equal reluctance to let go of the old. Mary and Allen and I lived in Dubuque for a number of years. One interesting story that Dubuquers like to tell is about old A. A. Cooper, owner of the Cooper Wagon works. One

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day a young entrepreneur made his way into Mr. Cooper's office to inquire about the possibility of Mr. Cooper's wagon works producing a motorcar. Mr. Cooper summarily dismissed the young man, saying that the new gas-engined contraption would never work. So, Henry Ford went on his way and eventually found a wagon maker in Detroit who was willing to build Ford's new horse-less carriage. To resist change at all times in all places is to risk perpetuating the inappropriate. Every generation walks a tight rope in the face of change. We are tempted to preserve the patterns of the past. Yet, at the same time, we need to discover the possibilities of tomorrow. We can make too big a thing of the past. The Old Testament prophet, Jeremiah, had a few words for the blind preservers of the past who resist any and all changes in their status quo: "Stand by the roads, and look, and ask for the ancient paths, where the good way is; and walk in it, and find rest for your souls." For most of us, all of this is a mixed bag, as people say. We want to hold fast to what is good--we want to hold on to the values of the past, but we loudly proclaim our demands for the new as well. But, you know, values are values. There are primary values and there are secondary values and lesser values. Eric Fromm said this is what makes a society viable, allowing it to respond to change. He wrote, "This is difficult because secondary systems generate values of their own, which come to appear as essential as the human and social needs which brought them into being. As people's lives become intertwined with institutions, organizations, life styles, forms of production and consumption, etc. people become willing to sacrifice themselves and others for the works of their own hands, to transform their own creatures into idols and worship these idols." Fromm concludes that we must find and learn how to be able to distinguish between primary values and secondary values and institutions. One of these ways is certainly to avoid change for change's sake. Another means of discriminating about change is to realize that many so-called changes producing the novel, the new, the modern, are not really new experiences at all, but merely revivals of old, abandoned ideas and things. As some fundamentalists like to declare, there is no such thing as a new sin. To and a half decades ago there were some leaders in the Church who said that the Church must let the world write the Church‘s agenda. Only thus could the Church be relevant to the needs of the world. So we had a creeping form of secularism, which moved into the Church structure and organization in the name of relevance. Well--have you been keeping in touch with the discussions of the major denominations during their annual meetings this summer? I believe the underlying message of the

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church membership of very denomination has been, Yes we want to be progressive, but secularizing the faith in order to make it more relevant may not be the only means for enabling the Church to keep up with modernity. Two thousand years ago the Apostle Paul was arguing the same cause with a group of very bright people in Athens. Then, Paul was trendy, new, and very different. But, unlike so many people of his time, he was able to cope with the curse of modernity. He was able to use its positive factors in this world of change to gain a life of meaning, purpose and love through Christ. And so can you. Let us pray. Lord God, you created us so that we too might be creative. Enlighten us with the understanding of the true meaning of being your sons and daughters. Life with you through Christ is a life of endless hope. So guide us through what is simply modern that we may hold fast to what is good, and yet be willing to change in order to gain what is necessary for the progress of the faith, which is indeed intertwined with the progress of all your people. This we pray through Christ our Lord. Amen. * Title: "True Strength" Text: 2 Corinthians 12:1-10 Date: 09 July 2000

We all like to think we are strong. As Americans we take pride in the belief that the U.S.A. is the strongest nation in the world. We have the most stable government. In recent years it has become so stable that it has done no one any good whatsoever, but it is still stable, if in fact that is a sign of strength. We have the best laws for protecting individual rights. That is truly praiseworthy, because most of the nations of the world have no such laws. Our industrial base, despite decline, is still more powerful than any other. And our armed forces are mightier than any Army, Navy and Air Force on the face of the earth. Pride in strength is not just a national inclination. As individuals we all like to think that we are strong. One person takes pride in the tone of his muscles. Another boasts of her economic power. And those who lack strength in other areas fancy themselves as possessors of inner strength. There are even those who boast of spiritual strength. We all like to think that we are strong, but, as Paul reminds us, in reality we are weak. Weakness, not strength, is part of who we are as humans. We were made from dust and we are nothing but dust. A stiff wind could blow us away. The smallest microbe can infect us and kill us. And we are sustained in a fragile environment, which we need in

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order to continue to exist. Here on Earth the climate and the pressure and elements in the air are carefully balanced to sustain us. In most other places in the universe we would die instantly. We live rather precariously on the great space ship Earth. Despite that reality, we continue to think we are strong. The illusion that we are strong is a psychological defense mechanism. Maybe if we convince ourselves and others that we are strong, we won‘t have to face the truth. BUT the truth is that in the things that really count, we are truly helpless. Our boasting is the most incriminating evidence that we are weak. If we were strong we would have no reason for boasting. It is because we are weak that we feel a need to convince others and ourselves that we are strong. Paul the apostle knew that he was weak, but Paul also knew something even more important. He knew that God helps the weak. God cares for those who are in need. God not only loves us, God likes us, and his love impels him to help the weak. As the Apostle Paul said, "Our strength doesn't conquer the world, our weakness does." Paul endured much for Christ. He was shipwrecked, imprisoned, threatened by mobs. He faced death over and over for the sake of Christ and the Church. Through it all he brought the Gospel of Jesus Christ to many. Despite his greatness, he didn't boast of these things. He boasted only of Christ and his own weakness. With this in mind maybe we should be careful about how we boast. Not just about us but about our nation too. I could not help but be reminded of this as I watched tens of millions of dollars worth of fire works explode all over our nation this past week. As a nation, as a community, as individuals, we sure know how to boast. Please don‘t get me wrong. Celebrations are great, and we probably have far too few of them, but there is a way to celebrate and give thanks and praise without boasting. Paul is reminding us that instead of saying, "Look what I have done," we should say "I am incapable of doing anything by myself, therefore, instead, look what God has done." And instead of saying "America is great and strong," we should say, "In truth America is weak, but look at what God has done through our weakness." PASTORAL PRAYER Merciful God, of what do we boast? Can we truly say with Paul that we do not boast about our achievements or ourselves? We do, and you know that we do.

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Therefore, we pray that you will forgive us. Forgive us the times when we ignore you, O God, and depend on our own strength to do things our own way. Forgive us for believing that we have to be hard and domineering if we want to get ahead. Forgive us when we use our power selfishly or aggressively, ignoring that indwelling Christ-given power that frees us to be vulnerable. Permeate our lives with your grace, Lord, so that we can affirm with Paul that we are content with weaknesses for your sake, and fill us with the knowledge that when we allow ourselves to be empowered by you, then we are truly strong. Amen. PRAYER OF DEDICATION Bless us, and use all our endeavors, O God, visible through these gifts and our lives, as we seek to be strong, yet humble followers of Jesus, in whose name we pray. Amen. * Title: "Intimate Comprehension" Text: Ephesians 1:3-14

Of all Paul's writings, my favorite is his encyclical, or circular letter to the Christians in Ephesus. It is known as Paul's most sublime writing, which is an interesting comment, because some of Paul's writing is anything but sublime. Instead of Paul's usual, complex mumbo jumbo, we here have a brief, concise, and gracious letter. We begin with a thanksgiving for blessings, which is our lesson today. In the New International Version which we have in our church pews, we begin with: Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. For he chose us in him before the creation of the world to be holy and blameless in his sight. The New Revised Standard Version begins: Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, just as he chose us in Christ before the foundation of the world to be holy and blameless before him in love. These are happy words. "Praise God from whom all blessings flow," the familiar words of the doxology we sing each Sunday, might be a good summary of Paul's message here. "Praise be to God," "Blessed be God," "Bless God," all these are words used in different translations of this sublime doxology in praise of the works of God, which are simply too good to be true. "Praise." "Blessing." Where we find the one, we can also usually read the other.

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Paul's message is clear, basic and brief. God has worked in and through Jesus Christ in order to "bless" believers. So, praise God! And, blessed be God! Of course, this is something basic that we celebrate every Sunday morning, and I say basic, because Paul's teaching here is universal, not specific. So many Christians treat Paul's words as if the Christian message is only one addressed to those who are saved. It is important to note here, that this author is not interested in defining who is saved and who is not, or who is chosen and why or who is not chosen and why not. The message here is far more basic. It is, simply, that God works graciously through Christ for the benefit of all people. The good news here is inclusive because it is not good news about us; it is good news about God. Take, for instance, the way some Christians use the phrase, "in Christ," as if to relate to being "in Christ" is to relate to membership in a mystical club. There is nothing mystical going on here. Instead, the plain sense of this phrase is spatial. To be "in Christ" can mean simply to be "in church." We are "in Christ" means that we are members of a church because of something God did, not because of something we did. It is God who works graciously through Christ for our benefit. This is not something we do, but something God does. You see, writes Paul, the gospel message has meaning for us, but it is not about us, it's about God. I often think Christians miss this point, and that is why I am pounding you with it this morning. When Christians become worried about who is chosen and why, they have clearly missed the main point of the gospel. It is as if they had studied the faith as they might study arithmetic, which, in grammar school, traditionally starts with addition. What is the object of adding one number to another? Is it merely the adding itself, and endless process of adding one number after another? No, because there needs to be an end, somewhere--the sum. The sum is the end to which the adding process is directed. As Shakespeare wrote in Mac Beth: To-morrow, and to-morrow, and to-morrow, Creeps in this petty pace from day to day, it is a tale Told by an idiot, full of sound and fury, Signifying nothing. Our lesson this morning applies to a larger scene. As the small land rover creeps over the surface of Mars, tasting rocks, sending back spellbinding pictures, we might ask ourselves as we have probably asked ourselves many times, Can we find meaning in the universe?

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What is the ―End?‖ What is the kingdom of God, of our Lord's teaching? That is the sum! That is the goal. That is the joy, the hope, and the awareness: that is the richness of God's grace. Therefore, Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, just as he chose us in Christ before the foundation of the world to be holy and blameless before him in love. Amen. * Title: "The Basis of Christian Oneness" Text: Ephesians 4:1-16 Date: 03 August 1997

My purpose this morning is to offer a brief homily on Paul's unity theme. Paul talks about the unity of the Church, the unity of the faith and the church as community. I originally planned to talk about how we can test the legitimacy of our gifts in the way of our talents and tendencies and capacities. But, as I studied this text, Paul's theme of unity and oneness seemed more important, thus my title, "The Basis of Christian Oneness." Paul's words about unity and community seem to be very direct, and clear. He uses a great many catch words that are familiar to Christians, and in so doing, he sounds familiar and common to the point of comforting us more than confronting us. Therefore, let's take a few moments to discover how confrontational these words about unity really are for people like us. First of all, our society believes in a rather rugged individualism. Modern thought has so long accustomed us to think of personality in terms of individualism that it is difficult for us to recapture the sense of personality when applied to a corporate fact like a people--a people who occupy a certain geographical area--or a family, who occupy a certain home, or a church .Contemporary history, however, is re-educating us so that we again take a corporate "spirit" and corporate personality seriously. Why is it that some communities are better places to live than others? Why do twice as many high school graduates from a particular small school system go to college than from a neighboring school system twice the size? Why are some congregations of Christians constantly at war while others grow and prosper in unity and peace? To use Paul's language, there are, we might say, a multitude of spirits. Spirits wield power. They mold individual personalities. They take possession of individuals and groups. They can transform rational people into beasts. They can also transform sinners like you and me

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into saints. Spirits are the great creators of unity among people whether the unity is good or evil. We who live in the heartland often talk about the spirit of America, and we hear others refer to that spirit, and the image is positive. The reoccurrence of terrorist bombings in Israel and the constant threat of such terrorist attacks in our own country remind us that other people with different motives can also be united in spirit. We hear a great deal about bringing people together to discuss their differences. If people, united and ruled by different spirits, would just get together and talk around a conference table, they will eventually be at peace. But just getting people together doesn't work. Should a Protestant Irish group be allowed to march through an Irish Catholic neighborhood? Sure. There's no harm in that. We Americans, especially, have a problem with this. We take great pride in our right to peaceful assembly to the point of ignoring sometimes the fact that simply putting people together is not going to solve the problems caused by our diversity. All of us here this morning have certainly lived long enough to know that unity is not achieved by simply bringing people together. In the language of the business world, "Let's have our people get together with your people," does not usually bring about unity. Remember when Ross Perot used that business language during one of his campaigns--the "your people, my people" language that unites the corporate world? Representatives of Black communities and the press jumped all over Perot, accusing him of being prejudice and bigoted and racist. All he was doing was using the unifying language of the corporate world, in the unifying spirit of the corporate world. But the things that unite one group, can often disrupt another group. What, then, can unite people? What spirit is common to all people? Paul describes the answer in precise terms. Where Christ is, there is unity. In verses 4 through 6, Paul emphasizes this fact with his use of the word "one," some seven times: ONE BODY... ONE SPIRIT... ONE HOPE... ONE LORD... ONE FAITH... ONE BAPTISM... ONE GOD... All we need to do is listen to the daily news and we know that our world is constantly being called to great unifying adventures. The problem, however, is that so many people, especially those united in spirit, confuse unity with uniformity.

