Coastal Grace

October 6th, 2013 by Marsh Chapel

Luke 17: 5-10

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Dean Hart once reminded us:  Jesus is our beacon not our boundary.


In a Chinese restaurant at 110th street and Broadway, April 1978, George Todd hired us to work at the World Council of Churches in Geneva Switzerland. “Heat, light, running water—that is what I need, basic support work”, he barked.  His favorite verse was from 1 Peter 5:  ‘be sober, be watchful, your adversary the devil prowls around like a roaring lion seeking someone to devour’.  He usually smiled having recited the verse.


George had been one of the founders of the East Harlem Protestant Parish in New York, 20 years earlier.  You want to know something about that lightning crash experiment in urban ministry, all things material in common, service to and with the poor, Acts 2:44, Presbyterians and others, at 110th on the other side of   from our Chinese lunch.  Thence he took several jobs, finally in the office of urban and industrial mission for the World Council.  He, and later we, lunched there with Paolo Freire, Emilio Castro, Philip Potter, Connie Parvey.  Jan was more useful to him than I, as it happens, for they needed music and piano in the mid-week worship service, held Wednesdays in that beautiful, hopeful, open space.  He later confessed that he really hired young people, then, not so much for help but to plant seeds of goodwill for the future of the church, the future of the ministry, the future of the WCC.  Something like our hidden strategy for staffing at Marsh Chapel.  It worked.  I mention him, I honor him, this morning, 35 years later.  And I still mourn the tragic death of his son, Sam.


This year Marsh Chapel expands our mission, a heart for the heart of the city and a service in the service of the city, explicitly to span the globe.  Our broadcast worship service, a if not the leading University Ecumenical Protestant weekly worship service in music, liturgy and homily in the world spans the globe.  Our new chaplain for international students, Rev. Longsdorf, the first position of its kind in the country, spans the globe.  Her students baked the bread for this morning’s eucharist. Our vocational offspring—Brian Hall in the middle east, David Romanik in Texas, Rebecca in South Africa—span the globe.  Our paraments, chosen by Rev Dr Olson, help us recall the global character of our vocational offspring.  Our emerging partnerships with the University of Tokyo, the Ecumenical Institute at Bossey, and, yes, a UCC church in Miami Beach, span the globe.  (That is the thing about Miami Beach:  it is so close to the USA that you almost feel like you are in the country.)  Yours, yes, is a mission in global community.  But mainly in another way:  yours is the announcement of a coastal grace.  A coastal grace:  freedom, peace, and love, from sea to shining sea.  John Dewey wrote about a common faith.  Howard Thurman preached about a common ground.  You are announcing a common hope, from sea to shining sea.  A coastal grace.  And you don’t have to travel the globe to live a coastal grace.  As my friend says, ‘I don’t have to drink the whole ocean to know that is salty’.


Now.  I have a bone to pick with our undergraduates.  A month ago you affirmed, I believe, you promised, I think, to get to the coast, to walk the beach, once a month during your time in Boston.  You promised.  Didn’t you?  I think so.  Even if it is just a T ride to Revere: go.  See the horizon.  Feel the salt breeze.  Listen to the ocean and its roar.  Many of you will never, never be so close to the coast, again.  I guess, because I am a fresh water fish myself, I am unfairly passionate about it.  You know, some people live in Buffalo, and never have seen Niagara Falls.  Some people live in the Dakotas and never have seen the Black Hills.   Some people live in Spain and have never tasted Rioja.  Some people live in Kenmore Square and have never seen the Red Sox.  And George Todd lived for a decade in Geneva, even visited Gruyere, I was with him, but never learned to like cheese.   Go east, as far as you can.  Walk down to the harbor, take a boat to Provincetown or Salem, while you can.   Behold a coastal grace.  While walking, memorize a psalm or two, like my favorite as it was Thurman’s, 139.


This land—yours and mine—desperately needs the vision, the memory, the perspective, and the world-view of the shoreline.  ‘The greater the ocean of knowledge, the longer the shoreline of mystery that surrounds it”, once said Ralph Sockman, OWU graduate in theater arts.  A coastal grace.  Here is beauty:  the blue on blue line at the horizon, sky on sea, sea on sky, air on water, water on air, oxygen on hydrogen, hydrogen on oxygen, light on life, life on light.  Here is goodness:  if Norsemen in the 13th century could a sail a rowboat to this continent, there is potential, possibility, for us too.  Here is truth:  craggy truth, messy truth, quirky, oblique out of alignment truth.  Here the land is not set out all in squares, the roads make no sense, except to follow the coast, things are not at right angles.  There is difference, there is wetland, stone, cliff, ebb, flow, mist, all.  And danger, dangers.  See the Gloucester memorial:  “Some went down to the sea in ships, doing business on the great waters.  They saw the deeps of the Lord, his wondrous works in the deep.  For he commanded and raised the stormy wind, which lifted up the waves of the sea.”  Your moral imagination, much needed today, in church and society, with which to address endless contention and intractable difference, will develop, will mature, in earshot of the tide.  Not all issues fall out in 90 degree patterns, like cornfields in Iowa.  The fresh water voices—I am such a fish remember—need the ocean spray, the salt breeze, the coastal grace that heightens a recognition of variety, yet along the great shoreline, the mighty horizon of hope, of beauty, truth and goodness, of hope.  A common hope.


With others in communities around the globe, we gather at the Lord’s Table this morning.  It is fitting the ‘wings of the morning, and the uttermost parts of the sea’—the coastal grace illumined in our favorite psalm—is balanced, as now we come to Table, with the reading from Luke 17.  Your field work is not a substitute for your domestic duties, the gospel affirms.  Your evangelism and outreach are not a substitute for your congregational tasks, the gospel affirms.  Your horizon of hope and coastal grace are not in place of serving at table.   Hope all you want, become a great leader of institution or three, good for you:  all of it is no substitute for service in the Lord’s house.  People have such shaky reasons for not going to church.   You are to wait at the Lord’s table.  To pray.  To read.  To go to church.  To tithe.  To invite someone else, once a week or once a month, to join you.  To make sure all God’s children, all, are fed.  Your service to the University as a chaplain or dean or professor is not a substitute for your service to God by serving your neighbor.  You have domestic work to do.  Right here.  Come Sunday.  Here, to remember some word that is true, in the joy of faith when grace is present.  Here to greet someone who is good, in the joy of faith when grace is present. Here to hear something that is beautiful, in the joy of faith when grace is present.  We walk past Sunday morning with a yawn and think we have all the time in the world.  Not so.  I celebrate your field work, your professional prowess, your vocational success, your straight A’s so far.  They are not a substitute for your soul.  ‘Le couer a sais raison que le raison n’comprende pas’. Timothy says much the same:  yours is not a spirit of cowardice, but of power and love and self-discipline (interesting trio), and the promise is the very promise of life. And by the way, you don’t get a ransom for just doing your job—‘so you also, when you have done all that you were ordered to do, say, ‘we are worthless slaves; we have only done what we ought to have done’.  You don’t get to demand a ransom just for doing your job! (J)


When our work with George Todd ended in Geneva, we came back to New York.  George sent us back with some domestic duties.  A basket of them.  (He carried his office around in plastic and paper bags, two or three together, brimming with books and papers).  He said that he had learned in East Harlem that shoe leather was the most important part of ministry.  Visit the people.  Visit the people. Visit the people.   That office in Switzerland dealt with world leaders who made requests.  The month we were leaving one came from the Rev. Canaan Banana in Africa.  I leave his story and biography, and what they say about Africa and Methodism, for another day and another sermon.  In 1978 he had learned that his name was mentioned in a new book, Remarkable Names of Real People.  Could someone get him a copy?  So we got of the plane at JFK and the next day or so went down to 5th Ave and 18th street, where there was a big bookstore.  And sure enough, there was a new book of the title identified.  And many remarkable names.  Cardinal Sin (Archbishop of Manila).  Memory Lane.  Shanda Lear.  I. O. Silver.  A. Moron.  Groaner Digger (an undertaker).  Preserved Fish (of New Bedford).  Dr. Blood (an internist).  Mrs. Toothacre (whose husband was a dentist).  Nita Bath.  Buncha Love.  Katz Meow.  Evan Keel.  Horace and Boris Moros (twins).  Solomon Gomorrah.  Never Fail.  And, page 77, Rev. Canaan Banana.


Friends, it is a big world.  There are varieties within diversities within pluralities within multiplicities.  Our country has a motto:  e pluribus unum.  Our New Testament shows us that in earliest Christianity diversity preceded unity.  There are many ways of keeping faith.  Many ways there are to keep faith.  As that most liberal Gospel, of John, teaches:  in my Father’s house there are many rooms…wherever there is a way, a little truth, a bit of life…there I AM. And there are many names by which faith is named.  Including yours.  The author of 2 Timothy remembers Eunice and Lois, by name.  The book of life includes remarkable names of real people.  Like you.  We need maybe to remember that when we decide we want to box out some of the differences, and box out some who are different.


This is where a monthly walk along the seacoast can help.  A big sky.  A long shore line.  A rolling tide.  An infinite horizon.  A wind, like the breath of God.   A chance to look out!  To look up!  To look long!  To look high!


I last saw George in 1983, along the seacoast in Vancouver.  There was a big tent set up on a cliff, in the sunshine.  I was late getting there.  My Uncle David Laventhol, then editor of Newsday and creator of a New York Newday—‘truth, justice, and the comics’, had gotten me a press pass to attend.  This was a General Assembly of the World Council of Churches.  Philip Potter was set to preach.  I had to stand in the back, under the drip line of the tent.   On that coast, that day, people of faith from the world over stood to sing.  But it wasn’t the singing of the words, it was the people singing the words that carried the grace:  ‘In Christ there is no east or west, in him no south or north, but one great fellowship of love, throughout the whole wide earth.  In Him shall true hearts everywhere their high communion find.  His service is the golden chord close binding humankind.’


Jesus is our beacon not our boundary!  He is not ours to measure, but gives the measure himself of all things, and to us, ‘not according to our works, but according to his own purpose and grace’.


O Lord, thou hast searched me and known me…


~The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel


Spiritual Imagination in College

September 29th, 2013 by Marsh Chapel

Luke 16: 19-30

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In college—and indeed in life, all of life—a moment of quickened spiritual imagination is at hand.


One such may enliven you today, in the ancient story of Lazarus and Dives, a harsh, a tough, a dark tale.


Let me ask you a question.  Do you want to do well, or do you want to do good?


Here is a fresh-woman, from another country, not sure whether to stay in school, watching the strange behaviors of classmates enjoying their own well-being, and not aware let alone concerned about global hurts and doing good.


Here is a young man studying theology and wondering what his future in the world will be and what his future in the church will be and whether in one or the other he will be doing well or doing good.


Here is a newly wed couple emerging from the film, ‘the Butler’, jolted by the reminder of deep racial animosities, and wondering about a balance, for the rest of life of achievement and service, of acquisition and generosity, of being well and being good.


Here is a woman whose neighbor, just a boy, was killed in April and she wonders what good in the end it is to do well, and what doing well means in the shadow of such a day.


Here is a man who has done well, a successful businessman, who lingers in the shadows of the church, listening on the radio, longing for some fuller something, and disappointed in the ministry of the church, so focused as he thinks on being right rather than on doing good.


Do you want to do well?  Do you want to do good?  And if rightly you surmise that some balance of the two is what you seek, how in such seeking will you find?


Through this summer and fall it has been the career of St. Luke to probe your spiritual imagination, at the intersection of well and good.  The gospel, at least as read if not as preached though we hope too as preached, has been circling you, surrounding you, out to capture you with pointed parables and probing questions.  You have every right to be alert.  Listen to Luke…


With the dust of the Jericho Road swirling, your spiritual imagination hears, ‘Who do you think proved neighbor to the man who fell among thieves’?


With tears on the fatherly cheeks abounding, your spiritual imagination hears, ‘This my son is found.  Should I not have celebrated his return?”


