“What Kind of Authority?”
Mark 1.21–28 The Rev. Hal Chorpenning Plymouth Cong’l UCC, Fort Collins 28 January 2024 People my age and younger – and some of you older Baby Boomers, too – have a knee-jerk reaction to the word “authority” …and with good reason. Part of that is a result of the liberation movements of the 1960s and 70s: women’s liberation, gay liberation, black power, and the anti-war movement. It was the era of flower children and the counter-culture. And though there are certainly enduring legacies of that era, the people who populated those movements tended to become yuppies who cared more for their brokerage accounts than for free love, preserving the planet, and working for peace. (And please remember that there is still a lot of work to do in a nation where women still earn 82 cents on the dollar compared to their male counterparts in the same jobs.) Some things have changed, to be sure, but we are being forced by the political realities in which we live, to look at what ultimately matters most. Having been sexually harassed by a female superior – in a position of authority – when I worked at Stanford University in my 20s, I can in some ways – though not all – understand what abuse of power and authority looks like. But what about legitimate authority used responsibly? Jesus didn’t have huge rabbinic authority when he went into the synagogue to preach and heal. His sense of authority was not “power to enforce obedience or compliance,” but rather power to influence the beliefs, actions, and lives of people. His hearers afforded him authority because of his abilities, healing, and wisdom. Even though you may think that one of the hallmarks of the Feminist movement is opposing authority in all its forms, some feminist philosophers are beginning to shift that idea. Rebecca Hanrahan and Louise Antony write, “Feminism is an antiauthoritarian movement that has sought to unmask many traditional ‘authorities’ as ungrounded. Given this, it might seem as if feminists are required to abandon the concept of authority altogether. But…the exercise of authority enables us to coordinate our efforts to achieve larger social goods and, hence, should be preserved. Instead, what is needed and what we provide for here is a way to distinguish legitimate authority from objectionable authoritarianism.”[1] And God knows we are hearing a lot of objectionable authoritarianism — if not downright fascism — from certain corners of the American political arena, fueled in part by Christian Nationalism. And still, there needs to be a dialogue between freedom and authority. We need to examine to whom or to what in our own lives we give authority to, what we pledge our allegiance to, and whether that is legitimate or not. And if we find that our prior assumptions about the sources of authority miss the mark, we need to make adjustments. We all afford or give over some of our authority to people or forces in this world, and it is time for some deep re-appraisal. *** Let me pose an ethical question for you to consider: What is the dominant influence in your decision-making? Is it your political persuasion? Your socio-economic class? Your race? Your gender? Your nationality? Your relative affluence? Your sexual orientation? Your economic self-interest? Your role as a parent or child? Your sense of pleasure? … Or is it your faith? Let me come at this from a slightly different angle: In whom do you put your ultimate trust? When push comes to shove, where do you assign your trust…if you can trust anyone? Is it to your doctor? Your stockbroker? Your therapist? Your personal trainer? Your spouse or partner? Your employer? Your president? Your minister? When you are on your deathbed, who do you want to be there with you…God or Jerome Powell? Let me ask the question yet a third way: Whom do you serve? Is it your CitiCard balance? Your kids’ activities and chauffeuring them around town? Your student loan debt? Your employer? Your spouse or partner? Your family? Yourself? Your God? All of these questions point toward the A-word…authority. Who or what is authoritative in your life? And I know a lot of us could quip, “It’s the economy, stupid.” But there is nothing in this or any economy that is going to help you lead a truly good life and keep you from death and lead you into life beyond death. If we don’t give authority to God, then we give it to the range of petty deities of our culture. The anti-institutional thrust of the 1960s and 70s taught us to trust no one, especially if they were “over 30” or in a position of authority, and so we find our nation in a state of radical individualism, caring little for the common good or the larger consequences, but I think that’s beginning to change. The pendulum, at least for some of us, has begun to swing in the direction of collective responsibility. “What is this? A new teaching – with authority!” You and I have a lot of advantages in considering the questions I’ve posed. We are part of a 400-year-old religious tradition that has diminished the human authority of bishops and popes and kings and put the authority back where it belongs: with God. It isn’t that Marta and I don’t have pastoral authority, we do, and you’ve entrusted that authority to us, never to be abused. But we firmly believe that we are not gatekeepers that come between you and God. (We can, however, coach you from the sidelines.) You have direct access to the source of ultimate authority. One of the great Christian ethicists of the 20th century, H. Richard Niebuhr, who wrote, “To make our decisions in faith … is to make them in view of the fact that the world of culture – human achievement – exists within the world of grace – God’s kingdom.”[2] That bears repeating: “To make our decisions in faith … is to make them in view of the fact that the world of culture – human achievement – exists within the world of grace – God’s kingdom.” So, if Niebuhr is correct, everything we do, think, say, act, feel, own, profess, is done within the context of God’s reign. And God’s kingdom is an anti-imperial reign in which the first shall be last and the last shall be first, where faith the size of a mustard seed will grow to an enormous size, where the rich “shall be sent empty away” because they have had their consolation. *** Now, this may scare a few people away from a new members class, but our membership covenant contains these words: “I give myself unreservedly to God’s service.” How many of you have entered that covenant as members? So, when each of us who are members of this particular congregation entered the covenant, we made a solemn vow to place ourselves under the authority of God – with nothing held back. So, how are you doing with that commitment? None of us does it perfectly! God is ultimately in charge, whether we acknowledge it or not. And when we covenant to give ourselves unreserved to God’s service, we are saying explicitly whose authority we are under. We find ourselves at the beginning of an election year, as well as in a time of national political crisis, exacerbated by the “gift” of social media and the 24-hour news cycle. And it is precisely at such a time as this, that it is good to have a sense of clarity that we are God’s people, and nothing can separate us from the love of God. So, here is where the profound dialogue between authority and liberation meet: When we give ourselves fully to God (and only a small handful of human beings I know of have ever done that completely) we free ourselves from every other master: powers and princes and presidents, success, wealth, fame, longevity…and even student loan debt. Aren’t you ready for that kind of liberation? When we share in Holy Communion, we feast at God’s table. And in a very tangible way, we acknowledge that we are utterly dependent upon God for everything that keeps us alive – body and soul. So, every time we celebrate communion…every time you come forward and receive the elements of bread and wine, I invite you to think carefully about whom you serve, and what ultimate authority you recognize in your life. May we be grounded in grace and in God’s service. Amen. © 2024 Hal Chorpenning, all rights reserved. Please contact hal@plymouthucc.org for permission to reprint, which will typically be granted for non-profit uses. [1] Rebecca Hanrahan, Louise Antony, “Because I Said So: Toward a Feminist Theory of Authority” in Hypatia: A Journal of Feminist Philosophy 2005 20:4, 59-79 [2] H. Richard Niebuhr, Christ and Culture, p. 256.
