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04/16/2023 ~ Second Sunday of Easter ~ *Acts 2:14a, 22-32; Psalm 16; 1 Peter 1:3-9;
John 20:19-31 ~ VIDEO OF FULL SERVICE: https://vimeo.com/showcase/7960701/video/818796095

Abba, God

“Blessed be Abba, God of our Savior, Jesus, the Christ, who with great mercy gave us a new birth: a birth into a living hope which draws its life from the resurrection of Jesus, the Christ, from the dead;…” — 1 Peter 1:3.

On April 13, 1970, 53 years and 3 days ago, the Apollo 13 mission, on its way to the moon, was rocked by an onboard explosion. The command module went dark. Astronaut Jim Lovell radioed mission control: “Houston, we have a problem.”

And so, “Houston, we have a problem” became a cultural touchstone. Books, movies, sportscasters, politicians, plays, novels, use or paraphrase these words as shorthand for saying something has gone terribly awry.

Except… except… astronaut Jim Lovell did not say that. No astronaut on Apollo 13 used those specific words, “Houston, we have a problem.” So, that is not just one of the all-time great misquotes. It is a cultural myth.

First and to be accurate, astronaut Jack Swigert, not Jim Lovell, did say something. But what was actually said was a little more prosaic. (Quote:) “Okay, Houston, we’ve had a problem here.”

Now, that’s not a big difference. But it is different. As I said— more prosaic. It’s slower and in a different tense. So from where did the idea that Jim Lovell said “Houston, we have a problem” originate? (Slight pause.)

If you guessed from the movies you would be both right and wrong. In the movie Apollo 13 Lovell was played by Tom Hanks. With Hanks playing that part, no other actor would be allowed to say it. This was certainly one way the world became infected with one of the most used catchphrases ever.

In explaining the change, William Broyles, Apollo 13 screen writer insisted you can’t say something has happened. If it has happened it’s over, done. That may be true but it’s not dramatic. This was a suspense movie. Suspense needs to be continual.

But also in 1983 National Aeronautics and Space Administration, NASA, used “Houston, we have a problem” as the title of its weekly program about… space history. So not just the movies are to blame. It’s NASA, itself. (Slight pause.)

There are all kinds of cultural myths, things into which the culture buys, things to which we become emotionally tied, which are simply not true. And yes, the culture imposes all kinds of myths on Christianity.

Here’s an example. The iconic image of the cross widely used in and by the culture has a central vertical beam transected by a horizontal beam about a third of the way down— like this one in front of the pulpit. (The pastor points to a cross.)

But crosses Romans used had a different construction than this common symbol. The cross on which Jesus was executed probably looked like a capital ‘T’— a vertical element with a horizontal beam on top. Executioners would tie a victim to a beam and then raise the person being murdered to the top of a pole already in the ground.

Here’s another myth along the same lines. Rumor to the contrary, the cross was not a symbol used by early Christians.

The archeological record says the symbol of a cross was virtually non-existent before the mid-fourth Century of the Common Era. And depictions of Jesus on a cross did not occur with regularity until the 6th century. When these images first appeared, the Christ was depicted as a monarch dressed in royal garb— Christus Rex— and levitating off the cross so it looked like Jesus was not nailed to the cross.

In short, it’s 400 years into the Christian era before the image of a cross becomes common and 600 years before the crucifix— a cross with a body— becomes common. And then it is at least another 100 to 200 years before a partially naked, blood soaked body on a cross, an image often seen today, becomes common.

But myths— myths meaning falsehoods in this case— myths imposed by a culture long after New Testament times insisted the image of a cross should be paramount. That might lead us to question what other cultural icons we still use today have no relation to how things looked and were looked at when Christianity first took hold. (Slight pause.)

We find these words in First Peter: “Blessed be Abba, God of our Savior, Jesus, the Christ, who with great mercy gave us a new birth: a birth into a living hope which draws its life from the resurrection of Jesus, the Christ, from the dead;…”

First Peter is one of the so called ‘general epistles,’ not attributed to Paul, not addressed to a particular church. One commentary says this letter is written for churches alienated from the surrounding society.

Put differently, this is clear: the early church is a counter-cultural church. The early church does not buy into the dominant culture of Rome, does not buy into imposed cultural myths.

Now, an older translation for this passage says (quote:) “Blessed be the God and Father of Jesus Christ.” But if the churches to which this letter was sent did not buy into the dominant culture, did not acquiesce to imposed cultural myths, they would never have referred to God as Father.

Why? Only the dominant culture of the era, the Romans, would have referred to God as Father. God referred to as father was a common reference used with the pagan god of Roman culture, Jupiter.

Further, you can search all of Scripture and you will not find God referred to as “Father” in the original languages anywhere in Scripture. To call God Father is simply an imposition of Roman pagan culture on Christianity.

Jesus does, however, call God Abba, which means “Daddy.” This is and is meant to be an intimate term, a term which stresses relationship.

All that brings me to some the key questions raised by this reading. Who is Abba, God? And what does Abba, God have to do with resurrection? (Slight pause.)

Well, having said God is relational, let’s take that a step further. In the Congregational tradition we often use the term covenant. Covenant is meant to have familial, relational understandings, meanings.

Since God is a God of covenant, the claim made in Scripture and by our predecessors is simple. God adopts us as God’s own— a relational concept. (Slight pause.)

I want to unpack all that because I want to illustrate that this epistle is, in its own way, quite counter-cultural. So let’s turn to the words Savior and salvation both used in this passage.

At the beginning of this reading the word Savior is applied to Jesus. But we need to realize Savior is not an exclusively Christian term. Savior is applied to God in the Hebrew Scriptures constantly. Hence, in using this term, the relationship of Jesus and God is here intertwined in an intimate way.

Now, turning to the word salvation, it has a very specific meaning in the context of Scripture. And this passage says (quote:) “…you are receiving the outcome of your faith— salvation.” In the context of Scripture salvation means freedom.

This is no secret: the dominant cultures in many societies oppress specific groups. Hence, throughout history oppressed groups have turned to this and other passages in Scripture as they seek an understanding of themselves and who they are called to be by God, despite the oppression imposed on them. I don’t presume for a minute I need to name for you the groups who have been outcast, oppressed in our society, our culture.

This passage, therefore, offers a very specific, very direct message. The resurrected Jesus is a sign from God that the promises of God are real. This passage says the freedom God offers is real, that God wants to be in an intimate relationship with us.

Additionally, this relationship is not a transaction, something paid for, bought. That a relationship with God can be relegated to a transaction is, I believe, a cultural imposition placed on Christianity.

And the culture, our culture, thinks there is a cost for everything. Everything can be bought or sold. But this passage tells us God willingly, freely, graciously wants to be in relationship with us now and forever. In short, this passage is counter-cultural.

How do I know we Christians are or at least should strive to be counter cultural? Well, the last time I looked we believe, we trust that God— God and no one else— offers freedom. We believe, we trust, that peace is possible, hope is real, joy abounds, love lasts forever. And we believe God gives all this to us freely. No transaction is involved.

Indeed, the last time I looked that kind of trust— trust in the realities of freedom, peace, hope, joy and love— is in short supply in the culture around us. Therefore, by definition, I’d say we Christians are or should be counter cultural. That us because we believe there are no strings attached to the freedom, hope, peace, joy and the love of God. Amen.

04/16/2023
Elijah Kellogg Church, Harpswell Maine

ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Choral Response and Benediction. This is an précis of what was said: “When it comes to being counter cultural, we live in a society that both functions in a top-down manner and seeks top down leadership. We constantly ask ‘who will lead us?’ But we congregationalists think bottom up is the way things should be. We believe leadership comes from the bottom up. So even if we do not acknowledge it we are, by definition, counter cultural.”

BENEDICTION: Go out in the strength and love God provides. Praise the deeds of God by the way you live, by the way you love. And may the steadfast love of God and the peace of Christ, which surpasses understanding, keep our minds and hearts in the companionship and will of the Holy Spirit, this day and forever more. Amen.

04/09/2023 ~ Resurrection of the Christ ~ Easter Day ~ *Acts 10:34-43 or Jeremiah 31:1-6; Psalm 118:1-2, 14-24; Colossians 3:1-4 or Acts 10:34-43; John 20:1-18 or Matthew 28:1-10 ~ VIDEO OF FULL SERVICE: https://vimeo.com/showcase/7960701

Everything Has Changed

“…Jesus said to them, ‘Do not be afraid; go— and tell the disciples to go to Galilee where they will see me.’” — Matthew 28:10.

She had been running a long time. Mary wasn’t quite sure how long, but she knew the muscles in her legs were beginning to scream in pain. Each breath she took seared her lungs.

Behind her, she could hear her friend shouting at her to wait, to stop. Even though she was tall, lean and athletic, her nineteen year old body had limits.

She knew it was time to slow down. She had to stop. Besides, the dusty road was mostly uphill in this section. It made running harder.

She came to a halt near a boulder which was just the right size to sit on. So she sat on it, deciding she would wait there for the other Mary. She gazed down at the valley below. The very height of the road meant she could see its whole expanse.

She let her mind wander a little as she reflected on what she had seen, heard and felt this early spring morning. This filled her innermost reaches with confusion, amazement, pain, joy and fear simultaneously. So she sat still, silent, on the rock gasping for air, waiting for the woman she fondly called Mags, even though her real name was Mary.

Everyone she knew called the other Mary — “Mags,” because she was from the town of Magdala. Besides, even though the two Marys were very close friends, when they gathered with a group it made things much easier if one of them was called Mags and the other Mary.

It did not take long before Mags approached. She came at a sure, steady pace, her face flushed, her eyes intent, breathing heavily. She would not win a foot race between the two. She was shorter, squatter, older than Mary. She was also more emotionally volatile, more intense, more given to grand gestures than her younger companion.

“I shouted! I told you to stop! Did you not hear me?” Mags glowered at her younger friend.