With a green visor in front of you, your spiritual imagination hears, ‘What shall I do?  I am too weak to dig and too ashamed to beg?’


With a full barn waiting, your spiritual imagination will hear, ‘These possessions, now whose will they be?”


With a field of flowers fluttering, your spiritual imagination hears, “Which of you by being anxious can add a cubit to his life”?


With fear and anger floating forward, your spiritual imagination hears, “Do you think I have come to bring peace?”


With coins jangling in the pocket, your spiritual imagination hears, “What must I do to inherit eternal life?”


And were not 10 healed—where are they?  And what a Zaccheus given—half his estate?  And would I not say to the servant, ‘your field work is no substitute for your domestic duties’?


The parables of the Gospel According to St. Luke, these holy words and holy reminders of the holy One, the Son of God, are tapping, tapping at your spiritual imagination…And the silken sad uncertain rustling of each purple curtain thrilled me filled with fantastic terrors never felt before

The parables of Jesus, the gospel of Luke, the books of the New Testament, the witness of the church, the saints of God, the preaching of the church, the ministry of Marsh Chapel and this sermon itself are hunting for your soul, are searching for your soul, are chasing you, are pursuing you—to ignite your spiritual imagination.


Soon, like Lazarus, you will be dead.  Soon, like Dives, I will be dead.   Time flies?  Ah no. Time stays.  We go.  What you are going to do, as Jesus said to Judas, do quickly.  Your incessant quest to do well will not go well unless you do good, too.


Here is Lazarus, whose name means ‘God heals’.   He has had no earthly blessing, no purple robe, no fine linen, no sumptuous meal every day.  Here is the rich man, traditionally known as Dives, from the Latin for ‘rich’.  He has known no earthly bane, sores, hunger, dog bites.  This old, old story, probably predating the Christian era, perhaps coming up out of Egpyt, is out to get us, to quicken the spiritual imagination.


The parable accosts us with a stark forecast of death, proximate and personal, as does the benediction in every Marsh Chapel service of worship.


The parable accosts us with a ringing reminder of the irreversibility of time, the permanent loss of time past, as does the sung Kyrie in every Marsh Chapel service of worship.

The parable accosts us with a plain, unvarnished harsh admonishment about economic justice—the divine economy in which those who have much have not too much and those who have little have not too little—as does the offertory, offering and offertory prayer in every Marsh Chapel service of worship.


The parable accosts us with a direct assault on the soul, on the human soul, on your soul and mine, as does the sermon in every Marsh Chapel service of worship.


The parable means to awaken your spiritual imagination.


Do you want to do well or do you want to do good?  Granted that the answer is ‘both’, then where is the balance, where the bridge, where the dialectic, where the dialogue between the two.  Can we do well by doing good?  Is there a way to do good on the basis of doing well?  If you have not done well at all your capacity to do good will be limited and if you do no good what is it to have done well?


There are two ways to be wealthy:  have a lot of money or have very few needs.


At age 19, I was taught how to help sail a sail boat, a ‘Flying Dutchman’.  The elderly lawyer whose boat it was, due to age and to a compromised leg, needed someone to crew for him.  I knew nothing about sailing and must have endlessly frustrated him as I learned.  His world—a yacht club, the boat, different clothing and cars and refreshments than I had know in a parsonage growing up—was all new to me.  Gradually we improved along the ten mile inland lake.  We even started coming in ahead of dead last on the Saturday races.   The lawyer by the way had done well but he had also done a lot of good, including in his tutelage of me.   One day when we had mastered the mainsail, down and up, and had mastered the jib, up and down, and the wind was full in our back and the sun bright and hot he shouted:   ‘now for the spinnaker’.    That third sail made us fly.  It depended on the set up of the other two and a good wind from the stern.  But it was the addition that made all the rest ‘sail’.


I think some of our institutions, when they have done well with two sails, might want to think about doing good by putting up the third, by directly doing good without intention of gain.  I think some of our colleges, when they have done well with two sails, might want to do good by putting up a third, a kind of spiritual spinnaker, by directly helping others without intention of gain.  I think some of our professionals, who have done well with in life, mainsail and jib, might want to do good by putting up a kind of spiritual spinnaker, by directly helping others without benefit of gain.  I think some of our bright students, who have done well, from SAT to MCAT to LSAT, might want to do some good by putting up that third sail to catch the full wind of the full spirit of the full presence of God.


Even in college you may find a moment when a word spoken, like this parable, quickens, enlives, saves, heals and makes your spiritual imagination whole.  This—right now—may be that moment.  Right now.



Or, the maturation of your spiritual imagination may come later, as you read, study and grow.

You are in college.  You are here to read.  “Take and read.”

Hunt for the quiet places.  Find yourself in front of the sculpture of Arthur Fiedler, on a bench.  Sit farther along the river, as the sun sets.  Make permanent friends with the quiet pews of Marsh Chapel and the hidden crannies of the library.  Locate that 2am diner like the one at breakfast that helped Fred Craddock become a preacher.  Find the Public Library reading room, a beautiful spot. When others are at war with the administration, you read.  When others are cursing their professors, you read.  When others are finding fault with faculty hairstyles, you read.  Learn with to “sanctify ambition, not crucify it” (A Pierson).  A close distinction in a careful reading of life.  Learn with Hildegard of Bingham to “become one’s ownmost”.  Learn with 19th century Methodism the lasting danger of poor financial planning.  Learn the merits of disciplined sacramental observance.  All this and more, you can read in the books of your teachers in this finest of Methodist schools.  Read what you want, what you need, when you want, as you need.

And what relationship shall the reader have to the read?  Who among us does anywhere near enough to deconstruct our own various contexts?  Is the text to have the sole divining voice, or is the reader king?  What of the relationship between the unsaid and the uttered?  In reading, how do ranges of power dance with colors of truth?  Is the truth of Scripture the sole truth?  Or one truth among many?  Or primus inter pares?  Or an anachronism altogether?    How then do you read?


Misreading intelligence can land a nation in the soup of a civil war.  Misreading tests can land a patient in the wrong surgical suite.  Misreading accounts payable can land a business in bankruptcy.  Misreading a traffic signal can land you in the ditch.  Most of these have healing solutions available within one generation.  Spiritual misreading lasts for several generations.  It takes three of four generations to bring correction to a sincere or not so authentic spiritual misreading.  Be careful how you read, for how read is how you think, and how you think is how you act.

Here is an October Saturday in the sun.  Read in the city! Take, Read.  Read along with those who also rose to preaching amid the ruins of the church. You rise, books in tow, and walk the Emerald Necklace.  You walk.  At Emmanuel College you read a new book on.  Bunker HillYou walk.  At the Riverway you read A Bavevich, The Limits of Power.  You walk.  At Jamaica Pond you read  M Proust,  The Remembrance of Things Past.   Then you read Vaclev Havel, on almost anything.  But perhaps this fall you read his thoughts on suicide…sentinels… You walk, and you lunch.  After lunch you read H Thurman, Jesus and the Disinherited.  Boston is your campus.  Then, resting at Jamaica Pond, you pull out a chapter from the Confessions of St. Augustine.

Augustine did well for a long time—eminent scholar, teacher of rhetoric, African philosopher, admirer of Ambrose.  As a student he did very well.  His Confessions is the primer, the original, the prototype for student life ever since, from 400ce until today.  But like Dives, though sooner, Augustine found his spiritual imagination was kindled…

Now when deep reflection had drawn up out of the secret depths of my soul all my misery and had heaped it up before the sight of my heart, there arose a mighty storm, accompanied by a mighty rain of tears. That I might give way fully to my tears and lamentations, I stole away from Alypius, for it seemed to me that solitude was more appropriate for the business of weeping. I went far enough away that I could feel that even his presence was no restraint upon me. This was the way I felt at the time, and he realized it. I suppose I had said something before I started up and he noticed that the sound of my voice was choked with weeping. And so he stayed alone, where we had been sitting together, greatly astonished. I flung myself down under a fig tree–how I know not–and gave free course to my tears. The streams of my eyes gushed out an acceptable sacrifice to thee. And, not indeed in these words, but to this effect, I cried to thee: “And thou, O Lord, how long? How long, O Lord? Wilt thou be angry forever? Oh, remember not against us our former iniquities.” For I felt that I was still enthralled by them. I sent up these sorrowful cries: “How long, how long? Tomorrow and tomorrow? Why not now? Why not this very hour make an end to my uncleanness?”29. I was saying these things and weeping in the most bitter contrition of my heart, when suddenly I heard the voice of a boy or a girl I know not which–coming from the neighboring house, chanting over and over again, “Pick it up, read it; pick it up, read it.” [”tolle lege, tolle lege”] Immediately I ceased weeping and began most earnestly to think whether it was usual for children in some kind of game to sing such a song, but I could not remember ever having heard the like. So, damming the torrent of my tears, I got to my feet, for I could not but think that this was a divine command to open the Bible and read the first passage I should light upon. For I had heard how Anthony, accidentally coming into church while the gospel was being read, received the admonition as if what was read had been addressed to him: “Go and sell what you have and give it to the poor, and you shall have treasure in heaven; and come and follow me.” By such an oracle he was forthwith converted to thee.

So I quickly returned to the bench where Alypius was sitting, for there I had put down the apostle’s book when I had left there. I snatched it up, opened it, and in silence read the paragraph on which my eyes first fell: “Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, but put on the Lord Jesus Christ, and make no provision for the flesh to fulfill the lusts thereof.” I wanted to read no further, nor did I need to. For instantly, as the sentence ended, there was infused in my heart something like the light of full certainty and all the gloom of doubt vanished away.

Do you want to do well or do you want to do good?  The gospel addresses you, addresses your spiritual imagination, today.

~Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel


Spiritual Health in Change

September 22nd, 2013 by Marsh Chapel

Luke 16: 1-13

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Before us today stands Jesus Christ, robed in mystery and announced in a strange parable.  There is no easy interpretation for this parable.  Why is its hero, my favorite accountant, commended for dishonesty which is a breach of the ninth commandment? We do not know.  Why is his master happy to be cheated?  We cannot say.  Why is an accountant’s swindle upheld, in this parable here attributed to Jesus, as a preparation, somehow, for heaven? No one can tell.  What, please, does verse 9, as tangled in the Greek as it is in your bulletin, intend (“Make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations”? )We do not see.  What possible connection is there between the story, and the four trailing proverbs?  Little at all, except that they all deal with money.  How did this story make it into Luke’s travel narrative?  It is not clear.  Is this dishonest manager our role model, in the church, as we try to “manage wealth in the direction of justice?” (Ringe)  Perhaps!  And, most of all, where is Jesus, The Divine Mystery Incarnate, to be found in our reading today? The parable of the dishonest steward has really just one meaning, and it is very good news: Faith gives spiritual health in the midst of change, including the transition into college life.


1. Mysterious Presence

Let us recall the mystery of Christ, the Stranger in our midst.  We can announce his presence today, again today.  He is among us:  dealing with issues we dismiss…speaking with people whom we dislike…considering options we disdain…selecting vocations that do not yet fully exist…expanding spaces that we constrict…accepting lifestyles that we reject…attending to possibilities that we ignore…approaching horizons that we avoid…healing wounds that we disguise…questioning assumptions that we enjoy…protecting persons whom we mistreat…making allowances that we distrust.  So, strangely, is He among us.


Strangely his voice addresses us.  You may mistake is strange presence for absence.  Then a voice you have not heard for 50 years, since Vatican II arises.  You open the newspaper, as perhaps you did on Friday, to read the statement of the Bishop of Rome, Francis: It is not necessary to talk about these issues all the time…We have to find a new balance, otherwise (we will lose) the freshness and fragrance of the Gospel…When God looks at a gay person, does he endorse the existence of this person with love, or reject and condemn this person? The church is the home of all…We must not reduce the bosom of the universal church to a nest protecting our own mediocrity (NYT, 9/20/13)


For the mystery of Jesus Christ falls upon us, approaches us, and enchants us, when and where we least expect Him.  In the strange world of the Bible.  In the midst of the community of strangers that is the Church.  Hidden in the brutal estrangement of our personal life.  Here, behold, the Lord Christ Jesus, “L’Etranger”, “The Stranger”.