“Get Salty!”
Deuteronomy 30.15-20 & Matthew 5.13-20 The Rev. Hal Chorpenning, Plymouth Congregational UCC Fort Collins, Colorado 12 February 2023 People of a certain age will remember a rock musical loosely based on the Gospel of Matthew called Godspell. And whenever I read this section of the Sermon on the Mount, I always think of the song “Light of the World,” that early 70s rock anthem the company sings in Godspell. The great thing about that song is that it got the Sermon on the Mount out into the popular culture of the time. (Have you ever noticed how seldom our more conservative Christian brethren mention the Sermon on the Mount or even quote the historical Jesus?) It’s striking to me that John’s Gospel, the last of the four in our Bible to be written, quotes Jesus as saying, “I am the light of the world,” while Matthew and Luke record Jesus as saying, “You are the light of the world.” Think about the difference for a moment. Will you do something with me? Will you all please say with me, “I am the light of the world!’’ How did that feel? Odd or funny or does it fit like a glove? And now turn to a person next to you or behind you…make sure everyone hears someone else say this to them: “You are the light of the world!” How did that feel to say that to someone? And how did it feel to hear someone say that to you? Is it scary, empowering, daunting? My friends, we have come through the valley of the shadow of death together these last three years of pandemic. But the light of the world is beginning to re-emerge. So, let’s help to kindle one another’s light and see how bright we can shine. This week the Church of England finally agreed to perform same-sex unions. And it’s…2023! I was thinking about my experience 17 years ago as a delegate the UCC General Synod where we voted to affirm same-sex marriage. I was a delegate that year, and I quoted John Winthrop’s “City on a Hill” sermon to encourage delegates to vote in favor, which they did. And there was fallout. Churches left the denomination, and the Puerto Rico Conference left the UCC. So, here is what I said in 2005: https://vimeo.com/222746301 We have to make choices that matter and choices that affirm the fullness of life. Not just acknowledging but celebrating the marriage of same-sex couples brings light and life. When the UCC became the first mainline denomination to endorse same-sex marriage, we were letting our light shine, and it continues to illuminate others. I sometimes see Colorado license plates that say, “Choose life,” and I assume that they are quoting Deuteronomy, where Moses tells the Israelites who were still in Moab and had not yet entered the Promised Land. He lays out two options for them: they can either choose goodness and life by following the ways of God or they can choose death by ignoring divine wisdom and guidance. There is a larger truth there. Through Moses, God shows us a righteous path, the life-giving way of justice and shalom. Through Jesus, God encourages you and me to follow the path of self-giving love. It’s a costly path that will eventually cause us to abandon the false gods of self-interest, greed, and tribalism (also known as family values) in favor following Jesus in systemic change that supplies daily bread for all, forgives debts, and acknowledges the sovereignty of the Kingdom of God. “Walking in God’s ways” is the guidepost that Moses sets out in Deuteronomy. And though we don’t talk too much at Plymouth about following the law, we need to be mindful of walking in God’s ways. That can be difficult, because we live in a culture that often presents a different path, telling us that it’s about me and mine, not about us and ours. That we should care about our own family first and then other peoples’ families as an afterthought if at all. That Christian faith is anti-science, politically regressive, and hate-filled. And yet, here we are, trying to walk in God’s ways not so that we earn individual merit that will get us into heaven, but so that we can get beyond the narrow confines of a hyperactively consumerist culture that is destroying humanity and the planet, God’s Creation, along with it. We are trying to follow the path of life and avoid the way that leads toward death. And there is deep, deep joy in that journey together! I think we have missed out on some of that joy during the pandemic when we were isolated, but I certainly saw glimmers of it when our Beloved Community gathered to meet Reverend Marta and last Sunday to have our first big potluck in three years. (Eating together is an important piece of Christian culture, going right back to our Jewish roots.) One of the adjectives that I’ve always used when I think about Plymouth is “zesty!” We are not a bland group of people who approach our faith as something flavorless and risk-free and just like every other mainline church. We are folks who don’t mind being trailblazing for others or being willing to step out on issues like LGBTQ issues and gun violence that our faith calls us to act on. We have tended to be the denomination that gets there first. Yet, I’ve worried a bit about whether the isolation of the pandemic years had beaten some of the savor out of us. Damn it, we’re tired. We’re afraid of what future holds. I know we are. Some of us are afraid about the economy. I get it. Have you felt a little less zesty during the pandemic? Personally, I feel like a lot of my saltiness got leeched out into a brackish swamp of