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If everyone would just do everything the way we want it done, we can all live in harmony. That is call to uniformity, not unity. And that is why Paul described in today's lesson the great diversity in unity and the variety of gifts that can flourish in a unified church. Right here, this morning, there are as many gifts as there are individuals, and there are as many personalities, but there is one body, one Spirit, one hope, one Lord, one faith, one baptism and there is only one God. The differences and the distinctions of human beings do not change this. * Text: Ephesians 4:25-5:2 Date: 10 August 1997

One Sunday morning in his sermon, the Roman Catholic priest of an inner-city parish chastised the young men who were attending the worship service for taking guns to school during the previous week. Another priest, who was visiting from out of town, commented to the preacher, "The church must be doing something right, since the gun toters were here to be chastised." I am quite sure that some of my colleagues in the United Church of Christ find themselves in such positions from time to time in their urban ministries. I am also quite sure that as long as I am pastor of this congregation in Riceville, Iowa, that I will probably not have such an opportunity or challenge. As I read Paul's letter to the Christians in Ephesus, however, I realize that any pastor may find himself very close to some of society's most serious problems. Paul's letter indicates that the Ephesus congregation included thieves, people who used profane language, people who brawled and slandered one another and carried on like no civilized human beings were supposed to do even two thousand years ago. Was the church in Ephesus doing something right by accepting such people into their fellowship? Probably not deliberately, because that is probably the only kind of people they had available at the time. At the time, thievery was a way of life. Even today, if you travel in the Middle East, you will need to make sure that your credit cards and YOU are inseparable. If you put a piece of luggage down, you should not expect that the next person to pick up that piece of luggage will be you. Might a colleague of Paul's have turned to Paul one day and said, the church in Ephesus must be doing something right: they have so many riff-raff attending worship there?

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As we consider the makeup of the congregation in Ephesus, it may seem rather radical. Most churches in America give the impression that even though God's grace is free and is merited, it is only available to those who don't need it, which makes grace sort of like the new tax cuts just passed by congress, which benefit mostly those who don't need them. So, when and where and how do we get what we need when we need it? If God's grace is free and unmerited, why does it seem to be most available to those who need it the least? I think Paul makes his point very well in today's lesson, although it may be easily missed because of the way he arranges his statements. The last verse in our lesson holds the key: "Live a life of love." Christians are to live their lives as they aspire to live. God's grace is available to all, therefore, we must live as if we know that we have already received it. This is consistent with what Jesus preached about the Kingdom of God--that the Kingdom is already among us. All we need to do to make the Kingdom real, is to live as if the Kingdom of God were already here. In other words, our lives in the present are to be accurate anticipations of the realization of the will of God. Our present lives, right now, today, are defined by God's will for us in the future. God wants us to live better lives and God wants that to be evident to the people around us. We Christians, says Paul, are to be humble, yes, but not to the point of lowering the standards of justice or right and wrong. So, you see, we Christians still need the Ten Commandments and all the other tools of the moral life of humans, because it is as forgiven sinners that we humble ourselves, not as pickled saints. Those who follow Christ, says Paul, are to put away their falsehoods. This is not easy, because most of us are rather secretive when it comes to the truth. I recall one of Eugene O'Neill's plays, in which there is a double dialogue. First, the dialogue is that is actually spoken by the characters is presented, and then the dialogue of the unspoken thoughts that are held back in the hearts and minds of the speakers are presented. And the two dialogues do not agree. I suppose there is no one here this morning who has forced himself or herself to carry on a polite conversation with someone he or she despises, only to spend the next hour revising what was actually said into what you would like to have said. Paul had a great deal of keen insight into human nature. Christians are to be, mostly, consistent in their behavior. Every meeting with a neighbor presents an occasion for imparting grace to those who hear what we say and see what we do. This is the will God has for us, and this is the way God treats us, therefore we are called to respond to this love as a child should rightly respond, by imitating God's love as a dearly

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loved child would automatically imitate a loving parent. God's children speak the truth, they can get angry without sinning, they work honestly, they share with the needy, they say what is useful, and they are kind and loving to others. If this is so straightforward and so easy to understand, why then do so many people fail to anticipate the will of God? My wandering thoughts this week led me to recall two of the characters on "Laugh In," which was one of the favorite TV shows of my youth. All the sketches they did, ended the same way. The woman, holding a large handbag, would sit on a park bench. Along would come the old man and sit beside her. He would move a little closer, she would huff and grunt and move away from him. He would move a little closer, she would grumble and move away again. During the process, he would usually ask her a question. One day the old man asked, "Do you believe in the hereafter?" He moved a little closer and asked again, "Do you believe in the hereafter?" She let out a moan, and moved farther down the bench. He moved closer and asked a third time, "Do you believe in the hereafter?" She moaned again, and moved on down the bench. Soon the woman was at the end of the bench. The old man moved as close as he could, and said a fourth time, "Do you believe in the hereafter?" With nowhere else to go, the woman replied, "Yes, of course." The old man then said, "Then perhaps you know what I'm here after." She then ends the scene in the standard and expected way, by hitting the dirty old man with here handbag. God's will for our future does not depend on the hereafter, it depends upon the present. It depends upon every meeting we have with other people, because every meeting, is an occasion for imparting grace to those who hear what we say, and see what we do. * Title: "Christian Armor" Text: Ephesians 6:10-20 Date: 24 August 1997

Since World War Two, every Christian denomination has established an on-going process of publishing new hymnals. Hymnals used to last decades, but, today, they seem to become outdated with each new fad or trend. Hymnal committees used to be comprised of the most prominent church musicians and the most astute biblical scholars and theologians. That is

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certainly not the case today. As a result, the choices of hymns in most of the newest editions of hymnals have more to do with church politics than with music or poetry or theology. I could continue on this subject indefinitely. Therefore, I will try to regain my composure, and press forward in a more relaxed mood of Christian humility to my point. Nearly every hymnal committee during the past fifty years has struggled with the choice to include or not to include the hymn, "Onward, Christian Soldiers." Why? Well, the reasons are intuitively obvious to us Baby Boomers. Since World War Two, the main warfare has been cold, and the main struggle has been to maintain peace. Yes, there was the Korean War, and our nation seemed to be fairly united in that. But, then there was the Vietnam War, which divided our nation, because as many people condemned it as unnecessary as promoted it as necessary. Many people of my generation had conflicting convictions during our maturing years. The flower children might have been more convincing if they could have maintained some degree of sobriety, and the war mongers on draft boards might have been more convincing if they, in their sobriety, had been more compassionate as they dealt with the future well-being of the next generation. As a result of all this, during the sixties and seventies, in particular, hymnal committees asked themselves, ―Are the issues raised by ‗Onward, Christian Soldiers‘ appropriate imagery for Christian hymnody?‖ ―No,‖ was the resounding answer. "Throw it out." "We can't throw out," said the opposition who were not only raised with it, but had also raised their children with it. ―People will sing it anyway.‖ "Well, they can sing it if they want to, but it doesn't belong in a hymnal." "Well then, what about Charles Wesley's famous hymn, 'Soldiers of Christ, Arise.' That will have to go also." "No. We can't exclude that," said the Methodists, in deference to the brother of John Wesley. Most denominations tried to eliminate both hymns during the past decades, only to reinstate them in the next edition of their hymnals for political reasons. Of course, the shame of church politics is the same shame of other politics, as no one is ever happy, because the goal of most politics is to upset the least number of people instead of pleasing anyone. I will admit that I have not even tried to keep up with the contents of new hymnal editions, but I do remember at one point in my ministerial career, that most hymnals excluded "Onward, Christian Soldiers" and "Soldiers of Christ, Arise." The Methodists did retain "Soldiers of Christ, Arise," but with only three of the original sixteen verses. And I think it is particularly interesting to note that the pacifist Mennonites also retained "Soldiers of Christ, Arise."

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Well, I should soon get off my stump. But, let me use my introduction to lead us to some of the underlying questions that have been at the foundation of the struggle I just outlined. Most of us are not pacifists. I've tried to be a pacifist. I'd like to be one. I have preached in Quaker meeting houses, and I enjoy the company of Quakers very much. Perhaps some of you enjoy the company of your Mennonite neighbors. Perhaps we all try to be pacifists in our thought and conduct, because we were brought up to value humbleness in order to avoid the sin of pride, but we also know that Christianity is not a peaceful "opiate for the people." If salvation is to take place, then, there is work to do. We live in a real world. And the symbols of warfare fascinate us because we know for sure that there is a constant battle of spiritual warfare within us as individuals, within our communities, and within nations. This is not a battle of the spiritual against the material. If we should all become monks and live in monasteries the battle will not end. If we should all become Puritans, the battle will not end. Why? Because the battle is not just a battle of right against wrong. It is not just a battle of truth against falsehood. And, we have certainly outgrown the Medieval concept of battling against devils and demons. After all, if the battle is only between God and the devil, then how are we to be anything more than mere spectators? And yet, do we not, all of us, dread evil in this world, and the inescapable power of evil? What has our Christian experience taught us about this battle? As we try to answer this question, Paul's words become very important. We need the whole armor of God, not just a few pieces, because the battle that goes on around the world is also a battle that goes on within each of us. Where does evil begin? Well, where does sin begin? What is the root of all evil? Where is the beginning of all sin? Sin is not mere ignorance. Sin is not weakness. Sin is not yielding to temptations of the senses. The roots of sin all go down to that one basic sin that is so basic, most of us ignore it--THE SIN OF PRIDE. No power on earth has ever stood up to it. From the battlefields of every war, to our own conflicting thoughts, there is a real warfare being waged constantly, and the old hymns of battle, like "Soldiers of Christ Arise," and Put Your Armor On," still make sense. Since Medieval times, when a person sneezes, if there is anyone else in the room, what does the bystander often say? [BLESS YOU!] WHY? This was a Medieval practice to remind people that there are things out of our control. It was thought in ancient times, that since one lost control when one sneezed, it was

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necessary for someone else to ask for God's blessing on behalf of that person, instantly, so that the devil could not get into the person while he or she was incapacitated. The fact is, that most of our lives are beyond the control of our conscious personalities. Therefore, says Paul, we need the whole armor of God, not just a few pieces. According to a believer like Paul, whether you are a pacifist or one who believes that military conflict is often necessary for the good, your ideals don't matter. Modern people, especially since World War Two, have trusted ideals as the prime agents of salvation. We've heard this again and again--if we just believe in peace there will be peace. Paul reminds us, that even our highest ideals are not armor against the demons of this world. Ideals are man-made. They are nothing more than idols. We need real armor for the battle of life. We need faith itself. We need truth. We need salvation, the Spirit, the word of God. We need the whole armor of God. * Title: ―The Company We Keep‖ Text: Philippians 3:7-8 Date: 20 October 1991

With whom do you keep company? This is not the same inquiry as the question, whom do you trust? ―With whom do you keep company‖ does not ask you to identify the persons with whom you would wish to socialize. Rather, it asks you to describe the people with whom you hang around. As most of us matured through our high school years, unless we moved around a great deal, we probably tended to keep company with a large group of people whom we had known most of our lives. Then many of us left home and the situation changed dramatically. In college, in the Navy, in the work place, each new environment helped me to realize the importance of keeping company with the right people. The lesson seemed to be especially profound and immediate during my first college year. If I was to be a good student, then I needed to keep company with good students most of the time. The party crowd was good company on weekends, but they were not good company all week long. Most of the party crowd did not return to campus the second year. My four years in the Navy offered an even greater challenge. Whether on a ship or at a shore side naval facility, sailors spent most of their working hours talking about two

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things and during their off duty time most would spend every conscious moment and every cent they had on those same two things. Choosing the company one kept became a very important choice to consider. The apostle Paul was unequivocal in identifying the company he wanted to keep. As I have read the literature of the early church founders and the literature of the New Testament, I have learned of no more eloquent or stirring statement concerning the relationship sought between a believer and Christ than the words of the apostle Paul. Paul was bold to say that he wanted fellowship with Christ above all other things: "Whatever gain I had, I counted as loss for the sake of Christ. Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord." This passage from Paul's letter to the Philippians is the only place where Paul speaks of Christ as "my Lord.". This is limited biblical language. In this one passage Paul's testimony is clearly revealed. Paul had been a person of many privileges; he had associated with the scholarly, social, and religious elite of his time. But having encountered the gospel of Jesus, all these things became less important. They could not be compared with, as Paul said, the "surpassing worth of knowing Christ Jesus." The company and companionship of Christ made all other associations pale by comparison. For this relationship Paul said, "I have thrown everything else away." A casual reader might assume these were extravagant claims. Most sensible readers would make the same assumption at first blush. But the intensity of this commitment cannot be taken for granted. Paul‘s' commitment caught Paul's mind and heart and will. He became a new person--a very different person. Once he was Saul of Tarsus; Now he is Paul the apostle because of the company he keeps. With whom do you keep company? What about the company you keep? With whom do you walk on your Christian walk? Perhaps most of our Christian walk ended when we were young, during the days when people told us what we could and could not do. If we would forego private pleasures, then we could accept Christ sooner. Such ideas are a clear misreading of the Christian call. Paul emphasized an exchange--a marvelous upgrading of his own stock of experience. True, there were things he left behind from his former life. but their replacements were so fantastic that the memory of the stuff of the former life became irrelevant. Do you recall the story Jesus told about the man who found a matchless pearl? Without delay the man sold everything he had in order to buy the pearl and have it forever in his possession.

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The message is clear. When we take the first steps of Christian discipleship, we too are beginning the fantastic exchange of less for more and of the inconsequential for the eternally important. Only the stodgiest mind would dwell upon a sense of loss. The perceptive mind, like Paul's, will always rejoice in the incredible gain. Beyond establishing a proper sense of gain and loss, there is a second matter of importance related to the company we keep. It has to do with personal behavior. No one needs to be told how easy it is to assume the moods, attitudes, values, and directions of our environment. Almost unconsciously we absorb current modes of thought, and we are influenced beyond realizing by television and the press. The company we keep, deliberately or accidentally, makes a difference in who we are and what we do. Keenly aware of this fact, the apostle Paul, in consciously relating himself with Christ, insisted that he did not want to have "a righteousness of his own," but a righteousness from God resulting from faith in God through Christ. He sought a different outlook, one that reflected the mind of Christ. There are many good people in the world who seem to develop their goodness apart from the Christian life-style. Certainly, we have no quarrel with goodness, wherever goodness is found. But self-generated goodness or righteousness lacks the renewing power that God gives through Christ. Paul was a Pharisee; he knew what righteousness was. Wherever a Pharisee walked or talked, one could see and hear the righteousness. These persons were good people. They looked good. They talked good. They smelled good. But Pharisaism in Paul's day and in Jesus‘ day made more of rules than of right attitudes. Paul left Pharisaism. He perceived of what he called "a more excellent way." Being good was no longer good enough. Being good often means just being content with our own behavior. About the time we are content with our own behavior is usually about the same time that we are in dire need of a greater goal. Choosing Christ's company always leads us in a new direction. Paul really changed. He realized that being good is never good enough. He had to keep going. Jesus said that any person who puts his hand to the plow and then looks back "is not fit for the kingdom of God." Paul couched this same truth in Paul's language when he said, I do not consider myself to have arrived, spiritually, nor do I consider myself already perfect. But I keep going on, grasping ever more firmly that purpose for which Christ grasped me. My brothers, I do not consider myself to have fully grasped it even now. But I do concentrate on this: I leave the past behind and with hands out-stretched to whatever lies ahead I go straight for the goal--my reward, the honor of being called by God in Christ.