Contrary to some preaching, even televised and popular preaching today, his presence is neither simple, nor surface, nor easy, nor fundamental, nor shallow, nor ideological, nor one dimensional, nor ahistorical, nor primarily political.  He draws us, lures us, and enchants us.  So he sets us free.


For St. Luke in chapters 9 to 19 has captured a collage of portraits of Jesus, “On the Road”.  We are on a journey, as Luke reminds the church.  We are making a trip to the promised land.  We are headed in a certain direction.  With our spiritual forebears, we are traveling, on a journey.  Israel left Canaan to go to Egypt to find bread.  There they became the slaves of Pharaoh.  But Moses led them out, parted the Red Sea, and guided them through the wilderness.  He brought them the ten commandments.  At last, he sent them forth, with Joshua, to inhabit the land flowing with milk and honey.  In such a glorious land, they hunted and farmed.  They even built a temple, and chose a King.  Samuel, Saul, David, and Solomon reigned, but were followed by others less wise and less strong.  Although the prophets did warn them, the children of Israel left their covenant and their covenant God, and at last suffered the greatest of defeats, the destruction of Jerusalem and the return to slavery in Babylon, 587bc.  On these hundreds of years of history depends the cry of Jeremiah, “O that my head were a spring of water, and my eyes a fountain of tears, so that I might weep, night and day, for the slain of my poor people.” (9:1)  Like Israel marching in chains to Babylon, and then trudging home again two generations later, we people of faith are on a journey, from slavery to freedom.  Faith heals, manages, handles the hardest of change.


Luke’s mysterious Christ meets us today, hidden in the maelstrom of wild, unexpected change and economic crisis.  On the road, the journey of faith, the Gospel of Luke has most to say, and Jesus most regularly addresses, the issue of money.  Remember how Luke traces the Gospel.  Mary in the Magnificat honors the poor.  John the Baptist preaches justice, in the great, unique tradition of the Hebrew prophets, from Amos forward.  Isaiah’s words and hopes are affirmed.  Jesus blesses the poor, not just the poor in spirit, in his ‘sermon on the plain’.  Remember the parable of the ‘rich fool’, “tonight is your soul required of you, and these riches, whose shall they be?”  Luke sets Christian discipleship at odds with, in contest with, anxiety about possessions.  And, by the way, great ready in conclusion, to meet Lazarus and Dives.  Jesus Christ calls us to manage our possessions toward justice, both as a community and as a community of faith and as individuals.


2. Personal Application


But you may wonder whether this parable speaks to you, especially if you are in financial calamity.  Along Luke’s Jerusalem road, Jesus has a healing word to say about possessions, money, and wealth.


To me it is clear that the chief communal issue before Luke’s (Antioch?) congregation was the management of wealth.  This means that they had money.  This also means that they did not immediately throw it away.  This further means that they reasoned that the apocalypse of the end was not so very near that no financial planning was necessary.  This additionally means, as Luke’s writing shows, that they were trying to learn to become prudent, astute, imaginative, shrewd, clever, insightful, accountable, enterpreneurial managers.  So they are reminded, in argument from less to more:  “Keep faith in the little things, to be ready for the big ones.”  An ounce of prevention is worth a pound of cure.  “Be faithful with money, which belongs to God, so that you will become faithful in soul, which belongs to you.”  A stitch in time saves nine.  “Do your pre-season training with possessions, so that you will be ready for the regular gridiron season of the spirit.”  Look before you leap.  Be penny wise, not pound foolish.


In other words, “use possessions so as to gain, not to lose, your future” (Craddock).    Be creative.  “For all the dangers of possessions, it is possible to manage goods in ways appropriate to life in the Kingdom of God” (Ringe).  Remember that you are a manager of someone else’s accounts, an absentee landlord who has a claim.  And go ahead, be clever.  Be creative and loyal, but if you have to choose—be creative.


In other words, whether you are 18 or 98, attention to, stewardship of, care for resources matters, and matters greatly.

3. The Gospel of the Dishonest Manager


The deeper truth in this passage, though, is simply that faith heals and handles change.  Faith carries the power to master the vicissitudes of change.   Ultimately, this parable cannot be interpreted along moral, or economic, or even political lines.  So read, it makes no real sense.  Luke has gone ahead to read the parable so, in part, by appending the four proverbs about fiduciary fidelity.  We have honored his teaching.  But the parable itself says something else.  Like the mystery of Christ itself, the story is not moral but mystical, not theoretical but theological, not law but grace.  It is good news.


The good news is that faith heals and handles change.


A man gets the pink slip, and leaves under suspicion, with the sheriff on the way.  He is looking at doing time. He is on the lamb. He is headed for jail, prison, the lockup, the pokey, hoosegow, calaboose, the slammer, the joint, the tank, in stir, goin’ up the river, doin’ time, in the brig, the gray bar hotel, the big house, the can.  (Isn’t language wonderful?  As the steel magnolias said, “accessorize—it’s the only thing that separates us from the animal kingdom”.  I would add speech.)  He is not a moral exemplar. But just as his ingenuity handles the sudden change in his circumstance, so the powerful grace of faith, the faith of Jesus Christ, handles the constant change of life.


Faith manages change, masters change.   So Paul can shout, “I have been crucified with Christ.  It is no longer I who live, but Christ who lives in me and the life I live in the flesh I live by the faith of the Son of God who loved me and gave himself up for me.” (Gal. 2:20).  The faith of Jesus Christ, working heteronomously through life, handles change.  Faith is nimble, not flatfooted; agile not stolid; creative not programmed; shrewd not complacent; quick not quiescent; fast not slow.


Notice what my favorite accountant does not do.  He does not only, merely, just, pray, go to temple, seek ministerial counsel, bellyache, celebrate his victimhood, join the choir, or leave it all up to Jesus.  He does not say, ‘let Go let God’.   He does not claim that God has done this to him.  In fact, the faith here acclaimed has no religious clothing at all. No, he does none of that. Rather, he responds, shrewdly.  He finds the faith to handle change, and lives the faith that handles change.  Change is real hard, and real good.  Like life, like love, like faith, like…any of the things of God.  I think back, with the joy of faith when grace is present, to all the times I have seen spiritual health emerge, as faith handled and healed change.


Last week, around September 11, I could not help think of the way people responded on that fateful autumn day, 12 years ago. In August I had driven across the George Washington Bridge, filled with emotions still present, a dozen years later I think of a young father and others on the plane that crashed in Pennsylvania.  Somehow, amid sudden and calamitous change, they found the courage to act in a way that, at least in part, handled change.  They even had the presence of mind to call home first.  Faith handles change.


I could not help think of the men in New York who carried a person in a wheelchair down dozens of flights of stairs.  Faith handles change. Faith handles change. The faith of Jesus Christ, our salvation, does not fear to change, nor does faith fear change.  Faith manages change.


I think of all the meetings I have attended in the last three decades.  You know, there is a grace and beauty to meetings, at their best.  You can see this ordinary grace at work in most group, staff, university, church, community meetings, where faith is called upon to handle change.


It makes you wonder whether there is collectively an unforeseen, creative, shrewd response to our changed circumstance as a people, now contemplating our response to Syria.  How to meet violence with patient justice…hmmm…in the trust that faith handles change.  This is the faith of Jesus Christ, apart from which all else is sin.


Returning to Boston after the summer, walking on Boylston Street, I could not help but think of the women and men, on April 15, who found the faith, as first responders, as innocent bystanders, as people on the scene at the finish line of the Marathon, who found faith that brought healing to radical, horrific change.  I think I saw some of your there.


Watching students, particularly freshmen, navigate the waters of student life, I cannot help think of the ways, with help and faith and encouragement, that so many have found healing ways, faithful ways, to handle the change, to find spiritual health as college begins.  On the crowded noontime paseo along Commonwealth I think I hear some whispering:  I will study hard.  I will say no when I need to.  I will take a daily walk in Boston and monthly trip to the ocean.  I will explore the world around me.  I will have some fun along the way.  I will invest in the joy of making lasting, lifelong friends.  You can remember this week:  Faith heals, faith heals by handling change.


Keep this portrait of the shrewd manager in your wallet, especially for the days your wallet is empty.  Especially for those days when your heart is heavy, your spirit is sour, your souls is sagging.  This accountant meets the report of his mismanagement, itself possibly false, with calm.  He does not try to change the world, or this news.  He raises the basic question with courage:  “what shall I do?”  He thinks creatively, acts entrepreneurially, communicates astutely, relates cleverly, strategizes shrewdly…and lands on his feet.   When times change, he does too.


And Jesus commends him, I guess.


And Luke commends him, I guess.


And even his old boss commends him, I guess.


You can’t help but love the guy…


Oh:  And I have no idea what verse 9 means.


Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel

Lost and Found

September 15th, 2013 by Marsh Chapel

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We at Marsh Chapel are committed to the lectionary. We stray from time to time, of course, but on the whole, we stick to the Revised Common Lectionary. Following the lectionary helps to order consistent worship, it serves to educate children and adults week after week, and it is an excellent spiritual discipline, but I will admit, when I saw the lectionary readings for this Sunday, the seventeenth Sunday after Pentecost, year C, I strongly considered scrapping the lectionary altogether. I mean, come on, it’s only two weeks into the school year, do we have to read Jeremiah already?

Of all the Prophets in the Hebrew bible, major or minor, Jeremiah is the only one to get his own word, jeremiad, which, according to the Oxford English Dictionary, means “A lamentation; a writing or speech in a strain of grief or distress; a doleful complaint; a complaining tirade.” The prophet Jeremiah is remembered as so down, so distressed, so doleful, so complaining, that the Vulgate, Jerome, and Origen all attribute the book of Lamentations to him.

Have you ever been to the Boston Public Library? If you are new to Boston, and have not yet made your way to Copley Square, do go. Walking among endless stacks of books can be as meditative and relaxing as, say, a walk along the beach. Boston’s common temple dedicated to the free and public access to the intellectual fruits of human history is blessed with a room full of John Singer Sargent murals, entitled “The Triumph of Religion.” The east wall has a frieze of prophets, sixteen life-size portrayals, and John Singer Sargent tailors each to the specific character of the biblical figure. Isaiah stands, arms at shoulder height, hands and eyes reaching upwards, his features caught somewhere between despair and dawning hope. Jonah, the reluctant prophet, hides behind Isaiah, face ducking, turning away from the viewer. And Jeremiah, Jeremiah stands wrapped in a washed out white robe, hands hidden, body hidden, with his chin down, mourning. His posture is far less theatrical, far less posed than the other figures. The dark gash of his mouth and the shadows around his eyes make it seem as though he has been captured mid-sob. As you scan the frieze, other prophets look angry, ashamed, even tortured, but only Jeremiah looks so completely and utterly lost.

And feeling a little lost is actually a pretty appropriate place to be two weeks into the school year. I’m sure most of us, especially if it is our first year at Boston University, have lost SOMETHING or gotten lost sometime in the past few weeks. You might have gone to the wrong classroom, lost your student ID, felt a little lost in your organic chemistry lecture, felt lost without your high school friends around, or maybe, just maybe, you got lost in the GAP. Not the gap between the T and the platform, or the apparel store, but the GAP. You know: Gardner, Ashford, and Pratt streets.

My freshman year at Boston University, I lost an umbrella in the first two weeks of school. Not too bad, you might say. But I lost my umbrella in such spectacular fashion that it left me feeling lost and adrift for weeks and months into my freshman year.