worry and fear and crisis; it has been tough to lead a church through this time. Something is changing. I don’t know if you are starting to sense this, but I am: Some of that savor is beginning to return. We are shifting from a church trying to survive to a church that will thrive. I’m catching glimpses a profound shift here at Plymouth. I got a lovely email from one of our board chairs on Thursday morning saying what an exciting meeting she had with her board on Wednesday night. It’s a board that has struggled during the pandemic, and there is new life and new light there! They’re getting salty! Did you get a little taste of saltiness when you hear Marta preach two weeks ago? Did you get a hint of flavor sharing a potluck with your fellow members last week? Yes, we have big financial challenges to face as a congregation, and we together we will walk through those challenges, not blandly, but with flavor! I don’t know if you listened to the State of the Union address last week, but there was great resonance for me in what the President said: “Two years ago, Covid had shut down, our businesses were closed, our schools were robbed of so much. [And I would add churches.] And today, Covid no longer controls our lives…. As we gather here tonight, we’re writing the next chapter in the great American story, a story of progress and resilience.” That story of progress and resilience is true of Plymouth as well. But here is what we have going for us: a wisdom tradition and faith that has survived for millennia that guides us on the path toward what is life-giving, that asks each of us individually and all of us together to choose life and not go off-course toward the way of death. We have a savior who has shown us the path of self-giving love and living a life that doesn’t just add joyful seasoning to our own lives, but also provides life-sustaining nutrient savor to the lives of others. Let’s go for it, friends! Let’s choose life! Let’s get salty! Let’s live the life we were created for as part of this movement. May it be so! Amen. © 2023 Hal Chorpenning, all rights reserved. Please contact hal@plymouthucc.org for permission to reprint, which will typically be granted for non-profit uses.
Yes and No
A sermon based on Matthew 5:33-37 (The Message version) Central Focus Being clear about our own truth and our own boundaries, allows us to be more loving and is more of a service to God, to the other person, and to God’s Realm. And don’t say anything you don’t mean. This counsel is embedded deep in our traditions. You only make things worse when you lay down a smoke screen of pious talk, saying, ‘I’ll pray for you,’ and then never doing it or saying, ‘God be with you,’ and not meaning it. You don’t make your words true by embellishing them with religious lace. In making your speech sound more religious, it becomes less true. Just say “yes’ and ‘no.’ When you manipulate words to get your own way, you go wrong. For the Word of God in Scripture For the Word of God among us For the Word of God within us Thanks be to God Think of a time when you said yes to someone, but you really wanted to say NO. Or, a time when you said NO, but realized you really wanted to say yes. It might have been a small thing like going to a movie or getting ice cream or a big thing like taking a job or buying a house. You might have known your true answer in the moment or perhaps later. This morning we are moving into our Annual Congregational Meeting and will be asked to say yes or no on matters of the congregation. So it seems appropriate to name and to know that Jesus speaks to us about matters of discernment and declaration. He seems to want us to be truthful and clear and to know ourselves as we declare our yes and no. My sense is that Matthew’s Community has Jesus teaching about this in the important Sermon on the Mount because being clear about our own truth and our own boundaries actually allows us to be more loving which is more of a service to God, to the other person, and to God’s Realm. The Beloved Community is a place where community building covenants are made, and made well, and therefore kept. I think Jesus understood that community, real and worthy community that finds its way to justice and peace, is based on truthful, sincere and appropriate covenants. And relationship covenants are based on good boundaries of yes and no. In a church I used to pastor, one of the three simple questions of new members that I asked during the ritual of membership was “Are you willing to say both yes and no?” I must admit that I have often not been free and willing to do that because I was afraid that my authentic answer would affect the relationship negatively. Jesus challenges me and us in calling us to be authentic and in a way that builds relationships and strengthens community. I have an idea about that and a process I want to share with you. Here’s what we often don’t realize or remember:
I believe that this positive No is at the heart of how we clarify and ground the oaths and covenants that build loving and just relationships. A positive No serves relationships by building them on the clarity and truth of what is and by minimizing the likelihood that whatever covenant has been made will be broken because a lurking unexpressed resentment or disagreement or disrespect. Let’s explore…. What do people do that is not a positive NO? Or, you could say, what is a negative No? Three things: accommodate, attack, or avoid.