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However it is said, there is in the Christian life this need for perseverance, for always going farther and probing deeper. Mature Christianity is a developing, unfolding experience. It is life pursuing the horizon, a thought that reminds me of the ambitions of Columbus, whose quests we celebrated last week. All great persons in history have been known to a great extent by the company they kept. The early disciples were identified by society as those "who had been with Jesus." They were different. There were obvious evidences of their relationships. Others recognized that the people who had been with Jesus had a different set of priorities. Their actions and attitudes were governed by a different model than those of the world at large. The people who knew Jesus staked their lives on the gospel of Jesus. They were always pressing on toward a goal. This united them. They stuck together. And the company they kept made a big difference. What about the company we keep? Let us pray. O God, Father of our Lord Jesus Christ, whatever gains we have, may we understand the surpassing value of knowing Christ Jesus as our Lord. May we be found by him, and may we be known to others as persons who know him. Amen. * Sermon: "Strength for Anything" Text: Philippians 4:13 Date: 16 June 1991

"I have strength for anything." NEB Most of us know this text in the words of the KJV: "I can do all things through Christ which strengtheneth me." Does this mean that we can really do anything and everything? No! I've never heard anyone say that because of Christ a person can open and close a door at the same time or that a person can swim across the Atlantic Ocean if he puts his mind to it. Then, what do these words mean? More recent Bible translations help us understand what the apostle Paul believed. From the New English Bible, we read, "I have strength for anything." Today's English Version reads, "I have the strength to face all conditions by the power that Christ gives me." My recent favorite version, the New Revised Standard Version reads, "I can do all things through him who strengthens me."

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These words help us to realize that some thinkers who lived in the days of the apostle Paul, believed they had found an answer to their problems and hardships. They believed they could find within themselves what it takes to win out in life. Paul knew better. Paul had a good supply of courage inside himself. But he knew he needed more than that. He also needed help from outside himself. He found that no job, no duty, was ever too big if he counted on the strength of God. If we believe in God and we seek to follow in the way of Christ, we have something exciting to share. To come to others with the gospel is to come to them saying, "The most wonderful thing has happened." God has declared his love to us. He has shown his power and strength through Christ. What could be better news than that? It's good news to hear and good news to tell. But spreading the good news of God's love is not easy. The Apostle and his colleague Barnabas had a very difficult time. Nobody, whether a Christian or not, gets by without knowing trouble of one kind or another. If you are out where things are happening and if you are a part of the real world, then you will experience something of life's ups and downs. Being a Christian will not exempt us from hardship. Let's go a step further. Sometimes the problem that hinders the spreading of the good news is a problem that lies inside of us. We usually are a part of the problems that exist around us. For instance, a junior high student sat down at the supper table and said to his father, "Dad, that problem you helped me with last night was all wrong." The Father replied, "Completely wrong? Well, I'm sorry." "Well," replied the son, ―you really don't need to worry about it, because none of the other parents got it right either." Of course, the new math being a possible exception, if we are part of the problem we can also usually be part of the solution, if we so desire. We should be happy about that. As my boss said to me years ago when I was working in a land surveying office between college semesters, "Be thankful for the problems you are facing with this project, because if they were less difficult, someone with less ability would have your job." All of these things--our universal human condition, the hostility and indifference of the unbelieving world, the weaknesses and sins of fellow church members, ourselves included--get in the way of the good news. Sometimes they temporarily silence the Good News, or they distort it so that we can hardly recognize it. Therefore, we need to count on something beyond ourselves. We need help to cope. We need power to progress. We need strength to carry through. How do we get it so that we too can say, "I have strength for anything?" First, look at things the way Jesus looked at them. Jesus had a way of looking at things. He had a way of looking at people: The long look? He was the type of person who, if he

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looked at you and said, "Good morning," also had a way of making that morning look good. Second, there is the presence of Christ himself. All of us have known the presence of loved ones even when they are away from us. We know their presence is not automatic. We know that they are not going to walk in through the door just now, but circumstances can make their presence real: a photograph, a thought, the mentioning of a name. Third, there is the active participation of God through Christ. We know this by knowing that God himself gets into things with us. This is what the presence of Christ means: a personal presence that takes part in what is going on in our lives. The hymn we sang, "What a friend we have in Jesus," reminds us that no human condition is beyond God's "love and care." Fourth, there are the people of Christ to help us. We do not have to go about life alone and without any human help. Most of us can count on believing, praying people to back us up, especially in times of deep trouble. There may not be very many of them, but even a few make a difference in our lives. If those few should seem inadequate, we also know of a heavenly host of the faithful who have gone before us in the faith. Of course, this is an understanding that only the more liturgical denominations still hold up to believers on a regular basis. In my files I have a story from World War I about a cynical English colonel who delighted in badgering an old village priest where the colonel's regiment was stationed. One Sunday morning, as the colonel passed the church, he saw a mere handful of people leaving the communion service, and he said to the priest at the door, "Not very many at mass this morning, Father, not very many!" "No, my son, you're wrong," the old priest answered. "Thousands and thousands and tens of thousands!" You see, in the old priest's heart the words of the communion liturgy were still ringing: "Therefore, with angels and archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying: Holy, holy, holy Lord God of hosts, heaven and earth are full of thy glory: Glory be to thee, O Lord most high." Taken together, these four points all point to the conclusion that our God is infinitely resourceful, and, as Jesus proved, with God we have the strength for anything. Let us pray. O God, alone we are severely limited, but with you we face a world and a life of infinite possibilities and opportunities. Let the miracle of your presence be felt here and now as we prepare to go forth from this place of worship out into the week ahead of us. Amen.

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* LENTEN DEVOTION

Text: 2 Timothy 2:8-13 Date: 20 February 1991 Place: Nashua, Iowa

Our theme throughout this Lenten series is THE CROSS: A SYMBOL OF VICTORY. Our topic for today is VICTORY OVER FORGETFULNESS. How does the cross help us to remember and thus be less forgetful? The apostle Timothy put it this way. (2. Tim. 2:8-13) REMEMBER JESUS CHRIST. The French essayist, Montaigne, wrote, in the sixteenth century, that "Age imprints more wrinkles in the mind than it does on the face." Probably all of us have realized that our memories are not what they used to be. Our memories are not what they used to be. Our bodies are not what they used to be. But then, again, the past is not what it used to be. And certainly the future is not what it used to be, either. Therefore, sometimes it is difficult to remember. Often it is easy to forget. There are so many distractions. If we should be able to draw our attention away from the media blitz concerning the current hostilities in the Middle East, it is probably because we have a multitude of common duties in our daily lives that are always ready to distract us. We go about LIVING so intensely that we forget to make a LIFE for ourselves. Making a living and making a life are not the same thing, even if you are retired, even if you are not yet old enough to be in the working force. Have you heard the retort that is common among today's young people, "Get a life!" The saying has some of the nuances of the old sayings, "Go away," or, "Drop dead!" But the saying, "Get a life," seems to be couched in more positive language than other such retorts, because in order to really live, one must have a life. I would also add, for the sake of sticking to today's topic, that in order to be truly alive one must have a memory. What then needs to be remembered? Certainly we need to remember the significant things that happened today, if not for any other reason than to be thankful. There is much from our past years that is worthy of

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remembrance, if for no other reason than to be grateful. There are things we must share with others in order to pass on the collective knowledge of humanity and make our small contributions to the overall advancement of humanity. There are also lessons to be learned about the ponderous task of remembering. Do you recall the biblical directive, "Remember Lot's wife?" Do you remember what happened to Lot's wife? She had escaped from the burning cities of wickedness, leaving all earthly treasures behind. But her love for those treasures was so strong, she could not resist the temptation to look back, and ZAP; she became a pillar of salt. Remember the times you have fallen into (shall we call them little sins) a bad temper, angry words, godless worry, impure thoughts. Why do such things happen? If we were remembering the words and deeds that have really mattered to humanity, and really mattered to us personally, even our own good words of advice to others, we would routinely be more loving to our neighbors as well as to ourselves. The Golden Rule and the Great Commandment would have a much better chance of being demonstrated in this world if we had better memories. One definition of memory is, "the power to restore experience." As the power to restore experience, memory is one of God's special gifts. Memory BINDS the times of our lives into a lifetime. Memory BONDS us to one another by the times and the time of life that we have shared. Memory is thus the basis for the coherence and the communion of human existence. It is not surprising, therefore, that the scriptures are replete with imperatives of remembrance. The Old Testament enjoins us to REMEMBER THE LORD OUR GOD, his deliverance, and his commandments. The New Testament calls upon us to REMEMBER JESUS CHRIST. According to the scriptures, however, remembering is not only something humans do. Remembering is something God does. The biblical authors call upon God to remember his covenant, his word, and his steadfast love. Because they trusted in this divine remembrance, they dared to believe that it extends even to the individual. In the contact of God's covenant faithfulness, the Psalmist pleads, "according to thy steadfast love remember me‖ (25:7). Even so the thief on his cross cries out, "Jesus, remember me when you come into your kingdom" (Luke 23:42). It is such a human plea, this "remember me." We all long to be remembered. We all fear to be forgotten. The Good News is that God REMEMBERS his covenant, his word, and his steadfast love, and that this remembrance is affirmed and confirmed by the life, death, and resurrection of our Lord Jesus Christ, AND that on the basis of this assurance we may believe that God does and will remember us.

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During this season of Lent, keep the cross before you. Remember Jesus Christ, and remember that God remembers you. * Title: ―Something Better for Us‖ Text: Hebrews 12 and 13, Selected Verses Date: 21 January 1990

My topic for this morning is one of astonishing good news. Each time I approach this topic I pause in amazement. So, before I state the topic, I will preface my opening statement by telling you that this is one of the most amazing statements of the Christian faith. It is so astonishing, that I have weighed it carefully to make sure that nothing is being promised that cannot be delivered. For it would be cruel indeed to assure anyone of something that cannot be fulfilled. But this promise can be fulfilled, and it is this: we do not need to remain as we are, unless of course we want to, because God has foreseen something BETTER for us. I say this with the authority of the most reliable book every written, which contains a great sermon known as the Epistle to the Hebrews in which it is stated that God has something better for us, better than anything anyone has yet experienced. Our lesson this morning comes from a passage that is sometimes called the Westminster Abbey of the scriptures. If you have read about or visited Westminster Abbey in London, you know that besides functioning as a place of worship, it is filled with memorials and plaques and statues placed in remembrance of the nation's most famous citizens and rulers. The eleventh chapter of Hebrews is called the Westminster Abbey of the scriptures because it is filled with the names of the Bible's most famous characters. As we study these famous biblical characters, we discover to our amazement that every single one of them, at some point in their lives, overcame a serious human weakness. If we should feel weak in the presence of such a great company as Abel, Abraham, Sarah, Isaac, Jacob, Esau, Joseph, Moses, Gideon, Barak, Samson, Jephthah, David, Samuel, the prophets, and the list goes on--if we should feel weak in the presence of such great company, the author of Hebrews implores us to remember that the same kind of weaknesses we experience in life were experienced by those heroes and heroines of old, and it was out of their weakness that they were made strong. I reminds us that the greatness of every person has a starting place, and that the starting place for greatness is usually a position of weakness, not strength. Our amazement doesn't stop with this point, however. After making this point, the author of the letter to the Hebrews turns the whole picture upside down and inside out. After describing the faith of all the great biblical characters he adds: All of these, though well attested by their faith, did NOT receive what was promised, since God had foreseen something better for us, that apart from us they should not be made perfect.