With no social prospects for the weekend, feeling a little lonely and a lot uncertain, I went with a small group of people to a house in the GAP. Someone lent me $5 because I didn’t know you needed $5, and I was suddenly handed a red cup and ushered in the door. It was rainy, and a little cold, but the girls had dressed up, so we deposited our coats and umbrellas in a large walk-in closet, and were quickly ushered to the unfinished cement basement. The steps were rickety, wooden, and I thought they’d give way any moment under our teetering high heels. There were almost no lights, so it wasn’t until I made it to the bottom that I realized just how crowded it was; there were more than a hundred people, shoulder to shoulder, jammed in like a can of sardines. Music was blaring and the crowd moved with it. With more people trying to get down the stairs behind me, I saw no alternative but to enter the flow of the crowd. I immediately felt claustrophobic, uncomfortable, overheated. I suddenly realized this basement had no doors except the one I’d just entered, no windows, no way out except those rickety stairs. My mind began to race; what if the cops came? What if everyone panicked and tried to leave at once? What if I got separated from my friends? I wanted to leave, but the movements of the crowd forced me to make a long, slow, procession around the edge of the basement, passing luge, pong table, and sound system. Thirty minutes later, I was finally able to fight my way out of the basement. Our group decided to leave before things got too out of hand, and we worked our way against the flow of traffic back to the coat closet. Except when we got there, the door to the closet was now closed. A handwritten sign claimed the closet as the VIP room, and heavy, sweet smoke wafted from under the door, accompanied by the kind of soundtrack best left off the radio airwaves. My friend’s wonderful boyfriend gallantly volunteered to retrieve our things, sucked in his breath, opened the door, and disappeared. He emerged a few minutes later, looking positively shell-shocked, but with our coats in hand. I looked plaintively at him and asked, “My umbrella?” “I’m NOT going back in there,” he said.

And that is how I lost my umbrella my freshman year. But I really did only lose an umbrella. It could have been much, much worse. I wasn’t arrested, the building didn’t catch on fire, I didn’t blackout. Losing an umbrella, no matter how dramatically, does not register on the scale of human history or even my own life. But the feelings of my experience that night lingered. I felt, in a word, lost. And from there, my emotions became entangled in an increasingly knotted mess; Was this the only way to meet people in college? Maybe I just wasn’t cool enough for BU. Other people must have been having fun at that party, right? I mean, people looked like they were having fun. Why did I have to be lame and leave? Did my very new-found “friends” judge me for leaving?

I hardly left my dorm after that weekend, even avoiding the tame, University-sponsored Halloween party in my own brownstone a few weeks later. I felt too lost, too alone, too overwhelmed. As you can imagine, it was a very lonely semester for me in my dorm room, and it took a long time before I didn’t feel so lost.


If we’re honest, students, especially freshmen students, often do one of two things when confronted with the GAP, when they feel that initial pang of discomfort. They either do what I did; they avoid getting involved on campus, they stay in their dorm room on the weekends, g-chatting with their high school friends and retreating into the digital world of Facebook and Twitter. Or, they force down that discomfort, along with some cheap liquor, and throw themselves into the only cultural option they believe exists: party culture. Either way, alone in a dorm room or with a hundred people in a crowded basement, you feel lost. Self-conscious, adrift, directionless, alone, despairing, frustrated, numb, lost.

The human experience of feeling lost is universal, but the expression of that feeling is boundless in its possibilities. When people feel lost, they sometimes say and do terrible things to themselves and one another. And feeling lost is not only a solitary experience. It only takes a quick glance at our newspapers, at the dialogue and debate surrounding Syria, to notice a creeping feeling of “lostness” in the way we talk to and about one another. When diplomatic, non-military options come not from reasoned consideration or genuine dialogue but from angry, off-hand remarks at a press conference, you can’t help but feel we’re a little lost. Our reading from Jeremiah today, our little lectionary jeremiad, is a very human expression of that same lost-ness. The book of Jeremiah is set in the period leading up to the fall of Jerusalem to the Babylonian empire in 587 BCE. Jeremiah, looking around, knows something is wrong. He feels as though the people of Jerusalem are lost, headed down the wrong path. This reading is full of personal and collective despair, personal and collective loss. This angry, ranting prophecy, this imagined rush of hot air from on high, is a very human response to a very human feeling of lost-ness, that same feeling that wreaks havoc on college campuses every fall.

But how do we move from lost to found? I think we’ve already heard the answer, preached two weeks ago at our matriculation service by Dean Hill, with his hand on the altar, the table of the Lord’s Supper: history and mystery. I choose two different terms, though, for this day, for this set of lectionary readings, for this moment, two weeks in to a school year: Memory and Grace.

That memory is a solution to lost-ness is, of course, obvious. When we lose our way on campus or lose our student ID, we really should only need to access our memory, to overcome an unfortunate mental block. I lose my keys far more often than anyone my age should lose anything, and my husband will often ask, “Well, where did you have them last?” How frustrating! As if it were that easy! Memory is not some magical switch you can turn on or off, it is a difficult process of digging, sifting, sorting. It is some of the hardest, most mind-breaking work there is.

Seamus Heaney, the Irish poet and Nobel Laureate who passed away just a few weeks ago, wrote a poem in 1966 which hauntingly encapsulates the intersection of memory and loss. It’s called




Between my finger and my thumb

The squat pen rests; snug as a gun.


Under my window, a clean rasping sound

When the spade sinks into gravelly ground:

My father, digging. I look down


Till his straining rump among the flowerbeds

Bends low, comes up twenty years away

Stooping in rhythm through potato drills

Where he was digging.


The coarse boot nestled on the lug, the shaft

Against the inside knee was levered firmly.

He rooted out tall tops, buried the bright edge deep

To scatter new potatoes that we picked,

Loving their cool hardness in our hands.


By God, the old man could handle a spade.

Just like his old man.


My grandfather cut more turf in a day

Than any other man on Toner’s bog.

Once I carried him milk in a bottle

Corked sloppily with paper. He straightened up

To drink it, then fell to right away

Nicking and slicing neatly, heaving sods

Over his shoulder, going down and down

For the good turf. Digging.


The cold smell of potato mould, the squelch and slap

Of soggy peat, the curt cuts of an edge

Through living roots awaken in my head.

But I’ve no spade to follow men like them.


Between my finger and my thumb

The squat pen rests.

I’ll dig with it.
This is a poem, in one sense, about vocation. Heaney only discovers a sense of his vocation, who and how he is called to be in the world, through a process of memory. The words only pour from pen to paper as he recalls the hard, physical labor of his father and grandfather, digging in field and turf. It is only through remembering that he is able to move from a sense of loss and being lost “But I’ve no spade to follow men like them/” to found: “Between my finger and my thumb/The squat pen rests/I’ll dig with it.”

What memory work do we need as a country? How can we dig around, in the collective recesses of our minds, to find a way to engage in civil discourse and diplomacy? What memory work do we need to do as a church? How can we dig around, in tradition and scripture with reasoned discipline to address our experiences today? What memory work do we need to do as a school? How can we dig around in our institutional memory, our history of openness and inclusion to answer real, hard questions about who is included and excluded today? What memory work do you need to do? Where do you need to dig in your memory to find your ownmost self, your sense of call, your vocation?

What memories should we dig into in order to begin to find ourselves?

Now that’s a fascinating phrase in American English parlance…we often talk about “finding ourselves.” You’ll often hear something like, “Emily is backpacking through Europe to find herself,” or “Josh chose that college because he really wanted to find himself.” The implication is that we can find ourselves in exactly the same way we would find a lost set of keys or a misplaced ID. The onus is all on us. This is a guilt-inducing turn of phrase; if we somehow end up feeling lost, it must be our fault; perhaps we haven’t had the right experience, we haven’t looked in the right place. I’ve studied a few languages in my years of school, and I’ve never studied another language where the verb “to find” is used reflexively the way we often use it in America.

The gospel message this morning pushes back on this colloquialism, speaks back to a cultural parlance where we must find our own way out of feeling lost. Our Gospel this morning tells us that we are sought out; we do not and cannot find ourselves on our own, but instead can be found. In the parables this morning of lost sheep and lost coin we are neither shepherd nor woman but rather beloved sheep and precious coin. God seeks us out with the urgency of a shepherd climbing frantically on a mountainside or a woman frantically sweeping under the furniture. Grace is the serendipitous moment of being found.

And doesn’t this ring true with our experience? I know I didn’t venture out of my dorm room again on my own. I stopped feeling lost when my roommate dragged me to the dining hall, night after night, dragged me to the movies, dragged me to the theater, dragged me to a dance. And, on the other end of the spectrum, so many students caught up in a cycle of self-destructive behavior are only able to break the cycle when a friend says, “I’m concerned,” a faculty person says, “You’re grades aren’t where they could be,” or an administrator says, “I know you have something to contribute to campus life.” These moments are grace-filled. From the wisdom of others who have walked the way before us, we learn that there are many ways to belong on a college campus, many ways to have fun without buying into the myth of party culture, a myth that teaches that you can only find yourself by losing yourself.

So, if you’re feeling a little lost two weeks into this semester, start trying to remember who you are and where you’ve come from.

And if you’re not feeling quite so lost, take a look around. Is there anyone you can help find their way? To whom can you offer the gift of grace that you have experienced, that has brought you safe thus far, and the grace that will bring you home.

As a first overture, a first step, here is my top ten list of things you can do, even as a Freshman, with a group of friends, late at night, on a budget, without falling into the GAP. These are all above and beyond the hundreds of university-sponsored events occuring on-campus during any given week. You might find yourself, or be found, by doing one or more of the following:

  1. Walk along the esplanade, cross the Mass Ave bridge (follow the smoots), walk along the river along memorial drive, and see BU’s campus from the other side of the river. Pass the BU boathouse, cross the BU bridge, stopping at the middle to admire the skyline.
  2. Play mafia. See me after worship for the rules if you don’t know how to play. Or apples to apples, cards against humanity, etc. etc.
  3. Take the T to the north end. Buy pastries from both Mike’s and Modern. Compare.
  4. Host a microfridge Iron Chef competition. Pick a secret ingredient. $5 buy-in. All food must be prepared in a dorm microfridge.
  5. Go to a midnight movie showing at the Coolidge Corner Theater. Or go to a midnight showing of the Rocky Horror Picture Show.
  6. Make a “parkour-style” obstacle course using the permanent work-out equipment on the Esplanade. The winner gets bragging rights.
  7. Spring for some classy late-night dining on the cheap; try Finale, the late-night menu at Eastern Standard, or many others.
  8. Go to a poetry reading, an improv show, or an open-mic night at an 18+venue.
  9. Rent Hubway bikes (wear a helmet!) and bike somewhere you’ve never been.

10.  Get cultured: get $15 Huntington theater tickets, check out Third Thursdays at the Isabella Stewart Gardner, or even see some Shakespeare like you’ve never seen Shakespeare before by going to the Donkey Show (the 70’s disco performance of a Midsummer Night’s Dream, hosted at the “Oberon.”)

Lost and Found. Memory and Grace. It wouldn’t be a bad thing to end there, but it’s always worth getting trusted feedback when you’re a little unsure or when a task is particularly difficult, whether it’s a paper, a job application, or a sermon. Faced with a difficult lectionary and an even more difficult theme, I got a little input, and I was asked, “You talk a lot about party culture. Do you have a theology of partying?”

I will end, then, with a working draft of my theology of partying. “When you need to make a decision, ask yourself, “Does this help me to find myself, or am I doing this to lose myself?”


~Rev. Jennifer Quigley, Chapel Associate


Spiritual Fulfillment in College

September 8th, 2013 by Marsh Chapel

Luke 14: 25-35

Click here to hear the full service.

Click here to hear the sermon only.


Your spiritual fulfillment in these years may come from an honest, full reading of Scripture, an earnest, full exercise of reason, and an ample, full appreciation of tradition.


Consider a verse of scripture:  “Whoever does not renounce all that he has cannot be my disciple” (Lk 14:33)

You may have occasion to take a quiet walk this week. On the Esplanade.  Down through the Public Garden.  Along the Emerald Necklace.  Out on the beach.  (Your monthly ocean visit, which you promised last Sunday), As you walk, wander, and wonder, as you saunter with a saintly step, along the Commonwealth Mall, say, ponder our Scripture today.