A positive no honors both parties in that it empowers you to be true, to not hurt yourself or the other, and it keeps respect for the other and openness to the possibility of another agreement and to the ongoing relationship. So how can one do this? In most sacred traditions, including ours, there is the presence of a symbolic Tree of Life. That Tree can serve well as an image for how we can find our positive No which empowers us to follow the teaching of Jesus in being clear about our yes and our no. Let’s divide that tree into three parts; roots, trunk, and upper branches and leaves. There are three parts to a positive No that can correspond to the tree image; an internal yes, our external No, and another external yes. Let’s start with the roots. If we are to have a positive No, we must go inward, down into our own roots and know what is important to us. What do we truly want? Where are we trying to go? What are we trying to do? What vision is calling to us? This taproot is our deep yes, our basic values and commitments. For those following in the Christ Way, we are asked to say yes to some basic understandings
This place of the Yes, of the “roots” is the also the place to know who we are individually, uniquely, deeply. What are my values? What do I want ultimately? What is mine to do? How is my unique life going to express God’s Yes to me and to all life? This is the place to find our deep yes! We can often miss what is true here because we are unaware of our unconscious motives and commitments. This inquiry into our deep roots is critical to working through our yes and no. OK, now to the trunk of that tree. This is the No that we identify and express. Out of our roots where we find our deep yes, comes the identification of what then does not serve that Yes. If I have made time commitments and affirm that I am only one person with limits of time and space, I might have to say NO to a request for volunteering or working overtime or giving my time up to television or continuing a destructive behavior like an addiction. Setting a NO boundary is being faithful to our deeper Yes. We might disappoint someone else, but we cannot really agree to something with integrity that we are asked unless we actually see the yes in it. Saying yes to things that we know are not the right thing for us in that moment leads to resentment and sabotage of that covenant later on, even unconsciously or passive-aggressively, or it leads to a loss of self-respect or a depression that hides anger. We can punish ourselves or another person (often both) for not being true to our deeper Yes. When discrimination or hatred or insult come, if our deeper Yes to God’s Grace and our making in the divine image is to be served, we must reject messages or treatment that says we are less than that. The civil rights movement was and is a giant positive NO movement. Speaking up and saying Black Lives Matter is a positive No to all that does not honor equally the lives of black people. Speaking up and acting against the discrimination and hatred of gay or lesbian or transgender people is positive NO to all that does not honor equally the lives of LGBTQ people. These positive No statements are based in a deep Yes to seeing all of us as God’s children and worthy of love and respect. OK, now the third part of the tree, the canopy of the upper branches and leaves. After expressing our positive NO, we not only honor and protect our own deep Yes, but we can then be open to another positive Yes in relation to the other. We can come from a place of self-knowledge, self-respect, and self-confidence to offer what is an acceptable agreement in relating to the other. Like those branches, we can reach out to the other, offering other possibilities, not this but that. I can’t go with you now or volunteer now, but perhaps I can reconsider in two months when my schedule changes. We can make an offer to the other person that honors our true connection or commonality with that other. So there are three parts to a positive NO; a deep Yes, a specific No, and the offer of another possible yes. Here’s how it might look. A boss comes to you and asks you to work on Saturday on an important project. You know that this would score points with the boss and possibly advance your career, but you are also the coach of your daughter’s soccer team and promised that you would spend more time with her. What do you do? LET’S REVIEW To the roots: Where is your yes? How does your career figure in what you want in life? Is it most important? Is family life and presence more important? Can advancing your career support your family life or have told yourself that before only to see it doesn’t work out this way? Maybe your boss has a way of using people in this way and doesn’t really come through or return the favor. While life is complicated and we might want to know more about how family is going in terms of money and relationship, and more about the boss and your history with her, let’s just say that you know inside that the thing you really know you want to do is to be there for your daughter and to coach the soccer game. You want to say yes to more family time. It will lead you to the life you value, to living out a value of children and family that you believe in. You may see that God calls you to human relationship more than money, and that you are called to respect yourself as much as the other person. To the Trunk: Expressing your No. Now you have to draw on the inspiration of connecting with your deep yes to family and to self-respect. This is the time to express your NO and say to the boss, “I can’t work this weekend. I have a commitment to family time that I want to honor.” To the top of the tree: Another yes to the relationship. Adding another possibility to the equation that would work for you and showing respect and appreciation for the other keeps the relationship open and keeps you from a negative no. It might sound like this: “I can’t work this Saturday. I have a commitment to family time that I want to honor, but I really appreciate you thinking of me with this important project. I can hear that you would like to get it done ASAP. I know that the project is important for the company and I would be willing to work on it Sunday evening from 6-9pm. How would that work?” How did that feel as I was telling it? Did anyone feel any butterflies in the stomach or anger when the request was made? You may already see where this process is most difficult for you:
Mahatma Gandhi said A ‘No’ uttered from deepest conviction is better and greater than a ‘Yes’ merely uttered to please, or what is worse, to avoid trouble.” While there is much to learn of this process and more that could be said, I hope the tree image is a helpful way for you to remember and to identify your true yes and no. Jesus teaches that it is important to have your yes be yes and your no be no, to be true to others requires being true to yourself. This is one Way to the Realm of God, to Beloved Community. This, I believe, is what Jesus teaches. This is the Path we are challenged to follow.