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Now, wait a minute. Where do WE come into this picture? Most of us can feel good about having something promised to us, especially something better than what we have, but to say that, apart from us, all that has preceded us, all the work of all the faithful who have gone before us is in vain, is unthinkable. How can we, you and I as individuals and together as a community of faith--how can WE possibly be so responsible? If God is a God of grace and mercy, why would he place so much responsibility on US? I will not speak for you, but I will speak for myself. Sometimes I like responsibility placed upon me and sometimes I do not. As the comedian George Carlin once said, ―I hate it when people say to me, `Have a nice day,' because that puts all the responsibility on me.‖ The responsibility of having a nice day is one thing. The responsibility placed upon us as Christians is another matter. According to the author of Hebrews, if we as Christians, if we as a body of faith, mess things up, the whole history of the faith will mean nothing. What an overwhelming responsibility that is UNLESS we can believe that God has something better for us: better than what WE had foreseen. The Apostle Paul put it this way: "If anyone is in Christ, he or she is a new creation. The old has passed away, behold the new has come." This language is unique to Paul, but, basically, Paul was saying the same thing as the author of Hebrews. All the things that have made our faith difficult, all the human weaknesses that have plagued us over the years, all that separates us from the love of God and from the great work of the Kingdom of God, can be done away with and replaced by something new, because God has foreseen something better for us. If you have a feeling of inferiority, and who among us has not, if you are torn by inner conflict, if you are weighted down by depression, and who among us has not been depressed from time to time, if your mind is riddled with human weaknesses, then you can become strong, because God has foreseen something better for you. As I contemplate this great claim and promise of something better, I will admit to you that I am puzzled by something that people commonly say. In school, in the Navy, in the ministry, in business, in teaching, wherever I have been, people--a great company people-friends, colleagues, in-laws, outlaws, parishioners--a great company of people--have from time to time offered this excuse: "That‘s the kind of person I am." The excuse can take other forms all of which mean about the same thing. That's the way I was made. I was born that way; I can't help it. I guess I'll always be like that. Or it can take the form of, "Yea, that's one of my weaknesses," as if to imply that it is a mark of true humility to admit that one has a weakness. All of these may function as excuses, but not one of them is a reason. If you have a weakness, well, who made it weak? Why does anyone have to accept the idea that he or she has to be weak at this or that point? God never built weakness into anybody. If weakness has developed in your life, it's because you have developed it. I have admitted from time to time that I have a weakness for chocolate. If I wanted to pretend my weakness was a strength, I might say that I have a strong attraction to the

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taste of chocolate. But today I will use the term weakness. Truthfully, I cannot think back to a time when I did not love chocolate. But I wasn't born that way. I LEARNED THAT WEAKNESS, starting with the help of the person who handed me the first piece of chocolate, and I have been very thorough in developing that weakness ever since. People develop weaknesses; they learn them from others. Society today seems to be riddled with developed weaknesses. Some are no more serious than my weakness in the presence of chocolate, but some are very serious. What are we to do when a teenager whom we love develops a weakness for drugs? What are we to do when a loved one develops a weakness for alcohol? Too easily we pass off the problem by inventing excuses such as, "I don't want to get involved." People have enough trouble just getting by sometimes, they don't want to get involved. And yet, because we are people of faith, we are involved. Sometimes, because we ARE involved, only our best will do. Sometimes, even our best won't do, and we must depend upon the fact that God has foreseen something better for us and for all of the people around us even if we can't foresee it ourselves. There is an interesting story about Giuseppe Verdi, who was a famous operatic composer of the late nineteenth century. Verdi was in Florence conducting the WORST opera he had ever written. (I do not recall what opera that was, but I remember this story.) Verdi knew that the opera was, without a doubt, the worst thing he had ever composed. At the close of the performance, the audience rose in a body and applauded, throwing roses at the composer and raising a great fuss. Verdi pranced back and forth on the stage, taking bow after bow, drinking in the praise. He was amazed at such a response, but he milked the crowd, as they say, UNTIL he looked to the side of the opera house, to a box where the even more famous Rossini sat. Rossini, the great master musician, remained seated. Everyone else was standing shouting ―bravo.‖ Rossini remained seated, staring at Verdi, with body language that communicated to Verdi something like, "OH, Verdi, Verdi, how could you?" And Verdi was forced to do what all of us have been forced to do from time to time--compare what we did with what we could have done and with what we should have done if we had only reminded ourselves that God had foreseen something better for us at the time. People like to be strong. No one likes to be weak. However, it is nearly impossible to foresee something better for us when we are in a position of strength. It is, rather, the weak places in our character that provide the building sites for our future strong points. When I was studying music, one of professors became terribly annoyed with me because every time a played a certain composition I made the same mistake. He marked the spot with checks, and circles, and arrows, each with a different colored pencil. I had two lessons a week and after several weeks the mess on the page was very embarrassing. Soon, I could hardly see the notes for all the surrounding modern art. One day he did not have a pencil, so he was forced to say something instead of marking the spot again. He said, "Tom, this spot is becoming weaker and weaker. The only way you will ever play it correctly is to make that the strongest spot in the whole composition." For a week I practiced nothing but that spot, and, to this day, although, because of a lack of practice I

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can hardly play that particular difficult composition at all, I can play the once weak spot flawlessly and by memory. It was as if I had welded that composition together in my mind by winning strength out of weakness. When metal is welded, one applies intense heat, which drives the particles and molecules together in such a way that the weld becomes the strongest point. If the metal breaks or cracks, it will not likely crack at the welded point. Spiritual heat, the heat of faith, has the same effect. We can become strong in our weakest places through our faith in God, because faith is not a privilege. Faith is a controlling idea based on the fact that God has foreseen something better for us. Amen. * Title: "Faith In Action" Text: James 1:17-27 Place: The First Congregational Church of Riceville, Iowa Date: 03 September 2000

When a person is looking for a new job, it is very important for that person to put together a good resume. Employers, however, look at more than what‘s on paper. You‘ve probably heard the expression, "He looks great on paper, but can he do the job?" Those who are involved in the hiring of employees know that one‘s credentials are only as good as that person‘s ability to perform. This is also true for people of the faith. James is telling the young Church that "you just can‘t be hearers of the word, you must be doers also." Its not a matter of knowing what we must do to be persons of faith, it is how we put our faith into action that really makes a difference. In the next chapter James raises the question, "What good is it, my brothers and sisters, if you say you have faith but do not have works?" And he goes on to say, "So faith, by itself, if it has not works, is dead." At first glance, it would appear that James is taking issue with Paul, who said, "My grace is sufficient for you." (II Corinthians 12:9) But, each of these messages has its own context. On the one hand, Paul was speaking to a Church who boasted of its works, using evidence of good deeds as a sign of their goodness. This resulted in a smug attitude and the exclusion of many who were faithful. Here, James is speaking to folks who were saying all the right words and living an intellectual faith, but with no action to support what they professed. Therefore, words were coming from their mouths that were false and activity was happening that was hostile toward their neighbors. There is a parable that perhaps illustrates the kind of people about whom James was concerned.

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A man came to a rabbi and said, "Oh, Rabbi, I have done wrong. I have slandered my friend. I have told lies about him. I have spread rumors. But now I am sorry for what I have done and what I have said. How can I be forgiven?" The rabbi looked thoughtfully at the man and then said, "Take this feather pillow and go to the town square. Cut the pillow open and let the feathers fly to the wind. That will be your punishment for the ill words you have spoken." Though quite puzzled by the rabbi‘s instructions, the man did as he was told. Then he returned to the rabbi and said, "I have done what you told me. Now am I forgiven for slandering my friend?" The Rabbi replied, "No, you are not forgiven yet. For you have fulfilled only half of your task. First you let the feathers fly to the wind. Now go and collect every single feather." James was speaking to a Church full of people who didn‘t know how to live out their faith. They believed and most likely agreed with the teachings of the gospel. It was kind of like head nodding. You know, when someone agrees with a point you are making and they nod their head as if they agree. But, until they change their ways, nothing really happens. I recall a woman in my first pastorate who, while shaking my hand after church, would often say, ―That was a good sermon, Reverend. I just wish so-and-so could have heard it.‖ Whether we attend church or not, until we are able to apply what we hear of the gospel to our own lives, we are not really living out our faith. This is a very basic principle and it doesn‘t take a rocket scientist to understand it. James is reminding us that our beliefs and actions go hand in hand. There was a well-known Psychologist by the name of Albert Ellis, who developed Rational Emotive Therapy (RET). Ellis believed that the things we do in life are directly related to what we believe. Ellis goes on to give an example of a person‘s behavior in a grocery store line. I will replace his story with one of mine: Years ago, when I worked part-time in a hardware store, people often seemed to be in a big rush. One day I was waiting on an elderly woman who was ready to pay for her purchases, but then asked if I could put the new battery she was purchasing in her watch. All of us in the hardware department routinely went out of our way to help people with such matters. I quickly popped open the watch, took the new battery out of the package, put it in the watch, and pressed the watch cover shut. The checkout line grew considerably during this process. I then rang up the items the old woman was purchasing, and gave her the total. ―Well, I‘ll have to write a check for that. Now where is my checkbook.‖?

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The line grew longer. I walked around the counter to encourage the people in line to go through the other checkout lanes. ―Oh here it is. Now how much was that? What‘s today‘s date? Can I just make this out to EASTERS?‖ (The name of the store.) She then turned to her ledger, listed the check, and balanced her checkbook. Just as she was nearly done, the middle-aged women behind the old woman through all her stuff on the counter in a heap, half of it falling off the counter onto the floor and stomped over to the manager‘s office to complain. Ellis would say the reason that the middle-aged woman left was not because she was irritated by the old lady, or me, but because she believed that she was more important than the old lady. The Golden Rule did not apply. We live in a society where instant gratification is the name of the game and we expect immediate results from everything we do. We are accustomed to fast food restaurants and drive through banks. We don‘t want to wait for anything. The belief is that our needs are greater than the needs of everyone else. We get impatient because we are always looking out for number one. What we fail to realize is that our fast track way of life is modeling a faith without patience. Notice that earlier in this chapter James says, "in the midst of a busy life, the rich will wither away." (Verse 11) Those who are patient in life are modeling a lifestyle which is in direct contrast to the way in which the world lives: A world which wants us to "get it now, get all you can, as fast as you can: A world in which people are simply too busy and believe that time is their greatest enemy: A world which is frustrated when things don‘t go their way, therefore being angry with their neighbors instead of being tolerant and patient. James reminds us that an active faith is a patient faith. He reminds us to plant seeds today, even though someone else may reap the benefits years later. He reminds us of a faith that doesn‘t underestimate the smallest act of kindness or good deed. We may never see the results of our efforts. We may never know how one small gift can have a major impact on the rest of the world. More than that, we can never compare what one person does with what someone else does, because, as James assures us, every good gift, regardless of the size, is a gift from God. As we begin the 143rd year of the ministry of this congregation, let‘s put our faith to work in new ways and remember the words of James: ―Be quick to listen, and slow to speak.‖ Let‘s look good on paper, but let‘s also get the job done. Let‘s hold fast to our faith, but let‘s also look and act as if we have one.

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OFFERTORY PRAYER Receive these gifts, O God, we pray, for we offer them and our lives to be blessed and used in the "doing of your word," witnessing to Jesus' love and serving others in his name. May what we give and what we do in Jesus' name be true and worthy actions of our hearts. Amen. * Sermon: ―Freight Train Faith‖ Text: James 2:14-17 Date: 13 October 1991

Recently I read of a man, who, whenever he contemplated retirement, inevitably turned to his wife and said, "The first thing that I'm going to do when I retire is put on some old clothes and catch the first freight train west." He would then usually add, "You can have the house and do whatever you want with it." His self-announced retirement plans nearly always managed to elicit from his wife a response of feigned indignation such as, "You'd better take me with you." No one, including his wife, took the man seriously. There was no reason to take his words at face value. Everything about the man's life suggested a very different kind of retirement. A sustained record of very stable employment, strong marital and family ties, and life-long friendships suggested a relatively peaceful and relaxed retirement. And yet, this man's repeated predictions of retirement on a westbound freight train reveal the presence of a desire that many of us feel. From time to time, most of us, do we not, want to reduce the amount of responsibility under which we live. Many of us dream of simplifying our lives by reducing our commitments to others and being primarily responsible only to ourselves. The man's desire to hop a freight train west was his attempt, at least in his mind, to reduce the amount of responsibility in his life. The story reminded me of the pre-retirement reflections of a number of personal acquaintances and relatives as they pondered retirement. But the story also reminded me of a man I met years ago. Butch visited me a number of times. He came through every spring and every fall. He was, what my grandmother would have called a HOBO. He traveled north by rail in the spring to seek summer employment. I would again meet him in the fall as he traveled south seeking winter employment. Twice he told me his reasons for staying in Burlington, Iowa a few days during his migration. The churches in Burlington always provided him with good food. So, he'd stop a few days and rest there. Then he would wait until a long train of a hundred or more cars snaked its way through the valley from the west or over the long river bridge from the

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east and around the right angle turn, slowing to a near standstill, and then he would jump on and hitch a ride to his next destination. His advice was always to be patient enough to wait for a four-engine freight. Only a freight with four or more engines would take a person far enough to make one's freight-hopping efforts worthwhile. The reasons for seeking to reduce the responsibility that we bear are not difficult to understand. The increasing complexity of our society is clearly one of the reasons. The majority of the population is involved in a variety of responsibilities: paying taxes, making house or apartment and automobile payments; maintaining employment, rearing children, building satisfactory marriages, and participating in a host of worthy and not-soworthy organizations. Our responsibilities sometimes seem to be endless. Ironically, we even seem to be given additional responsibilities if we handle well those that we already have. Soon we are provoked into making one of two responses. One, we literally throw ourselves into the perpetual role of responsibility-bearer and run ourselves into the ground. Or two, we figuratively hitch onto the next freight train west. The first option ultimately causes us to over-involve ourselves and eventually burn out, leaving us disillusioned and emotionally drained. The other causes us to drop out. We can become unwilling to assume responsibility that is not literally forced upon us. Even then, we can actually learn to say NO. No, that's it. That's enough. I'll take no more. Does the Christian faith challenge us when we refuse to assume responsibility? The answer is a resounding "yes." One of the motifs of the New Testament is the demand that faith be acted out in responsibility for the welfare of others. The Epistle of James states this reality in these words: What does it profit, my friends, if a people say they have faith but not works? Can their faith save them? If a brother or sister is ill-clad and in lack of daily food, and one of you say to them, "Go in peace, be warmed and filled," without giving them the things needed for the body, what does it profit? James is saying that faith which does not generate purposeful and humane action, serves no useful end. Faith is not merely our own private relationship with Jesus Christ. Faith is primarily the vehicle by which we assume a Christ-like responsibility for the welfare of others. There is no such thing, therefore, as an "inactive faith." Faith costs each of us something of ourselves. If we are not willing to share ourselves with others, we are really no different from those who claim to have no faith. Authentic faith, moreover, is the very opposite of "Freight Train Faith," because authentic faith seeks not to escape from responsibility toward our fellow human beings. Faith is faith in God. And faith in God through Jesus Christ, as envisioned by James, calls us into the service of others in such a way that the love and compassion of Christ shines

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through our lives. Faith is thus the alternative that lies between withdrawal and compulsion. Both withdrawal and compulsion are human responses to human need. But faith is different. Faith means confidence in ourselves, in God, and in others. The Epistle of James tells us that faith properly understood is belief and action combined. These two elements of faith cannot be separated from one another without destroying the meaning of faith. If action is taken away from belief, faith becomes nothing more than a magic formula to recite when we want to justify ourselves in the eyes of other people. On the other hand, if belief is taken away from action, faith becomes simply busyness. Many good-intentioned people undertake human activities with little understanding of how God moves in the midst of human life. Much of what I have contemplated about this subject during the past week can be summarized, I think, by a joke I heard years ago during the height of the nuclear arms race. Decades ago a railroad switchman was to be tested to see how he would react to certain situations. The way in which he responded would determine whether or not he would be promoted. A railroad executive quizzed the switchman. "An express passenger train is coming from the east heading toward your town. You receive a telegraph message stating that the express will pass through your town at 3:00 P.M. Several minutes later you receive a second telegraph message stating that a long freight train is coming down through the mountain pass from the west at full speed toward the town and will arrive at 3:00 P.M. What will you do?" The switchman thought for a moment. "First, I would head east, throw the switch, get my lantern, signal the express and switch it off the main track onto the siding. Then the freight could wiz on by, 'cause nothin' gunna stop that freight." "What if you couldn't signal the passenger train in time?" "Then I'd go an get my brother real quick." "Why would you get your brother? What would you and your brother do?" "Well, we'd get two chairs right fast, and sit here and watch the most fantastic train crash anybody's ever seen." There are questions that we as disciples of Jesus Christ must ponder. The answers do not come easily, but they will come if and when we have the courage and the faith to refer them to God, and to work with God on the answers.

