Marsh Chapel Sermon Archive

Prophetic Vision…

The adventure of faith is a shared adventure of a common faith.

We today enter Advent, a season of preparation, in which we celebrate, and share the adventure of faith. A shared adventure, a common faith.

A prophetic vista…

The world can work.

Isaiah 64 shows us a post-exilic communal conflict. 587bce. Now 510 or so bce.

They returned from exile with the Bible. Exile can be uncannily, eerily, unexpectedly fruitful. Keep that in mind for a decade or so.

Visionaries and realists, dreamers and doubters. Realists. Visionaries. Zadokites. Levites. Justice. Temple.

Visionaries: like those in 2 Isaiah, Levitical priesthood, those ‘left behind’ in Judah. Utopian vision.

Realists: Zadokite priests who control temple now. They want to repair the roof and boiler. Restoration, for them, means restoration of the temple.

Hope in this bitter conflict gets unhinged from history. Visionaries and realists separate, as prophecy applies less to daily politics, hope takes flight from history. This is the Dawn of Apocalyptic.

See Paul Hanson’s old work from across the river.

We know this kind of trouble. Not just from the ferocious inter and intra party conflicts in 2016.

See Mark Lille, The Once and Future Liberal. Academic liberal failures: forms of identity politics that are broadly off-putting; nearly complete absence from actual political activity.

A communal connection…

1 Cor: 53/ethical pastoral/work with nascent congregation/first urban Christians.

Every heart has secret sorrows.

My November Guest.

Royal Couple: is he kind?

R Scroggs, Paul for a New Day.

There is no substitute for gathering in the same space (house of cards).

Our endless celebration of the petty narcissism of small religious differences. Post-modern politics of differences.

Shared adventure. Common faith.

Ease of anonymity to power of connection.

Humanity and technology: Hillary and E-mail; Donald and Twitter; German Right and Facebook (350,000); North Korea and Cyber Theft. Two hands clapping out a sorrowful beat. One of the forces normalizing hatred on a global scale.

Anne Lamott, Bird by Bird

And what would Paul say to the famous, many religious, gentlemen, who are accused of harassment and abuse? Where is the influence of the Christian Gentleman today?

Lillian Ross (b Syracuse 1918): the act of a pro is to make it look easy. Fred Astair didn’t groan when he danced to let you know how hard it is.

Many helpings of faith, first helping.

Apocalyptic Admonition…

A ‘little apocalypse’

Mark 13: its history/70ad/cataclysm like that of 3 Isaiah/never rebuilt

New religions, Judaism and Torah, Christianity and Church.

We are not the first generation in faith to face cataclysm, in this looming decade of humiliations.

In which there arises the temptation to substitute political opportunism for moral judgment.

The cataclysm of:

Distortion of Truth and Falsehood

Mocking of Nuclear Opponents

Hideous Anti-Muslim, meaning anti-religious, videocasts

Mistreatment of women with impunity

Disdain for diplomacy

Indirect discourse of racism (sometimes not even indirect)

Daily Presidential\Journalistic game of go-fetch

Watch. From eschatology to ethics, here. You know neither the day nor the hour. You watch. You keep your chin up. You keep your head high. You keep faith in relationship, in worship, in stewardship (your body, your time, your money). Beware a growing accommodation of totalitarianism.

Three plural imperatives (shared, common)

Nightime arrival. Why? Danger of eschatological slumber. Don’t be caught napping at the Parousia. Eyes open, eyes open.

On the day the world ends

A bee circles a clover

A fisherman mends a glimmering net

Happy porpoises jump in the sea

By the rainspout young sparrows are playing

And the snake is gold-skinned as it should always be

The voice of the violin lasts in the air

And leads into a starry night

On the day the world ends

-Cselaw Milosz

Coda

Sawdust Trail Altar Call

Ye that do truly and earnestly repent

We believe in God

– The Reverend Doctor, Robert Allan Hill, Dean.

posted in The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel on 12.3.2017 at 11:00 am
Tags: Robert Hill

Sunday
November 26

And All the Angels With Him

By Marsh Chapel

Click here to listen to the sermon only

People of common faith trust in today’s Gospel, that as the least are treated, so treated is Christ the King. How by faith one sees so, with the eyes of the heart, is a matter of pure mystery, of glad wonder—you could call it an angel song and sign. And all the angels with him…

Some years ago, we had the privilege in ministry—and ministry is privilege in full—to know such a person of faith, a native of Michigan. Those years ago one would not have thought or needed to say so, but in our divided, conflictual era of abiding humiliation, which will in all probability endure a decade in length, we would today rightly add that our friend was all red. Red to his toes, not an ounce of blue (with one exception) in his perspective, when it came to government or politics or taxes. He had grown up in a small Michigan town. It happens that so very long ago, one of his earlier pastors was later to become one of the now deceased former Deans of Marsh Chapel, Boston University. In that town, he learned to love math and music, and on graduating from college had a hard choice—music or math. He chose the latter, and on retirement had become the CFO of a major US corporation. The only blue he celebrated was related to a certain big Michigan football team of his liking. And he had his wisdom sayings, like, what is good for the Michi-goose is good for the Michigander.

In those years, we had launched a mission in Honduras. (The missioners have preached from this pulpit in past years). By some quirk our friend, more naturally inclined to music and finance work, had found himself on the missions committee. It was proposed that the church send a work team the next winter. My pastoral colleague with some astonishment announced at staff the next Tuesday that our friend was the first to volunteer. In the soup kitchen ministry that year a group of parishioners and clients had together been reading Howard Thurman’s Jesus and the Disinherited. He had been reading it. In and with that winter trip into the slums of Tegucigalpa, our dear friend’s faithful witness acquired a missional dimension. In his full life, all red and blue aside to the contrary notwithstanding, and now in his choice within retirement to travel and work alongside the least, there was a true reliance on the truth of today’s Gospel. As you have done it to the least of these, you also have done it to me. In a full and broad sense, down under the skin and right alongside the heart, and the eyes of the heart, we share a conviction, and a confidence, that the measure of faith is measured in the treatment of the least, the last, the lost. Real religion is never very far from the justice that Ezekiel did prophesy would nourish, would feed, the scattered flock. In Sunday worship, faithfully and without fail week by week, and in steady personal faithfulness within friendships, partnerships, and marriages, and in the disciplined determination to tithe—purposefully to give away each month a substantial portion of what we earn, up to a tenth—we follow the trail of faithfulness set before us by Ezekiel, by Ephesians, by the Psalmist, and preeminently by St. Matthew. You hear our volunteer, communal, non-audition Thurman choir in faithful chorus this morning, for instance. You will come to know over time, in the community of Marsh Chapel, the multiple creative and missional engagements of our people. In research. In medicine. In public health. In personal mission. In advocacy for the enslaved. In disaster response. In personal giving. But mainly, in worship, faithfulness, and tithing.

Come Sunday, the ancient witnesses to faith found in our Holy Scriptures, are meant to recall for us that we are not the first people to face unprecedented, novel difficulties and challenges.

We may differ to some measure, red and blue, about just how to lean forward into Matthew 25. But the foundational truth of the Gospel here, in normal season and in normal outlook, is not in doubt. As you have done it to the least of these, you also have done it to me. We have ample cause to meditate upon such an evangelical, dominical command, in a season in which our nation is fractured by flagrant inequality between rich children and poor children, measured directly and easily in the distribution, or lack thereof, of education and health care. The least among us, children, those who are hungry by the hour, who thirst by the half hour, who are naked unless clothed by others, who are imprisoned in slightness and weakness, who are the very stranger in our midst, generation to generation, mark out the edge of the least of the least.