“Becoming Beloved Community”
Isaiah 9.1-4 and 1 Corinthians 1.10-18 The Rev. Hal Chorpenning, Plymouth Congregational UCC Fort Collins, Colorado January 22, 2023 What brings you here today? What brings you to worship this morning in our pews or in our virtual balcony? Take a moment to see how you might answer that question. There isn’t a right or wrong answer. Perhaps you are here because it’s a habit (a good one, I might add). It’s something you’ve always done and will continue to do. Maybe you are hoping for some insight that will help you through the coming week. It could be that you are here because you are in need of prayer and healing and wholeness. I would imagine that some of us are here to help, whether you are a deacon or you want to pray for others or want to provide a warm welcome for our visitors and members. Maybe some of you are here today because you want to be part of an intergenerational community. Others might be here because they are committed to following Jesus and bringing about God’s realm here and now and still unfolding. In 2020 and 2021, our Strategic Planning Team came up with this purpose for our plan: Plymouth’s purpose for the next three to five years is to embody beloved community with God, each other, and our neighbors. We will enhance our communications and deepen engagement within the church. We will be a visible force for social, racial, and environmental justice. This focus will help Plymouth’s already vibrant community look to the future and grow in numbers and in spirit. “Embody Beloved Community.” Those are words that are rich with meaning. We embody it, not just with our minds or prayers or ideas. We enflesh the concept with our bodies and our selves. So, what does Beloved Community mean? The term was coined about 125 years ago by Josiah Royce, an American philosopher who wrote, “My life means nothing, either theoretically or practically, unless I am a member of a community.” Royce observed that, besides the actual communities we experience on a daily basis, there was also an ideal “beloved community” made up of all those who would be dedicated fully to the cause of loyalty, truth, and reality itself. Royce founded the Fellowship of Reconciliation, a movement that was later joined by Dr. Martin Luther King, Jr. [from rejoicingspirits.org] The kingdom of God that Jesus proclaimed — where the first shall be last and the last shall be first, where we create new community based on following God and not Caesar or family or tribe or clan, where the poor are blessed and those who mourn are comforted — that is at the heart of Beloved Community. We should never forget that Dr. King was a theologian and a preacher as well as the leader of the Civil Rights struggle. Part of his prophetic word involves creating Beloved Community that is grounded in the idea of reconciliation. I love big ideas like Beloved Community. But they need to be brought down to earth to be useful. Where does the rubber meet the road? Where do lofty concepts get put into the practice of everyday life? That is where things get interesting, because the interaction of human beings in community, especially when we attempt to form Beloved Community, encounter stress, difference of opinion, self-interest, tribalism (which may take the form of a generation or a particular perspective). We can tell from Paul’s writing that the church in Corinth was struggling to keep Beloved Community cohesive. We hear from Chloe’s people that the unity of the Christian community was at risk. Some who were baptized were devoted to the person who baptized them (Cephas/Peter or Apollos or Paul himself), rather than to Christ. Even in the earliest generations as the church emerged from Judaism, there was dissention and disagreement, and Paul says they must be drawn back to the same mind and purpose. That is a tall order for any church, because we human beings comprise the church, not saints who have reached the pinnacle of human perfection. Scripture says we’re a little lower than angels, but it fails define how much lower. It’s more like a group of people who start out with fine intentions who get a little squirrely along the way, just like Peter and Paul and Apollos. None of us is a Christ figure, but we are trying in the company of one another to live in the most Christlike ways we can. Does that mean we get it right? Sometimes. Often not. Do we put our personal comfort before our faith? I suspect we do. Do we let our egos get in the way of community? Yep. Do we consider our own self-interest before the interest of our sister and brother members? I think so. Do we let our fear of offending or hurting some keep us from speaking the truth in love? Yes, we do. I know that in every instance, I fall short, and I’m imagining that if you look honestly at your interactions with the humans who comprise this congregation, you might, too. Here is some good news: None of us is called to be perfect. There is no perfect Beloved Community, rather a collection of people doing their best, challenging themselves to live differently, helping others in ways the culture at large won’t, caring for the people who form this community and for God’s world as a whole. I see so many of you providing concrete acts of caring, working for justice, doing behind-the-scenes work that make Beloved Community a possibility that we strive for. Well done. God bless you. - - - - - - Together, we have come through a horrific experience of pandemic and dramatic isolation. It has hurt us as individuals who grieve a world that is lost, and as we evolve as a community that has and will continue to be forced into living together differently. I could never really relate to the Babylonian captivity of Judeans in the sixth century BC until living through the exile of the Covid pandemic. We couldn’t see each other in person, we couldn’t hug, we couldn’t eat together, we couldn’t sing together, we couldn’t work together. We had effectively been exiled from one another. And like the destruction of the Temple, we were deprived of worship in this place, our spiritual home. It is hard to come out of the fear, the exhaustion, the grief, and the trauma of the pandemic. Together, we have been through a lot. Hear what Isaiah had to say to the exiles, long before their release: “There will be no gloom for those who were in anguish….The people who have walked in darkness have seen a great light and on those who lived in a land of deep darkness, upon them the light has shined.” That is a beautiful vision of the future, but it doesn’t take into account that the exiles had to go through a liminal space, a threshold between what was and what is yet to become. And like a rough landing at DIA, there is always some turbulence in the threshold space between where we are and where we will land. We are in such a threshold time, my beloved friends. We see glimmers of what is up ahead, but we still feel the weight of what we have come through. Let’s take a moment to acknowledge what we have come through together, and let us ask God to be our seatbelt in times of turbulence. <pause> How have you been able to connect with your Beloved Community at Plymouth over the past three years? I know that some of our folks are dedicated worshippers in our virtual balcony! Others have opted out of worship, and some have found other communities in which to practice their faith. And we have had some dear ones who have died or moved away. At the same time, a lot of new folks are finding a spiritual home at Plymouth. We are embodying church in very different ways that we did only a few years ago. And there are more changes on the way in our congregation. In the coming months we are going to have a big shift in our pastoral staff. JT will be finishing up his interim work on February 28 after serving with us for 16 months. I hear appreciation from you about JT’s preaching and his way of being with you, for his work on helping to get our Ministry Match program set up. And I can tell you that his ministry here has meant a lot to me and to members of the staff who have come to love him as a colleague and a friend. Also on February 28, we will be saying farewell and happy retirement to Jane Anne Ferguson who has been our associate minister for the past seven years (and several months as sabbatical interim before that). Jane Anne’s wonderful voice in the pulpit and in Christian Formation will be dearly missed. It is really important for the congregation to celebrate the ministry of these two servants of God who have worked in our midst so effectively, and that will happen in February, so stay tuned. An important part of threshold time is saying goodbye well. And next Sunday you will hear a new voice from the pulpit! Marta Fioriti is the candidate our Search Committee is putting forward to become our settled associate minister. I’m excited to have you meet her next weekend! I invite you to keep Marta in prayers for this coming weekend. And important part of threshold time is saying hello well. This big, simultaneous pastoral transition is going to be difficult for many of us. It’s going to be a challenging time for our staff and for me, too. We’re likely to hold the grief of saying goodbye to JT and Jane Anne simultaneously with the excitement of welcoming Marta. It is perfectly okay to feel a mix of emotions. That’s also in the nature of threshold times. And it’s really important that we remember the message of Chloe’s community: this isn’t JT’s church or Jane Anne’s church or Hal’s church or Marta’s church. It has always been and will continue to be the church of Jesus Christ. This threshold also presents all of us with the opportunity to hone our Beloved Community skills, sharing with one another in all the ways we can, being open, available, and vulnerable to all those we can, to practice self-giving love with one another, to be generous in spirit both with ourselves and with one another. Beloved Community isn’t easy. It isn’t automatic. It has very little in common with consumer culture fixed on “me” and “mine.” It takes practice. I’m going to leave you this morning with a quote from Rumi, the Sufi mystic of the 13th century. I think it relates well to the ways we work together to embody Beloved Community. He said, “To find the Beloved, you must become the Beloved.” May it be so. Amen. © 2023 Hal Chorpenning, all rights reserved. Please contact hal@plymouthucc.org for permission to reprint, which will typically be granted for non-profit uses.