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What does it profit? These words ring out clearly over the span of twenty centuries of Christian faith and life. James is asking each disciple of Jesus Christ, ancient and modern, just what his or her faith is worth. Is your faith worth enough to you that you will take the time and make the effort to care about your fellow human beings? Does your faith move you out of the cloistered realm of your personal piety into the realms of human interaction and need? "What does it profit" if you have faith but not works? We Christians believe that God sent his son into the world to minister and care for people. May God's answer always challenge, enliven and redirect our faith in paths of inspired service. * Title: ―The Tongue's Capacities‖ Text: James 3 Date: 14 September 1997

No matter what we think, no matter what we do, what we say can make us or break us. We can tame our thinking, we can tame our actions, but the tongue? I have often wondered, how old could the expression be, "Bite your tongue?" Most of us, most of the time, probably just bite our tongues when we are eating. Surely, there are times when it would be advisable not to bite the tongue to injure it but to simply keep it still. As the letter of James puts it, "...every species of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species, but no one can tame the tongue..." These words from the second lesson are not very flattering, but they seem to comment honestly on the condition of this world. How do we tame the tongue? Do you remember John Moshitta, Jr.? In the early 1980‘s, John become known as the world's fastest talker. He did an American Express add in 1983. His stellar performance was at the Oscar Award presentation that year, when he recited all of the Academy Award rules in fifteen seconds. He, instantaneously, became famous. Of course, the media were immediately interested in John's talents, and they quizzed him continually. "How did you learn to say things so quickly," they asked? "Well," confessed John, after being hammered by the press for several weeks, "I practice a great deal." One of my exercises for speaking faster is: Mama's a mean mama; Daddy's a dear daddy; Baby's a bad baby.

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You need to be able to say this twenty times, very fast." John's advice, was advice concerning the control of the tongue. Obviously, the technique he used to train himself, was one that trained his tongue to say only what he wanted it to say and only in the way that he wanted it to be said. It is no wonder that he was a celebrity. He had tamed his tongue. Most of us here this morning, probably never have the time to rehearse anything we say. Some of us probably remember drama class. "THUH rain in Spain, falls mainly on THUH plain." Inevitably, someone in class would say, THUH rain in Spain falls mainly on the THEE plain." "NO," the teacher would yell, ―the long ‗ee‘ sound is used only before a vowel, otherwise, you always use the ‗uh‘ sound. THUH rain in Spain falls mainly THUH plain.‖ Most of you know that I grew up in New Jersey. All I could think of when I heard these words from my drama coach, was, a New Yorker saying, "Duh rain in Spain, falls mainly on Duh plain." Most of us, most of the time, do not rehearse what we say, because everyday life does not make that kind of a demand upon us. And yet, every time we open our mouths, we are dealing with the most precious thing in the world--the human personality. If we should not appreciate the fact that we are automatically offering our own personalities to the world every time we open our mouths, we should at least understand that we are, in our conversations, dealing with other human personalities. No understanding, whether it is among heads of state or heads of households, can begin without an exchange of words. We refer to "Peace Talks." If people want peace, they first need to exchange words. If there are no words, there can be no plans for peace or for anything else that matters. Hot words can begin or inflame conflicts. Cool, calm words can bring comfort and peace. Words at solemn moments can inspire. It is difficult to imagine what may have happened after the Civil War battle at Gettysburg if President Lincoln had not uttered his address? Lincoln was heartbroken, but his words were a marvel of adequacy: It is rather for us to be here dedicated to the great task remaining before us--that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion; that we here highly resolve that these dead shall not have died in vain; that this nation, under God, shall have a new birth of freedom, and that government of the people, by the people, for the people, shall not perish from the earth.

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And where might the British be today, without Winston Churchill's "Blood, Sweat and Tears?" Jesus advised his disciples, "I tell you, on the day of judgment you will have to give an account for every careless word you utter, for by your words you will be justified, and by your words you will be condemned." Jesus‘ words are inspiring as well as cautioning. Our words are far more than communication; they are signs of our personalities. So, you see, there is a problem with, ―Sticks and stones may break my bones, but words can never hurt me.‖ The bruises from the stones will heal; the injuries from the words can last a lifetime. So, the saying might be, "talk is cheap." But, the fact is, that talk has more potential than anything else we do. * Title: "Caring Corrections" Text: James 5:38-50 Date: 28 September 1997

"Is any among you sick," asked James? Perhaps one of the basic differences in the realm of human thought that separates everything B.C. from A.D., is the human attitude toward the suffering and the sick. Before the days of the Great Physician, physical illness was believed to be evidence of divine punishment. People who were mentally ill where thought to be possessed by demons. Since the days of Jesus, the Great Physician, however, one of the characteristics of the Christian Church has been compassion toward the suffering and the sick. Christians, today, who come down with a bad cold might admit to themselves that if they had just gotten enough sleep each night and not neglected taking their vitamins for the past two weeks, they may have avoided the cold. That, at least, places some blame on themselves instead of on God. But, it is not possible for Christians to remain faithful if they blame God for the cold, even if they regret something they did during the past week, and thus consider the cold to be some kind of punishment. Some people still think that way, and talk that way, but this is BC talk, not AD talk, and it has nothing whatever to do with the teachings or actions of the Great Physician. Jesus touched the physically ill and they were healed. He touched the mentally ill, and they were healed.

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Remembering the life of a person like Mother Teresa helps us recall the work of countless medical missionaries who have pioneered the creation of a new attitude toward the sick, and new methods and institutions for their cure. And, surely, we must realize that it has been under the influence of Christian ideals that medicine has made its greatest progress. This brings us to an interesting point that James makes as he concludes his letter, about Christian compassion in the Christian Community, and the place of prayer. What binds together a community of faith? A life of prayer, writes James, more than anything else, is what unites such a community. Praying for one another? O.K! We can go along with that. We can do something for others that will not invade their privacy. Our society demands this. "Who am I to define what is best for others? Who am I to invade the privacy of others? Who am I to suggest to others the errors of their ways? We live private, sensitive lives wherein we seek to honor the freedom and the independence of others. The fact is we do not define the truth and we do not have the right to impose ourselves and our views on others. But, says James, as God's people, we live under the Lordship of God. Therefore, we are called to exercise Christian concern on every level. This is our responsibility. It is NOT our right. And, this, of course, is the hook. If we can do nothing else, we can at least do this through prayer. Sometimes, however, something more than prayer needs to be done. Recently I met a man who lives down the road from an elderly lady who is suffering from Alzheimer disease. The man was trying to find some wood screws that cannot be removed once they are screwed in. In order to help him find something appropriate to his needs I asked him what he needed them for. I was not ready for his story. The old woman has two children who live not far away, but their only concern is inheriting her money and her farm. Fortunately, the old woman has a compassionate neighbor. Each morning he checks on the old woman. During the last cold spell, he had put in her storm windows and replaced the screen panels in her storm doors with the glass ones. After several cool days, the weather became warmer. So the old woman took out the glass panel from the back storm door and set it against the kitchen wall. She then unscrewed the storm door frame, and removed the door, frame and all. She then unscrewed the hinges of the back door, removed the door, pried off the moldings on the door, removed the glass from it, and neatly rested the glass plate against the panel from the storm door. The next morning, her compassionate neighbor, made his usual morning call. You can imagine, I am sure, his surprise when he went to knock on the back door that was no longer there. The old woman was in the door-less kitchen, dressed as if she were ready to go to

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church, in a nice dress with matching jewelry, as cordial as ever. After his gentle greetings, the man asked his neighbor about the door. What door? The back door. And the storm door? What happened to them? She did not know. Did someone take them off, to repair them, or something? No, she said, there had never been a door there. The man then noticed the two pieces of glass. "Where did these come form," he asked. What? These pieces of glass. Oh, they should go out to the barn. He did not bother to ask her again about the doors. Instead, he walked out through the open doorway and started to search for the missing doors. He searched all the buildings and found no sign of the doors. He then got in his truck and drove around the farm buildings and down a few lanes. It took quite a while, but eventually he discovered the two doors on the top of a heap of human debris at the edge of a field a hundred yards or so from the house. He had no problem putting the storm door in this truck, but he had all he could do to put the heavy kitchen door in the truck. How on earth had the old woman carried the doors to her burn pile? Clearly, someone needed to invade someone's privacy here. But, who? Me? You? The compassionate neighbor? The woman's children? A decade or so ago, my mother's younger sister became plagued with Alzheimer disease. My uncle could get along with the men she complained about one day, who were having lunch in the trees in the front yard. He had successfully prevented the house from burning down one day when she put the automatic coffee maker on the gas stove burner, as if it were an old fashioned percolator. But, eventually , he realized that unless he did something radically different for this person he loved, even though she often did not know who he was, both of their lives would be in danger. There are times in our lives when prayer is not enough. When people cannot help themselves, those who can help, must. Yes, we must honor the freedom and independence of others, but not to the point of neglecting the obvious needs of others. If we live next to a home where there is violence, spouse abuse, or child abuse, where the results of people's actions are not only wrong but also illegal, our prayers are not enough. Sometimes, in order to honor the freedom and independence of others, we must invade the privacy of others in Christ's name. We may have no right to exercise our Christian concerns, but we most certainly have the responsibility to do so. * Title: ―The Consecrated Person‖ Text: I. Peter 3:13-22

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Date: 08 September 1991

It often seems to me that we human beings can never make up our minds about anything. From the simplest daily decisions concerning what we wear, to the most profound questions of life and death, there is something within each of us, is there not, that ceaselessly works against us in order to keep us from being certain about anything. We can decide to do something, do it, and then, later, wonder why we did it. We can contemplate doing something, or saying something, not do it, not say it, and then wonder for years why we did not do it, or why we did not say it when we had the opportunity. Contemplation is fascinating, is it not? And frustrating! As the apostle Paul once wrote, the good that I would do I do not do, and the wrong that I would not do I do, and there is no health in me. Which, for Paul, was a way of saying, ―I'm just like everybody most of the time, and some of the time I'm a real jerk.‖ Shakespeare tried to capture this human dilemma centuries ago when his famous character Hamlet asked one of the great contemplative questions of all time: "To be or not to be." "To be, or not to be: that is the question." That may or may not be THE question in life, but it is an interesting question, and you have heard me raise Hamlet's question from time to time, because it is a question of great interest as one contemplates many of life's most serious questions. To be, or not to be: that is the question: Whether 'tis nobler in the mind to suffer The slings and arrows of outrageous fortune, Or to take arms against a sea of troubles, And by opposing end them? More simply, "To be, or not to be?" is very interesting because it asks ourselves if we are, or we are not: if we are alive or dead. There are seas of troubles in every person's life. How realistic is it to assume that any one of us alone is capable of taking up arms against them and opposing them all by ourselves? I think it is interesting to note that Shakespeare has Hamlet reach an interesting conclusion. As Hamlet tries to distinguish between thought and action, he concludes that "conscience doth make cowards of us all." Each of us has a conscience. Our conscience often leads us to do or say things we would not do or say without our conscience. It likewise often leads us to not do or say things that need to be done or said.

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Your conscience can make a coward out of you. It can also make you a hero. It can make you a saint. It just depends upon how you let your conscience effect you. How do you use your conscience? Many people I have known have let their conscience tear them apart. Others have used it to keep themselves together. Most of us here today are mature adults. And yet, sometimes our conscience is just a child. It comes to our aid only when we are doing something wrong. It lets us know about what we are doing only so that we won't get caught. For others, our conscience has perhaps reached adolescence. There seems, at most times, to be an inner voice that aches when everything else is feeling good. (I want to go to the dance but I don't know what to wear.) At times, our conscience is very mature. It becomes, as someone once put it, "a divine voice within the human soul." And then there are those with a clear conscience. We've heard the term from time to time: "I did that with a clear conscience." When a person says that, it usually means that the person spent a great of time thinking before he did what he did. He was decisive. He did something that would bring results: something that would mean something. At this point we should be able to make a connection with the intent of our scripture lesson. "A clear conscience," is a biblical term. In this morning's lesson, a clear conscience is one of the clearest signs of a sanctified person, a consecrated person in the early church. What is a sanctified person? What is a consecrated person? In the Bible the two words mean about the same thing. I usually try to simply my definitions. Therefore, I usually think of a sanctified person or a consecrated person simply as a holy person. I have known a few people during my lifetime whom I would have to describe as holy. One was a Roman Catholic monsignor with whom I had the privilege of serving on the staff of a large parish in Dubuque. He had suffered a severe heart attack at the age of sixty-five. Most people his age would have retired. He instead made himself available to the church for whatever services he could render. He told me more than once that he figured his remaining years were a bonus, and he was not about to waste them. His ultimate confrontations with the question of to be or not be only strengthened him, because he was holy person.