Mary simply nodded. “We needed to recover,” she said, her own breathing still labored, intense, “So I stopped.” (Slight pause.) “Sit,” she said, taping the top of the bolder with her palm.

Mags sat down on the rock next to her younger friend. “Yes, I’ll sit for a little.” The face of relief Mags presented told Mary she welcomed the respite. Still, she insisted, “But we also need to find the others as quickly as possible.”

“I don’t think they will be hard to find, Mags. My guess is they still haven’t left the upper room.”

Mags turned toward Mary with a quizzical look on her face. “What should we say to them? How can we explain this?” Then she suddenly realized where they were and pointed to the hill across the valley. “Look!”

Mary looked up. They were directly across the valley from the place called Golgotha, the skull and many crosses were visible. The cross was, of course, the method of execution employed by the Romans.

The Romans probably killed several dozen Jews with this method every week. Those in the know, those with political savvy sometimes said it had been a slow year when it came to executions. It was not the kind of thing often mentioned out loud, but the reality was the occupying army from Rome was responsible for killing, executing at least several thousand men and women each year.

It had been many years since the hoards of infantry from the far off land called Rome had invaded. Only a relatively small contingent of the army remained. Their numbers were large enough to keep the peace, not large enough to provide real security for the people.

Looting of neighborhoods by marauding gangs was commonplace. It was unwise to travel any major thoroughfare after dusk. Roadside robbery was a fact of life.

The limited number of Romans was able to maintain this balance between peace and security by deftly collaborating with the local government run by Herod. Herod was a Jew, but held in contempt by most of the people.

The Roman crosses on the far side of the hill reminded the women what they had seen just three days ago. (Slight pause.) They saw their friend… die. They watched while others had fled. They were with him till the end.

His name was Yeshuah, Jesus in the Greek. The name means ‘God saves.’ And that’s what they thought every time they saw him–– ‘God saves.’ That’s what they thought they saw in him–– ‘God saves.’

Because of Jesus they had confidence— hope— that the dominion of God could be and was present, real— that the peace, justice and equity of God might have a place in society. (Pause.) Then… they watched… as Jesus… died. (Slight pause.)

The reality of the death, the murder, the execution of Jesus by the Romans was still present with them this very morning as they made their way to the tomb. (Slight pause.) Magdala started to cry.

“Mags! Mags! Are you all right?”

“Oh, yes. I’m fine. It’s just, you know, I get so emotional. It’s what the rabbi said to us this morning. ‘Do not be afraid.’ But I am afraid. And I am happy.”

“I really don’t know what to do or how to explain what’s happened or what to say. What are we to tell our friends?”

Mary turned toward Magdala and hugged her tightly. She felt tears dripping down her own cheeks.

She whispered, “Maybe we should just say what we felt, our experience. We can try to say what it meant for us. We can try to say what it meant to us. ”

Her voice got stronger. “The truth is Yeshuah was there, was with us, spoke to us. It wasn’t a dream. No matter what we saw on that hill over there with those crosses, we know Yeshuah is alive.” (Slight pause.)

“We know the hope God promised is reality. Faith, trust, love matters. We knew the truth of this all along. We knew the promises of God were real. And yet, it’s as if right now everything has changed. It’s not what it was before. Somehow we can touch, taste, see, smell, feel it.” (Slight pause.)

They stood. And there on the road and held one another and cried. (Pause.) Finally, they let go. Mags reached up and wiped the tears off Mary’s face. Mary reached down and wiped the tears off Mags’ face.

“Well,” said Mary, “what should we do?”

“I think we had better go and find the others.” (Slight pause.) “But I think you’d better go at my pace,” said Mags. “We need to do this together.”

They started down the road toward the town. “I could be wrong,” said Mary “but I think maybe that’s part of what this is about. We are all, indeed, together. God is with us… all.” (Pause.) Amen.

04/09/2023 ~ 10:00 a.m. Easter Sunday, the Feast of the Resurrection
Elijah Kellogg Church, Harpswell, Maine

ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Benediction. This is a précis of what was said: “I need to say two things: first, in Aramaic, which would have been spoken in Roman Judea in New Testament times, to be saved meant to be made alive. Second, I want to suggest to merely say ‘Happy Easter’ is not a Christian sentiment. So, let me propose this: if someone walks up to you today and says, ‘Happy Easter’ smile and say, ‘Christ is risen.’ That is, you see, the Christian sentiment.”

BENEDICTION AND EASTER ACCLAMATION
May the peace of God, which passes all understanding, keep your hearts and minds in the love of Christ, Jesus, and in the knowledge of the Holy Spirit this day and forever. And please join with me in the Easter Acclamation.

ONE: Rejoice, people of God! Christ is risen from the dead! Go in peace to love and serve God. Christ is with you always. Alleluia! Christ is Risen!
MANY: Christ is risen, indeed. Alleluia!

NOTE: THERE IS NO VIDEO FOR THIS SERVICE AS IT WAS HELD OUTSIDE AT SUNRISE.

04/09/2023 ~ Resurrection of the Christ ~ Easter Day ~ *Acts 10:34-43 or Jeremiah 31:1-6; Psalm 118:1-2, 14-24; Colossians 3:1-4 or Acts 10:34-43; John 20:1-18 or Matthew 28:1-10 ~ SUNRISE SERVICE.

Dreams or Reality?

“The angels asked, ‘Why are you weeping?’” — John 20:13a

It was a dream. She was sure of that. But is was one of those dreams where she knew it was a dream but she could not wake up. In the dream she was running and she ran and she ran and never seemed to be out of breath.

There were other strange things too. In this dream she found her way to the tomb in the dim shadows of the early morning and found the stone no long longer covered the opening. She was frightened since she realized the body was not there. That is when she started to run. She knew needed to find Simon Peter and the other disciple. And so she ran… and she ran… and she ran. (Pause.)

It was the eve of the Sabbath when she had seen her friend die. She followed the procession to the tomb where the body had been placed and watched the men— the friends of the Rabbi, the disciples— gently, lovingly, place the body inside the rough hewn walls of the newly carved burial place. That was not a dream. That was all… too real. (Slight pause.)

The reality of these several days was overwhelming, not a dream but a nightmare. In those hours before the burial she watched as the Rabbi, her Teacher, died the death of a criminal, watched as the Roman soldiers executed her friend, watched while others had fled, watched… and was with him till the end. (Pause.)

Her name was Mary. But many people called her Mags. That was because she was from the town of Magdala.

The name of the one she watched being executed was Yeshuah, Jesus in the Greek. The name means ‘God saves.’ And that’s what she thought every time she saw him–– ‘God saves.’ That is what she thought she saw in him–– ‘God saves.’

Because of Jesus, she had confidence— hope— that the dominion of God could be and was present, real— that the peace, justice, freedom and equity of God might have a place in society, that these blessings from God are real. (Pause.) And then she watched… as Jesus died. (Slight pause.)

The reality of the death, this murder, this execution of Jesus by an occupying army, these invaders from Rome, a death brought to reality by the orders of Pilate, the Procurator, the Governor, a Roman, was still real, fresh, in her mind. It was not at all a distant memory. And it felt… devastating. It made her feel that dreams, especially dreams of hope, were not worth dreaming.

Indeed, all the events of the last several days were freshly seared in her memory. And these memories came to the fore in this seemingly endless dream where she ran and she ran and she ran. (Pause.)

Suddenly, Mags was awake. Quickly, she sat upright. (Slight pause.) It was still dark. She could hear the soft, gentle cooing noise of a dove.

Unsure of what propelled her, she got up, quickly threw on clothes and bolted out the door. Somehow, if Mary knew anything, she knew she had to get to the tomb. (Slight pause.)

Can dreams… somehow… turn into reality? (Pause.) When she arrived at the tomb, the sky still had an eerie shade of murkiness to it, not quite yet a new day; not quite the old night. But there was just enough light to see.

She could see the giant stone was a good ways off from the opening of the tomb. Was this reality? Was this a dream? Had she not already seen this, experienced this?

Mags never hesitated. Knowing it was real, not a dream, she sprinted back toward the house and ran and ran and ran. And even though she ran without stopping, she never seemed to be out of breath.

She found Simon Peter and the disciple who Jesus loved standing together in the square outside the house and told them to quickly get to the tomb. The younger of the two set off as fast as she had seen anyone run. Simon Peter moved at a brisk pace too, not quite as fast. Mags followed. (Slight pause.)

When she got back to the tomb the two disciples stood by the entrance staring at one another, shaking their heads, looking sad. Then they simply left. Alone, she stood there and started to weep. She closed her eyes and cried and cried and cried. (Slight pause.) She then had a sense someone was standing nearby. Mags did not open her eyes.

A voice asked, “Why are you weeping? For whom are you looking?”

“They have taken away my Rabbi and I do not know where they have put the body” she said, still weeping. “Please, if you are the one who carried Jesus away, tell me where you have laid the body and I will take it away.” (Slight pause.)

Then she heard her name. “Mary.” Was it the tone of voice? Was it the inflection with which it was said? In the midst of her tears, all she could say was, “Rabbouni!”

Was this a dream? Was this real? In an instant, her mind tried to sort through all that had happened in these last days, in this last hour.

Mags knew this was real. This was not a dream. She reached out to touch the Rabbi who said, “Do not hold on to me, because I have not yet ascended to Abba, God. Rather, go to the sisters and brothers and tell them, ‘I am ascending to Abba, to my God and your God.’” (Slight pause.)

She did not know why this was the right thing to do, but she knew it was. She looked up at the face of Jesus. Loving eyes gazed back at her. They were warm, tender, passionate. Jesus nodded. Mags nodded.

She wiped her tears on a sleeve, turned and walked toward the town. She did not run. There was no need to run. She did not weep. There was no need to weep. She did not quite know why, but she was filled with joy and she knew hope could be real. Mags also knew what she needed to do, what she had to do.

This was not a dream. This was reality. This was God at work in the world, in their midst. This was the fulfillment of the covenant.