Remember Your Baptism
A sermon related to Matt 3:13-17 Rev. J.T. Smiedendorf CENTRAL FOCUS: That baptism represents an immersion, a rebirth, into the living, loving Way of Jesus. Then Jesus came from Galilee to John at the Jordan, to be baptized by him. 14 John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” 15 But Jesus answered him, “Let it be so now, for it is proper for us in this way to fulfill all righteousness.” Then he consented. 16 And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw God’s Spirit descending like a dove and alighting on him. 17 And a voice from the heavens said, “This is my Son, the Beloved, with whom I am well pleased.” For the Word of God in Scripture For the Word of God among us For the Word of God within us Thanks be to God Inspired by the presence of water in this morning's scripture story, I'd like to share with you one of my favorite stories of water. In southwestern South Dakota there is a First Nation reservation called Pine Ridge, the home of the Oglala band of the Lakota Nation. On my first visit there a number of years ago, I was privileged to meet Duane, a middle-aged Lakota man. As a part of our day’s work with Re-Member, a nonprofit group on the reservation started by some UCC people in Michigan, we were sent to help Duane garden. But Duane was no ordinary gardener. He had three large gardens that covered more than an acre. And the garden’s produce of beans, squash, corn, and melons was meant for the elders in the nearby village of Porcupine. Knowing the scarcity and the preciousness of water on the reservation, Duane had written a successful grant proposal to purchase drip irrigation equipment. We were there to help lay it out and to plant. Duane showed me how it worked and how to repair it. I even planted corn for the first time, a novelty for a city kid like me. Duane was utilizing the gift of water, wisely, for the greater good and life of the Lakota people. Our sacred story of water this morning comes from Matthew’s early Christian community. For Matthew, the story of Jesus’ baptism certainly helps accomplish his purpose of showing Jesus as a true Jewish messianic leader. Jesus, like so many Jewish leaders and the Jewish people before, entered the waters of the Jordan River and was deeply affirmed by God’s Presence there in an experience of the Holy Spirit. The esteemed Old Testament scholar Walter Brueggemann noted that this scene is a kind of endorsement reminiscent of those of the Davidic kings and that the Matthew story affirms God's blessing for the coming rule of Jesus. It is that coming rule of Jesus or the Realm of God that Jesus proclaimed that is the deeper purpose of baptism. Baptism is a kind of initiation and immersion into that Divine Realm, a transformation into a new way of life where one experiences one’s true Divine affirmation and blessing and, like Jesus, leads a life guided and sustained by Spirit that serves Life, a life of love and integrity and service and generosity and community. Indeed, in Luke’s version of this story, John the Baptist’s call was to prepare for a new age, to become part of a movement to prepare the way for it, and when people asked, ‘What then should we do?’ John said to them, ‘Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.’ he told tax collectors to collect no more than was proper and soldiers to give up their racket of extortion and simply do their jobs. Baptism in the water of the Jordan certainly celebrated and sealed this new way of living for the individual, but it clearly had a goal of changing society, redeeming it from its ills of selfishness, poverty, violence, and corruption. John’s invitation called people to prepare the way of God by changing one’s life, preparing the way within, seeing and acting differently, living in the world and with others differently. Baptism meant there would be relational and social change leading toward the fullness of God’s Realm and that we each would need to choose, to act to immerse ourselves in this new reality. Do you remember your baptism? I don't remember my baptism in late 1963 because I grew up in a family in the Methodist Church and Methodists do infant baptism. While I do appreciate and truly love the welcome and the blessing that comes with celebrating a new life in our community through infant baptism, baptizing babies does miss a profound adult experience of consciously choosing faith not just in Jesus and in the God of Jesus, but in living into the Way of Jesus and toward the vision of the Beloved Community. Baptism is meant not only to be a profound reorientation of the inner world, but to be a profoundly countercultural choice. Baptism is a big deal, change of direction moment for youth and adults. In fact, for the apostle Paul the ritual of baptism was such a big deal that it was imaged as a form of death, death of the old and rebirth into a new life in Christ. Indeed, there could be no better symbol than that of water for baptism, the waters of birth. And, despite the common church practice of sprinkling water on babies and sometimes adults, there could be no better symbolic act than full immersion into the water to re-emerge anew. It was not uncommon in the early church for those wishing to follow Jesus to study for months and then to be stripped of their clothing before experiencing a full immersion baptism, often on Easter, to initiate their new and full life in Christ, rising from the water to clothed anew in all white. This morning I'm not here to propose a change in our practices of baptism, but I am here to call us again to immersing ourselves in the Way of Jesus, to be in the practice of becoming beloved community. I am calling us to remember our baptism, to remember that life we are initiated into and who goes with us on that journey and how important it is. If you have not been baptized, I invite you to consider a conscious choice to follow the way of Jesus and to consecrate that choice in the ritual of baptism. Remember your baptism. The Way of Jesus is a profound way of love where there is a deep intention, a free will choice to love in a way that brings healing and justice that moves us beyond cycles of despair and bitterness, of violence and revenge. Baptism is acknowledging the choice to love in a way that goes beyond a judgment as to whether others deserve love, goes beyond simple tit for tat and eye for an eye, goes beyond the focus on what the other did or did not do. It goes beyond a reactive reality about the Other to a creative