How does such an apperception of faith, finally, settle upon the mind and heart? How, that autumn evening long ago, in yet another church committee meeting which like the peace of God may have passed all understanding and endured forever, did our Michigander friend become seized by a full measure of grace? Whence faith, change, heart, grace, compassion? It is the work of the ministry, and the special work of the pulpit, to preach Christ the King—to teach, delight and persuade—so that across the rainbow spectrum of cultural and political thought, women and men may have faith in God. How does this happen, when it happens, as it happens, if it happens at all?

Our Gospel today gives us a clue, a hint, a glimpse. And all the angels with him…The Son of Man will arrive with some help. We may quickly leave behind a literal idea of angels. But the reality they represent, the uncanny sense of presence, the inexplicable moment of revelation, the seeing by the heart, by the eyes of the heart—these angelic signs can become, for you, this season, the nearness of Christ the King, and so, by grace, your footpath to faith. Faith comes by hearing. What do you hear this Lord’s Day? This is your invitation to a life of faith. Do you receive, open and read, ready to respond? Or do you re-post, marking it off, return to sender?

There is a range of life through which there radiates, like morning sunlight, high and deep and piercingly real experience. Most of this range of experience is not, or not only, in worship or liturgy or ecclesiastical involvement or patterned devotion—these are of course crucial and important, but more as signposts than as the actual meadows and still waters of religious, that is to say non-religious, religious experience.

There is transcendence all about us. Maybe that is why you have come, together, to worship on this Sunday. What are the signposts, the clues to transcendence we should look for—in our lived experience?

This year we bade farewell to our esteemed colleague and beloved friend Professor Peter Berger. Are you looking for angels? His summary still works, A Rumor of Angels. You may be surprised by the clues he names, the rumors of angels he overhears. For this Lord’s Day, Christ the King Sunday, we recall his five suggestive allusions to the transcendent, the angels coming with the Son of Man. Listen to them this day. Give them the credit they deserve. They are the angelic nudges, drawing you to faith.

First, give a little credit to your own blessed rage for order. Berger: Man’s propensity for order is grounded in a faith or trust that, ultimately, reality is ‘in order’, ‘all right’, ‘as it should be’. Do you have a longing for order? Underneath, just there, is a mode of religious experience.

Second, and swinging to a different spot, pause and meditate a little on your own enjoyment of play. Berger: In playing, one steps out of one time into another…When adults play with genuine joy, they momentarily regain the deathlessness of childhood.

Third, we sense the ‘supranatural’, the transcendent, in the experience of hope. Hope does spring eternal in the human breast. Where there is life there is hope. Better: where there is hope there is life. People with no regular religion at all know about hope, and its absence. Berger: Human existence is always oriented toward the future. Man exists by constantly extending his being into the future, both in his consciousness and in his activity. B. Put differently, man realizes himself in projects…It is through hope that men overcome the difficulties of the here and now. And it is through hope that men find meaning in the face of extreme suffering…There seems to be a death-refusing hope at the very core of our humanitas. While empirical reason indicates that this hope is an illusion, there is something in us that, however shamefacedly in an age of triumphant rationality goes on saying ‘no!’ and even says ‘no’ to the ever so plausible explanation of empirical reason.

Fourth, we have burning desire to see real justice done, and also to see massive injustice called to account. It is this angel, in particular, and in full who sits down beside us in Matthew 25. As you have done it to the least of these… Berger: This refers to experiences in which our sense of what is humanly permissible is so fundamentally outraged… There are certain deeds that cry out to heaven…to a moral order that transcends the human community.

Fifth, one can sense the horizon of heaven, the transcendent radiance of mystery, the ‘supranatural’ or supernatural, in the simple experience of humor, perhaps the very polar opposite of the cry for retributive justice. Berger: There is one fundamental discrepancy from which all other comic discrepancies are derived—the discrepancy between man and the universe… The comic reflects the imprisonment of the human spirit in the world…Humor mocks the ‘serious’ business of the world and the mighty who carry it out…Power is the final illusion, while laughter reveals the final truth…It is the Quixote’s hope rather than Sancho Panza’s ‘realism’ that is ultimately vindicated, and the gestures of the clown have a sacramental dignity.

Order, play, hope, justice, humor: religious experiences without recourse to religion. You may not be so religious, or so you think. But do you create order, and crave play, and desire hope, and long for justice, and enjoy humor? These are signs, for you, signs of something else, something lasting and true and good and extraordinary. And all the angels with him…

Sleepers awake! Hear the Good News. There is not an infinite amount of unforeseen future in which to come awake and to become alive! There does come a time when it is too late, allowing the valence of ‘it’ to be as broad as the ocean and as wide as life. You do not have forever to invest yourself in deep rivers of Holy Scripture, whatever they may be for you. It takes time to allow the Holy to make you whole. Begin. You do not have forever to seek in the back roads of some tradition, whatever it may be for you, the corresponding hearts and minds which and who will give you back your own-most self. It takes time to uncover others who have had the same quirky interests and fears you do. Begin. You do not have forever to sift and think through what you think about what lasts and matters and counts and works. Honestly, who could complain about young people seeking careers, jobs, employment, work? Do so. But work alone will not make you human, nor allow you to become a real human being. Life is about vocation and avocation, not merely about employment and unemployment. You are being sold a bill of goods, here. Be watchful. It takes time to self-interpret that deceptively crushing verse, ‘let your light so shine before others’. Begin. You do not have forever to experience Presence. It is presence, spirit, good for which we long, for which, nay for Whom, we are made. It takes time to find authentic habits of being—what makes the heart sing, the soul pray, the spirit preach. Your heart, not someone else’s, your soul, not someone else’s your spirit, not someone else’s. Begin. And begin with the least: As you have done it to the least of these, you have done it to me.

"When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats, and he will put the sheep at his right hand and the goats at the left. Then the king will say to those at his right hand, 'Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.' (Matthew 25)

- The Reverend Doctor, Robert Allan Hill, Dean.

posted in The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel on 11.26.2017 at 11:00 am
Tags: Robert Hill

Sunday
November 19

The Bach Experience

By Marsh Chapel

Click here to listen to the sermon only

1 Thessalonians 5:1-11

Matthew 25:14-30

The Rev. Dr. Robert Allan Hill

Preface

Elie Wiesel said, ‘He who hears a witness becomes a witness’. He reminds us of who we are at Boston University.

Martin Luther said, ‘Here I stand, I can do no other, God help me’. He reminds us of who we are in Religious Life.

Thomas Merton said, ‘Love is my true identity. Selflessness is my true self. Love is my true character. Love is my name’. He reminds us who we are as Christian people.

Martin Luther King, Jr. said, ‘The moral arm of the universe is long, but it bends toward justice’. He reminds us of who we are at Marsh Chapel.

Come and join us! Come and join us for this year in worship, fellowship, and discipleship. Come and join us in this season of remembrance! Come, especially today, amid the beauties of Bach and the rituals of Thanksgiving, to remember your humanity, fragility, mortality…eternity. Death makes us mortal. Facing death makes us human. Bach today, and the Scripture every day, sing out to us: God is at work in the world to make and keep human life human.

Longing

The desire of the moth for the star, of the night for the morrow, the devotion to something afar, from the sphere of our sorrow. The desire of the moth for the star, of the night for the morrow, the devotion to something afar, from the sphere of our sorrow. So, Shelley.