This reality meant the peace, the joy, the hope, the freedom and the love God promised in the covenant was and is alive, present and real. And this story, this word, this covenant was not meant just for her.

This story, this word, this covenant was meant not just for the disciples. This story, this word, this covenant was meant for the whole world.

So Magdala went back to the disciples and boldly said, “I have seen the Teacher!” Even as she said them, these words filled her with joy and filled her with hope. (Slight pause.) Amen.

04/09/2023
Elijah Kellogg Church, Harpswell, Maine – Sunrise Service

BENEDICTION AND EASTER ACCLAMATION
ONE: May the love of God, the power of the resurrection in Christ, Jesus and the presence of the Spirit be with us always.
MANY: And the blessing of God surround us this day and forevermore.
ONE: So, indeed, rejoice! Rejoice people of God! Christ is risen!
ALL: Christ is risen, indeed. Alleluia!

Note: This is the video and the bulletin for a service of Tenebrae on Maundy Thursday, April 6, 2023 at the Elijah Kellogg Church. There are readings, hymns but no sermon.

VIDEO OF FULL SERVICE: https://vimeo.com/showcase/7960701/video/815700378

ELIJAH KELLOGG CHURCH WORSHIP
April 6, 2023 – Maundy Thursday, A.K.A. Holy Thursday

An Order for Tenebrae

THOUGHTS FOR MEDITATION — “We would rather be ruined than changed. We would rather die in our dread than climb the cross of the present and let our illusions die.” — W. H. Auden (1907-1973)

“Though we cannot think alike, may we not love alike? May we not be of one heart, though we are not of one opinion? Without all doubt, we may. Herein all the children of God may unite, notwithstanding these smaller differences.” — John Wesley, (1703-1791)

“One should, for example, be able to see that things are hopeless yet be determined to make them otherwise.” — F. Scott Fitzgerald (1896-1940)

Welcome and Announcements

SILENCE

• Call to Worship —
  ONE: The people who once walked in the night have seen a great light.
  MANY: Anyone who follows God will not walk in darkness but will have the light of life.
  ONE: If we say, “Let the darkness cover us and let the light around us turn to night,” these shadows still do not keep us from seeing our God.
  MANY: The night is as bright as the day; the shadows and the light are both alike to You, O Holy One.

*HYMN — The Empty Cross INSERT

COLLECT
ONE: God be with you.
MANY: And also with you.
ONE: Be free with your hearts.
MANY: We give them freely to God.
ONE: Let us give thanks to God.
MANY: It is right to give God thanks and praise.
ONE: Let us pray.
MANY: Gracious God, You give us the sun to illumine the day and the moon and stars to shine by night. Kindle in us the flame of Your love that our lives may shed abroad the radiance of Your light and the world may be full of the splendor of Your glory; this we pray in the Name of Jesus, Who is the Christ. Amen.

LIGHTING OF THE CANDLES

The candles to be used in the service are lighted during the singing of “Phos Hilaron” (commonly translated as “O Gracious Light”). The text used here is adapted from an ancient version of that hymn.

*HYMN — O Mystery of Gentle Light Insert

CONFESSION
ONE: Let us confess our imperfection before God and one another.

                        I confess to God and in the company of the people of God that my life and the life of the all the world is not whole.

MANY: May God forgive you, Christ renew you and the Spirit enable you to grow in love.
ONE: Amen.

MANY: We confess to God and in the company of the people of God that each of our lives and the life of all the world is not whole.
ONE: May God forgive you, Christ renew you and the Spirit enable you to grow in love.
MANY: Amen.

(A Time of Silence Is Kept.)

ONE: Living God, Holy, Mighty, Holy Immortal One,
MANY: Have mercy upon us.

ASSURANCE
ONE: Since we are justified by faith, we have peace with God through Jesus, the Christ.
MANY: Through Jesus we have obtained access to the grace in which we stand, and we rejoice in our hope of sharing the glory of God. Amen.
One: Indeed, this is the message we have heard from Christ and proclaim to you: God is light.
MANY: If we walk in the light as Christ is in the light, we have communion with one another.

*HYMN — We Yearn, Of Christ, for Wholeness INSERT

READINGS AND EXTINGUISHING OF LIGHTS

FIRST READING
Shadow of Betrayal — Matthew 26:20-24 [ILV]
[20] When night arrived, Jesus reclined with the twelve at the table in the room the Passover meal had been prepared; [21] while they were eating Jesus said, “The truth is one of you is about to betray me.”
[22] They became greatly distressed and one after another said to Jesus, “Surely, it is not I, Teacher.”
[23] In response Jesus said, “The one who has dipped a hand into the dish with me will deliver me.”

The first candle is extinguished.

SECOND READING
Shadow of the Betrayer — Matthew 26:24-25 [ILV]
[24] “The Chosen One will go as the Scriptures foretold— but woe to that one by whom the Chosen One is betrayed! It would have been better for that one to never have been born.”
[25] Then Judas, who was the one betraying Jesus, said, “Surely not I, Rabbi?”
Jesus replied, “You have said it yourself.”

A second candle is extinguished.

THIRD READING
Shadow of Disloyalty — Matthew 26:31-35 [ILV]
[31] Jesus said to the disciples, “Tonight you will all fall away because of me; Scripture says, ‘I will strike the shepherd, and the sheep will be scattered.’ [32] But after I have been raised up, I will go ahead of you to Galilee.”
[33] Peter responded, “Though all may fall away because of you, I never will.”
[34] Jesus replied, “The truth is before the cock crows tonight you will deny me three times.”
[35] Peter said, “Even though I must die with you, I will never disown you.” And so said all the disciples.

A third candle is extinguished.

FOURTH READING
Shadow of the Soul — Luke 22:39-42 [ILV]
[39] Jesus, following a usual pattern, went to the Mount of Olives; the disciples followed. [40] When they all reached that place, Jesus said, “Pray that you may not be put to the test.”
[41] Jesus then withdrew about a stone’s throw away, knelt down, and prayed. [42] “Abba, God, if it is your will, take this cup from me; yet, not my will but yours be done.”

A fourth candle is extinguished.

FIFTH READING
Shadow of the Vigil — Mark 14:32-34 [ILV]
[32] And they went to a place called Gethsemane, at the foot of the Mount of Olives. Jesus said to the disciples, “Sit down here while I pray.” [33] Taking Peter and James and John along Jesus began to be distressed, troubled, agitated. [34] Jesus said, “I am deeply grieved; my heart is filled with sorrow to the point of death; remain here, and keep watch.”

A fifth candle is extinguished.

SIXTH READING
Shadow of Anguish — Mark 14:35-38 [ILV]
[35] Going a little farther, Jesus fell to the ground and prayed that, if it were possible, this hour might pass. [36] Jesus prayed with these words: “Abba, God, for You all things are possible; remove this cup from me; yet, not what I want, but what you want.”
[37] Jesus returned to where the disciples were and found them sleeping. “Simon, are you asleep?” said Jesus. “Could you not keep awake one hour? [38] Keep awake and pray that you will not be put to the test; the spirit is, indeed, willing, but the flesh is weak.”

A sixth candle is extinguished.

SEVENTH READING
Shadow of Repetition — Mark 14:39-41 [ILV]
[39] Going back again Jesus began to pray and said the same words. [40] Having prayed some more, upon returning Jesus found the disciples were once again sleeping; their eyes were very heavy; they could not keep their eyes open. And they did not know what to say to the Rabbi.
[41] Having prayed and returned a third time only again to find the disciples asleep Jesus said to them, “Are you still sleeping and taking your rest? Enough! The hour is upon us; the Chosen One is betrayed into the clutches of evil doers.

A seventh candle is extinguished.

EIGHTH READING
Shadow of the Hour — John 17:1b-6 [ILV]
[1b] (Looking to heaven Jesus said) “Abba, God, the hour has come; glorify Your Only Begotten that I may glorify You, [2] through the authority You have given me over humankind by bestowing eternal life on all those You gave me. [3] And this is the eternal life: to know You, the only true God, and the One You have sent, Jesus, the Messiah. [4] I have given You glory on earth by finishing the work You gave me to do. [5] So now, Abba, glorify me with Your own presence, the glory I had with You before the world began.
[6] I have made manifest Your Name to those You gave me from the world. They were Yours, and You gave them to me, and they have kept Your word.”

An eight candle is extinguished.

NINTH READING
The Shadow of Commencement — John 17:15 -23 [ILV]
[15] I do not ask that You take them out of the world, but I ask You to guard them from the Evil One. [16] They are not of the world, any more than I am of the world. [17] Consecrate them— make them holy through the truth— for Your Word is Truth. [18] As you have sent me into the world, so I have sent them into the world. [19] I consecrate myself now, for their sakes so that they may be made holy in truth.
[20] I do not pray for them alone, but I pray also on behalf of those who will believe in me through their message, [21] that all be one. As you, Abba, are in me and I am in you, I pray that they may also be one in us, so that the world may believe that You sent me. [22] I have given them the glory You gave me that they may be one, as we are one— [23] I in them, You in me— that they may be made perfect in unity. Then the world will know You have sent me and You loved them as You have loved me.

A ninth candle is extinguished.

TENTH READING
The Shadow of the Arrest — John 18:1-5 [ILV]
[1] Jesus spoke these words and went out with the disciples across the Kidron valley. A garden was there. Jesus and disciples entered it. [2] Judas, the betrayer, also knew that place, because Jesus often met there with the disciples. [3] So Judas led a detachment of soldiers to that place along with Temple guards sent by the chief priests and the Pharisees. They all were armed and carried lanterns and torches. [4] Jesus, aware of everything that was going to take place, came forward and asked, “For whom are you looking?” [5] “Are you Jesus of Nazareth,” they asked. Jesus replied, “I am.” Judas, the betrayer was with them.

A tenth candle is extinguished.