Luke’s collection of sayings here, Luke 14: 25, in the middle of ten chapters or so, Luke 9-19,  that are Luke’s own developed composition, including many of the most memorable teachings of primitive Christianity that are nonetheless not found elsewhere (the Good Samaritan, the Lost Sheep and Coin, the Prodigal Son, and other), are, in all honesty, somewhat inelegantly jumbled together, in ways that do not necessarily fully harmonize.

(Following Augustine’s advice that a sermon in form should resemble the form of the Scripture on which it is based, you here are offered in this sermon a collection of teachings that in all honesty are somewhat inelegantly jumbled together, in ways that do not fully harmonize (J)!)

Luke 14: 25ff. is composed near the end of the first century, the dating of Luke being somewhere between the writing of Mark, and Luke’s first citation in other sources—a wide berth to be honest.

The passage carries a hyperbolic dominical saying, not unlike the hyperbole in ‘if thine eye offend thee, pluck it out’, setting distance, a disciplined existential distance, between self and parents, self and spouse, self and progeny, self and family, self and security.  (Following in faith will include loss and conflict.)  Striking, isn’t it, how this prediction of leaving kith and kin, leaving home, intersects with the experience of coming to college?

Our text is perhaps best understood in Matthew’s rendering, (Matthew and Luke both have received the sayings from a shared earlier document, known by scholars as ‘Q”) ’‘whoever loves father and mother more than me is not worthy of me’ (Matt 10:37)

The use of the image of the cross probably means it was originally composed in the preaching of the church, not in the teaching of the Lord, whose cross was not yet, after all, at this point in the gospel narrative, on the horizon.  There is not a direct line, if there is any line at all, from Luke 14, in 90ad, to Jesus’ teaching, in 30ad.

Luke 14 is addressed to men (notice the absence, as S Ringe reminds us, of husbands in the list of those to be hated), a further indication Luke, largely inclusive of women, is using a document he has inherited, Q.

The reading does not reject the significance of every day economic, social, familial, political and even military life—the mini parables of tower and king keep our feet on the ground.  That is, there is a real respect here for what we might call common sense.  “Prudent action is the essential theme” (Ringe, LUKE, op. cit).

Luke 14  asks, in a serendipitously timely and direct way for us, considering Syria, that we count the cost.  The cost of a project.  The cost of a plan.  The cost of a conflict.  The cost of going to war.

Strictly speaking, the collection of sayings and mini-parables,(again, some written by Luke, some coming to us from the collection we call “Q”, then perhaps shaped by Luke) do not come to a neat conclusion in vs 33, the need to renounce all possessions.  The general point is clear enough though:  discipleship costs.  Nor, in sum, is this a call to asceticism, but more a ‘simple readiness for God’s demand’ (R Bultmann).


Consider a second verse of Scripture: “What king, going to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand?” (Lk 14: 32)

On your walk, you might be thinking about Syria.

You might be quietly thankful to live in a great country like ours wherein the uses of power, with responsibility, are considered and discussed.  Where a president turns to a congress for deliberation, debate and vote.  Where women and men in military service serve others by serving the cause of peace, and the keeping of the peace.

If I were with you I might chime in with a heartfelt gratitude for the freedom of the pulpit, and of this pulpit.  Our community has graciously over time listened to what it did not always like, and protected the statement of what it did not always affirm.  That is truly gracious.  We should bluntly repeat that on these things, grave issues of war and peace, people of good heart and mind, of good will and spirit, can honestly differ, and disagree.

You might also be thinking about religious teaching about war and peace. (I notice by Google, by the way, that there is exactly one book of sermons, in print, addressing the war in Iraq, 2001-2007.  I can tell you the ISBN number, if you like (J). )

From several rehearsals here, others with you might remember that our tradition has two sorts of teachings here, pacifism and activism.  On the left hand, we have the earliest teaching, Matt. 5 and elsewhere, not to resist the evil one, a pacifist tradition with far support than just the Mennonites, Quakers, Amish and others.  In fact this chapel and our school of theology, including my namesake Allan Knight Chalmers, embraced pacifism over many years, years ago.  ‘If anyone smite thee on the right cheek, turn to him the other also’.  But our debate today is more on the other hand, the right hand if you will, Rom. 13 and elsewhere, of just war theory.   Here is the recognition, speaking of wisdom and innocence, serpents and doves, that justice for the lamb sometimes means resistance to the wolf.  It will be easy, finger by finger, for you to remember the issues and questions in this second form of Christian teaching:  is the action responsive not preemptive?, multilateral not unilateral?, ameliorative not imperial?, foresighted not unforeseeable?, proportionally limited not potentially limitless?

In the particular case of Syria 2013, grateful for presidential leadership that is war wary if not war weary, and willing to engage discussion, other questions may touch you, as, now studying in a great University, you exercise your reason.

What is the exact desired outcome?;  what the possible unintended consequences?;  why 90 days for a 1 to 2 day missile shot across the bow?; who quietly or silently, and for what reasons, is propelling this?; for enforcement of an international norm to be real, must it be military, or are there credible other options? Just what would a limited, proportional, meaningful deterrent be?;  have we exhausted every serious form of serious diplomacy?; what sort of precedents are we setting?.

Alternatively, what are the costs to peace and order of inaction in the face of 1400 gassed to death?; does not such a ‘brazen breach of an important norm’ require response if such a norm is not completely to unravel?; is the country war weary or war wary or both?; can we say and do more for refugees, some 2 million today from Syria, than we have done?;  why have the Arab League, European countries, NATO, the EU, the UN and so far congress been unwilling to enter a coalition of the willing?; is what is popular necessarily what is right?; how are we truly and best to ‘deliberate carefully, choose wisely, and embrace our responsibility’ (B Obama, 9/6/13)?;  what are we going to do about this?.

For now, we here will raise these questions, and watch and listen as the debate ensues this week.  We shall affirm, though, listening to Luke 14, as well, that the skeptical voices need carefully to be heard, both from within the church and from within the culture.


Consider a third verse of Scripture: “Whoever does not bear his own cross and come after me, cannot be my disciple” (Lk 14:27).

Your walk may bring you back past Marsh Chapel.  Think if you do about our time here two days ago, on Friday.

It was a beautiful, sun-dappled, bright Friday on Marsh Plaza.  Thanks to the College of Arts and Sciences, ice cream was served from four formal stations, and hundreds came to partake.  The chapel organ was booming, as musicians prepared for a busy weekend.  The Charles River glistened beyond ‘the beach’.   Blue sky, cool air, communal gathering—and ice cream.  A happy hour or two, on September 6.

I watched as Terriers older and younger sample the ice-cuisine.  Some looked into the chapel—named for a Methodist minister, our fourth president, Daniel Marsh, as is the plaza itself.  Some squinted up at John Wesley, above the front chapel door, in a robe, reading his Bible—the founder of Methodism, an English Protestant movement, in the 1700’s.  A couple, finished with their cones, looked in at the Connick stained glass windows, glanced at the Methodist hymnals in the pews, and peer at Abraham Lincoln (not a Methodist himself, though his biography—personal faithfulness, and social responsibility—epitomized the best of Methodism in his nineteenth century).   Three young men ringed the Boston University seal, next to the Martin Luther King, Jr. monument, and, avoiding stepping on the seal, read its motto, crafted long ago by Daniel Marsh, a thoroughly Methodist triad:  learning, virtue, and piety.   I wondered:  how could I briefly say to these hundreds just what lasting meaning the Methodist provenance of Boston University continues to have?  What difference does it make that in 1839 John Dempster—at Methodist minister from upstate New York—founded the theological seminary that later became our University?  After all, BU today is a large, urban, non-sectarian, northern, private, research university, which includes women and men from the whole inhabited earth.  What lingers from its birth out of Methodism?

Learning. The seal tells the story.  From its inception in America, Methodism, more energetically than any other tradition, established schools and colleges, from Beacon Hill in Boston all the way to route 66 and Claremont in California.  Today 128 universities, seminaries, and other schools adorn America, all fruit of an early love of learning, exemplified by John Wesley himself—an Oxford Don, a classics scholar, a biblical theologian.  Speaking of his beloved Bible, said Wesley, ‘I desire to be homo unius libri’, ‘a man of one book’.  Methodism never invested all authority in the Bible, because learning about the Bible pointed Wesley and his followers to other truths, in history and in reason and in experience.  Learning was the key.  My namesake, Professor Allan Knight Chalmers, a mentor to ML King and others, implored his graduate theological students to read ‘a book a day’.  The old saying that, nihil humanum, that ‘nothing human is foreign to us’, expresses the love of learning inherited from our Methodist past. Recognizing, with John 8:32, the crucial treasure of learning, of knowledge, we drank education with our mother’s milk at the birth of BU.

Virtue. But Methodism has more than academic rigor to offer us, in reflection on our past.  Learning and virtue and piety—knowing and doing and being, if you will—all are part of becoming fully human.  Methodism emphasized, and emphasizes, the shared experiences in life:  ‘that which has been believed always and everywhere by everyone’; ‘in essentials unity, in non-essentials liberty, in things charity’; ‘a people happy in God’; ‘the best of all is, God is with us’.  Our BU history comes out of a movement of ‘doers’, in the main—dreamers, yes, and doubters, too, but largely doers. They put a church in virtually every county in the country.  They split, north and south, ahead of the civil war, over slavery.  Having been poor, they ministered always and fully with the poor.  They tithed (as most still do—giving away 10% each year of their earnings).  Wesley put it this way: ‘do all the good you can… Faith without works is dead.  Our modern BU work with the Chelsea schools can stand as an example of a dozen other great BU transformative gifts, which well up out of the ancient Methodist bone structure of the school.  BU over 170 years has defined itself, not by whom it excluded, but by whom it included—the children of the poor, the working class, former slaves, people of color, different religious traditions, women—and in our time, the otherwise abled, the gay and lesbian community,  internationals, and others.

Piety.  I admit this is a superannuated word.  It sounds vaguely and curiously cloistered.  But what it means is vital and crucial for you, and me.  That is, what we learn and how we act finally shape who we are.  There is a lasting, soulful dimension to the human being, an own-most self behind the public persona, a multi-dimensional person (in the tradition of Boston University’s own philosophical tradition of Personalism) down deeper than the one-dimensional surface.  At heart, for the Methodists, piety meant love, to love one another, even as God has loved us (1 John 4:7).  If we are not both lovers and knowers, both learners and lovers, we have left behind part of our souls.  But if we do love one another, these Methodists taught, God abides in us.  There are many ways to keep faith.  The tolerant, magnanimous openness of Methodism, at its best, reminds us so.  ‘If thine heart be as mine, give me thine hand’, said John Wesley.  Under the seal on Marsh plaza, on a sunlit, gleaming day, there lies the wonder and promise of love.  And after all, without love, and an experience of love, what is life for?  Charles Wesley, John’s 18th century musical brother sang it this way, in a hymn written for the opening of an elementary school in 1762:  Unite the pair so long disjoined, knowledge and vital piety…,

I have to think that all these long dead forebears would smile with delight at the next generation coming alive—knowing, doing, and being—in a happy gathering, in early September, on Marsh Plaza, Boston University.

Your spiritual fulfillment in college may include a leisurely walk or two, meditating on Scripture, considering the current quandary of Syria, stopping in the sunshine of Marsh Plaza to think again about our inheritance. Your spiritual fulfillment in these years may come from an honest, full reading of Scripture, an earnest, full exercise of reason, and an ample, full appreciation of tradition.

~The. Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel


Set Sail

September 1st, 2013 by Marsh Chapel

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The text for today’s sermon is unavailable.