El anhelo de la inmortalidad. The longing for immortality. El anhelo de la inmortalidad. The longing for immortality. So, Unamuno.

Our cantata today sings of heaven. The cantata sings out for what lasts, matters, counts.

Lao Tze wrote: The reality of the vessel is the shape of the void within it. The reality of the vessel is the shape of the void within it.

At the heart of the human being there is a longing for God, for heaven, for eternity.

Pause for a minute. Sometimes that longing has an overture in other forms of emptiness, of lack, of longing.

One autumn, following a brief pastoral conversation, you could see lingering on the leaf pocked porch step, a woman at young middle age. For a variety of reasons, common enough, in her whole life she had really no real friends, until by grace in the years before, and by grace in the church of Christ, she had found a friend, made a friend, become a friend, been befriended by another woman her own age, with children of the same ages, husbands of the same baleful tempers, parents of the same haunting failings. She had a friend. If you have friend, one is a great number in a lifetime, then you know. But in June her friend moved a long way away. Come November, there was that ache, that emptiness, that longing, that ‘shape of the void within’. To date, no other friend has come along to fill that void.

And you? Can you conjure your own such longing? If only I had finished my degree. If only I had fallen in love. If only I had really discerned a calling. If only I had kept that other job. If only I had more loving parents. If only I could put words to the pre-dawn presentiments of what I think is faith. If only someone would notice that I can be a good pal. If only I could shake off this daily anxiety. If only someone would publish my book. If only I could get the grace to forgive what he or she did to me. If only my parents would see my beloved as I see him. If I only I could wake once with a smile. If only he would see me as I really am. And you? Can you conjure your own such longing?

The more proximate longings can prefigure the ultimate longing, in its own full way unspeakable but not for that reason any less real.

The desire of the moth for the star, of the night for the morrow, the devotion to something afar, from the sphere of our sorrow. El anhelo de la inmortalidad. The longing for immortality.

Death makes us mortal. Facing death makes us human. Pastoral experience in the main shows that most of us most of the time do not fear death, but we do fear. What we fear is the death of our loved ones and the death of our dreams. What we fear is the death of our loved ones and the death of our dreams. Maybe something like that is behind Matthew’s rendering of the inherited parable today, his anger, his burning mean-spirited dyspepsia. Said a faithful Anglican a few weeks ago: ‘How much longer do we hear from Matthew and the dark side?’ Not long, not long. Yet Matthew’s recognition of the human failures in the human condition we do recognize in our own years of humiliation. The longing, that heaven shaped soul emptiness, that desire—anhelo—abides. How does Bach sing this today?

Dr. Scott Allen Jarrett

Singing

In this year’s Bach Experience, we have been focusing on cantatas Bach composed in his first weeks in Leipzig as cantor at St. Thomas. His task was to provide a musical explication of the day’s lessons alongside the sermon. These cantatas, comprising solo arias, recitatives, choruses, and chorales, with librettos using both scripture and free poetic texts, typically last about 20 – 30 minutes. In this context, it was Bach’s task to work through the theological ideas at hand. Each cantata is masterpiece in miniature, and we continue to marvel at the astonishing invention, creativity, and complexity revealed note by note.

Cantata 95, ‘Christus, der ist mein Leben’, takes up one of the most difficult but ubiquitous themes of Bach’s day: how to reconcile and countenance our mortality. Our program annotator writes: Consider that pre-Enlightenment Germany saw death and devastation in the Thirty Years’ War unknown to Europe since the fourteenth century, and that Bach himself was orphaned at age ten and lost his first wife and ten of his twenty children. Death was all around; the promise of immediate salvation cultivated a cultural longing for it and served as a powerful call to faith.”

Serving to teach, remind, and also comfort, Bach drew on four different familiar hymns or chorales that serve as the foundation for this seven-movement cantata. These tunes and texts serve as a beacon to the believer — a tuneful and memorable transmission of theology: Christ, He is my Life, To die is my gain; To it do I surrender myself, With joy I go yonder. / With peace and joy I go there according to the Will of God. Death has become my sleep. / I would bid you farewell, You evil, false world. In heaven it is good to dwell. / Since Christ is arisen from the dead, I will not remain in the grave; Your last Word is my ascension, Death’s dear You can drive away. For where You are, there do I come, That I may always live and be with You; Therefore I depart with joy.

These chorales establish the orthodoxy around which the believer can begin to reconcile his own personal response and call. Musically, the four chorale setting also offer a composition guide to the possibilities of setting chorale tunes. The first is set as an orchestral chorale fantasia with each phrase of the chorale set off by exuberant motives from the oboes and strings in G major. The second, heard as the concluding section of the first movement, casts the chorus in counterpoint with the oboes and and horn set over a more rhythmic, walking bass line. The soprano soloist takes up the third chorale, in a little aria that becomes a sweet devotional song with two oboes d’amore in unison encouraging her song. The cantata concludes with a four part setting of the fourth chorale in an expected way, with the notable additional of a fifth voice as descant in the fist violin part.

The most remarkable music of the cantata is reserved for the tenor soloist, who, through his clarity of faith, teaches Bach’s congregants a possibility of their personal attitudes toward mortality. His music in the central aria is sung almost in spite of the music of the instruments, which seem to proceed on their own clock. The aural image here is one of funeral bells, or a glockenspiel in a bell tower. The strings play entirely pizzicato, or plucked, throughout, and the organ remains silent. You can imagine this sound as the inner workings of the clock played in precise and regular patterns and rhythms. On two, the two oboes play their melody in parallels. The missing third note of their chords is obscured in the pizzicatos of the first violin part. And, to my ear, this further contributes to the ‘mechanized’ sound of this music – a Leichenglock or funeral bells. The tenor joins up musically with the instruments every time he sings the words “blessed hour”, singing the third or missing note in the oboe pattern. There are so many choices here from the composer revealing a musical reality the likes of which only a Johann Sebastian Bach could imagine.

The Rev. Dr. Robert Allan Hill

Praying

Some of you have been reading again the Confessions of St. Augustine, in Sarah Ruden’s new translation. Like the music of Bach, the music of his poetic prose, his prosaic poetry, lasts and matters and counts. Augustine lifts our eyes from earth to heaven, from the visible to the invisible, from the daily to the divine. Bach does the same. Augustine in powerful particularity, teaches us again to pray. In a word, for him, prayer is thanksgiving. All right, in four words, prayer is grace, courtesy, respect, and gratitude. Prayer is not a spiritual hockey puck, hit by slap-shot toward the masked goalie God. Prayer is being thankful, giving thanks, bespeaking gratitude. Howard Thurman knew this so well. As the student choir Morehouse College sang, to honor Thurman’s birthday, in prayer, we give thanks. So, each year, at Marsh Chapel, on this Sunday, so close to his birthdate, on this Sunday, so close to our nation’s holiday, on this Sunday, so set apart to honor the grateful, we offer Thurman’s Thanksgiving prayer. You may, by the way, take it from the website to your own Thanksgiving table, should you want need or like. Count it our annual public service!

Today, I make my Sacrament of Thanksgiving.

I begin with the simple things of my days:

Fresh air to breathe,

Cool water to drink,

The taste of food,

The protection of houses and clothes,

The comforts of home.

For all these I make an act of Thanksgiving this day!