ELEVENTH READING
Shadow of Imprisonment — Mark 15:16-17 [ILV]
[16] Then the soldiers led Jesus into the courtyard of the Praetorium, the governor’s headquarters, and called together the whole cohort, the battalion. [17] And they dressed Jesus in purple, a royal color; they also twisted some thorns into a crown and put it on the head of Jesus.

An eleventh candle is extinguished.

TWELFTH READING
Shadow of Mocking — Mark 15:18-20 [ILV]
[18] Then they stood and saluted saying, “Hail, King of the Jews!” [19] and struck the head of Jesus with a reed. They spat on Jesus and knelt down pretending to pay homage. [20] After mocking Jesus, they stripped the purple cloak and put his own clothes on. Then they led Jesus out to be crucified.

A twelfth candle is extinguished.

SPECIAL MUSIC — O Sacred Head, Now Wounded
Soloist: Betsey Nehf

FINAL READING
The Word Was God — John 1:1-4, 14, 10, 12; 14a [ILV]
[1] In the beginning was the Word; the Word was with God, in the presence of God and the Word was God. [2] Indeed, the Word was present to God. [3] All things came into being through the Word, and apart from the Word not one thing came into being. The Word was life and [4] and that life was the light to all humanity. [5] The light shines in the deepest night, and the night has never been able to overtake it, shall never be able to conquer it.

[9] Indeed, the Word was coming into the world— [10] was in the world— and though the world was made through the Word, the world did not recognize it.

[12] Yet any who did accept the Word, who believed in that Name, Were empowered to become children of God,...

[14a] And the Word became flesh, human in form, and stayed for a little while
    among us;...

At the conclusion of the reading, the reader extinguishes the Christ candle and the lights are made very dim. Three beats of a drum are heard and this is meant to signify the death of Christ. After a pause, the candle is relit a symbolic promise of the resurrection. At this time the lights are brought up slightly and all are invited to leave the church in silence.

DEPARTURE IN SILENCE

SERVICE NOTES: Tenebrae is the Latin term for “shadows.” It has been practiced by the church since medieval times. Once a service for the monastic community, Tenebrae later became an important part of the worship during Holy Week. It is a service of lessons accompanied by the gradual extinguishing of lights. Tradition says the twelve candles represent the twelve disciples. A larger candle represents the Christ. No other candles are lit for this service. At the end of the service people are invited to leave the worship space in silence.

04/02/2023 ~ Liturgy of the Palms ~ Sixth Sunday in Lent, A.K.A. Palm Sunday ~ Psalm 118:1-2, 19-29; Matthew 21:1-11 ~ Liturgy of the Passion ~ Isaiah 50:4-9a; Psalm 31:9-16; Philippians 2:5-11; Matthew 26:14-27:66 or Matthew 27:11-54 ~ VIDEO OF FULL SERVICE: https://vimeo.com/showcase/7960701/video/814652553

What Is Church?

“The crowds— those who went ahead of Jesus and those who followed— were all shouting, / “Hosanna to the Heir / to the House of David! / Blessed is the One / Who comes in the name / of the Most High! / Hosanna in the highest!” — Matthew 26:9.

I think most of you know I am ordained in the United Church of Christ and I am a proud graduate of Bangor Theological Seminary. As you also know, Maine is a rural State as those things go with a lot of very small churches.

Back in the 1950s a professor at Bangor Seminary wrote a book the title of which was Send Us a Pastor— Any Pastor Will Do. That title came from the words contained in a letter with that plea. The letter was sent by a small, rural church to that professor.

Indeed back when I was at Bangor, the seminary got a lot of requests from churches for students to supply preach and even be their pastor. As a student I did a lot of supply preaching. In fact, once I even filled in for a settled pastor on a Palm Sunday.

Now, to fill a pulpit for a pastor on a Palm Sunday is not usual. Normally a settled pastor preaches on Palm Sunday no matter what, no substitutes. But this happened because the pastor at the First Congregational Church in Belfast had a family emergency.

Now by Maine standards Belfast is not a small church, so it was also unusual a Seminary student would be a substitute. This is how it happened.

Someone from the Maine Conference of the United Church of Christ called me on the Thursday evening before Palm Sunday. The question posed was could I help out the Belfast church by preaching there in three days, Palm Sunday. I immediately said, “yes,” since it seemed to me if a church asks a seminary student for help it’s wise to at least try to help.

So… Friday morning the parish secretary called. The first thing she did was apologize because the bulletin was already printed. But, she said, it can be reprinted.

I asked what was in the bulletin, the readings, the sermon title, the hymns. She said the Palm Sunday readings were being used, not the Passion Sunday readings, the hymns were fairly familiar and the sermon title was “When Is a Church Not a Church?”

Much to her surprise I said, “That’s great. Let’s go with those readings, hymns and that sermon title. No need to reprint.”

Why? The Palm Sunday readings and the title When Is a Church Not a Church? lead to a basic question: what is a church? Did the people processing with Jesus qualify as church simply because they had gathered and praised Jesus?

You see, contrary to popular belief a church is not a building. As I am sure you know, in the Congregational tradition the building in which we worship is not called a church. This is a meeting house. And we are all sitting in and we are worshiping in a meeting house, not a church.

Among the many reasons for that distinction is we understand the people gathered are the church. That is the real and true meaning of the word church: people.

Indeed, in another passage in Matthew Jesus says (quote:), “…where two or three are gathered…” So even where a small group gathers there can be church.

But what is it which really makes any gathering of people a church? After all, 37,000 people gather in Fenway Park to see the Red Sox. My bet is some of those folks are filled with what might be described as religious fervor and actually do think that is church.

Indeed, sometimes baseball stadiums are even referred to as cathedrals. But does that mean those 37,000 people are church, true church?

Again, what is church, really? What is it about people gathered which makes a gathering a church? Were those who shouted: “Blessed is the One / Who comes in the name / of the Most High! / Hosanna in the highest!” church? Were they church? (Slight pause.)

I want to suggest those who shouted on the road had it right about church only in one sense. You see, the reason shouting the One who comes in the name of God is right, is that this was or at least seemed to be praise of the Messiah. In that sense it’s worship, a little like a hymn of praise at any church service.

But… I also want to suggest what makes church, what makes two or three gathered church, is not just that one thing, not just gathering and praise. Church is not just worship. Church takes at least three things.

First yes, gathering with an understanding that Jesus is the Messiah and praising God is a vital aspect of Christian worship. To that extent, the gathered crowd qualified.

But the second step is those gathered then need to share this good news with others. These are the first two parts of being church: worship and proclamation.

Third and last— and this is where those who first praised Jesus and then abandoned Jesus clearly and totally missed the boat— third and last when it comes to what makes people gathered church is follow through… action. What action?

Feed the hungry, clothe those wearing tatters, shelter the homeless, care for the sick, the dying, console the distraught, stand in solidarity with the outcast. So again, these are the three parts— first, worship with understanding.

If the worship with understanding is real, genuine, then next, proclamation should not just follow but should logically follow from true worship. And last action— once action is added to the mix then these three are what makes church.

Theologian John Dominic Crossan says this: “In the Hebrew Bible God never says ‘I reject your justice because of your lack of worship.’ God says ‘I reject your worship because of your lack of justice.’” (Slight pause.)

So, how can we be church? The Word of God needs to be… heard. The Word of God needs to be… shared. The Word of God needs to be… acted on. (Long pause.)

This is a poem by Ann Weems. The title is Between Parades. The words of the poem are in the bulletin if you care to follow.

We are good at planning!
Give us a task force
and a project
and we are off and running!
No trouble at all!

Yes, going to the village and finding a colt,
even negotiating with the owners
this is right down our alley.
And how we love a parade!

In a frenzy of celebration
we gladly focus on Jesus
and generously throw our coats
and palms in the path.
And we can shout praise
loudly enough
to make the Pharisees complain.
It’s all so good!

It’s between parades that
we don’t do so well.
From Sunday to Sunday
we forget our hosannas,
Between parades
the stones will have to shout…
because we don’t.

Amen.

04/02/2023, Palm Sunday
Elijah Kellogg Church, Harpswell, Maine

ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Choral Response and Benediction. This is an précis of what was said: “I once had a conversation with a young pastor in their first call. That pastor said to me ‘It’s a pastor’s job to preach the Gospel.’ I said, ‘No. It is a pastor’s job to be heard preaching the Gospel. There is a difference.’ As to action, there;s saying attributed to Saint Francis which sums up the action to which we are called as church. ‘Preach the Gospel. Use words when necessary.’ And maybe that’s how the Gospel is really heard— through action.”

BENEDICTION: God has written love within us, on our hearts. We are empowered to live according to that love through Jesus. In Christ, we can together experience God’s presence. Where Christ leads, let us follow. Where God calls us to service, let us go. And may the peace of God which surpasses all understanding keep our hearts and minds in the knowledge of God, the love of Jesus, the Christ, and the companionship of the Holy Spirit, this day and forevermore. Amen.

03/26/2023 ~ Fifth Sunday in Lent ~ Ezekiel 37:1-14; Psalm 130; Romans 8:6-11; John 11:1-45 ~ VIDEO OF FULL SERVICE: https://vimeo.com/showcase/7960701/video/812823739

The Spirit Bids Us

“‘…I will put my Spirit within you, and you will live, you will return to life and I will settle you back on your own land; then you will know that I, Yahweh, have spoken and I will act, will make all this happen’ says the Sovereign, Yahweh, God.” — Ezekiel 37:14.

In my comments today I want to mention some personal history. I’ve shared some of it from this pulpit already. Some of you may remember that. This kind of sharing always run the risk that what I say may directly relate to me only. I hope that’s not true.

In the late Fall of 1967 I was working for Bloomingdale’s Department Store in computer operations. I got a draft notice.

So in January 1968 I became a member of the United States Army, spent eight weeks of Basic Training at Fort Jackson, South Carolina, then was shipped off to Fort Lee, Virginia— Cook’s School. the army trained me to be a cook. Of course, I only know recipes for 200 people. Why Cooks School?