reality of the Self that simply asks, “How can I manifest love here and now? Love for myself and other, love for community and the whole earth? What form of love would serve the life in me AND the other now and moving forward?” Matthew’s Sermon on the Mount summarizes the vision of what baptism initiates us into, the Realm of God, life in the Beloved Community where cycles that drain life are replaced by intentions and actions that give life. Love your enemies and pray for those who persecute you Turn the other cheek Blessed are the merciful Blessed are the peacemakers Blessed are the humble Store up treasures of the Spirit Seek first the Realm of God and do not worry Treat others as you would like to be treated Remembering our baptism is remembering that we are called to choose this kind of love. The fact the you and I often fall short is not as important as remembering our baptism and choosing again the Way of Jesus. Remember your baptism. And remember you are not alone on that imperfect journey after baptism to live into this kind of love and service of Life. I think of Duane still as someone who inspires me on that journey after baptism. Some years later, I asked about Duane, and found out that he had died. It was a sad reminder that like many on the Pine Ridge reservation, living to your late fifties is actually better than average. Measured by certain statistics, Pine Ridge is the second poorest place in the Western Hemisphere (after Haiti). In a land area the size of Connecticut, there is one grocery store and one hospital. Alcoholism and diabetes are rampant. Duane knew that most of the food that Lakota people can get is of poor nutritional value so he tried to do something about it. So when I remember my baptism, and what I am to live for, Duane is one of those in the communion of saints who goes with me. Duane goes with me and helps me remember my baptism not simply because he was a kind and delightful man, but because even amidst the wilderness of poverty and discrimination, amidst a system of injustice and oppression that creates conditions for despair and death, Duane chose to love, to embrace a vision of life, to have a faith in action, to commit to the life of the people. He chose care for the elders and the children. Maybe he found his transforming sacred waters in the sweat of the prayer lodge, but I believe Duane was a baptized human, whether he ever did a Christian ritual of baptism or not, because he immersed himself in a higher sacred purpose beyond himself, a purpose to serve compassion and justice, a lifegiving purpose in the Realm of the Great Spirit. Who can help you remember your baptism and what baptism is for? Who in your communion of saints can whisper in your ear, when life for you or your family or this church is difficult, “Remember your baptism.” Later in worship, during the passing of the peace and the last hymn or even after worship is ended, you are welcome to come forward to the bowl to dip your fingers into the waters and touch your forehead or back of your hand to remember your baptism. Whether we are at life’s end or closer to its beginning or in the middle, it is wise to pray to God, “May we know Your Presence, May your longings be ours.” This is what Jesus sought and experienced in baptism and this is what we seek when we Remember our Baptism.
"The Welcome We Offer"
A sermon related to Matthew 25:34-40 CENTRAL FOCUS: The unity of humanity and life (non-dual consciousness) is the Good News and our realization of this Good News (salvation) is illustrated by how we engage the margins. Then the Sovereign will say to those on the right, ‘Come, you that are blessed, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ Then the righteous will answer, ‘When was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you?’ And the Sovereign will answer them, ‘Truly I tell you, just as you did it to one of the least of these, you did it to me.’ For the Word of God in Scripture, For the Word of God among us, For the Word of God within us, Thanks be to God. ---------- This scene of the Last Judgment portrayed in Matthew, Chapter 25 is familiar to many in our tradition. Like most Biblical stories and scenes, it is not literal, but is a collage of symbols and images. It is a teaching vehicle. Such end time or final moment scenes are a way to teach about ultimate values, a way to say when it is all added up, in the end, this is what matters, this is what is true, this is what is of value to Life. So what is Matthew’s Jesus trying to show us, to teach us? Apparently, it involves the margins of life and our relationship to that. The sick and the imprisoned, the thirsty and the hungry, the naked and the alienated. These are the people and realities at the margins of life, aren’t they? These are those who are suffering and struggling for what is necessary to live. They seek the life-giving realities of health and freedom, clean water and food, shelter and a place to connect and belong, a place to be welcomed. In one sense, Matthew’s Jesus is teaching a simple faith of compassion that is known in its simple concrete compassionate actions. There are those in need, meet their need; visit them in prison, care for them in their sickness, provide the basics of clothing, shelter, and food. Participate in giving directly to another in their need. If that is all you get from this story, that is good and faithful. That is an important part of the way of life. And … we can go further. This can be an image also of social, systemic justice. To use another image, we can give people fish, and can even teach them to fish, yes, but we can also ask why there are so many without fish. We can ask why the waters are not plentiful with fish or why only certain people get to fish in the waters that are plentiful? This systemic understanding also is a worthy and faithful teaching of this story. We can extend this story to the collective common good and be faithful with our communal and political actions to serve that good; we advocate, we vote, we act in large blocs and seek to organize our society differently. A second layer of this teaching. Go and do likewise. And there is yet another truth level to this story. There’s a deeper layer, a paradoxical spiritual truth of the unity of Life, a mystical reality where we include ourselves in the marginalized possibility, where identity of self and other is not so distinct. Over the years, in churches like ours, we may have gotten used to hearing this story as the one in which we