~The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel

The Sermon on the Mound

August 25th, 2013 by Marsh Chapel

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Out on the Massachusetts Bay, in the autumn of 1630, Governor Jonathan Winthrop spoke to frightened pilgrims, half of whom would be dead before spring.  One can try to imagine the rolling of the frigate in the surf, out on the Atlantic.  One can feel the salt breeze, the water wind of the sea.  The Governor is brief, in his sermon for the day:  “We must consider that we shall be a city upon a hill.  The eyes of all people are upon us, so that if we shall deal falsely with our God in this work we have undertaken, and so cause Him to withdraw His present help from us, we shall be made a story and a byword through the world”.  A remarkable, truly remarkable warning, to our country, at the moment of its inception.


It is a cold day in early March, 1865.  Four score and eight years after Independence, the nation has indeed become, as Winthrop prophesied in his Boston sermon, “a story and byword through the world”.  600,000 men will  have died by the time Lee and Grant meet at Appomatox, approximately one death for every 10 slaves forcibly brought to the New World.  This day in March, Mr. Lincoln delivers his own sermon, to the gathered and we may assume chastened congress.  It is Lincoln’s Second Inaugural address:  “The Almighty has His own purposes…Fondly do we hope, fervently do we pray, that this mighty scourge of war may speedily pass away.  Yet, if God wills that it continue until all the wealth piled by the bondsman’s two hundred and fifty years of unrequited toil shall be sunk, and until every drop of  blood drawn with the lash shall be paid by another drawn with the sword, as was said three thousand years ago, so still it must be said, ‘The judgments of the Lord are true and righteous altogether’.


“With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the work that we are in, to bind up the nation’s wounds, to care for him who shall have borne the battle and for his widow and his orphan, to do all which may achieve and cherish a just and lasting peace among ourselves and with all nations.”


Into the next decade the state of Mississippi will spend 20% of its annual budget, each year, for artificial limbs.  Lincoln himself will die within weeks.


Now we witness another gathering,  and we hear another sermon.  A hundred more years have past.  It is August 28, 1963, a sweltering day in the nation’s capitol.  Hundreds of thousands of women and men have gathered within earshot of Lincoln’s memorial, and within earshot of his Second Inaugural.  They have come—maybe some of you were there—with firmness in the right as God gives to see the right, to strive to finish the work.  A Baptist preacher captures the moment in ringing oratory:  “I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slaveowners will be able to sit down at the table of brotherhood.”


Winthrop.  Lincoln.  King.  1630. 1865. 1963.  These are the  three greatest sermons ever preached in our country’s history.   Do you notice that not one of them was delivered in a church?  Yet they all interpret the church’s Gospel to the land of the free and the home of the brave.


Winthrop.  Lincoln. King.   They believed in God’s providence. They trusted, through terror, in God’s favor. They thought that persons, even they themselves, had roles to play in the divine drama.


They warned of tragedy, they endured tragedy, they honestly acknowledged tragedy.  What Winthrop prohesied, and what Lincoln witnessed, and what King attacked is our national tragedy still.   We still judge, by the color of skin and not by the content of character.


But God has not left us, nor does God abandon God’s children.  God works through human hearts, to bind up the nation’s wounds.  It is the preaching of the Gospel of Jesus Christ, and this alone, which will bring peace.  The church has nothing better to do, nothing other to do, nothing more important to do, nothing else to do than to preach.  Preaching is everything, the whole nine yards.  Let others be anxious and fretful over much service:  you are a Christian—sit at Christ’s feet and lisp his Gospel to others.  For when the Gospel is rightly preached and rightly heard, heaven invades earth.


The best preaching happens beyond church.  Some is spoken and some is lived.  Said Franklin, teaching the only two values he thought important—industry and frugality: “none preaches better than the ant, and he says nothing”.   We are not so much resident aliens as dual citizens.


There is a godly love of country, a measured patriotism,  a tempered sense of national identity, that can save.  Today we have almost none of it left.  Those on the right have been dangerously infected by authoritarian neo-fascistic ideas and emotions that have no place before the cross.  Those on the left have mistakenly assumed that one could somehow exempt oneself from the national identity, have no national poetry, no healthy patriotism, no common faith with which to bow before the cross.


We have no choice about common identity, national character, love of country.  Listen to Winthrop and Lincoln and King.  What we have some limited influence over is the nature, the type, the relative health of such.  Notice the Beatitudes, how the blessing fall on groups.  Blessed are those…


I believe there is at least one saving story from which, over time, we may gain strength and insight for our common story, poetry and preaching.  What Whitman said about poetry is doubly true for the Gospel itself:  “The United States themselves are essentially the greatest poem…Here at last is something in the doings of man that corresponds with the broadcast doings of the day and the night…Really great poetry is always the result of a national spirit, and not the privilege of a polished and select few the strongest and sweetest songs yet remain to be sung.”  Here is what a godly love of country can do.


This year, without much fanfare, we passed the 60th anniversary of Jackie Robinson’s entrance into major league baseball.  The armed forces were still legally segregated.  So were public schools. That was America in 1947 when a tee-totaling Bible quoting Republican from Ohio integrated major league baseball.  Who remembers today the lone ranger type—so decried in church circles today—who spent most of a lifetime working for one transformation.  Rickey was taught the Gospel in the Methodist church of that time where there was to be no separation, like that we have today, between a deep personal faith (conservative) and an active social involvement (liberal).  Rickey was one of those people who just never heard that “it can’t be done”.  For thirty years, slowly, painstakingly, he manuevered and strategized and planned and brought about the greatest change in the history of our national pastime.  IT CAN BE DONE.  Go to Cooperstown this summer and see the story unfold.  There is sermon on the mound, preached in life, brought to voice through one lone Methodist, in one lone lifetime, in one lone sport, in one lone generation.  IT CAN BE DONE.  But you need a preacher, like Rickey: “I prefer the errors of enthusiasm to the reticence of wisdom”


Where is the Branch Rickey of Wall Street?

Where is the Branch Rickey of the local church?

Where is the Branch Rickey of the public school?

Where is the Branch Rickey of your neighborhood?

Where is the Branch Rickey of the urban\suburban

split in Monroe County?

Where is that secular saint who doesn’t realize it can’t be done?

Where is the preacher of the next sermon on the mound?

Maybe she is here today.  Maybe you are she.


I heard William McClain, an African American preacher, tell about growing up in Tuskegee Alabama. He grew up listening to the team Branch Rickey fielded in Brooklyn.  “When Jackie stood at the plate, we stood with him.  When he struck out we did too.  When he hit the ball we jumped and cheered.  When he slid home, we dusted off our own pants.  When he stole a base, he stole for us.  When he hit a home run, we were the victors.  And he was spiked we felt it, a long way away, down south.  He gave us hope.  He gave us hope.”


Don’t let people tell you things can’t change for the better.  They can.  This country can work.  We just need a few more Branch Rickeys and a few sermons on the mound.

~The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel


The Courage to Live Eternally

August 18th, 2013 by Marsh Chapel

1John 2:12-17; Luke 23:39-42

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Two others died on crosses with Jesus that Friday, according  to Luke.


The old translations of the Bible mistranslated the Greek word used to describe them so Christian legend came to call them thieves. Reza Aslan’s book Zealot: The Life and Times of Jesus of Nazareth is now number one on everybody’s best seller list.


Aslan is right that the two men who died on crosses with Jesus were not thieves but probably zealots and revolutionaries. Today we might call them –this is my word not Aslan’s– today we might call them insurgents.


Insurgents are patriots who fight against occupying forces much more powerful than they are. They fight not to win battles, which would be a lost cause, but because they hate oppression and they hate the oppressors and they hate those who collaborate with oppressors.


Israel was occupied by the Roman Empire so militarily advanced that Israel could never defeat them in battle but, lost cause or not, the most radical zealots fought and maimed, wounded and killed whenever and wherever they could.


The zealots hated the Romans. The Romans hated the zealots. The Romans reserved for zealots the worst, most painful, most humiliating form of punishment: execution by crucifixion.


As Reza Aslan argues, the two others dying on crosses near Jesus were most likely zealots. Aslan emphasizes their passion for social justice. He does not emphasize that they probably would have had the blood of Romans and Israelite collaborators on their hands.


In Luke’s story of the conversation between the zealots and Jesus, the crowd who’d come to watch the crucifixions is mocking Jesus and one of the zealots joins them. He mocks Jesus. The other zealot sides with Jesus. He says to the first zealot: You and I are guilty of what we are accused of doing and and deserve our punishment. But Jesus has done nothing wrong and does not deserve to die like this.


This second zealot says to Jesus: “Remember me when you come into your kingdom.

Part of the reason Luke tells this story is because he wants to convince us that even though he died the death of a zealot, Jesus was not one. There was no blood on Jesus’ hands. Instead his blood is our hands … all we who crucified him or stood by and did nothing, do nothing. This is Luke’s point.


So the controversy that Reza Aslan raises in his book is not a new one. Luke was already trying to address it in his gospel written only a generation or so after Jesus’ death.


What particularly interests me this morning is Jesus’ response in Luke’s story to the second zealot who asks Jesus to remember him when he comes into his kingdom.


Jesus answers: “Amen, I tell you that today you will be with me in paradise.”


Today you will be with me in paradise.


There is a sermon I have been trying to preach for a number of years now. It is a sermon a member of my church back in Washington, DC, asked me to preach.


She was a fascinating person as so many of those who attend my church are. As a young woman she had been recruited to Washington when the federal government was growing rapidly and every office was looking for young intelligent single women to move to DC to be secretaries because they needed someone to, well, actually do the work.


She had grown up in a small rural town in the south, studied at a local small Christian college for a year or two. She was very bright. Someone in Washington knew someone at her college; she wanted to see the world. She ended up in Washington organizing the calendar and life of someone important in the government.


She never married but over the years she developed a wonderful community of friends who became her family: People from the apartment building she lived in, people from the little pub where she spent Friday nights.


A gay friend from the pub first brought her to our church. I mention this only because it amused her so that a gay man was the one to bring her back to church. She once told me her friends were all the people the church she grew up in had told her never to associate with: people of different races and nationalities, gay people, people who had been divorced, people who were a bit cynical and who liked to tell slightly risqué jokes, people who would have been lonely without each other.


One day the friend she attended church with called to tell me that she had been diagnosed with a terminal illness. She had only months to live.


I called to ask if I could visit. She said she didn’t really need me to visit. She had friends to talk to. She didn’t really need me in her living room, she said.


But, if I wanted to do something for her, she said, this is what I could do: I could preach a sermon on a certain topic. The topic she wanted me to preach a sermon about was what happens after we die.


Her request left me fairly speechless. This is not what we focused on in the seminary next door to this chapel when I attended it. What happens after we die?


She has long since died and I trust knows more about the answer to her question than I do, but I have been trying to preach her sermon ever since in one form or another … without much success. But I keep trying, especially when I get a new audience to try to talk about it with, like you.


For a religion based on the story of a resurrection, the Bible really has relatively little to say about what happens after we die and what it says is not very systematic nor frankly is it very consistent.


The Gospel of John quotes Jesus saying his Father’s house has many dwelling places and he will go to prepare a place for us. His disciples get confused during this conversation and, as so often happens with the Gospel of John, when I try to study the passage too literally I get confused too. (John 14:1-9)


Already at the time the Bible was being written people –even Christians– were having a hard time with the idea of resurrection. What is it exactly that is resurrected? The Apostle Paul tries to explain it. The dead will be raised imperishable. The perishable must put on imperishability and the mortal must put on immortality. (I Cor. 14:35-58) Unpack that.


Paul finally admits that for now we see only through a mirror dimly. For now we know only in part. (I Cor. 13:12)


In the Book of Revelation, which you’d think might be the most helpful part of the Bible on this topic, we don’t even go to heaven so far as I can tell. Heaven comes down to earth. (Rev. 21:1-7)


The writer of the First Epistle of John is the most honest and vulnerable and agnostic — What we will be has not yet been revealed, he writes. What we do know is this: When he is revealed, we will be like him. (I John 3:2)


Other religions seem much more knowledgeable and concrete. Tibetan Buddhism describes exactly what happens to us during the first 49 days after we die.