I’ve always said it’s Army logic. I was in computers. Computer— it starts with ‘C.’ Cook— it starts with ‘C.’ It must be a match.

Next I was in Vietnam from July of 1968 to September of 1969. So for both those years, 1968 and 1969, I was either in training or overseas. Now, 1968 and 1969 were two of the most tumultuous years in American history. Here are a couple of highlights (or is it low lights?) from just 1968 in chronological order. (Slight pause.)

North Korea seized the Navy Vessel, the USS Pueblo. The Tet Offensive was launched. The Mÿ Lai Massacre happened. Lyndon B. Johnson announced he would not seek re-election.

The Rev. Dr. Martin Luther King, Jr. was assassinated. Riots ensued. Senator Robert Kennedy was assassinated. The country was in shock.

Anti-war protesters clashed with police at the 1968 Democratic National Convention. Many were jailed. Jackie Kennedy married Aristotle Onassis. Richard Nixon won the race for President with only 43.4% of the popular vote.

And that was just 1968. But my point is not what happened. My point is I missed it. I missed all that and a good chunk of 1969 also. I was basically oblivious to it all.

Why? In basic and advanced training you barely have time to breathe or think. Then I was in Vietnam, at first in downtown Saigon. What caught my attention there in downtown Saigon was incoming ordinance. It happened all the time.

Then I was stationed at Tan Son Nhut Air Base. At that point it was the largest airport in the world— noise all… the… time. So I had things on my mind other than what was happening stateside. (Slight pause.)

Looking at this time in retrospect, I realize when I got back it took me awhile to fit into polite society again, to get grounded, to adjust, to recover from an experience of trauma. And I think that trauma was connected with three things.

First, and I don’t want to overdramatize this, yes— I saw war first hand. Second, no— I did not see what was happening here, back in the States, first hand. To a certain extent, I was barely aware of it. On the other hand, most of the people I encountered once I returned— that group commonly called polite society— had seen it.

Third, last, and I think I speak for a lot of Vietnam veterans saying this so I will be direct, straightforward about it. Vietnam veterans, myself included, did not receive a particularly warm welcome from that aforementioned group commonly called polite society.

That having been said, when I returned I went back to work in computer operations. Not long after I decided I needed to be involved with and work in what I loved. I loved theater.

I knew I wanted to be a writer. But I also knew to write for actors I needed to know what actors know, how they thought, how they worked. So I took classes at the American Academy of Dramatic Arts in an effort to learn about acting and actors.

To be clear, work in theater is just like many other job situations. You need contacts, referrals. Slowly but surely, I stared making the links necessary to get work.

And so I started writing and I had what I calculate to be a modicum of success at that with theater and theatrically related projects. But that I actually had any success at it is not my point.

Writing was a welcome, psychic release for me. The more I wrote, the more I recovered from the history of my experience. (Slight pause.)

This is what we hear in the Scroll of the Prophet Ezekiel: “‘…I will put my Spirit within you, and you will live, you will return to life and I will settle you back on your own land; then you will know that I, Yahweh, have spoken and will act, and will make all this happen’ says the Sovereign, Yahweh, God.” (Slight pause.)

Ezekiel lived and preached during what may have been the most tumultuous years in the history of the Jewish people. The armies of the Babylon had conquered Judea, besieged and destroyed Jerusalem, took prisoners captive.

And so in this atmosphere of captivity, enslavement, Ezekiel has a vision. The picture seen by the Prophet is one of an abandoned battlefield strewn with bones.

And so it’s no wonder the vision feels and seems real for the prophet. That makes sense given the context. The homeland has been destroyed. Many of those who survived live in exile. Their world is tumultuous; things feel shattered.

However, in the vision experienced by the Prophet the outcome of the journey is clear. (Quote:) “…I will put my Spirit within you….” (Slight pause.)

I need to explain something. What the Prophet addresses here should not be given the benefit of hindsight, should not be given a Christian reading. This is not about resurrection.

While resurrection is a Jewish concept, it is not a part of the Jewish tradition until about two hundred years before the time of Christ. Ezekiel lives about six hundred years before Christ. Hence, this passage is not about resurrection.

And indeed, resurrection is not about reanimation nor is it about resuscitation. Resurrection is what it says it is: resurrection— something beyond our understanding. In fact, at one point in this passage the bones are reanimated but still do not have life. They simply have animation.

And animation is not enough. Something is missing that gives real life. What is missing? The Spirit of God is missing. So let me state the promise God makes one more time. “…I will put my Spirit within you….” (Slight pause.)

What is this Spirit of God about? (Slight pause.) I want to suggest the Spirit of God is about trust, hope, faith, belief and most of all about a reliance on God. Therefore, the Spirit of God is about God who walks with us, who walks at our side. God is our companion no… matter… what… happens. (Slight pause.)

I think this is a human truth. We never actually get over trauma. We cope with it. But I also believe that the best coping mechanism known to humanity is trust, especially trust in God. And God constantly invites us to trust.

Once we trust God— hope, faith and belief follow. Once we see this path of trust then hope, faith and belief lead us to know we can rely on God, know the Spirit of God walks with us, know the Spirit of God is at our side. God, our companion, no matter what happens. (Slight pause.)

Let me say something else very personal. Given my experience, I am not someone who thinks good things always happen. I am no Pollyanna. I know better than that.

Equally, given my experience, I know life can be hard and sometimes feel brutal. Equally, given my experience, I know my life is not of my own doing.

Given my experience, I have come to realize that the Spirit of God walks with me, daily. Given my experience, I have come to realize the Spirit of God walks with us, daily. God gives me, God gives us a promise. And that promise is faithfulness.

Therefore, the Spirit of God bids us to trust as we go on this journey called life. And it is a journey. So yes, there is no promise here that everything will be rosy in life, no guarantee that everything is peaches and cream.

But this is the promise made by God: the Spirit of God walks with us. The Spirit of God is at our side, this day and forever. Amen.

Elijah Kellogg Church, Harpswell, Maine
03/26/2023

ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Choral Response and Benediction. This is an précis of what was said: “Tumultuous times do not mean the end of the world. They mean we need to rely on God. Perhaps it’s summed up in this quote is from Episcopal Priest, Barbara Brown Taylor: ‘To be human is to live by sunlight and moonlight, with anxiety and delight, admitting limits and transcending them, falling down and rising up. To want life with only half these things is to want half a life, shutting the other half away where it will not interfere with one’s bright fantasies of the way things ought to be’— Barbara Brown Taylor.”

BENEDICTION: God sent Jesus unto the world that we may believe. God sends us into the world that we may share this good news: in Christ we are not condemned, for Christ came to offer abundant life. And may the peace of God which surpasses all understanding keep our hearts and minds in the knowledge of God, the love of Jesus, the Christ and the companionship of the Holy Spirit, this day and forevermore. Amen.

03/19/2023 ~ Fourth Sunday in Lent ~ 1 Samuel 16:1-13; Psalm 23; Ephesians 5:8-14; John 9:1-41 ~ SLIGHTLY TRUNCATED VIDEO OF THE SERVICE: https://vimeo.com/showcase/7960701/video/810606715

God Sight

“The answer came: ‘The one they call Jesus made mud, spread it on my eyes, and told me to go to Siloam and wash. When I went and washed I was able to see.’” — John 9:11.

Since I have some background in theater, I want to share some theater history. Indeed, it’s said theater professionals need to know the literature of the medium.

The writers George S. Kaufman and Moss Hart collaborated and were titans of in the mid-Twentieth Century stage. They made a good match.

Both were writers and directors who wrote comedies, political satire and books for musicals. Kaufman even wrote for the Marx Brothers. Hart directed My Fair Lady and Camelot. Together Kaufman and Hart won a Pulitzer for You Can’t Take It with You. Another of their collaborations was the play Merrily We Roll Along.

A conceit of Merrily is that it tells its story backwards. Hence, at the start of the play the characters are old and look at the world with some distrust, even cynicism. At the end of the tale they are young and envision a future filled with hope and promise.

The play is often performed with another conceit. Actors under twenty-five play the parts. At the start these young actors play old, skeptical, at the end optimistic.

In 1981 the well known composer Stephen Sondheim wrote a musical based on this play. It was Sondheim’s biggest flop, lasting just sixteen performances.

I am one of the few who saw that original production. It actually featured a young Jason Alexander, who later came to fame as George on Seinfeld. But I also readily remember all this because I’ve seen a recent documentary about the Sondheim musical.

When the Sondheim show was about to open the ABC networf had planned a program about the making of this musical. So a bunch of archived film was available. Production on that ABC documentary stopped when Merrily was not successful.

The recent documentary uses the old film of the young actors and then covers a more recent reunion of the original cast gathered for a concert version of Merrily. Of course, when the musical was produced all the actors were under 25 and are just starting their careers. The optimism of youth is clear in their responses.

In the more recent interviews the actors reminisce. While cynicism is not a tune they broadcast, they do talk about where life might have led and where life has really led.

Hence, the unifying conceit of the documentary, the musical and original play is each looks back in time from the perspective of knowing what has happened. They all look back on a life lived and how life played out.

Thereby, these questions arise. “If this is where I am now, how did I get there? Who am I, now? Did I become who I wanted to be?”

These might be poignant questions for each of us. Indeed, I was recently having a conversation with a friend, about 15 years younger than I. She reminisced about who she was when she was twenty-something and said, “I wish I knew then what I know now.”

How often have you heard someone say that. How often have you said it yourself? (Slight pause.)

This is what we hear in the Gospel According to the School of John: “The answer came: ‘The one they call Jesus made mud, spread it on my eyes, and told me to go to Siloam and wash. When I went and washed I was able to see.’” (Slight pause.)

Few stories in the New Testament are told as well as the healing of the one born blind. Scenes are smoothly connected; characters unfold; there is crisp, ironic dialogue at every point. It unveils the satire of someone born blind and is then enabled to see people. And the people this person sees have sight but prove themselves to be blind.