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Often I entered the block-long church building in the late afternoon to practice on the pipe organ, climbed into the balcony, turned on the instrument, put out my music and got ready to practice only to find, as I looked in a mirror which allowed me to view the front of the church, the reverend father kneeling at his litany desk at the front of the church, in prayer. Clearly, when this holy man was praying in this holy place, it was not the time or place to make a lot of noise. For most Roman Catholics, Pope John Paul II is such a person. Our Catholic brothers and sisters may not agree with everything that the pope pontificates, but they respect the pope as the head of their denomination and they consider him a holy person. In my file I have a news release that I saved from years ago when the pope was touring in Montreal. The article urged all Roman Catholics to avoid those who would de-sanctify the pope's visit to Montreal. Why? Because the pope is a holy man, and some people were very concerned that his visit to Montreal was being commercialized. People were advertising Pope-corn, Pope sickles, and, horror or horrors, Pope-on-a-rope-soap. You don't do that. It's like telling jokes about Abraham Lincoln; they just don't fly. Billy Graham, at the age of seventy-two, just launched yet another crusade. Many Protestants consider him to be a holy person. They go. They listen. I've gone. I've listened. When you go to a crusade you usually don't wind up doing much, but you can listen. Many people consider Mr. Graham a person who has followed the advice of scripture: ...in your hearts sanctify Christ as Lord. Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you; yet do it with gentleness and reverence. Keep your conscience clear, so that, when you are maligned, those who abuse you for your good conduct in Christ may be put to shame. For it is better to suffer for doing good, if suffering should be God's will, then to suffer for doing evil. Having a good conscience is often translated as having a "clear" conscience. But, let's be careful here. Because a great many people have a so-called "clear" conscience only because their heads are empty. They avoid thought and contemplation like the plague, because they do not want to be disturbed. Consequently they are never excited about anything. They are comfortable people, but they are not consecrated people. I think it is interesting to note that most of history's most happy and thoughtful people have been unsatisfied people. Francis of Assisi was a very happy person, but a very disturbed person most of his life because, although he could do something about the sins of some people, he was often completely incapable of doing anything about the sins of others. But he left us many wonderful products of his conscience: Lord, make me an instrument of Thy peace. Where there is hate, may I bring love;

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Where offense, may I bring pardon; May I bring union in place of discord Truth, replacing error; Faith, where once there was doubt; Hope, for despair; Light, where was darkness; Joy to replace sadness. Make me not to so crave to be loved as to love. Help me to learn that in giving I may receive; In forgetting self, I may find life eternal. Francis' words are seven hundred years old, but they still grab us, because he had a conscience. He was a holy person. He was a consecrated person. He was a person who had a great deal of hope inside. Hopefully this summer season has given each of us the time to reflect on the reasons for the hope that is in us, so that, as we begin a new round of exciting church activities this fall, we will be able to ―make our defense to anyone who demands from us an accounting for the hope that is in us.‖ Let us pray. Take my life, and let it be Consecrated, Lord, to Thee. Amen.

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MEDITATIONS, SERMONS AND ARTICLES ON THE PSALMS

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CONTENTS

Eight Meditations on Psalm 23 Five Sermons: ―Psalm 23: A Picture of Life‖ Psalm 42: ―The Dialogue Within The Psalmist‖ Psalm 100: ―Come and Rejoice,‖ World Communion Sunday Psalm 126: ―What Will I Bring,‖ Thanksgiving Paper: ―The Angry Psalmist,‖ published in The Journal of Pastoral Counseling, Volume 21, 1986, by The Graduate Division of Pastoral Counseling, Iona College, New Rochelle, New York.

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Eight Meditations on Psalm 23

The Lord is my shepherd, … The 23rd Psalm, though short in length, is a deep and broad expression of confidence in God‘s protection. It is comforting. It is also shocking. The Lord is compared to a shepherd? How condescending! The infinite, almighty, everlasting God is compared to a weak, defenseless and perhaps foolish creature like me. Furthermore, how brazen is this author who considers himself and others like him to be the Lord‘s sheep? By what right does he make that claim? And yet, when we make these words ours, we realize that we are objects of God‘s property, and we are aware of the fullness of his care for us. We belong to God, and that makes a tremendous difference in the way we think about God. By putting ourselves in the place of the Psalmist, we are saying that we are renewed people; that we do not want to be counted among the unconverted who are described as wolves and goats; that we are confident about our relationship with God. If we can say these words, there is no ―if,‖ or ―but,‖ or even ―I hope so;‖ only, ―The Lord is my shepherd.‖ Prayer: Lord, let me follow you today. Amen.

… I shall not want.

Since the Lord is my shepherd, I shall not want, but only after I accept him as my shepherd and move obediently in his way. Then, and only then, shall I lack nothing. The Lord feeds the ravens and causes lilies to grow. Surely he will not let me starve. Likewise, in the spiritual realm of my being, I know that his grace is sufficient for me. This is not saying that I do not want, but rather that ― I shall not want.‖ I may not possess all that I wish for, but, come what may, if the Lord is my shepherd, ―I shall not want.‖ Prayer:

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Heavenly Father, in this world of wants and needs, as one who has received so much, may I this day give more than I take. Amen.

He makes me lie down in green pastures.

What a picture-postcard day each day is for those who accept God as their shepherd. Each day will be satisfying. There is no fear of biting the bare ground. The grass in this pasture is long and thick enough to lie down in it. Surely there are times when we would give anything to find such rest, not realizing that it is always available. We are too easily restless. How ungrateful can one be as to ignore the power given to us to appropriate the promises of God? How distracted can we be? How careless? ―The Lord is my shepherd,‖ and there is no day so empty that I cannot bless him for being so gracious to me. Prayer: Lord, you have filled my day with endless blessings. Only open my eyes that I may see how full my cup really is. Amen.

He leads me beside still waters; he restores my soul.

God leads us beside still waters, yes, but it is the still waters that run deep. Therefore, a well-balanced day will always be balanced by equal amounts of action and contemplation. What are these ―still waters?‖ They are the influences and graces of God‘s Spirit that cause us to work for peace in our lives and in our world. They create harmony, not confusion. They are located in a place in our being that we might not find on our own. Lucky for us, God leads us there constantly. Because it is God who leads us, our souls can be restored. ―Soul‖ means vitality, life. God can put back into our lives all that others and we take out of it. When this happens, however, the new energy must be used. Like love, the only way to keep it is to give it away. The restored soul must renew its journey every day. Only then will it find green pastures for tomorrow‘s rest.

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Prayer: Lord, refresh me for the journey of today. Amen.

He leads me in the paths of righteousness for his name’s sake.

There are many paths to righteousness. Religious fundamentalists and others, who believe there is only one path, have missed the point of the scriptures concerning this issue. The paths we choose must be ones on which God would have us travel. Not every path will lead the sheep home. The easiest paths may be the longest and may not get us home before night. The direct paths may be the most difficult, as the straight path that Jesus chose, so clearly illustrated. And yet, people of faith have the confidence of followers. They are not alone. Their lives are never left to fate. Life may not be all of their ordering, but it is not a game of chance, because God leads them, which is to say that there is great gain to be found in all that God permits us to experience. Happy will we be when we have the good sense constantly to seek to discover the way he has chosen for us. ― … everyone who seeks finds …‖ (Luke 11:10) Prayer: Our Father, may we follow a path of your choosing this day. Amen.

Even though I walk through the valley of the shadow of death, I fear no evil; for thou art with me; thy rod and thy staff--they comfort me.

Years ago I visited a hospitalized woman who was completely paralyzed as the result of an automobile accident. She could not speak, although she obviously could hear and understand what people were saying. While visiting with her and members of her family, I suggested that we together say something the woman knew, like the Lord‘s Prayer or the 23rd Psalm, so that she could, as it were, follow along with us, even though she could not speak. A relative interrupted with, ―Oh, not the 23rd Psalm. She‘s not dead yet!‖ What an unfortunate misunderstanding! Every word in this psalm has a wealth of meaning, and upon careful consideration, perhaps we can sense how delightful these words really are.

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―I walk‖ calmly and confidently, steadily advancing. I know this path and I feel quite safe. The person of faith does not walk in the valley, but through it, and not through the valley of death, but through ―the valley of the shadow of death.‖ Some people are afraid of shadows, which only emphasizes a point psychologists have to make continually—that the worst evils in life are those that exist in our imagination. Prayer: Lord, I thank you for the comfort of knowing that I may walk with you today. Amen.

Thou preparest a table before me in the presence of my enemies; thou anointest my head with oil; my cup overflows.

Even the best people have enemies—even people of great faith, but all can have confidence that God will provide for their needs at the end of each day. For people of faith, the enemies are outside, perhaps threatening, but harmless. People of faith are safe within God‘s grace. The shepherd of their souls has gone the ―second mile‖ to renew their strength to meet the challenges of the day and to provide comfort in the accomplishments of the day. Those who follow the will of God start every day with their cups overflowing. With that assurance their bravery is a calm bravery, which is the only kind that can refresh people and bring them contentment at the end of the day. Contentment has been called the ―philosopher‘s stone‖ that turns all it touches into gold. However wealthy a person may be with the world‘s riches, if that person does not have contentment, his or her cup will never run over, because it will be cracked and it will leak. Contentment is more than a sign of the Kingdom. It is nothing less than another word for happiness. Prayer: Heavenly Father, may my actions this day bring contentment at the close of this day. Amen.

Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord forever.

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If we can believe these words and enter into the true spirit of this psalm, then we may very well experience a day in the life of God‘s Kingdom today. This is not a blind promise for an indefinite mystical experience restricted to eternal mansions above the clouds. This is a promise for today, for us to affirm in our actions today. If you have any black doubts about today, then read this psalm through again and underline SURELY when you come to it. Let there be no doubt that your shepherd leadeth still. He leadeth me, O blessed thought! O words with heavenly comfort fraught! Whate‘er I do, where‘er I be, Still ‗tis God‘s hand that leadeth me. Prayer: Lord, lead me where I may follow you and affirm your great promises to me for today. Amen.

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Five Sermons

PSALM 23 Title: ―Psalm 23: A Picture of Life‖ Text: Psalm 23 Date: 15 September 1991

There are very few perfect creations in the world. The Egyptian pyramids are perhaps the only perfect example from ancient times. The Parthenon in Greece, the Taj Mahal in India, Chartres Cathedral in France, and Raphael's Madonna may suggest a possible list. In the world of literature, however, very few perfect creations exist. If we should pick one, a first suggestion might be an ancient Psalm composed in a shepherd's pictorial language. If the test of universal appreciation is a sound criterion, then this psalm would go well to the top of the list. Nothing else that has been written has been known by heart by as many people as has this Psalm. Every Jewish child can recite it. It is familiar to all well nurtured Christians. Countless writers through the centuries have cited the Shepherd‘s Psalm. Shakespeare's old Sir John Falstaff is found trying to repeat its words at the end of his life. In King Henry IV, Mistress Quickly, hostess of a tavern in Eastcheap, quickly reports, "He died like any Christom child." "...He said, `God, God, God,' as he plucked at the sheet, and then `a babbled o' green fields,'" I.e. Sir John was trying to say, "He leadeth me in green pastures." This Psalm clearly presents three periods or stages of life through which we pass. It begins with the naive, child-like stage of life, when everything is provided, without care or worry or anxiety, or any sense that life is a difficult affair. "The Lord is my Shepherd, I shall not want. He leadeth me in green pastures and by level brooks," are the words rendered in one translation. There is only one short period of life like that for each of us, when everything we need comes to us without any sense of the strain of providing--when we are surrounded by loving providers and the supplies come to meet the needs. The faith expressed here is a very naïve faith--untested, untried, and inexperienced.

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Then comes a middle stage of life. There are hills to climb, deep dark valleys with frightening shadows through which we must pass. We might recall here the words of Bunyan's Pilgrim: "Some have wished that the way to their Father's house were here, so that they might be troubled no more with either hills or mountains to go over, but the Way is the Way, and there is an end." Often, in the second stage, we find ourselves surrounded by hostile difficulties, and it is only by slow and patient experience that we discover, step by anxious step, that our Shepherd-God is with us, prepared to give us more than we need for the journey. This brings us to a third and wonderful stage--a higher level that is achieved only after we have struggled with the deeps and the peeks and have worked through our doubts to the point of realizing that a Presence has moved through all of this with us. At that point we acquire a new kind of faith that is very different from the naive faith at the beginning, and very different from the skeptical and anxious faith of the second stage. It is a faith based upon experience--a faith that has been tested in the dark valleys and on the mountain hillsides in the face of difficulties. It is a reflective faith that can look back over the guided journey to discover God's protection and God's gentle prodding--the rod and the staff, and the table and the oil and the overflowing cup, and then look forward with assurance into the future: "Surely goodness and mercy shall follow me all the days of my life and I shall dwell in the house of the Lord forever." So much for the theory; let's go back over these stages once more to see how the Shepherd's Psalm applies on a new level. Life begins with innocence, as the Psalm does. The first is a beautiful stage of life. We love to see it in the child even though in the presence of a young child we adults cannot help but know that we have lost it. We can never have it again. The first is an innocent stage, but we know for sure that innocence is not a virtue; it is not achieved; it is simply given to us for a brief time. A great many of God's creatures are innocent for a time: Baby tigers, even baby lions are innocent for a time. A great many humans are innocent for a time: Adolph Hitler, Joseph Stalin, and Vladimir Lennon, were once lovely, smiling innocent children. But moral virtues have to be won. They must be achieved. They are not given in the way innocence is given. Everything we call virtuous has been won through struggle and battle and tough choice making, sometimes with the hot breath of the enemy in our faces. First the innocent stage! Next, the stage of anxiety! Then and only then comes the third, more calm stage of rightly formed and settled character as a result of having traveled through the battle with the stern issues of life. The issues are settled, the anchors have been set and they are holding; we have banked the assets formed in the moral struggles of the past and they, with God, are now there for us forever. But there is more.