Vedic Hinduism’s Garuda Purana describes what happens after we die in perfect detail including the dark tunnel we pass through as our soul moves from our old body to our new body. The direction we travel in the tunnel is due south.


The Koran says we will enter heaven through one of eight doors depending on which of eight religious practices we prioritized during our life on earth.


Our Bible, in contrast, seems to give us only hints and poetry.


Which is why as I decided to try this sermon one more time I came to focus on Jesus’ words to the zealot on the cross. Jesus says to him “Amen. I tell you that today you will be with me in Paradise.”


The word Paradise appears only three times in the New Testament. It is a word, scholars tell us, that has a different connotation than heaven. Heaven is a reference to fulfillment, completion, culmination, resolution, the end. Heaven is when and where God’s will is finally fully and completely done.


Paradise is a reference backwards … back to the garden … back to Eden … back before history began … before Cain murdered Abel (Gen. 4:8) … before Hamor raped Dinah (Gen. 34:2) … before Shem made Canaan his slave Gen 9:25) … before we learned prejudice and racism and sexism and homophobia and xenophobia and greed and dominion and the fear that if I share with you there may not be enough left over for me.


Jesus says to the zealot whose life is defined by oppression and hate but who reaches out in kindness to him as they hang on crosses together, today you will be with me where and when the world has not yet turned into what it has become.


He says: We are going back to before we were wounded and before we began wounding others until the whole world became a world of woundedness and violence. We are going back to the garden.


I am not sure. I don’t know. I don’t know if we are going forward towards heaven or backward towards Eden …  but there is something I find hopeful about the idea of being with Jesus in paradise. There is something appealing about the undoing of all we have done to hurt each other and to hurt the earth. There is something appealing about the undoing of all the pain I have caused, all the good I’ve left undone.


First John says: “The world and its desires are passing away but those who do the will of God live forever.” (I John 2:17)


The world and its desires are passing away.


Fred Buechner says people don’t pass away. It is the world that is passing away … the world and its desires. Hate is passing away. Greed is passing away. Ignorance is passing away. Prejudice is passing away.


The world and its desires are passing away but you and I –the you and I created by God in the garden to be companions to one another, the you and I before we began to murder and rape and enslave each other– the real you and The real me will live forever.


If I could preach this sermon to the woman who asked me to preach it I would tell her that the hate and fear the church she grew up in tried to teach her is passing away but the love she discovered with her gay, divorced, irreverent neighbors and her friends at the pub, this love she opened her heart to will never pass away.


Carol Zaleski in a lecture at Harvard reported that six years before his death America’s greatest philosopher William James received a questionnaire from one of his former students.


One of the questions was “Do you believe in personal immortality?”


James answered: “Never keenly, but more strongly as I grow older.”


The next question was: “If so, why?”


James answered: “Because I am just getting fit to live.”[i]


The world damages us so. Not the world God created; the world we have created.   It teaches us to hate those who hate us until we all hate each other. It teaches us to be suspicion of those who seem different from us until we are suspicious of everybody. It teaches us not to trust until we are all distrustful of each other.  It teaches us murder, it teaches us rape, it teaches us domination.


But, take courage,  because the world and its desires are passing away. Even the part of the world that lives inside of me and inside of you is passing away. Even the part of the broken, messed up world that lives inside of me and inside of you is passing away.


As we make our way back to the garden or forward to heaven, whichever it is, I so want to learn how to trust, how to forgive, how to accept forgiveness, how to be unreservedly generous, how to love with all my heart. On the day I die, I want to finally be ready to live.


[i] Carol Zineski, “In Defense of Immortality,” First Things (August/Septembver 2000) Find on the web at


Rev. Dean Snyder, Senior Pastor

Foundry UMC, Washington DC


Why Marriage Matters: The Church and Marriage Equality

August 11th, 2013 by Marsh Chapel

Genesis 2: 18-25; Matthew 19:3-12

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After I graduated from Boston University School of Theology forty-one years ago and became a local church pastor if you’d told me that I would preach at Marsh Chapel during my last year of active ministry and that the topic I would choose to talk about would be marriage I would not have believed you.

Marriage was a routine part of the life of the church and my work as a pastor, usually more fun than funerals. We did premarital education and counseling with couples but we drew much more heavily on psychology and the social sciences than we did biblical studies or theology or ethics when we taught and counseled.

I am fairly amazed that I have spent so much time these last several years of my ministry trying to understand marriage biblically, theologically, and even politically.

It is in some part your fault, Massachusetts. In 2004 you became the first state in our nation to make same-sex marriage legal, and look what has happened since. Less than ten years later, marriage equality is now the law in 13 states, the District of Columbia, and five Native American tribes.

The Supreme Court has ruled that the federal government must recognize and honor same-sex marriages conducted in states where they are legal.

A recent Gallup poll indicates that 52 percent of Americans would vote for a federal law that made same-sex marriage legal in all 50 states.

It seems increasingly likely what you began here in Massachusetts will eventually reach every state and beyond.

The argument in the courts and on the public square for marriage equality, put simply, is that marriage is a civil right and that we cannot constitutionally deny any group of people their civil rights.

Earl Warren writing the 1967 Loving v Virginia Supreme Court decision said: “The freedom to marry has long been recognized as one of the vital personal rights essential to the orderly pursuit of happiness by free men” … and presumably by free women as well.

Legally, marriage is a civil right and so marriage equality for adults of all races, nationalities, genders, sexual orientations and identities is undeniable.

Since the principle of equality is rooted in the teachings of all of the Abrahamic religions, you might think the churches, synagogues, mosques and meetings of America would applaud another advance for justice.

This, of course, has not entirely been the case. There have been problems.

One problem is the Bible. The Bible simply always assumes that marriage is between a man and a woman or, in some cases, between a man and women. As the religious opponents of marriage equality like to say, there is no Adam and Steve in the Bible. It is true. There isn’t.

So to understand marriage equality people of biblical faith need to take a leap of theological deduction and imagination. We need to ask whether the Bible’s teachings about marriage are about anatomy and biology and physiology or whether they are about the quality of relationship between two people who love each other and want to make the profound commitment to each other that we call marriage.

It is a theological leap many find difficult and it is a leap, frankly, it would never have occurred to us to take …  except that we have known gay and lesbian couples who have demonstrated in their lives together this quality of love and commitment that is the ideal of marriage. It is because of them that we’ve needed to go back and read the Bible again and see if we can find room for them in the story.

I have tried to read and consider carefully the arguments of those who oppose marriage equality on the basis of biblical teachings. Most now acknowledge that the battle within the American culture is pretty well settled. They acknowledge the secular culture has changed its mind. The secular culture now accepts same-sex marriage.

But, they argue, the church needs to be counter-cultural. They argue that the church cannot allow the secular culture to redefine biblical teaching.

it seems to me this argument is based on the theological assumption that God is not present or at work within the culture, only within the church. The assumption is that the culture is godless while the church holds all godly truth. I find no substantial support for this way of thinking within Scripture or Christian tradition and certainly not experience.

Jesus says the wind blows where it chooses. (John 3:8) The spirit goes where it will.

Biblically God has always resisted being caged inside temple walls built by human hands. God’s very name is I am who I am and I will be who I will be. (Exodus 3:14)

The Gallup poll I mentioned that indicates that 52 percent of Americans would vote for a federal law that made same-sex marriage legal in all states has some other interesting data. Among those who said they rarely or never attend church or a house of worship, 67 percent said they would vote for same-sex marriage. Among those who say they attend church monthly or nearly weekly, 51 percent said they would vote for same-sex marriage. Among those who reported that they attend church weekly only 23 percent said they would vote for same-sex marriage and 73 percent said they’d vote against it.

I hate to say this but it may be a mistake to spend too much time in church. God is not contained within church walls nor within the covers of a book. God is in the world –at work in the culture– and only when we are listening to both the book and the world can we find a path toward understanding God’s will and way.

We come to church not because this is where God lives and we want to pay a visit. We come here to recall where God encountered us in our lives in the world last week and to prepare ourselves to meet God in the workplace, the classroom, the bowling alley, the bar, the ballpark in the week to come.

The theologian Karl Barth said that the preacher needs to have a Bible in one hand and a newspaper in the other. Christians need to pay attention to both the book and the culture.

Unless our experience in the world helps us always read the Bible anew, it becomes a dead book that keeps us buried in the ancient past instead of the story of a God of justice, inclusion, and love who helps us find our way into the future … a future the people who wrote the book would have never imagined but which they understand to be consistent with what they began as they watch us from heaven.

I serve a church in the Dupont Circle neighborhood of Washington, DC. We reflect our neighborhood. On an average Sunday, a fourth to a third of our congregation are openly gay and lesbian men and women.

We are part of a denomination that forbids same-sex commitment ceremonies or weddings. The rules say these ceremonies shall not be celebrated in our buildings or by our clergy.

Back before marriage equality came to the district we started doing what we called services to honor gay and lesbian committed relationships. Couples would come here to Massachusetts to be married or they would have private ceremonies in their homes where they exchanged vows and then we would have a public service in church to honor their commitment. We were careful not to celebrate until we’d left the building. We didn’t break the rules.

Then in the fall of 2009 friends started telling me that marriage equality was coming to the district. I went to my board and asked, “If it happens, what do we do?”

Clergy and congregations in my denomination had been punished in the past for doing same- sex weddings.  Pastors had been suspended or even defrocked, the ministries of congregations had been disrupted.

We were engaged in a dozen ministries in our community as well as trying to provide quality religious education for our children and youth and all the ordinary programs congregations do. We were working with others to end homelessness. We were engaged in global mission in Haiti. We were trying to address the ridiculously high incarceration rate of young African-American men in our city.

We didn’t want our ministries disrupted. And we had no desire to break any rules.

We started a congregational conversation that lasted for several months.

The conversation was a bit chaotic and confusing. We were all over the place in our thinking. No path ahead was emerging.

Then during yet another disjointed, somewhat frustrating, congregational meeting Doug stood up and walked to the front of the sanctuary. Doug of Sam and Doug. Known by everyone in the congregation. Between Doug and Sam they had served on countless committees and task forces and mission groups. They were faithful, generous, always offering their home for meetings. They were loving towards each other, caring towards others, especially the elderly and weak of the congregation.

Doug stood before the congregation and simply said “I want to be married in my church by my pastor.”

I want to be married in my church by my pastor.

The tone and direction of the conversation changed. We were no longer talking about theories or strategies or consequences. We were talking about Sam and Doug.

In September 2010, Foundry Church members adopted a policy of marriage equality by a vote of 367 to 8.

We just cannot read the Bible as though Sam and Doug do not exist. We cannot be the church as though Sam and Doug were invisible.

Marriage equality as the law of the land is good and right, but the struggle will not be over until it is settled in our faith communities.

While marriage is a civil legal status, it is more than that. We don’t go to our lawyers to marry us.   We go, most of us, to our priests, pastors, rabbis and imams.

The latest edition of the textbook Choices in Relationships: Introduction to Marriage and Family by David Knox and Caroline Schacht says that 80 percent of marriage ceremonies in America are conducted by clergy. A 2011 article[i] by Michelle Boorstein in the Washington Post suggests this percentage may be declining but the majority of Americans still go to a person they believe to be a man or woman of God to be married. Even those who don’t, Michelle Boorstein reports, still often include religious rituals in their ceremonies.

There is a deep intuition within us that marriage is more than just a secular legal contract. In the love and intimacy of marriage, even in the times of distance and disagreement and disappointment that we need to painfully work our way through, even in the experience of brokenness of a marriage … in the joys and struggles of marriage we experience something that is like the relationship between humanity and God. We know deep down that our marriages are not just legal but also holy and sacramental.