The story is a work of art to be admired. In fact, one commentary I read said the story needs only to be told. One should never preach about it. Why? The story makes its own obvious theological claims.

So this may be a mistake but I will try to say something about it. (Slight pause.) Toward the end of this tale the one born blind is cast out of the synagogue, cut off from family, religion, heritage, home.

All anchors, all the things commonly perceived of as linchpins of life are gone. I want to suggest that, while the story makes all of what happens sound inevitable, it is not inevitable. Real life is more scattered than it is inevitable.

Let me throw out a concept here. We tend to think that knowledge is binary. Either you know something or you don’t. We see knowledge as a fact or a series of facts. But each of those facts, even a series, is isolated, separate from other facts.

That leads me to ask ‘what is true knowledge?’ Is knowledge a fact or a set of individual facts which you know? Or is it something else? (Slight pause.)

I think knowledge is neither a fact nor is it a series of individual facts. Rather, true knowledge is an ability to connect facts.

Having true knowledge means connecting different aspects of life, integrating facts. True knowledge is, hence, complex, textured, emotionally demanding, random, scattered.

True knowledge is challenging. Or rather true knowledge, by definition, challenges our ususal ways of thinking. Our usual way of thinking says if we know facts we are knowledgeable. But what really makes us knowledgeable is integrating facts.

Further, knowledge is not simply about winning or losing, that binary thing, something we constantly hear in our society. Real knowledge is a lot like a life lived, a lot like real life. Knowledge is experienced over time. It’s complex, textured, emotionally demanding, random, scattered. (Slight pause.)

That brings me back to Merrily We Roll Along. Yes, we all wish we had 20/20 hindsight. Why? 20/20 hindsight sees things perfectly, or as close to perfect as we might imagine perfect to be.

Of course, the final conceit of Merrily, is that we might look back with this perfect 20/20 hindsight. And perhaps we even think if we had 20/20 hindsight, we would have the same vision of the world God has. But real life is a lot more complex, textured, emotionally demanding, random, scattered and imperfect than simply having that nearly perfect 20/20 hindsight.

All this brings me back to the textured story of the one born blind from birth. (Slight pause.) What is the story about? I don’t know. But, I think— this is my opinion— I think the story is an invitation to see the world as God sees the world.

However, counter to the way we think the world works, this story is an invitation to not see things as simply facts. It is an invitation to not see things isolated from everything else. Please understand everyone in the story except the one born blind sees things, sees the world as an immutable set of facts.

And we tend to see the story that way precisely because, like any story, it looks back. It has 20/20 hindsight. But how does God see the world? Does God see the world in hindsight or does God see the world with foresight?

Does God see the world from the perspective of just one person? Does God see the world from the perspective of just one nation? Does God see the world as an immutable set of facts? Does God see the world in hindsight? (Slight pause.)

My bet is our own way of seeing the world is, by definition, limited. And I want to suggest God sees the world more fully than we do. God does not see facts as isolated, immutable. God does not see the world facts as isolated, immutable. God does not see the world only in hindsight.

God sees all the world, God sees aspects of life as connected, integrated, complex, textured. God sees the world as emotionally demanding, challenging. Equally and therefore, God does not see the world as being about winning or losing.

The economy of the world, as God sees it is— I think— a world in which equity, joy, peace, freedom, justice, hope and love reign. The economy of the world, as God sees it is— I think— not a place where distrust and cynicism abound.

This, my friends, is God’s sight, God’s vision, how God sees the world— a world in which equity, joy, peace, freedom, justice, hope and love do reign. And if anything, I think that is the lesson we need to hear when the story of the one blind from birth is told.

God’s sight invites us to see the world with the eyes of God, see the world not as an immutable fact or set of facts but as a place in which integrated textures— the integrated textures of equity, joy, peace, freedom, justice, hope and love do, indeed, reign. Additionally, God invites us to see the world with God’s foresight.

What might happen if we saw the world with God’s foresight? Well, let us commit ourselves to seeing the world as God sees the world. And I think God sees the world with the God’s heart. God sees the world with overwhelming love. Now, there’s a challenge. Amen.

Elijah Kellogg Church, Harpswell, Maine
03/19/2023

ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Choral Response and Benediction. This is an précis of what was said: “Life does take strange turns. In 2012 Merrily We Roll Along was staged on London’s West End, the British Broadway. It won the award for Best Musical. This Fall a revival will be on Broadway staring Daniel Radcliffe who played Harry Potter in the movies. As Søren Kierkegaard said, ‘Life can only be understood backward, but it must be lived forward.’ Life is complex, textured, emotionally demanding, random and scattered, imperfect. None of us foresees fully. But we are called to see how God might see— the world as a place in which equity, joy, peace, freedom, justice, hope and love reign.”

BENEDICTION: There is but one message in Scripture: God loves us. Let us endeavor to let God’s love shine forth in our lives. For with God’s love and goodness there is power to redeem, power to revive, power to renew, power to resurrect. So, may the love of God the creator which is real, the Peace of Christ which surpasses all understanding and the companionship of the Holy Spirit which is ever present, keep our hearts and minds in the knowledge, love and care of God this day and forever more. Amen.

03/12/2023 ~ Third Sunday in Lent; Exodus 17:1-7; Psalm 95; Romans 5:1-11; John 4:5-42 ~ VIDEO OF FULL THE SERVICE: https://vimeo.com/showcase/7960701/video/808337320

Justified by Faith

“Therefore, since we are justified by faith, we have peace with God through our Lord Jesus, the Christ, through whom we have obtained access to this grace….” — Romans 5:1-2a.

I think we all know Paul’s writings are complex and the preacher’s job is to unravel the complexity. I may have a tall order ahead of me. So, if I fail I may make this passage seem even a little less complex than it already is, I ask for forgivness. So I’ll apologize right now. Failure— is something which constantly looms over the head of all preachers at least once a week. (Slight pause.)

That having been said, the late scientist Jacob Bronowski said science is analysis mixed with synthesis or imagination. Art is synthesis— that imagination stuff— mixed with analysis. Science— analysis mixed with imagination; art— imagination mixed with analysis.

Let’s explore that just a little. I invite you to look at the hymn we sang a couple minutes ago, Immortal, Invisible, God Only Wise. Go ahead— pull it out; look at it. (Pause.)

I want to point out some science, some structure in most of the hymns we sing. To be clear, songs, hymns are works of art. But art does not happen at random. Art has structure, analysis.

Here’s the science in this art— if you count the number of bars in this piece, you will find it has twenty. Much of western music— meaning the music of western civilization, not music cowpokes sing— western music is written with a structure.

The number of bars are often divisible by four. Twenty bars— that’s divisible by four. The classic bar structure is, in fact, thirty-two bars long, eight bars, eight bars, eight bar bridge, followed by an eight bar repeat— classic song structure.

Even beyond that bar structure, there is science in how sound is produced. An instrument or voice moves air molecules around at a specific speeds to produce a pitch, a tone— that’s science. The melody and the chords appeal to the ear and engage the emotions— that’s imagination— that’s art. (Slight pause.)

It’s well known Leonardo Da Vinci was both an artist and a scientist. Leonardo thought of the painting we call The Last Supper as a study of light and shadow— science— a study of light and shadow.

If you look at The Last Supper carefully, you can see it features light and shadow. But through a subject taken from Scripture, depicted with personal, intimate interactions, Leonardo created art through that exploration of science— that light and shadow. And The Last Supper appeals to the eye and engages the emotions— so yes, it is art.

Artists and scientists have much in common. Both seek to embrace truth by seeing and exploring an aspect of truth. Please notice, neither group should claim they are in possession of or know all truth, omniscience. The claim to be made is an aspect of truth is being explored, characterized, conveyed.

Indeed, if scientists and artists understand the nature of the truth they address, they understand such truth as finite. Therefore, today’s scientific truth may well become tomorrow’s overturned hypothesis. Today’s artistic truth will may well become tomorrow’s forgotten work of art.

And yes, scientists have looked to the edge of the universe and they see it expanding. Is God is still creating? Artists, working in forms ancient, in forms modern, constantly find new ways to communicate, different ways of listening, interpreting, seeing. Is there yet more light and truth still to break forth to us through artists from God? (Pause.)

These words are from the work we known as the Letter to the Church in Rome: “Therefore, since we are justified by faith, we have peace with God through our Lord Jesus, the Christ, through whom we have obtained access to this grace….” (Pause.)

Much of what I am about to say is laid out by Karen Armstrong in her book The Bible: A Biography. Charles Darwin walked the earth in the Nineteenth Century, a very long time after dinosaurs walked the earth.

Before Darwin published the Theory of Natural Selection, commonly called evolution, a bone of contention was already being discussed in communities of faith. But that dinosaurs might have existed millions of years ago, certainly a part of Darwin’s ideas about evolution, that piece of information did not cause this contention.

Rather, some Anglican clergy published and, hence, made accessible to average folks, what had actually already been known to Biblical experts for over 1,000 years. The claim was the Torah, the Pentateuch, the first five books of the Bible— they were not written by Moses. Again, this was known for better than 1,000 years but generally ignored. That information shook some people up, shook them to their core.

Shortly thereafter research helped people realize it was not just that the Torah failed to be written by Moses. This research said the Torah was composed in at least four separate segments in four different eras over the course of about 700 years. It was then cobbled together later, yet a fifth aspect of the work. That information reallyo shook people up.

Paradoxically, up until the Nineteenth Century Scripture was not thought of as something to be taken in a totally, totally literal way. But, because science was emerging as a great influence in the Nineteenth Century, it was an era in which people started to ask “What is truth?” in a way different than they had ever asked that question before.

“Truth” became something measured, scientific, precise. Even more paradoxically, some turned to what science implied in an attempt to construct a defense of Scripture. With the concept of precision applied, the conceit of taking Scripture in a totally literal way, something which had never been done before, began to take hold.