I bring to mind all the warmth of humankind that I have known:

My mother’s arms,

The strength of my father

The playmates of my childhood,

The wonderful stories brought to me from the lives

Of many who talked of days gone by when fairies

And giants and all kinds of magic held sway;

The tears I have shed, the tears I have seen;

The excitement of laughter and the twinkle in the

Eye with its reminder that life is good.

For all these I make an act of Thanksgiving this day

I finger on by one the messages of hope that awaited me at the crossroads:

The smile of approval from those who held in their hands the reins of my security;

The tightening of the grip in a simple handshake when I

Feared the step before me in darkness;

The whisper in my heart when the temptation was fiercest

And the claims of appetite were not to be denied;

The crucial word said, the simple sentence from an open

Page when my decision hung in the balance.

For all these I make an act of Thanksgiving this day.

I pass before me the main springs of my heritage:

The fruits of labors of countless generations who lived before me,

Without whom my own life would have no meaning;

The seers who saw visions and dreamed dreams;

The prophets who sensed a truth greater than the mind could grasp

And whose words would only find fulfillment

In the years which they would never see;

The workers whose sweat has watered the trees,

The leaves of which are for the healing of the nations;

The pilgrims who set their sails for lands beyond all horizons,

Whose courage made paths into new worlds and far off places;

The saviors whose blood was shed with a recklessness that only a dream

Could inspire and God could command.

For all this I make an act of Thanksgiving this day.

I linger over the meaning of my own life and the commitment

To which I give the loyalty of my heart and mind:

The little purposes in which I have shared my loves,

My desires, my gifts;

The restlessness which bottoms all I do with its stark insistence

That I have never done my best, I have never dared

To reach for the highest;

The big hope that never quite deserts me, that I and my kind

Will study war no more, that love and tenderness and all the

inner graces of Almighty affection will cover the life of the

children of God as the waters cover the sea.

All these and more than mind can think and heart can feel,

I make as my sacrament of Thanksgiving to Thee,

Our Father, in humbleness of mind and simplicity of heart.

- The Reverend Doctor, Robert Allan Hill, Dean. & Dr. Scott Allen Jarrett, Director of Music

posted in Dr. Scott Allen Jarrett, Director of Music, The Bach Experience, The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel on 11.19.2017 at 11:00 am
Tags: Bach Experience, Robert Hill, Scott Jarrett

Sunday
October 29

A Mighty Fortress

By Marsh Chapel

1 Thessalonians 2: 1-8

Matthew 22: 34-46

Life

A mighty fortress is our God, a bulwark never failing. Our shelter He amid the flood of mortal ills prevailing.

The author of our first and famous hymn this morning, Martin Luther, was born in 1483 in Eisleben, Germany. His father was a miner of some affluence, who wanted his son to become a lawyer, in part to help the growing family business. Martin disappointed his father, and became a monk, in part due to a frightening experience in a fierce thunderstorm in 1505. Terrified, he promised if he survived to enter the monastery. His love of the Scripture became the center of his teaching work, his ministerial vocation, and his spiritual existence. In the Bible he found what he did not find in the church of his time, in the religious practice of his time, and in his time. He found therein, truth. Once dwelling therein, Luther became a Scriptural genius, learning the biblical languages, lecturing on the Psalms, mastering especially the New Testament and particularly the letters of Paul. Were he to return from the dead and preach here at Marsh Chapel, he might well take as his theme, as last week, ‘What a Friend We Have in Paul’. Or, ‘Luther on Prayer’, as next week. Or, ‘Luther and Hymnody’, as with Dr. Christopher Brown the following week.

Luther’s disputations began well within the church of his day, and were at first understood by all as scholarly differences typical for religious contest. But, as Raymond Brown once told us, ‘all reformations go far beyond what the reformer did originally intend’. In 1517, on All Hallows Eve, Martin Luther nailed 95 theses to the door of the Wittenberg Cathedral, attacking the practice of indulgences, and setting the authority of the Bible over against the authority of the church. In various tribunal settings, Luther, with a little help from his friends, affirmed the authority of Scripture, and attacked the authority of the Church. Over the next three years, his writing and teaching and publication and preaching, with the help of the newly developed printing press, quickly raised up a storm of controversy. In 1520 he published three magisterial treatises, and by 1521 he was excommunicated. He defended himself at the Diet of Worms in 1521 saying, ‘Here I stand. I can do no other. God help me’.

Over the next two decades, again with much support and assistance from others, out of his voice and writing emerged the Lutheran Church, the Protestant Reformation, and the concomitant splintering of the Christian church’s visible unity, which fracture has not been healed to this day. In 1525, he married a former nun, Katie Von Bora, and together they had six children. He died in 1846 in the very town in which he had been born. He preached, taught, lived, trusted and extolled the gift of faith. In that way, oddly enough, he was like, akin to, Thomas Merton, whom we shall hear from in Lent.

So, James Finley, ‘Merton once told me to quit trying so hard in prayer. He said, ‘How does an apple ripen? It sits in the sun.’ A small green apple cannot ripen in one night by tightening all its muscles, squinting its eyes and tightening its jaw in order to find itself the next morning miraculously large, red, ripe, and juicy beside its small green counterparts. Like the birth of a baby or the opening of a rose, the birth of the true self takes place in God’s time. We must wait for God, we must be awake; we must trust in his hidden action within us.’

So, J Louis Martyn, “All religions are attempts to know God; none is the event of being known by God…God’s graceful election of us by his rectifying and non-religious invasion of the cosmos in Christ is the subject of the whole letter.” (Martyn, Galatians, 4:9).

Thought

Did we in our own strength confide, our striving would be losing. Were not the right Man on our side, the Man of God’s own choosing.

Properly to remember Martin Luther, in the space of a 20-minute teaching sermon, here with emphasis on his thought, we shall need to be brutally concise. We focus here on one year alone, 1520, and three fundamental documents from that cornucopia year, which, to some measure, encompass the broad range of Luther’s theological perspective. Together these three ‘made the breach with Rome irreparable, and established the foundations of what would eventually become a new church’ (with thanks to Dr. Lyndal Roper, now and later, 133).

The first is the essay, To the Christian Nobility of the Church. We should remember that Luther’s reformation coincided with the emergence of the printing press. 4,000 copies of Nobility were sold as soon as they came off the press, August 1520. It was addressed in German to lay people, and argued that since the church itself had been unable to reform itself, it fell to the laity to do so. The reform promoted here is heavily weighted on financial reform. Luther charged the church with avarice, and charged the nobility with the task of addressing that avarice, something the nobles had every interest in doing. Luther attacked usury. He attacked complex financial manipulations. He attacked the control of much money by few people. ‘The genius of the tract was to combine the economic grievances about the Church’s financial affairs with the religious issue of the authority of Scripture’ (Roper, 149) (which Luther averred overrode spiritual law, the Church’s teaching authority, and the Councils called by Popes.). Luther set fire to the cult of saints, to religious orders, to masses in memory of the dead, to pilgrimages, and to monastic vows, including his own—all on the basis of economics and Scripture. Most striking, to our ears, is the full sympathy Luther has for priests and religious who have fallen in love and fallen into another’s arms. Putting them together and forbidding sex ‘like putting straw and fire together, and forbidding them to smoke or burn’ (Roper, 150). Only the nobility, only the lay princes, said Luther, had the power to do all this, and he charged them to do it. Sola Gratia!