The creation story of Genesis 2 talks about the purpose of marriage. Genesis 2:24 and 25 say: “Therefore a man leaves his father and his mother and clings to his wife and they become one flesh. And the man and his wife were both naked and they were not ashamed.”

The holy purposes of marriage are, first, to get you out of your parent’s home. Then –holiest of all– it is to give you someone to hold on to … to cling to in bad times, to hug in good times, to hold on to when holding on is hard … to give you someone to become one flesh with even as your flesh grows old … and to give you someone to be naked with without shame.

How could we be so unimaginative, so incapable of translation and deduction, so densely literal that we would deny such a holy marriage to Sam and Doug? If we don’t start doing it, the rocks in the walls of our buildings will start putting on our robes and stoles and doing weddings themselves.

Jesus said it — Those whom God has joined together, let no one separate.


[i] Michelle Boorstein, “More couples pick friends to preside at weddings,” Washington Post, Sept. 16, 2011.

~The Rev. Dean Snyder, Senior Pastor

Foundry United Methodist Church, Washington DC


Summer Grace

August 4th, 2013 by Marsh Chapel

Click here to hear the full service.

Click here to hear the sermon only.



Sometimes we arrive in worship with a personal, compelling need. We find our familiar pew. We turn at the appointed hour to the radio frequency. We enter a spirit of prayer. Sometimes we bring, or are brought by, a compellingly particular concern.


In fact, on many occasions of return to worship, after a hiatus, or an absence, or a distance, we come trying to sort something out. We are, after all, ‘persons becoming persons’ as Carlyle Marney used to say, and well say. We are in the process of becoming who we are, bit by bit, trouble by trouble, hurt by hurt, scrape by scrape. The more irregular rhythms of the summer, with its heat spots and rain storms and family visitors and office coverages, can sometimes become a kind of summer grace, allowing us to recollect, to reckon with our souls, to seek a summer grace in Word and Table, preaching and sacrament.


Sometimes the malady is major. Our dearest friendship can come in danger, if we do not keep our friendships in good repair. You may come to work to discover that an office mate, a trusted friend, whose friendship you may have taken for granted, has felt unappreciated, and so has gone on to greener pastures, now that there are a few more jobs around from which to choose—not enough, just a few more. Or a regular summer picnic may reveal an absence, someone whose presence you expected, and missed. You may come some Sunday, having realized on Saturday night that your marriage, seemingly so solid, has revealed a human but painful fracture. A most painful weight to bear, for sure. Our reading from Hosea, the loveliest passage in the Hebrew Scripture, comes from a book in the Bible written straight of the pain of infidelity. It can be a ready reassurance to hear that for a long time, and in the heart of sacred writing, there is a shared experience, for yours, the deep recognition of deep hurt. Hosea even makes of his own pain a way to understand the gracious, lasting, love of God—‘my compassion grows warm and tender’. In the cup and bread today, for you, there is a summer grace, a personal honesty about pain but also a personal witness to endurance. You can get through this. ‘I am the Holy One in your midst, and I will not come to destroy’.


Sometimes the trouble is a shared trouble, a time of trouble, a time in trouble. The poets often will warn us, even a decade in advance. So TS Eliot wrote The Wasteland in 1922, and envisioned 1932 and 1942. We disregard our poets to our peril. So summer can be a good time to remember them, and to memorize the biblical poetry of the psalms. In Robert Raines’ family the children were prized with a soda when they had memorized a psalm. Is that bribery or is that good parenting? Or both?  When we realize that at some deep level, the moorings are loosened in our community or culture, then we may come to church a little dazed, a little unbalanced, not quite sure why. Thirsty, in a way, hungry, in another way. I have been preaching and teaching through the summer, and regularly people will ask about Boston. How are you? How are things there? They are not referring—usually—to Whitey Bulger, or even—usually—to the Red Sox. One woman from the Midwest was wearing a shirt that said ‘Boston Strong’. As a guest preacher I usually say something general in response, using a collected vocabulary—‘pretty well…good people…very resilient…courageous women and men…yes, Boston Strong.’ But as a pastor I also have other thoughts, not so easily expressed in a less familiar setting. Yes, strong. But we also have our forms of wandering, as the psalmist puts it. We also know about the soul fainting, as the psalmist puts it. A photo of an innocent middle aged woman, now legless, is all it takes, at least for me, to recognize the truth of the Scripture and its repeated emphasis on cries in trouble. Not only sorrow, but anger, not only grief, but very human rage will bring us to the desert. It takes time, real time, and a long time, to process trauma, and when you least expect it, the desert can envelope you. That may bring you to listen to a sermon, or attend a church, to hunt out again the lasting love of God. If nothing, no one else: ‘Give thanks to the Lord, for he is good, for his steadfast love endures for ever’. Boston Strong? Maybe Boston Getting Stronger?


Sometimes the trouble is amnesia. I am getting to the point that I need a solution or two to daily amnesia. Where are my glasses? Keys? Sermon notes? I should say, when I lay them down, ‘I am putting my glasses on the bureau’. But we know a bigger, that is to say, a real sort of amnesia, too, that sometimes sits right with us in the pew, right beside us in the arm chair. What am I doing here? What is the point of all this struggle? I seem to have lost my way. I find it greatly comforting, on a daily and weekly basis, to see that in the very marrow of the Scripture, my wandering forgetfulness is known, shared, experienced, addressed. The recognition of a lost path, a way forgotten, an amnesia about something that really matters—this too is a summer grace. The student of Paul who honored Paul by writing pseudonymously a letter to the Colossians in his name had us in mind here, or had this in mind at least, our amnesia. Remember: you have been raised. Remember: seek the good big high great things. Remember: your life is hid with Christ in God. Remember: you are wearing a new nature, a renewed nature, which connects you in love to every other. ‘Christ is all, and in all.’


Then sometimes, too, the unexpected arrives, supplanting security with radical change, unplanned and unforeseen. A good morning to listen to the radio service, or, better, to find your way to church can be this very moment of cataclysm. It is only sparing help to recall that many others in the history of the race have woken up, suddenly, to discover that all the barns full of grain carefully and responsibly stewarded cannot get us past a great loss, a loss of life, a loss of self, a loss of soul. Faith is only faith when it is all you have left to go on. (repeat) Then it is faith, for that is what we mean by faith, walking ahead into the dark. Sometime go through the pages of the Scripture and just watch for the number of occasions when the people in the Bible are suddenly and unexpectedly accosted with trouble, through no fault of their own. In St Luke today, the man is a prosperous farmer. But in other spots he is a favorite son thrown in a pit, a patriarch wrestling with a demon, a leader dying in a cave, a scout frightened by grasshoppers, a prophet unheeded until too late, an Apostle who knows about a thief in the night, a disciple who thought his betrayal would go unnoticed, a king who expects wrongly that his son will be honored, a father whose son leaves home, an honest worker who loses his job, a woman who has to plead until blue in the face before a judge who could not care less. And then:  a Savior, a man of compassion, an embodiment of love, a healing teacher, a Lord, a Messiah—crucified. In the summer, for us, sometimes, it can be restorative to see that we have company on the days when night falls early. ‘One’s life does not consist in an abundance of possessions’. Or positions.


Right now our land and landscape are covered with a vast carelessness. A vast carelessness regarding the poor. A vast carelessness regarding the children of the poor. A vast carelessness regarding the other—otherwise oriented, otherwise abled, otherwise viewed. We have made some headway, by the Dow measurement anyway, in the building of better barns. (Nor should we, nor do I diminish the importance of bodily, physical, fiscal health.) But the parable today though brutally admonishes us that love is for the wise. The body is not the soul. Fool! Today your SOUL is required.


This month, later this month, we shall remember Martin Luther King’s great sermon from 50 years ago. August 28, 1963, a sweltering day in the nation’s capital. It was indeed a soul, a soulful moment. Some of you listening, some perhaps present, were there. Most have heard King’s words, more than once.  His was a life ‘rich toward God’. How? How so? What shall we recall fifty years hence? In its remembrance, this month, will our souls come alive that we might be rich toward God? Remember…


First, that King was a preacher. He was a preacher first and last. His words, rhetoric, angle of vision were formed in the life of the Christian church, the black church, the pulpit. Taylor Branch tells of an intense Sunday afternoon meeting, King and colleagues, when a knock came at the door. There, an older woman, in Sunday clothes, carrying a basket. She came with something to eat—chicken and biscuits I believe. And they stopped, the planning stopped, the work stopped. She had brought something for the preacher. It was a summer grace to receive it, as is our communion. Today. King was not first an academic, an organizer, a teacher, a prophet, a social leader. He was a preacher. May that be for those of you considering such a calling—then higher in status and lower in stress, now lower in status and higher in stress—a hard vocation, that is, one worth doing—leave the easier things for others, may that be an encouragement to you of what such a calling can mean. Marsh Chapel has every reason to commend and recommend King as a preacher. Further, the series this summer, the primary preachers from the primary northern Methodist pulpits, is meant as a sign for the future when the collapse of general agencies, general conferences, general superintendencies, and generalized discipline will give way, as it is already doing, to real, vocal, preached, pulpit leadership, like that represented in Foundry Church, Washington DC, Christ Church, NYC, Asbury First, Rochester, and Marsh Chapel, Boston.


Second, King was a personalist. That is, he was formed in the philosophical theology of Boston University, Boston personalism. Border Parker Bowne, Edgar Brightman—the quintessential, even revelatory uniqueness of the human personality as a clue to the divine. Now in our more naturalist age, personalism is less known, less favored. But you can hear it in King when, in Letter from Birmingham Jail, he talks about the clouds and dimness he sees in his little daughters’ eyes as they are told that they are not welcome in Funtown, an amusement park. We are all persons becoming persons. The freshmen who come here in a few weeks were all of eleven years old seven years ago when we began our Marsh Chapel work. They are persons, in whose personalities there is a reflection, a revelation of the divine. But they are far from formed, as are we all. Mature in body, perhaps, but not yet in soul. Sent with such high hopes—theirs, their parents’, their schools’, their siblings’. King battled a vast cultural carelessness because of the effect on personality such carelessness has.


Third, King worked at a profound depth. Notice in his sermon that he speaks of dream, not of ‘a really good idea’. That is the sermonic difference between the right word and the almost word, between truth and falsehood, death and life, inspiration and desperation. But there is something for us today, this summer, much harder and truer to his profundity. King was able to speak in a way that gathered a true solidarity to his cause, the cause of civil rights, racial justice, not later, but now. You hear it and recall it in phrases, ‘not by the color of skin but by the content of character’. His voice brought inspiration and solidarity to a movement. But that was not all. He also somehow had the magic and mysterious spirited rhetoric to evoke more than solidarity, to evoke community. That is, he was able to gather under the wings of his words those, even those, who may not at the moment have agreed with him. Not just solidarity to a cause. But hope, a dream of a beloved community, too. Now that is genius. You hear it in phrases. ‘That on the red hills of Georgia the sons of former slaves and the sons of former slave holders will sit down at the table of brotherhood’. Not just solidarity for those who now agree, but the hope of community we those who are not yet with us. I wish I could find the tongue in our time, facing our own issue of humanity and justice, that of the full humanity of gay people, to do the same. Maybe one day that will come…


Sometimes we arrive in worship with a personal, compelling need. We find our familiar pew. We turn at the appointed hour to the radio frequency. We enter a spirit of prayer. Sometimes we bring, or are brought by, a compellingly particular concern.


You may come with a fractured relationship.


Draw near in faith, and take this holy sacrament, this summer grace, to your comfort.


You came as a still wounded city, not so much strong as getting stronger.


Draw near in faith, and take this holy sacrament, this summer grace, to your comfort.


You may come with amnesia about your salvation already wrought in Christ.


Draw near in faith, and take this holy sacrament, this summer grace, to your comfort.


You may come in the throes of a mortal struggle between body and soul, bigger barns and a farther shore, carelessness and care.


Draw near in faith, and take this holy sacrament, this summer grace, to your comfort.


~The Rev. Dr. Robert Allan Hill, Dean