I need to say something about that transition: this was a result of a change in the secular outlook. Hence, literal interpretation is a very, very secular way to look at Scripture.

One consequence of taking Scripture literally was faith became an intellectual submission to a set of beliefs, a series of statements. Proof became synonymous with faith. Faith ceased to mean anything close to trust.

Therefore trust was placed not in God. Trust was placed in statements about God. [1] To paraphrase the late Stephen Jay Gould, people started to believe, started to trust the age of rocks and stopped believing, stopped trusting the Rock of Ages. (Slight pause.)

When Paul writes this letter to the church in Rome, he is addressing the world in which he lives. We, therefore, miss some of what he says. However what he says 2,000 years ago is applicable in our modern world, despite its modernity.

You see, in Paul’s time Augustus Caesar had established the Pax Romana, the Roman peace. This peace was based on Roman justice, Roman law, a justice and law imposed on everyone by the Emperor, by the Roman government.

Because of the reality of this imposed peace, imposed law, two titles were applied to all the individuals who held the office of Caesar. They were called (quote) “lord” and they were called (quote) “savior.” The Caesars were called “lord” and “savior.”

So Paul here insists there is a different justice, a different peace, a different Lord, a different Savior because of God— God Who is not Caesar. This is the God of Abraham, the creator of the world, who has now established eternal peace (quote) “through our Lord Jesus, the Christ.” And that’s a phrase riddled with irony, don’t you think?

Peace is stated in the present tense in this passage. It is the peace called salvation. Therefore, salvation is seen as a current, real, personal reconciliation between each individual and God.

Further, in this individual peace are the seeds needed for communal peace. And all this is what happens because we are justified by faith.

And what does justified by faith mean? This faith, this trust is not just an enumerated set of beliefs. Faith simply means trust God— trust God. (Pause.) [2]

Here is a series of words we often associate with God and the realm of God: love, joy, hope, virtue, justice, freedom, peace, liberty… trust. Tell me, can we apply science to any of these? Can any of these be precisely measured?

Grace is another immeasurable here addressed by Paul. And what is grace? Grace is an action of God on behalf of humanity, an action which happens in a place, exists in an arena. In that arena called life, the love God offers can be felt. Therefore, grace is not like filling up a car at a gas pump, a measurable fuel dispensed by God.

Rather, Grace is a space made available by God in which our trust in God can grow. Grace is immeasurable, immeasurable just like love, joy, hope, virtue, justice, freedom, peace, liberty… trust. (Slight pause.)

So, I suspect you can see how challenging the concept of being justified by faith is for we moderns. It presents us with these questions: do we trust only if something is tangible, measurable? Do we trust that God is? Do we trust that God loves? (Slight pause.) Your call. Amen.

Elijah Kellogg Church, Harpswell, Maine
03/12/2023

ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Benediction. This, then, is an précis of what the pastor said before the blessing: “Church historian Diana Butler Bass tells us that the first words of the Nicene Creed in Latin— Latin the language in which the creed was written— the first words of the Creed in Latin are Credo in unum Deum. These are often translated as ‘I believe in one God.’ But these words really mean ‘I give my heart to one God.’ And that’s what they meant to the people who first heard them is the point. And I do think if you give your heart to God that does not mean I believe as in ‘I believe 2 + 2 equals 4.’ It means ‘I believe’ as in ‘I totally trust God.’

BENEDICTION: Let us rest assured that God is among us and travels with us daily. Let us know that God’s Spirit empowers us to do things in the name of God we did not think possible. Therefore, let us share our love for God with others, confident that God will provide if we are faithful. And may we love God so much, that we love nothing else too much. May we be in awe of no one else and nothing else because we are so in awe of God. Amen.

[1] Some of the basis for this discussion is found in The Bible: A Biography by Karen Armstrong, © 2007, Atlantic Monthly Press, New York in the chapter titled Modernity.

[2] This analysis is found on the relevant section in The Interpreters Bible: The Electronic Edition. Needless to say, the electronic edition has the same information as the printed edition.

03/05/2023 ~ Second Sunday in Lent ~ Genesis 12:1-4a; Psalm 121; Romans 4:1-5, 13-17; John 3:1-17 or Matthew 17:1-9 ~ VIDEO OF FULL SERVICE: https://vimeo.com/805194031

Visions

“Suddenly the disciples saw Moses and Elijah appear, talking with Jesus.” — Matthew 17:3.

A colleague once said to me before you go to bed on a Sunday read the Scriptures for the next Sunday. They’ll percolate all week and maybe your dreams will give you a sermon.

So what percolated, came bubbling out of my subconscious in a dream this week, is something which happened when I was a Senior in High School. I hope my dreams are not too frightening… but then again I’m not Stephen King. (Slight pause.)

I graduated from Richmond Hill High School, Queens, New York with a class of 792 souls. Graduates of note over the years from that school included Hall of Fame Shortstop Phil Rizzuto, comedian Rodney Dangerfield, Rock Star, Broadway composer Cindi Lauper… and me.

I was involved in a lot of extracurricular activities at school. One was something called the Discussion Forum. Somehow, as a Senior, I had the role of vice-chair.

Equally somehow, the group decided to have a Candidates Forum for people running for Mayor of New York City. Equally somehow, someone convinced William F. Buckley, Jr., who was running for mayor, to come speak at this local event. He was the only Mayoral candidate who showed up.

If you are unfamiliar with Buckley, he is thought of as one of the founders of the Conservative movement. Born to wealth, a graduate of Yale, he first came to public attention with the 1951 book God and Man at Yale. In 1955 he founded the magazine National Review.

From 1966 to 1999 Bill was the host of the weekly PBS show, Firing Line. Erudite and funny, when asked what he would do if he won the race for Mayor he famously responded, “Demand a recount.”

Well, this evening event was held in the school auditorium which had a capacity of about 800 and, given Buckley was to speak, the auditorium was full. I don’t remember why, but it fell to me to introduce a local politician who in turn introduced Buckley. I did my job, exited stage right, stood there and listened.

Having finished speaking Buckley glided off stage right where several of his aides waited and where I was standing. They exited into a hallway. I followed.

A number of people, perhaps several dozen, burst into the hallway from an auditorium exit some twenty yards away. They were shouting Buckley’s name and waving programs, probably seeking autographs.

One of Buckley’s aids turned to me and in a brusk manner asked, “What’s the exit closest to the street.” We were literally feet from an exit. I pointed at it. They pushed through the door. I followed.

The door slammed shut behind us. The same aide turned to me and said, “We parked on 113th street. Where’s that?”

I pointed back toward the door we had just exited. “On the other side of the building.”

He muttered something unpleasant and tried the door. It was locked. Buckley seemed calm and unconcerned but this fellow was really agitated. “How do we get to back 113th Street?” he demanded.

“Walk around the block?” I offered. He growled something contentious again.

You see, the school had a fenced in athletic field right next to the building but the field had no street access. Walking around the block meant walking around the field, a city block one way, across another block and a city block back.

It was early Fall and it was warm. We all set out on this journey walking together.

There seemed to be no local traffic, no cars. No one spoke. It was quiet in a very eerie way. The inner-city streets presented stretches of night and circles of light from the street lamps above as we passed under them from light to deep shadow, light to deep shadow, one by one by one.

We got to our destination. Buckley and the others got into a waiting limousine. Off they went. This whole episode seemed quite surreal to me, even then. (Slight pause.)

In a three way race Buckley lost with 13% of the vote. And I did not tie a lot of facts to the story really. Nor do I with any precision remember the details. These are vague memories from a long time ago. What I really remember is what the experience felt like. And I hope I conveyed that.

Perhaps that’s why it came to me in a dream. This happened so long ago what I remember is how it felt, not necessary facts. (Slight pause.)

This is what we hear reported in Matthew: “Suddenly the disciples saw Moses and Elijah appear, talking with Jesus.” (Slight pause.)

I want to point out a couple things we all know about New Testament times. Scholars believe Jesus was crucified in the year we would identify as 30 of the Common Era. Scholars think Matthew was written about the year 85, 55 years later.

Tell me, can you remember, in detail, anything from 55 years ago or even 10 years ago? If you do remember anything, you probably simply have a sense of what happened.

I was a Senior in High School 58 years ago. What I just related are simply vague memories. I did not tie a lot of facts to my story.

I, for instance, these many years later, have no idea how a school club got permission to run this kind of event or why a well known figure like Buckley would come? Also, I was the vice-chair, not the chair of the Discussion Forum. So why was I designated to introduce the person who introduced Buckley?

You think I’d remember important details like that, would you not? But what I really remember is what the experience felt like, how surreal it seemed. (Slight pause.)

So, is the story of the Transfiguration about factual data? Or is the story about something else? (Slight pause.) Having asked that, there are several other general statements to make about the New Testament, things we all know but things to which we mostly don’t pay attention. (Slight pause.)

The Gospels are stories about Jesus, who was Jewish, written by people who were Jewish, about people who were Jewish and largely meant to communicate with people who were Jewish. Further, the Gospel stories were written in light of and strongly influenced by the Hebrew Scriptures.

Everyone who heard this story knew the Hebrew Scriptures inside out and backwards. It was a common reference point. At that time what we call the Hebrew Scriptures was the only Bible, the Bible Jesus read. (Slight pause.)

That brings me back to words from Matthew: “…the disciples saw Moses and Elijah….” So, why are the disciples pictured as seeing Moses and Elijah? (Slight pause.) One answer is Moses and Elijah represent the Law and the Prophets.

Now, when we read Scripture we tend to read it with contemporary, modern eyes and ask Twenty-first Century questions of Scripture, like ‘Did this happen?’ That’s an odd question on two counts.

First, I don’t think the story is trying to tell us what happened. Second, it seems highly likely to me this is a story about feeling, a story that expressed something about what an experience of the real presence of God, a theophany, feels like.

Further, in the context of Matthew, this story happens shortly after Jesus asks, ‘Who do you say I am?’ Peter responds that Jesus is the Christ, the Jewish Messiah.