The second is the treatise, On the Babylonian Captivity of the Church. This came out that year in October, after he had been threatened with excommunication. The title, in which is his whole argument, refers to the children of Israel (the real church) held captive in a foreign land, by an alien power, for a sordid purpose (the church of Rome). Herein Luther trimmed the list of sacraments from 7 to 2, protecting only baptism and eucharist, on the basis of Scripture. Herein Luther rejected an ‘Aristotelian’ understanding of the Mass—one of accidents and essence—but emphasizing and retaining a full, actual Presence in the Eucharist. He hold strongly and fully to the External Word, in the actual preaching of the Gospel, in actual presence in the Sacrament, and in the actual utterance of Absolution. All these three we regularly practice here, month by month. “The sacraments are not fulfilled when they are taking place, but when they are being believed” (Roper, 152). And faith, then is all. It is the belief that makes the sacrament, not vice versa. “Human beings could not make themselves perfect and win acceptance with God because of their good deeds—they had to accept their sinfulness and recognize that God in his justice accepts sinners. Thus they were at one and the same time sinners and saved” (Roper, 154). At the beginning of the service every Sunday, a prayer of confession and a word of absolution. Sola Fide!

The third tractate is The Freedom of the Christian. If you are thinking to read just one Lutheran essay, this is the one to choose this week. Written in November of 1520, this is a 30-point sermon. See how lucky you are to have to endure only 3 points a week! A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject to all. So the writing begins, and in the same manner ends, and argues through and through. So beautiful, so dialectical, so paradoxical, so realistic, so Scriptural—so Lutheran! It is the inner person who finds faith. For every human act, thought, deed, presentiment is colored by sin, tainted with pride, sloth, falsehood, superstition, idolatry, hypocrisy—creatureliness. The Bible teaches us about sin. The Bible teaches us about faith. It is the Bible, alone, that holds the full authority to do this. ‘Hence all of us who believe in Christ are priests and kings in Christ, as 1 Peter says’ (Roper, 145). Sola Scriptura!

For his trouble, Luther was excommunicated in December of 1520.

Luther’s teaching is often and rightly summarized thus: Sola Gratia, Sola Fide, Sola Scriptura.

Influence

And though this world with devils filled should threaten to undo us, we shall not fear for God has willed His truth to triumph through us.

Luther’s influence shapes our understandings of power, preaching and prophecy.

Power. Luther reminds us of the relativity of all human ideals. Luther distrusted concentrated power, as M Gellhorn put it this year, I mistrust power for myself and everyone else, especially power bestowed by race, creed or color. Luther trusted preaching, but not those ‘whose heads were clear enough but who never cleared their throats’ (NYR 10/17). Luther respected but mistrusted reason alone: do you want to know better or do you want to get better? (RAH). Luther agreed with some current psychology, that man can do what he wills but cannot will what he wills. Luther would not be surprised by current political leaders who chose political opportunity over moral judgment. Luther’s voice is heard in that of Paul Tillich, The protestant principle is the restatement of the prophetic principle as an attack against a self-absolutizing and, consequently, demonically distorted church (ST, I, 227). Power.

Preaching. As James Kay has written on preaching: “(The great Lutheran) Bultmann operates with an “I-Thou” model or analogy of revelation as entailing existential commitments. Specifically, he construes the presence of Christ to an individual as analogous to the encounter of a Lover and a Beloved when and where the former says to the latter, “I love you.” The statement, “I love you,” is arguably a promise and simultaneously an existential statement in that it does not simply convey information but a self-involving declaration. In saying, “I love you,” the speaker does not discourse about love but enacts love concretely. This word of love is the love of which it speaks….(His) description of the proclaimed kerygma as “personal address [Anrede], demand [Forderung], and promise [Verheissung]; it is the very act of divine grace.” …Words heard with commissive force “self involve” an agent or subject… “I love you,” also functions as a demand, insofar as it places the Addressee in a new situation, namely, of being the Beloved, which requires a response.” (Forthcoming Kay paper). Preaching.

Prophecy. Here is a business leader, Charles Willie, warning of emptiness: “Those who would master the institutions of our society –a company, a community, or any other collectivity—must decide here and now to give themselves over fully to that which they wish to fully control. By so doing they also will forfeit some of their freedom and flexibility. Is mastery worth the outcome of an imprisoned personality that is efficient, well-organized, but constrained and unspontaneous?”

Here is a scientist, Charles Darwin, of whom a new biography was published recently, naming him the greatest Englishman of his age: “My mind seems to have become a kind of machine for grinding general laws out of a large collection of facts…the loss…is a loss of happiness, and may possibly be injurious to the intellect and more probably to the moral character.”

Here is a philosopher, Soren Kierkegaard, warning about the dangers even in good motives: “the greatest evil comes not from selfishness but from self-lessness in the service of a great cause”.

Here is a Methodist bishop, Violet Fisher, warning us about our present peril: “I ask us to turn over to God for healing the anger and the fear and the desire for dominance that would lead us to harm another human being or to acquiesce in harm done to another”.

And here is a Chapel Dean: We see what we want to see. We minimize hatred and evil. We ignore the lessons of history, to our hurt. We love to be entertained. We neglect worship. We worship identity politics. We need humiliation for humility to be born. We learn only from experience. Doctors we humor, pain we obey.

Prophecy.

Coda

It may be, as even later Lutheran history and teaching has noted, that the adjective sola, ‘only’ should bear some scrutiny. Maybe not sola gratia, grace alone, but grace and love together, that can measure and resist, say, the anti-semitism that predates Christianity, that is found in the New Testament (John and even Paul in 1 Thessalonians), and that is tragically found throughout the works of Luther. Maybe not sola fide, faith alone, but faith and works, one being dead without the other as James, actually quite rightly put it. Maybe not sola Scriptura, Scripture alone, but Scripture as formed in tradition, as explicated in reason, and as interpreted in experience. So: gratia and agape, fide and semeia, Scriptura and aletheia.

Elie Wiesel said, ‘He who hears a witness becomes a witness’. He reminds us of who we are at Boston University.

Martin Luther said, ‘Here I stand, I can do no other, God help me’. He reminds us of who we are in Religious Life.

Thomas Merton said, ‘Love is my true identity. Selflessness is my true self. Love is my true character. Love is my name’. He reminds us who we are as Christian people.

Martin Luther King said, ‘The moral arm of the universe is long, but it bends toward justice’. He reminds us of who we are at Marsh Chapel.

Come and join us! I mean it. Come and join us for this year in worship, fellowship, and discipleship. Come and join us in this season of remembrance!

Let goods and kindred go

This mortal life also

The body they may kill

God’s truth abideth still

His kingdom is forever

- The Reverend Doctor, Robert Allan Hill, Dean.

posted in The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel on 10.29.2017 at 11:00 am
Tags: Robert Hill

Sunday
October 22

What A Friend We Have in Paul

By Marsh Chapel

I Thessalonians 1:1-10

Matthew 22:15-22

What a friend we have in Paul!

Paul—Apostle

Whose mighty voice has rolled down through the ages bringing us the good news in all its stark simplicity: Christ the Lord is Risen!

Paul—Apostle

Raised in Tarsus, a Hebrew of the Hebrews, of the Tribe of Benjamin, as to the law a Pharisee, a defender of the traditions of the elders—and so a persecutor of the church.

Paul—Apostle

Who rode to Damascus and on the way was blinded and there heard a voice saying: “Saul, Saul, why persecutest thou me?”

Paul—Apostle

Who in that blinding encounter with the Risen Lord, gave himself up, pronounced a sort of death sentence over himself, and so died with Christ and walked henceforth in newness of life.