are the givers always, the ones with water and food and shelter and clothing, always the ones visiting. But in Jesus’ identification with those on the margins, The Christ Voice is acknowledging the whole condition of life as including the margins. In Jesus’ life, as one who was willing to be at the margins, to be the suffering one, to be the one in prison, he is including the margins as part of the whole for all of us. As it is said in the wisdom traditions of the East, “I am that.” At the level of spiritual paradox, beyond individual egos and individualism, we are each humanity in all its forms. Indeed, we are that. The root spiritual knowing of the unity and interdependence of humanity and all life is the taproot for the welcome we are called to offer, a welcome of compassionate engagement with the margins. It draws the circle wide and wider still. Let me clarify: This does not erase the difference in our social locations. The damaging fiction of race and the realities of unequal wealth and education and opportunity and healthcare are real and have real world consequences. But even as that is true, the good news from Matthew’s community is that the way through this injustice and inequality, this separation and hardheartedness, requires also the mystery of unity so that we are always engaging the margins with a compassionate egalitarian welcome as partners, as kin, as compatriots in the situation and miracle of life. The spiritual truth of Christ being there, of us being there as humanity, keeps us from a sense of superiority and separateness. We cannot be a gated community of secure givers, seeing ourselves only as havers and helpers. We also must have a humble identity of sameness, equality, and solidarity. As Lilla Watson, Gangulu nation woman, professor, and activist of Australia says….“If you have come here to help me you are wasting your time, but if you have come because your liberation is bound up with mine, then let us work together.” As the hymn we will sing today at the end of our service says, In Christ there is no East or West, in Christ no South or North; But one community of love throughout the whole wide earth. Christ Presence is on both sides of the equation because ultimately there are not two sides at the deepest level. The Christ Presence is the one that meets the needs, alleviates the suffering, is in solidarity with those on the margins and, at the same time, is the suffering one on the margin receiving care and experiencing relief and liberation. I wonder if we can stretch our spiritual imaginations to imagine that. Perhaps you are one of the people who has seen themselves as resourced, as having those things that people on the margins do not, and you see yourself as a person trying to meet those needs of those on the margin. Wonderful. That is one of the good and simple teachings of the story. And it is also in our Bible story that the very conception of giver and receiver breaks down as Jesus in the role of the Christ slips into the mystical identity of the other. Just as God-with-us, Immanuel, became the imprisoned one, the naked one, the suffering one, the vulnerable one, so we too know this can be true for any of us, literally or spiritually, and that at a deep level, we are all in this being human together. Perhaps another story can help us. Once upon a time there was a wise abbot of a monastery who was the friend of an equally wise rabbi. This was in the old country, long ago, when times were always hard, but just then they were even worse. The abbot’s community was dwindling, and the faith life of his monks was fearful, weak and anxious. He went to his friend and wept. His friend, the Rabbi, comforted him, and said “there is something you need to know, my brother. We have long known in the Jewish community that the Messiah is one of you.” "What,” exclaimed the abbot, “the Messiah is one of us? How can this be?” But the Rabbi insisted that it was so, and the abbot went back to his monastery wondering and praying, comforted and excited. Once back in the monastery, he would pass by a monk and wonder if he was the one. Sitting in chapel, praying, he would hear a voice and look intently at a face and wonder, ‘Is he the one?’ The abbot had always been kind, but now began to treat all of his brothers with profound kindness and awe, ever deeper respect, even reverence. Soon everyone noticed. One of the other brothers came to him and asked him what had happened to him. After some coaxing, the abbot told him what the rabbi had said. Soon the other monk was looking at his brothers differently, with deeper respect and wondering. Word spread quickly: the Messiah is one of us. The monastery was suddenly full of life, worship, love and grace. Their prayer life was rich and passionate, devoted, and services were alive and vibrant. Soon the surrounding villagers came to the services, listening and watching intently, and many joined the community of monks. After their novitiate, when they took their vows, they were told the mystery, the truth that their life was based upon, the source of their strength, the richness of their life together: The Messiah is one of us. The monastery grew and expanded into house after house, and the monks grew in wisdom and grace before each other and in the eyes of God. And they say still, that if you stumble across this place where there is life and hope and kindness and graciousness, that the secret is the same: The Messiah is one of us. Welcome has been named as core value of this congregation, a radical and abundant welcome. The very first strategic goal listed in the recently approved strategic plan. The welcome we offer will need to come from that place of compassion that meets the concrete needs of those on the margin, yet also calls us into the deep place of nonduality where we are no different from and even identify as humanity marginalized and in need, each seeing that we can be The Christ giving and The Christ receiving. What if we welcomed each other and anyone as The Christ? What if we welcomed ourselves as having Christ within us, both the humble Christ in need who receives and the Christ of compassion who responds? This is Good News that is offered to us. Let us welcome it. AuthorJ.T. comes to Plymouth as an experienced interim pastor, most recently, as Bridge Minister at University Congregational UCC in Seattle. Previously, he served congregations in Denver, Laramie, and Forest Grove, Oregon. Read more |
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