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The first naive stage is one of pure instinct. Indeed, the life of an infant probably could not go on at all without the instinctive processes with which the child comes furnished. When it is hungry, it cries, and it is fed. When it is wet, it cries, and it is changed. When it wants anything, it cries, and someone immediately tries to meet the need. Instinct remains throughout our lives a valuable tool for survival. If we get a hand too close to a flame, we jerk it away instinctively. If a bug flies close to an eye, we blink and turn the head. But instinct has no foresight. Therefore, its results can vary. We may, for instance, turn suddenly to answer to our name, lose our balance, and fall off a cliff. Instinct has no foresight, and, therefore, it, alone, cannot be trusted. It requires no thinking; it requires no effort; it provides no alternatives; it makes no choices. There is no strain, and no worry with instinct. Instinct is easy, tireless, and often pleasurable, because it requires nothing of us. Many human beings go from day to day instinctively. Like bees or ants, they do not "work" according to the human definition of work; like birds building a nest, they function mechanically by instinct, but without contemplation. But nobody learns the alphabet by instinct! No one learns how to read or how to do math by instinct. Have you ever observed a young child learning how to write? He or she will tire quickly. Why? It is not just because the little person has a short attention span. He bends over and watches every movement of his fingers across the page and his whole muscle system is strained; his concentration is total. He is quickly tired with the effort, because it takes everything he has to learn this skill. Every attainment of skill comes only at the cost of labor, effort, and exhaustion. Then and only then comes the new stage—a third and wonderful stage of life, which some have called a "second instinct:" the stage of attained skill, when one hits the mark at which one had been aiming, with the sureness of instinct, yes, but also with the wisdom of slow and sometimes painful acquisition. We adults can now write without knowing how we do it. Some of us play musical instruments. Once, we practiced slowly, intently, and perhaps impatiently. Now, we play almost beyond the steering processes of the mind. We do not have to keep thinking, "How do I do this," we just do it. The difference, however, between this higher instinct and the primary one, is that it is always under our control; we can steer it if it goes wrong. One can quietly fall back in confidence on acquired skill and say with the Psalmist, ―Surely this gift from above shall be with me all the days of my life.‖ There are very few perfect things, but this perfect Psalm fits every stage and every level of life. Truly, it is The Beautiful Psalm of the ages.

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And now let us close by reciting the twenty-third Psalm together, in unison. All of us know it well enough to help each other over the few spots we may forget. Whether you learned it in the old King James Version, or the Revised Standard Version, or another translation, the chances are that we can still get through it poetically, together, if we take our time. Let's try. (Psalm 23 in the Revised Standard Version) * PSALM 42 Title: ―The Dialogue Within The Psalmist‖ Date: 18 March 1990

To whom is the Psalmist addressing this Psalm? As the deer panteth after the water brooks, So panteth my soul after thee, Oh God. Obviously, the Psalmist is talking to God. But notice what happens in the next verse. To whom is the Psalmist addressing these words? My soul thirsteth for God, for the living God: When shall I come and appear before God? To whom is the Psalmist addressing these words? For the past two weeks we have been exploring the topic of prayer. This morning I would like to depart only slightly from the topic of prayer in order to explore the closely associated topic of meditation. Indeed, prayer and meditation are often mentioned in the same context, however, they are quite different. In prayer one is addressing God. The Psalmist, in our scripture lesson, starts out in the attitude of prayer, but then what happens? To whom does the Psalmist shift his attention? Do you ever talk to yourself? I hope that you do, for if you do not talk to yourself, you are denying yourself the necessary conditions for meditation. If you do talk to yourself, you are probably as conscious about it as I am, and you are probably very careful not to let anyone catch you in the act. Perhaps you talk to yourself in the kitchen as you prepare a meal, or around the yard while you are doing chores, or in the car on the way to work. Perhaps, from time to time, we ourselves are the only ones who will listen, the only ones who care. Therefore, it becomes perfectly logically for us to talk to ourselves. When I am preparing sermons, I often try to talk to myself in order to hear how my thoughts sound. But talking to myself is usually difficult, because there always seems to be someone around, and I do not like people to know that I talk to myself.

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In every previous church I have served, I have had a dictating machine or, in recent years, a micro cassette recorder in order that I could dictate letters and other material. I have found that such a practice saved a great deal of time. But I always closed my office door when I was dictating into the machine. Why? Because I did not want anyone to think that I was talking to myself. When I was a young man, and much more impulsive than I am now, my first professional work was that of a full-time church musician. In addition to my regular duties as an organist and choir director, I also directed several major choral works each year, accompanied by instrumental ensembles. Such endeavors require a great deal of study and concentration, and I would often get so personally involved with the music, that I would find my young impulsive self caught up by a certain passage of music. Beautiful music has a way of possessing a musician. But, oh, how embarrassing it could be if, while walking down what I assumed was an empty hallway, someone would appear, or worse yet, shout from behind, "hello Tom," while my arms were conducting a great crescendo or getting ready to cue in the entire imagined chorus to a blast of sound. Conducting a concert is one thing. Being caught in a private up-beat moment of the soul is quite another. Perhaps some of the most meditative humans are young children. Is it not a genuine joy to just happen upon young children who are playing with their favorite toys? They always seem to be talking, even when no one else is around, until, of course, an adult invades their private space. And then there is silence. In spite of all the research of the scientists of the mind, little has been done to unlock the mystery of the dialogue we humans have within our minds. Scientists have discovered that the human mind indeed has dialogue between its analogical left side and its creative and artistic right side. In recent years I have read several articles by prominent psychiatrists specializing in the care of the elderly, who have said that senility in old age may not be the curse that it is commonly considered to be. For some, it may actually be a blessing, which finally allows a person the freedom to have some dialogue within his or her true self, after many years of suppressed feelings and restrained behavior. Not long ago I read a section of such an article to a friend of mine. His reply was, "Gee, Tom, thanks for telling me this. I sure hope I live long enough to become senile." Be that as it may, this morning I would be bold enough to claim that such studies of the human mind provide opportunities for interesting applications of such theories to our personal lives and to our religious lives, which are both corporate and private. Such studies raise extremely interesting questions. How can we talk to God, who knows what we need before we ask, if we cannot talk to ourselves? So you see, talking to ourselves is closely related to meditation, and meditation is closely related to prayer. If prayer is to become what it is meant to be, that is, a means of getting through to God, and not just a means for getting what we want from God, then, is there not also a place in prayer for dialogue within the person who prays?

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There is much in our inner lives that remains a mystery. As people of faith, we have probably discovered that we are much better at asking questions of God and of ourselves than we are at supplying answers to those questions. But such questioning goes on, does it not? I, for one, must assume that if the great Creator of us all has placed within me the ability to ask questions of myself, then God must also have placed within me the ability to find answers to those questions. The very existence of a question presupposes that there is an answer to that question. Do you have questions about your life? Do you have questions about the lives of others? Do you have questions about your faith, or questions about God? The very fact that you are capable of thinking about such questions implies that you are also capable of finding answers to those questions. I suppose one of the reasons I enjoy poetry so much is that I have discovered in poetry a sort of dialogue within the minds and hearts of poets. I am certain that poets often talk to themselves. Otherwise they would not know how their thoughts sound, and it is imperative that a poet know, firsthand, what his thoughts sound like. Even though most of us are not great poets, the chances are that we enjoy poetry to some extent. Through the ages people have been deeply affected by poetry--by the writings of people who continually talk to themselves. One of America's greatest contemporary poets, James Russell Lowell, once wrote, ―I believe in poets; it is they Who utter wisdom from the central deep, And listening to the inner flow of things, Speak to the age out of eternity.‖ Indeed, the Psalmist of old was one of humankind's greatest poets, speaking "to the age out of eternity." And, if we consider carefully the dialogue within the psalmist, perhaps we can develop a little more respect for the dialogue that goes on within us. Consider once again, if you will, the scripture lesson for this morning. The reader is confronted by a person who is talking to himself. Not only is he talking to himself, he is sick--sick of body and of soul. Half of his praise is praise to a God who is absent: "Hope in God. For I shall yet praise him for the help of his countenance." The Psalmist is not talking to God, he is talking to himself. The Psalmist asks himself, "Why are you cast down, my soul? Why are you down?" The Psalmist's problem is obvious. His soul is cast down because he has piled so many troubles upon it. The psalmist has failed to notice the difference between affliction and trouble. Affliction comes form the world around us, but most trouble comes form within us. The Psalmist is lonely; he is taunted by others. But he is not afflicted, he is troubled. Perhaps that is why people of faith have, throughout the centuries, cherished the book of psalms, for the psalms deal more with troubles than with afflictions; they deal more with problems within than with afflictions from the world around us. In spite of troubles within, however, the psalmist remains confident that God is somewhere, even though the signs of God's presence may not be so apparent from time to

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time. And so it is that part of the psalmist asks idle questions, such as, "Why are you down, my soul?," while another part of the psalmist shouts, "HOPE IN GOD." Who among us has not at some time felt forsaken, abandoned, forgotten? How do we praise God when all the signs of God's presence are swept away? There is no sorrow like unto our sorrow. There is no anxiety quite like our anxiety. But, also, there is no joy quite like our joy. There is no love quite like our love. Is there a day that goes by without its joy and love, as well as its sorrow and anxiety? Too easily we forget that these most personal feelings--joy , love, sorrow, anxiety--are also the very things that unite us with all humankind--with all of God's children. The most personal feelings and thoughts you have, you have in common with every human being who has lived since the dawn of human history. So, why do we get down in the dumps? HOPE IN GOD. Silent or verbalized, whispered or shouted, these could be the words of any person, in any century since time began, in any land or any place. The soul calls out in distress, and in turn finds a mercy beyond deserving and a graciousness without price which confronts its own question. Yes, God gave each of us a brain so that we can prepare for the worst, but God also gave each of us a brain so that we can hope for the best. Therefore, the next time the timid part of you asks the rest of you, "Why are you down in the dumps?," get ready for the rest of you to provide the only logical reply: "HOPE IN GOD." HOPE IN GOD. FOR I SHALL YET PRAISE HIM, WHO IS THE HEALTH OF MY COUNTENANCE, AND MY GOD. Amen. * PSALM 100 Title: ―Come and Rejoice‖ Texts: Psalm 100, Romans 1 (Salutation) and 16 (Doxology) World Communion Sunday

Today is a festival day for millions of Christians around the world. As the sun arose over the international date line many hours ago, Christians on South Pacific Islands began the celebration. Nation by nation, creed by creed, language by language, race by race, the celebration spread on across the globe to include even us in this time and place. I cannot help but wonder of the impact of this global Christian celebration in Eastern Europe where new religious freedoms have given millions of Christians new hope. With such a global perspective, surely Psalm 100 is a fitting beginning for our meditations on this special day of rejoicing. Psalm 100 was used by the ancient Hebrews as a hymn of thanksgiving in connection with a temple festival. Scholars have discerned that it is actually a two-part call to worship. Imagine a crowd of worshipers being led into the temple by a choral group singing:

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Make a joyful noise to the Lord, all the earth. Worship the Lord with gladness; Come into his presence with singing. Know that the Lord is God. It is he that made us, and we are his; We are his people, and the sheep of his pasture. Then imagine that you hear the final two verses as a response to what was sung by the first group. Enter his gates with thanksgiving, and his courts with praise. Give thanks to him, bless his name. For the Lord is good; his steadfast love endures forever, And his faithfulness to all generations. The theme of the psalm is joyful thanksgiving for God's graciousness to God's people. Most of us learned this Psalm when we were young. Perhaps only the 23rd Psalm is more popular. In the English speaking world, Psalm 100 became popular in the metrical paraphrase which we sang as our opening hymn this morning: "All people that on earth do dwell." The tune to which we sang the words came out of Geneva Switzerland around 1550 and early became very popular in Scotland and England where the tune was named the "Old Hundredth." Shakespeare referred to the tune. England's Byron finished his satirical vision of King George III entering heaven with these lines: And when the tumult dwindled to a calm I left him practicing the hundredth psalm. Here in our great land, Longfellow, in the "The Courtship of Miles Standish," called the version we sang "the grand old Puritan anthem." We of the Congregational tradition would recall that the only hymns the Puritans and Pilgrims sang were the psalms. The hymn was sung in 1948 for the historic Amsterdam Conference that led to the formation of the World Council of Churches. In 1953, for the first time, a hymn was chosen to be sung by the congregation during the coronation of an English monarch, Queen Elizabeth. The choice was, "All people that on earth do dwell, sing to the Lord." Even at the coronation of a monarch, which is quite a foreign thing for Americans to reflect upon, these words are to be taken not as an arrogant presumption or as a claim for some kind of religious monopoly. This is a gracious invitation and a recognition that God's care and concern are not limited to any group or community, any race or nation, but are directed to all people everywhere. Surely, this is one aspect of what World Communion Sunday is about. These words also remind us that any assembly of worshipers or any congregation is but one small part or cell of a world-wide community of faith. This is so very important to