Paul—Apostle

Who believed that God had raised Jesus from the dead and so lived moment by moment thinking, “Who knows what will happen next?”

Paul—Apostle

Who cared for those first few Christians, and worried about them, and grew angry with them, for they so easily lost this vision: that since God had raised Jesus from the dead, who knew what would happen next?

Paul—Apostle

Who challenged the Thessalonians: “This is the will of God, your sanctification”. He taught them about death.

Who challenged the Galatians: “Be not deceived, God is not mocked.” He taught them about circumcision.

Who challenged the Philippians: “Let your manner of life be worthy of the gospel”. He taught them about service.

Who challenged the Romans: “Be ye not conformed but be ye transformed by the renewal of your minds.” He taught them about the law.

Who challenged the Corinthians: “Be reconciled. The form of this world is passing away”. He taught them about culture.

Who challenged Philemon: “May your goodness not be by compulsion but of your own free will”. He taught him about power.

Paul—Apostle

Whose mighty voice speaks to us today, in these verses from 1 Thessalonians 1 (the oldest chapter in the New Testament, from 50ad) ever answering the question of what we should do by saying something, first, about what God has done. Our faith springs not from ourselves but from God, the Giver of both life and faith.

Paul reminds us that “the form of this world is passing away” (1 Cor. 7). What else can we expect from a God who raises crucified Messiahs? Who knows what will happen next?

The future is as open as we, in faith, will allow it to be.

We may recognize in Paul a form of thought that differs utterly from our own. If Paul did retain some of his formative Jewish worldview, the part he closely retained here was his inherited apocalyptic eschatology. The resurrection must be, he reasoned, the beginning of the end. Hence, preaches Paul, the form of this world is passing away.

Paul’s worldview, his apocalyptic eschatology, is not our worldview. Paul’s world, though, is very much ours too. So, this morning, we shall need to imagine, to dream, and to interpret these verses in a new way, for a new time, as did Martin Luther, Elie Wiesel, Thomas Merton, and Martin Luther King, Jr.

No, we may not share Paul’s worldview, but we share his world. So, we may benefit from his friendship, and practice his faith. What a friend we have in Paul! He befriends us by bequeathing us two kinds of hope. And hope we do need, in a time of humiliation. And what a time it is, this decade of diminishment. Let us survey our humiliation and let us convey our hope.

Today

In the Gospel of Matthew 22, Jesus meets us between Caesar and God. He is ensnared, or nearly so, in a trap set between conservative Herodians and liberal Zealots. In good rabbinic fashion, he responds to a question with a question. Render to Caesar what is Caesar’s, this little bitty coin, and render to God what is God’s, your very life.

We are not alone in history to have suffered civic or cultural humiliation. As Christian people, trying by day and week to walk by faith not by sight, in an era of daily outrage and regular civic humiliation, we know something of the difficulty here, and something more perhaps than we knew a year ago today. Sometimes you just have to learn things the hard way. The preacher is not free to read the Bible and not the newspaper, nor free to preach without reference to civil society, culture, and the social conditions of life which have pervasive, profound impact and influence on the baptized and unbaptized alike.

Let us hold and finger the coin of Caesar as we are touched by the finger of God. Let us take stock.

This past summer, at the Chautauqua Institution, we had the pleasure of learning from, dining with, and speaking to Stella Rimington, the former head of British Intelligence, MI 5 (1992-1996). She was the first woman to lead that agency. A television drama was produced about her, starring Judi Dench. She was bristling and candid regarding current global perils. She proferred no immediate or ready recommendation for resolution to the dangers posed by North Korea. She affirmed no optimism about the current US President. She frankly, bluntly admitted the US and British intelligence failures that led to the tragedy of Iraq, the mistaken misinformation about weapons of mass destruction. She suggested that Theresa May should ‘warm up a little’. In particular, she worried extensively in rumination about the internet, about the technology controlling so much about us. That is, she offered no encouragement, no bright forecast for the near term global future. To conclude, she said, as you would expect, ‘that nonetheless the best we can do is to ‘keep calm and carry on’.

Well might we cherish that reminder. For we have entered a decade, at least, of freighted difficulty from which there is no rapid escape, no ready, present remedy. In local, personal, idiosyncratic and individual ways, we each and we all can but soldier on. The fruit of the spirit, upomone, patience, longsuffering, will need to be our daily manna, our daily cloud, our night fire, our nourishment that is more than bread alone. There is no quick fix for the regrettable condition upon us, enveloping us, now, with a full year of evident humiliation heaped upon culture, nation, and globe, and our shared need to consider the opportunity to recant, to say in prayer, what we meant by that is not—a year’s evidence now in—what it means. We are judged not by intentions but by consequences. What it means is what it did--to others and to all. By the numbers, now, here is one quantification, one calculation of the decadal humiliation that is our current condition, 11 lines parsimoniously cut from four full pages of similar lines:

7—Muslim Nations’ Immigrants Initially Banned in January

54--B$ increase in military spending in February (10%)

2000--legal US citizens seeking Canadian refugee status in Montreal, in March

59—Tomahawk missiles that killed 10 Syrians in April

1—the number of FBI directors fired in May

10,000—the number of transgender soldiers serving in June

40,000—the number of Boy Scouts in Jamboree ‘addressed’ in July

1—the number killed (Heather Heyer) amid ‘good people on all sides’ in Charlottesville in August

50—the percent of proposed tax cuts accruing to the top 1% in September

11—the number of paper towel rolls tossed at poor Puerto Ricans in October

0—the number of Planned Parenthood centers open in Iowa today

24M—the number under threat to lose health care every day

You now need to keep your own list. An honest calculation, by the numbers or in some other fashion most effective for you, is a requirement for faithful living today. You owe it to your future to record, collate, compile, journalize, narrate and describe what you see, and what you hear.

It seems that we have temporarily sold our birthright as a country for a mess of white racist, ethnic nationalist pottage. And there are no guarantees. No guarantee that civility and custom once shredded can somehow be restored, somehow survive daily outrage and humiliation. No guarantee that the one person uniquely so empowered will not push the nuclear button at 5am. No guarantee that having as a nation chosen this shared humiliation we will come to seek and find recantation and forgiveness. No guarantee that many, especially and tragically those most vulnerable (the young, the brown, the foreign, the different and the poor) will not just give up on institutions and slide into the mire of anarchy. No guarantee. No guarantee at all.

Hope

No, we may not share Paul’s worldview, but we share his world. So, we may benefit from his friendship, and practice his faith. What a friend we have in Paul! He befriends us by bequeathing us two kinds of hope. And hope we do need, in a time of humiliation. Let us survey our humiliation but let us also convey our hope. Let us lift a word of faith in a pastoral voice toward a common hope.

Two shades of hope abide. “Hope has two beautiful daughters: anger and courage” (Augustine). One realized. One unrealized. One of John and one of Mark. One for today and one for tomorrow. One from Bultmann, and one from Niebuhr.

Here is one shade of hope.

You can in faith ‘face the world free from the world’, with a righteous and realized indignation, tempered with full humility. Even a kind of anger, if tempered with humility. That daily form of hope is yours by decision, by choice, through a commitment to live by the faith of Christ. This is your invitation: a word of faith in a pastoral voice toward a common hope.

We may rely not on ourselves alone, but upon God who raises the dead.

We may face the world, free from the world.

We may lean into the future, free of the burden of past worry.

We can live on tip toe.

We can compose every day with brilliance as if it were our last, which, in a way, each one is.