And so, if you have the Law, the Prophets and the Messiah together what might Jewish people think? After all, a constant message Jesus offers is that the Realm of God is near. Perhaps people would think the Realm of God must be near.

Put another way, this story is not about a vision of Christ. This story is about a vision of God for our world, a message about the Realm of God, a call to us to help make our world a place where we endeavor to bring God’s vision for the world to fruition.

So perhaps the challenge posed by the story to early Christians and, therefore, to us is simple. What are we to do to participate in the Realm of God as it unfolds?

Scripture tells us what God’s vision of the world is, what it looks like. God’s vision of the world, for the world is one in which, with the help of God, we eliminate poverty, we eradicate inequity, we extinguish injustice— with the help of God.

Last, I think this story means we are all called to be in right relationship with God. What can we do to be in right relationship with God?

Love God; love neighbor. According to Jesus those words which are brought up in the very next chapter— love God; love neighbor— are summed up in the Law and the Prophets. And those words fully explain God’s vision for the world. Amen.

03/05/2023
Elijah Kellogg Church, Harpswell, Maine

ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Congregational Response and Benediction. This is an précis of what was said: “Well, unlike Stephen King’s dreams I hope my dreams are not too frightening. However, if the modern world proves anything to us it probably proves there are many ways of seeing reality. I want to suggest the one way of seeing reality I don’t think we try often enough is God’s reality for the world, a reality of justice, peace, freedom, hope and trust.”

BENEDICTION: God’s love will surround us even when we do not ask for it. God’s voice speaks to us. Let us be attentive to it. Let us share this with others, confident that God will be with us. And may we love God so much, that we love nothing else too much. May we be so in awe of God that we are in awe of no one else and nothing else. Amen.

02/26/2023 ~ First Sunday in Lent ~ Genesis 2:15-17; 3:1-7; Psalm 32; Romans 5:12-19; Matthew 4:1-11 ~ VIDEO OF FULL SERVICE: https://vimeo.com/showcase/7960701/video/802739097

The Church Geek

“Then Jesus was led by the Spirit into the wilderness where the Tempter was. After fasting forty days and forty nights, Jesus was hungry, indeed, famished.” — Matthew 4:1-2.

My wife, Bonnie, sometimes says the real reason I went to seminary was to justify my collection of Bibles— various translations thereof. But there’s more to it than that.

As I have said before, I was raised in the Roman tradition, shifted, became an Episcopalian and finally landed in the Congregational tradition. A colleagure once said that’s probably where I belonged all along. Given that journey you might say I know something about a broad range of churches. But there’s more to it than that.

I am a church geek. Why would I make that claim? Well, as I’m sure you are aware, the date of Easter moves around— a moveable feast. I am so geeky— O.K. Now I know most of you remember The Tonight Show with Johnny Carson.

Now if Johnny said, “I am so geeky…” what happened? They would say, “How geeky are…” I am so geeky…” (The congregants respond: “How Geeky are you?”) Thank you. I am so geeky I can explain how the date of Easter is calculated.

The date of Easter and the often concurrent date of Passover are based on a Lunar Calendar. Using a Lunar Calendar was a common practice in ancient times.

A Lunar Calendar has 28 days in a month. So what should be obvious is that this moon based calendar does not match up to the calendar we commonly use, a Solar Calendar. A solar calendar tries to match to the time it takes for the Earth to make one trip around the Sun.

A calendar which looks mostly like the one we use today was adopted by the Church Council of Nicaea in 325 of the Common Era. That calendar, known as the Julian Calendar because it was put in place by Julius Caesar, was the secular calendar already used by the Rome Empire for nearly 400 years. Since Christianity had at that point become the religion of the Empire, using that calendar made sense.

The Julian Calendar largely follows the Solar Year and thereby helped set, or perhaps reset, the date of Easter to the way it’s done today. But before that in each different local area where Christianity was practiced Easter had been celebrated on different dates. But there’s more to it than that.

Today we use a slightly different calendar, adopted by the church in 1582. Instituted during the pontificate of Pope Gregory XIII, it is, hence, the Gregorian Calendar. The change was made to fix the fact that the Julian Calendar had no leap year. The Gregorian Calendar does. But there’s more to it than that.

A Solar Year has approximately 365 and 1/4 days— approximately being the key word. So, in every year divisible by 4 we get a leap year— an extra day added to the calendar. But that calculation is still a little off.

So, to correct that every year ending in double zero— 1900 for instance— is not a leap year. But that’s still a little off. So every year divisible by 400— 2000 for instance— is a leap year. Don’t worry— there will be no quiz after the service on this.

Now let’s go back to how the date of Easter is calculated on this Gregorian calendar. Since Easter is based on a Lunar Calendar but conforms to the Solar Calendar, it is said to fall on the First Sunday after the first full moon— as you can see, the moon is still referenced— the first Sunday after the first full moon after the Spring Equinox.

The Spring Equinox is always the 20th or the 21st of March. This year it’s on the 20th. The next full moon after that is April 6th. Hence, this year Easter is the first Sunday after that, April the 9th.

And, speaking of moveable dates, the date of Easter thereby determines when Lent, the season we just started, happens. Now, you have probably often heard it said there are 40 days in Lent. That’s what our opening hymn said: Forty Days and Forty Nights. But there’s more to it than that.

There are six weeks in Lent. And if there are seven days in a week, six times seven is 42, not forty. So, how does that math work?

You take those 42 days and subtract the six days which are Sundays. Historically Sundays are days of celebration in the church, not days on which people fasted. Hence, Sundays are not considered to be a part of Lent.

But… but… once six Sundays are subtract out, that leaves 36 days. How do we get back to 40? We then add in the four days starting with Ash Wednesday and the Thursday, Friday, Saturday after that and you have it: 36 plus 4 equals (the congregation rfesponds:) 40! And no— there will not be a quiz on this either. But like I said: I am a church geek. (Slight pause.)

We find these words in the work known as Matthew: “Then Jesus was led by the Spirit into the wilderness where the Tempter was. After fasting forty days and forty nights, Jesus was hungry, indeed, famished.” (Slight pause.)

The passage we heard from Matthew is often called the Temptation of Christ. But is this about Christ being tempted… or is there more to it than that?

I think when the Gospel tells us Jesus was famished it both sounds like and is a very realistic, very human assessment. And I think the temptations presented are very realistic because they are very human in that we can relate to them.

Well, it’s often said Jesus is fully human and fully divine. My sense of this story is that it helps us explore and understand the reality of the humanness of Jesus.

And so, while we might not have responded in the way Jesus did, here’s my question: let’s not put ourselves in the place of Jesus, not consider how Jesus, this very human Jesus, responded since Jesus is also divine.

Rather, let’s take an approach which is, I am sure, quite bold of us. Given what Jesus faced, the circumstances, let’s ask if we might be able to discern something about the thought process of the human Jesus. (Slight pause.)

That sounds like a big task so before we go there let’s take a side trip. Given the current weather, a friend wrote this on Facebook: “I’ll tell you what I’m giving up for Lent. I’m giving up Winter!” I don’t know if that’s within our power.

Indeed, despite the chill of Winter, I can guarantee this: Spring is ahead; Spring will come. I think for me, perhaps for us, Spring and Lent should be synonymous.

Joan Chittister is a nun, an author, a member of the Benedictine Sisters of Erie, Pennsylvania. One of the Thoughts for Meditation today was from Joan. What follows is one of my favorite aphorisms and Joan said it about the Season of Lent. ‘Lent is not a penitential season. The season of Lent is a growing season.’ (Slight pause.)

That brings me back to the boldness of our quest to consider the thinking of Jesus. I want to suggest what Jesus displays first and foremost throughout the Gospel accounts is an awareness of the presence of God, an awareness of the reality of God. After all, Jesus calls God Abba, Daddy.

And so what I see happening in this story is a deepening in the humanness of the relationship of Jesus and Abba, God. I see growth in the reality of the humanness of Jesus. That observation brings me to this question: what lesson can we draw from that humanness? (Slight pause.)

As Joan Chittister suggested, Lent is a growing season. And I think both Spring and Lent are or should be about growth. And so we need to look toward Lent and Easter as times to embrace both joys and challenges, as times filled with promise.

The promise of Spring, the promise of Lent, is a reminder which says no matter what we face in life, God is with us. I believe we are, therefore, called to face what life brings, what it throws at us— especially all the challenges life throws at us— with both courage and perseverance.

And so I think this story is an invitation to us to find in the experience of Jesus an image of what it means to be faithful in our own lives. Perhaps this can be seen as an invitation to seek a clear sense of our own vocation, our own calling in life.

I won’t suggest that’s easy. But we also do need to realize Lent is a season which ultimately points us toward the Resurrection. The Resurrection is a sign to us that the love of God, in Christ, is with us now and forever.

And so it matters not how we calculate time or even what observances we use in all the seasons. It does not matter which calendar we use to determine how we count the seasons, the days. It does not matter what time of day it is. What matters is God loves us now and forever.

Guess what? I think in the story we heard today Jesus came to a very human but a deep understanding of that particular miracle— that God loves us now and forever. Amen.

02/26/2023
Elijah Kellogg Church, Harpswell, Maine

ENDPIECE: It is the practice of the Pastor to speak after the Closing Hymn, but before the Choral Response and Benediction. This is an précis of what was said: “I hope I did not bore you with all that church trivia and I did spout a bunch of church trivia, did I not. But with all that trivia I think I proved one premise: I am a church geek, right? But perhaps what really makes me a church geek is I think church is a place to grow— a place to grow in love of God and love of neighbor.”

BENEDICTION: Let us learn as faithful disciples of Christ. Let us know that God is available to us at any time and in any place. Let us give thanks for the grace of God in Christ, Jesus. Let us trust in God for all time and for all eternity. And may we love God so much, that we love nothing else too much. May we be so in awe of God that we are in awe of no one and nothing else. Amen.