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understand. Many a congregation views itself as an end in itself. The truth of course is that no Christian congregation finds its identity within Christendom without a sense of its small part in a much larger community faith. If we recognize this, then comes a strong note of joy in worship, as this brings the special theme of Psalm 100 into sharp focus: "Worship the Lord with joy; come before him with happy songs," is one translation. Sing to the Lord with cheerful voice, Him serve with mirth, his praise forth tell; Come ye before him and rejoice. Once again let us consider the closing of the Psalm. These are words that give reason for praising God: "Never forget that the Lord is God," reads one translation. "He made us, and we belong to him; we are his people, we are his flock." "Never forget that the Lord is God." The more one reflects upon these words the more they sound like "a rose is a rose"—a tautology. We know that. We know the Lord is God. We also know that when this psalm was written, many gods were being worshiped. This psalm states that there is only one god, the Lord. "Enter the temple gates with thanksgiving; go into his courts with praise." Why? Why should we be thankful and joyful? Because, "The Lord is good; his love is eternal and his faithfulness lasts forever." Joy in worship is vital. It may not always be loud and excessive; it may often be experienced in quite ways. Biblical joy is not simply satisfaction or a matter of pleasure. It can be experienced even in suffering as it raises us above life's problems to an awareness of the goodness of God who loves us enough to forgive us for our weaknesses and our failures and our sins; who cares for us and cares about us. If we are aware of this, then we know the joy of biblical faith. The French philosopher, Teilhard de Chardin, said, "Joy is the most infallible sign of the presence of God." Joy is a necessary quality of the Christian life that expresses thankfulness to God and authenticates our faith and hope and love. Therefore let us gather around this table in joyful celebration. Too often the Lord's Supper is more a solemn, somber wake for a dead teacher than a joyful celebration of our awareness of the living presence of Jesus Christ. Whatever else this sacrament may be and may represent, it is fundamentally a joyful thanksgiving--a celebration of our awareness of a living Lord in whom God shows his love for us in a special way. Come joyfully to this Holy Supper, thankful that ―the Lord is good; his love is eternal and his faithfulness lasts forever.‖ ―Come and rejoice.‖

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* PSALM 126

THANKSGIVING Title: ―What Will I Bring‖ Texts: Psalm 126, Matthew 13:1-9 Date: 24 November Hear again the words of the Psalmist: ―Those who go out weeping, bearing the seed for sowing, shall come home with shouts of joy, carrying their sheaves.‖ Years ago, and it must have been over a decade ago, a television network aired a brief message on the real meaning of our American Thanksgiving. Several episodes represented what Thanksgiving meant to various people. I recall three. The first showed the typically indifferent citizen to whom Thanksgiving is merely an occasion for relaxation, a magnificent dinner, and watching a football game on TV. The second portrayed the seventeenth century Pilgrims giving thanks to Eternal Providence for God's kindness to them. The third showed a New York City high school girls choir with girls of all races singing: America! America! God shed his grace on thee, And crown thy good with brotherhood From sea to shining sea. As we may ponder these three episodes, the important question is not, ―Which of these best represents the true meaning of Thanksgiving.‖ The important question is: ―With which of these will you take your stand this week?‖ Is Thanksgiving for you entirely an orgy of food, or is it merely the chanting of a national hymn, or is it your song of gratitude to God who, after your toil and tears and sacrifice, has made good all his everlasting promises to you? Psalm 126 was written to celebrate a national deliverance. It commemorates the return of the exiles to their long lost home. So miraculous was their deliverance that, as they walked, they chanted, "The Lord has done great things for us, and we rejoice [as a people]." Then, at the close of the Psalm, the author writes down his own sober reflection upon this wonderful event: "Those who go out weeping, bearing the seed for sowing, shall come home with shouts of joy, carrying their sheaves." Once again, we have had a glorious autumn and all of us have shared and rejoiced in the miracle of the harvest. And on our day of national thanksgiving, as well as the evening

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before, and on this Thanksgiving Sunday, you and I gather to praise God from whom all blessings flow. How very much is this a time when even the deadest and dullest among us is moved to gratitude! How very much is it a time when even the proudest among us recognizes his or her dependence upon God for life and breath and all things! And to realize how close in significance is the harvest to our daily experience we have only to consider in passing the thinking and teaching of Jesus. Through nature he saw the lessons of eternity: ―Behold a sower went forth to sow." And you see here the preacher casting abroad the living word: "First the blade, then the ear, after that the full corn in the ear…,‖ and you see here the growth of grace in the human soul. But in Psalm 126, centuries before Jesus, the Psalmist also illustrates the deeper experiences of life in terms of the harvest: "Those who go out weeping, bearing the seed for sowing, shall come home with shouts of joy, carrying their sheaves." Our text suggests three truths. First, risks have to be taken and sacrifices made if any harvest is to be reaped. Think, for example, of the commerce, industry and centers of culture in our great land. Three hundred years ago, none of them existed. Modern America, even in the midst of a so-called economic recession, remains the greatest national and industrial power in the world. All that is here, is the harvest of labor. Or think of the Christian Church. Is it not a harvest? Yes, but where the true Church exists it is the result of costly sowing. There is another truth in this text and it is simply this: we must give if we would get. At planting time the farmer gives. At harvest time, he receives. But the size of the receiving is proportionate to the giving. The Apostle Paul said: "Those who sow sparingly shall reap sparingly; and those who sow bountifully shall also reap bountifully." And how truly this matter holds in the realm of religion. What you get out of religion depends entirely upon what you put into it. Give nothing and you get nothing. The giving would include our thoughts, our devotion, our love, our prayers, our service, as well as our presence and our money. The only persons who get nothing out religion are those who never put anything into it. The final truth I see in this text is the note of assurance and certainty: "They shall come home with shouts of joy, carrying their sheaves." They will doubtless come back again with rejoicing. There is no suggestion of doubt. There is no hint that the harvest will fail. The poet John Milton put it this way: Let us with a gladsome mind, Praise the Lord, for he is kind; For his mercies aye endure, Ever faithful, ever sure.

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What will you bring to the harvest? Sheaves in the form of helpful service? Or will you come empty handed? Thanksgiving 1991 will live forever in your heart as a day full of new meaning if you pray these lines and mean it: Take my love, my Lord, I pour At thy feet its treasure store; Take my self and I will be Ever, only, all for thee. Amen.

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MEDITATIONS AND DEVOTIONS

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MEDITATIONS FOR ADVENT

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Title: ―By the Mouths of Babes and Infants‖ And [Mary] gave birth to her first-born son….(Luke 2:7) Some years ago, in his old age, the religious philosopher, Martin Buber, said, ―I spend most of my time with little children nowadays, for they are the only ones who can teach me anything.‖ There are four things children can teach us better than any adult. The first is hope, for in spite of all our efforts to undo God‘s will, God still brings more of us into the world. The second—something we lose shortly after childhood—is the willingness to love. The older I become the more certain I am that only little children really know the power of the law of love: that the more one gives the more one has to give. Third is the willingness to be loved. That needs no elaboration. It is evident that the world today is crammed with people who do not want to be loved. The fourth is the ability to wonder. Isn‘t the simplicity of childhood wonder a wonder in itself? Christmas can become a busy time. Why not slow down right now? Find time to wonder: to wonder at the way God chose to show us that, besides being almighty and powerful, God is as near and understanding as an infant; to wonder at why Jesus said, ―Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven…. Prayer: Almighty God, help us to know the hope and love and wonder that only you can give. We are your children by adoption and grace. Therefore, gracious Lord, we pray that you will renew us with your Spirit this day and every day. Amen.

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MEDITATIONS FOR LENT

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The Lord God helps me therefore I have not been disgraced; therefore I have set my face like flint, and I know that I shall not be put to shame….(Isaiah 50:7) Most of us live with the conscious or unconscious expectation that everything will continue to get better. We may criticize those who govern, and those who are hired to enforce the law; we may criticize the youth of today, or their parents, or educators, or ministers, or inlaws, or out-laws for being more a part of society's problems than part of the solutions to those problems, but in the end, we expect that things will get better: wars will cease, hunger will end, poverty, oppression and exploitation will vanish, and all people will live in harmony. Basically, our lives and our work are motivated by such expectations. How is it then, that most of these things remain the same? In many ways it is tragic, but it is, nevertheless, necessary to point out to overly optimistic people that Jesus never supported such an optimistic outlook on life. Jesus, as he foresaw his death, foresaw the destruction of his own nation, which was full of cruelty, violence and conflict, and surrounded by nations even more cruel and violent. For Jesus there was no happy ending in this world, and the Cross reminds us of this. Even the Son of God could not solve all of the world's problems in one lifetime. Therefore, as we contemplate Jesus‘ journey to the cross, we realize that the challenge of Jesus is not to solve all the world's problems, but, rather, to remain faithful at all cost. Even I can do this, because, ―The Lord God helps me.‖ * Title: "Forsaken" Text: Mark 15:33-41 In our modern system of telling time, the period of Jesus‘ agony was from nine in the morning until three o'clock in the afternoon. At three, we are told, Jesus finally broke his silence by repeating the words from Psalm 22. According to Mark's gospel account, this was Jesus‘ last clear utterance before death. Jesus not so much broke his silence as he smashed through it with a piercing cry, which fills us, even today, with alarming wonderment. Why? Why did he say that? Why did Jesus choose those words? Did these words express what he felt? All that we know is that he cried out those words.

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Did what he said indicate that he suddenly doubted the entire undertaking? Did this mean that the closeness of his relationship to God the Father was at last dubious?? Did Jesus at that moment temporarily cease to feel the reality of the divine relationship??? We do not know. We cannot know what was in Christ's mind as he uttered this cry. We can say that his behavior on the cross convinces us, more than does anything else, that God was in Christ, reconciling the world unto Himself. Why? Because, I would assume that each of us here this noon has found him/ or herself in the midst of defeat, in the midst of overwhelming temptation, in the midst of utter despair in the midst of unutterable pain, and each of us, I am certain has suffered through periods of real doubt. Therefore, even these painful words of our Lord may strengthen us as we realize that even Jesus had such a moment. These painful words from the cross, far from separating Him from us, bring Him closer to us. Christianity is not for overconfident people just as Christianity is not for people who suppose that they are righteous. Christianity is not based on the simple. It is not based on the obvious. As the religious philosopher Elton Trueblood once wrote: Christianity is based "upon a great faith shadowed by a great fear." WE COULD BE WRONG! The skeptic could be right. Evil is very real in this world. Confusion is very, very real. Both are pervasive in the real world in which we live and move and have our being. Consider the scene on the that Friday we now call GOOD. Most of the observers of Christ's death were callously unmoved by his suffering. They mocked him to the end. The chief priests, claiming to be very religious were not touched even with compassion. The most unlikely character on the scene, a Roman soldier seemed to be the only one convinced that day that Jesus was the Son of God. The only Christians who showed any loyalty were a few women. James and John were not there, but there mother was. The courage of the women surpassed that of the men. Today, as we painfully remember Jesus‘ piercing cry form the cross we look at the nails that pierce his hands and feet and we know that they represent our sins. --the thorns that pierce his brow, they represent our sins. --the scourge that lacerated his back represents our sins. --the wagging heads that mocked him

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--the tongues that vilified him represent our sins. And we remember the words of the prophet Isaiah: Surely, He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord has laid on Him the iniquity of us all. O, Man of Sorrows, thank you for your sufferings on my behalf. Save me, I pray, from seeking comfort in place of the cross. from seeking security in place of sacrifice. * THE LORD‘S PRAYER

Our Father, who art in heaven, hallowed be thy name. When we address God as "Father," we accept one of the greatest gifts that Jesus could bestow upon us--the realization that God really cares for us. God is not an abstraction; God is our father. Thy kingdom come. When we pray these words, we commit ourselves to help make the kingdom come--to help bring about a world in which justice, freedom, goodwill and love are the controlling forces. Thy will be done, on earth as it is in heaven. By bringing earth and heaven together in one phrase, we affirm that eternal life is here and now, which affirms the essence of our Christian faith. Give us this day our daily bread. Here we affirm the unity of the material and the spiritual, both of which we need for wholeness, and for both of which we are dependent upon God. And forgive us our trespasses (or debts)(or sins), as we forgive those who trespass against us. We have sinned, we have made sad choices, and we have disappointed and sometimes hurt

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others. We need a new start, and praying these words opens the door to a new day. And lead us not into temptation, but deliver us from evil. We need God's leadership. It is so easy to make decisions based entirely on our own whims and wishes and weak wisdom. In true humility, we ask for God's guidance. For thine is the kingdom, and the power, and the glory, for ever. Amen. * MEDITAION

Text: John 15:12-16 Of all the places in the New Testament where Jesus‘ promise of friendship is taught, there is one paragraph where this promise is clearest of all: John 15:12-16. We know of Christ's friendship for us because of what he has done: "No one has greater love than this, to lay down one's life for one's friends." All relationships have a different weight about them. We are fortunate if there are those few people in our lives who would give the shirts off their backs for us. It is from just such persons that we would dare to ask the really big favors; however, Jesus wanted his disciples to understand his friendship not only in sacrificial and heroic terms but also in the interpersonal framework of communication: "I have made known to you everything...." Furthermore, Jesus would have us focus our eyes not upon all the rules of discipleship, but upon the one great commandment with which he both begins and ends the paragraph: "This is my commandment, that you love one another...." When we share Christ's love, we prove inwardly and outwardly that we ourselves are experiencing that love. The final test of friendship is as simple as it is direct: "the Father will give you whatever you ask him in my name." Ask God what you will with the same openess and lack of embarrassment that goes with the requests and questions that you ask of a really good friend. You can call him at three o'clock in the morning, and he won't mind. * MEDITATION

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Text: John 18:39

I have no case against him. Pilate‘s official statement entangles him unwittingly in one of the greatest paradigms of the confrontation of human politics with the active, creative Spirit of God. It is the question of a man caught between the hysteria of the mob and his own conscience—a man caught in the very hell of indecision. Pilate had no quarrel with Jesus. ―I find no case against him,‖ he said to the mob. They responded with, ―Away with him…. Crucify him!‖ And to keep peace with the people, he handed Jesus over to them to be crucified. William Yeats wrote of that ever-recurring drama of human history: The best lack all conviction, while the worst Are full of passionate intensity. How many times have we handed over that which could save us, because of pressure from others, or because we simply thought we had no other choice? God continually confronts us with choices. Each decision is important, because each has in it the opportunity for a change of direction toward the sacred or toward the profane— toward life or away from it. Each is a starting point for all that will follow. Make the most of your decisions today. Everything depends upon them. Prayer: Our Father, we pray for the guidance of your Spirit as we face the many choices of this day, and for the strength to make this day count. Amen.

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