The person of faith, who overhears the distress down deep in this world, so deep that others don’t hear it, does not rely on himself to sooth it. He knows there is one Savior and he isn’t Him.

What a friend we have in Paul, who preaches Jesus Christ, and Him crucified!

Why does Paul teach this way?

Because Paul expects that “the form of this world is passing away”. God has raised Jesus from the dead. Who knows what will happen next?

For Paul, this meant a daily, excited, imminent expectation of the turn of the ages, a new heaven and earth, the end of time and the beginning of a new era. For our sake, it is a blessing that Paul’s own timeline was a little fuzzy. Otherwise we would not be here. But the spiritual truth which lives in this passage, its existential reality, is the same. Every day is our last. Paul so reminds us, and so shakes us out of our stupor. THIS is the day the Lord has made. We shall rejoice and be glad in it!

In all of life, in the fullness of faith there lies this strange, new potential. Potential. Potential for something new.

We face the world, free from the world.

When things go south, let us live not in the form of this world (in despair and doubt and dread), but in the form of the coming world (hope and freedom and a sense of God’s awesome potential).

Bultmann: “Only Christ can give the kerygmatic character to everything which is ‘taught’ as Christian. Therefore, Christ is correctly preached not where something is said about him, but only where he himself becomes the proclaimer.”

The resurrection is, simply, the preaching of the gospel. But preaching in a way that is heard. Bultmann helped us see the present hope in Paul, facing the world free from the world.

Here is a second shade of hope.

Niebuhr, the great Lutheran liberal, liberal (still a great tradition, affirmed from this pulpit, if not elsewhere, sore oppressed by both nationalism on the right and anarchy on the farther left), who helped us see the future hope in Paul. Both shades of hope require a translation from apocalyptic expectation into insights for living today, both individual and collective, present and future, Bultmannian and Niebuhrian. Niebuhr gradually left behind the optimistic and utopian tones of the social gospel. He also gradually left behind the narrow and prideful tones of a strict socialism. Gradually he found his way, as we will need to do again in this painful decade ahead, toward a faithful Christian realism. He found a realistic way toward hope. That is our work today as well. We too need to beware ‘the sentimental optimism about the essential goodness of men without realizing how evil good men can be’. We too need ‘a check not on policies but on pride, to guide men in a mood of dialectical humility’. We too need to realize that ‘all justice rests on a balance of power’.

You can in love ‘love one another’ as Christ loves you, toward an unseen horizon, a far-off land, a land flowing with milk and honey. You can hope against hope.

Let those who rejoice do so as if they were not rejoicing. Let them rejoice not in the form of this world but in the form of the world to come.

We meet each day with courage. We touch and are touched in the presence of Divine Potential, the raw possibility of a new day. We live on tip toe. We live each day as if it were our last, which it is. We greet the hour and its struggle, from a certain distance, and over every loud booming statement there is a misty question mark.

You know, it is not always clear what is bad news, or good. What can seem cause for the greatest rejoicing also can carry hurt, and vice-versa. God’s time is not our time. God’s purpose is not equivalent to any one of ours. God’s justice is not the same as our own. God’s freedom far surpasses yours and mine. A crushing defeat can, in God’s time, and with patience, become the source, the medium of great victory. I think of Franklin Roosevelt. Where would our country be today, without his life’s strange mixture of rejoicing and suffering and struggle and perseverance? Is it not odd that the one President who appeared to be the least vigorous, was in fact the most? ‘To lead you have to love, to save you have to serve’.

Let those who buy and sell, do so as if they had no goods. Not in the form of this world, but in the form of the world to come. Augustine said it so well: we use what we should love and we love what we should use. We use people and love things, when we are meant to love people and use things.

Yes, use the things of this world and buy and sell. Let us do so, though, not in the form of this world, but in the form of the world to come. Not in grasping selfishness, not in anxious pursuit, not in such strangely intense attention. Rather: with aplomb, with a certain disregard, with an inner freedom.

About your car, your house, your wardrobe, your bank account, your things—ask this: Do you own it or does it own you? Do you own it or does it own you?

What a friend we have in Paul!

Paul who in hope wrote to the Thessalonians so long ago:

We give thanks to God always for you all, constantly mentioning you in our prayers, remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. (1 Thess. 1: 1-10).

- The Reverend Doctor, Robert Allan Hill, Dean.

posted in The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel on 10.22.2017 at 11:00 am
Tags: Robert Hill

Sunday
October 15

Words of Welcome

By Marsh Chapel

Matthew 22: 1-14

Welcome!

At this time in the year, at Boston University, we see parents and students, coming and going, sending and being sent. It is a bone jarring moment. It is reality, the reality of time and eternity, change and love. Most of our words to parents and students are meant to convey our sincere commitment to excellence, our attention to detail, our trustworthiness, if you will, as an institution and as individuals. The message is sincere and true, important and timely. This is a good place, and your sons and daughters will be here among good people.

But another reality of ‘Parents Weekend’ is about feelings, feelings wrought by coming and going. We also should speak of and to them. We see parents with their children and overhear…feelings.

There is a feeling of gratitude, so thick you can see it in the air. We mean not only the word of thanks that one more teenager is leaving home, one less bell to answer, one less egg to fry, though that is there, too. We mean the feeling that comes with a gasp in the throat, ‘thank you’, the feeling of seeing, my goodness, 18 or more years have gone by, and here, look, look at that young woman, that young man, my son, my daughter. It is a feeling of thanksgiving, for life, for youth, for children, for family, for affection. Every now and then, you catch a smile on a dad’s face, a lightness in a mom’s eyes, and you know gratitude, a real feeling.

There is a feeling of loss, too. In fact, loss is next door neighbor to gratitude, funny as that is. We mean not only the loss you feel with the first tuition check sent, though that is truly a real feeling. In the autumn, we see sometimes a parent turn away, with eyes brimming, a private moment that even as a pastor I feel unworthy to engage. As a parent, I know that feeling.

There is a feeling of hope as well. You cannot be around many hundred eighteen year olds and turn a cold heart to the future. That much energy brings its own promise and parents feel it. At matriculation last month we sat in front of 3500 young hearts, 7000 young eyes and ears and hands, 3500 souls. When they cheer together there is a tingle, a mixture of awe and fear and wonder, like the feeling of a ten-foot wave breaking right in front of you. ‘Bless you’ we say and pray, and so do our parents. There is a new day upon us and it brings a sense of promise.

Now our parents have other things to think about and bigger fish to fry than to connect their feeling (far more than sentiment or emotion by the way) with the birth of Boston University. Yet these three feelings of gratitude and loss and promise created this school in 1839. Oh, John Dempster and the other 19^th century founders would have used other, more religious, more technically theological terms, but the feelings were exactly theirs too, as they served as midwives at the birth of Boston University. In place of gratitude, they would have spoken of grace, prevenient grace at that. In place of loss, they would have spoken of itinerancy, the spiritual journey that is the heart of life. In place of promise, they would have invoked the gospel word of freedom, in the name of the God who is loving us into love and freeing us into freedom. But the feelings—that is, the realities—are the very same, and they bring us straightway into the Gospel this morning.

Three Words of Welcome

Invitation

Do you hear a voice of invitation?

We seldom recognize what a powerful thing an invitation can be. We know the power of an invitation when we hungrily receive one heartily desired. Nothing in all the world ever happened between persons without invitations. Every sermon is in some way an invitation to decision for Christian discipleship.

The voice of invitation is an enticement, a coaxing, a luring, a courting. The board is spread, the meat and drink are prepared. All is well in the house. This open invitation is the mark of Christianity at its best.

You remember that St Matthew, the Evangelist, has a passion. It is invitation, evangelism. The point of the Gospel of Mathew the Evangelist is that he is an evangelist. This is his love. His first love. To seek the lost, gather the dispersed, church the unchurched. And it is a passionate love.

The fun of teaching knots is to show the tenderfoot the square knot. Everything else is derivative. The joy of coaching swimming is to help someone learn to float. All the rest is a corollary. The excitement of instruction in a language is the alphabet and the first declension and the initial vocabulary. All the rest is subordinate.

The capacity to offer a genuine invitation depends on the measure of verbal kindness, and so personal trust, within a community. Let me ask you to pause for a moment and think about the way we speak.

We are invited to feast with one another. We are invited somehow to communicate to one another that the joy of the Lord is our strength.

How many of us, by contrast, live lives that are visually beautiful but verbally vacuous? Maybe that is why Luke, in his telling of this parable, has the invitation go out to the poor, the maimed, the blind and the lame. To begin to invite, let us begin by attending to the character of our conversation as a community.

Warning

But the master’s call, as Matthew’s darkening tale reveals, is not heeded. That is the invitation is “taken lightly”, or as Matthew puts it, “they made light of it, and went off, one to his farm, another to his business, while the rest seized his servants and treated them shamefully.” As they had, we are meant to interpret, the prophets of old.

The divine calling does not stop, but we now hear a second dimension of it. Here the call is not so much an invitation as it is a warning. One of the most startling points in the study of the parables is to notice the difference between Luke’s account of the story in Luke 14, and today’s reading. Luke is happy. Matthew is angry. Here a man has become a king, those who refuse are not forgotten but violently killed, those who miss their chance are not worthy, and many are called but few are chosen. It is hard not overhear some bitter church experience here, perhaps related to the persecution under the Emperor Domitian in the last decade of the first century.

While we may chafe at Matthew’s intensity, we can readily appreciate this new voice, a voice of warning. Jesus exists for us at some points as a warning. A warning that there does come a time when it is too late. All the parables have this element in them. The mercy of God is eternal, never ending, all pervading. But the time to accept the invitation is passing; the time to accept is the eternal now. There comes a time when it is too late. When we are sensitive, we hear this same warning all around us.

There does come a time when it is too late. The parables shout this warning. We cannot play forever with life-threatening nuclear weapons. We cannot supply the world with arms and expect them never to be used. We cannot applaud forever a narrow nationalism ill-suited to a global village. There does come a time when it is too late. The parables gracefully warn us of that time. Those of us laden with much property, much knowledge, much position may have a harder time hearing this than otherwise we would.

(The sad story which Matthew alone knows about the poor bloke who has no wedding robe apparently is a warning, either moral or spiritual. If moral, it is a warning that grace is free but not cheap. If spiritual, it is a warning that those invited to a daily feast should appreciate and celebrate.)

Summons

The call to the banquet is an invitation and warning, but in the end, it is a summons. “Go therefore to the thoroughfares, and invite to the marriage feast as many as you find”.

An open, general summons goes out. Even this morning.

A couple of weeks ago, during the communion, I recalled in one of our churches long ago the memory of an elderly man, thinking of the summons of a school bell. Every morning he would prepare to go off into the cold, at age 6. For the winter, he would cover himself from head to toe in layers of clothing. Then his mother would take a huge pancake from the griddle and put one in each mitten to keep his hands warm. The summons came. The bell rang. He dressed, prepared, and went.

For her, for me, for you, this summons is delivered: work is not meant to drive out love. No, nor are any other penultimate passions meant to take the place of God the God of love in our lives.

In Jesus Christ light came into a world of darkness. In him we are called—invited, warned, summoned---into the kingdom of heaven. This call is not an abstract, universal bellow. It is a whispering that touches and knocks at the door of every human heart. Jesus teaches of a pardoning God, who is quick to forgive. Jesus tells us of a gathering God, who gathers good and bad together. In him has the light shown in the darkness.

Exemplum Docet

Schweitzer: Invitation

Maybe we need to remember Albert Schweitzer, for all the complications and contradictions in his life and our memory of it.

A child organ prodigy, a youthful New Testament scholar, a young principal in his Alsatian theological seminary, a man whose books and articles I used with profit in my own dissertation a few years ago, Schweitzer’s life changed on the reading of a Paris Mission Society Magazine.

As a scholar, he wrote: (Tom) “He comes to us as one unknown, without a name, as of old, by the lakeside, He came to those men who knew Him not. He speaks to us the same word, ‘Follow me!’ and sets us to the tasks which He has to fulfill for our time. He commands. And to those who obey Him, whether they be wise or simple, He will reveal himself in the toils, the conflicts, the sufferings which they shall pass through in His fellowship, and, as an ineffable mystery, they shall learn in their own experience Who He is.” (QHJ, 389).

What he wrote of Jesus became his life. He left organ and desk, studied medicine, and practiced in Africa for 35 years, calling his philosophy, ‘a reverence for life’. A decision about vocation leads to nearness to the divine. Like love, like falling in love, like the discovery of a soul mate, life partner, spouse, real friend, an invitation is as powerful as it is numinous. A real mystery.

Addams: Warning

Maybe we need to remember the young woman from Rockford Illinois, Jane Addams. She grew up 130 years ago, in a time and place unfriendly, even hostile, to the leadership that women might provide. But somehow she discovered her mission in life. And with determination she traveled to the windy city and set up Hull House, the most far reaching experiment in social reform that American cities had ever seen. Hull House was born out of a social vision, and nurtured through the generosity of one determined woman. Addams believed fervently that we are responsible for what happens in the world. So, Hull House, a place of feminine community and exciting spiritual energy, was born. Addams organized female labor unions. She lobbied for a state office to inspect factories for safety. She built public playgrounds and staged concerts and cared for immigrants. She became politically active and gained a national following on the lecture circuit. She is perhaps the most passionate and most effective advocate for the poor that our country has ever seen.

Addams wrote: (Denise)“The blessings which we associate with a life of refinement and cultivation must be made universal if they are to be permanent…The good we secure for ourselves is precarious and uncertain, is floating in midair, until it is secured for all of us and incorporated into our common life.”

Yet it was a former neighbor who, for me, explained once the puzzle of Jane Addams’ fruitful generosity. This was the historian Christopher Lasch. He said of Addams, “Like so many reformers before her, she had discovered some part of herself which, released, freed the rest.”

Is there a part of your soul ready today to be released, that then will free the rest of you?

Thurman: Summons

Maybe we need to remember Howard Thurman. The first page of his autobiography announces today’s gospel, that Jesus empowers his disciples, in summons. As a summer student minister, Thurman received a late-night phone call.

(Nick) ‘There is a patient here who is dying. He is asking for a minister. Are you a minister?’

In one kaleidoscopic moment, I was back again at an old crossroad. A decision of vocation was to be made here, and I felt again the ambivalence of my life and my calling. Finally, I answered. ‘Yes, I am a minister’. ‘Please hurry’, she said, ‘or you’ll be too late’…

In a barely audible voice (the man) said, ‘Do you have something to say to a man who is dying? If you have, please say it, and say it in a hurry.’

I bowed my head, closed my eyes. There were no words. I poured out the anguish of my desperation in one vast effort. I felt physically I was straining to reach God. At last, I whispered my Amen.

We opened our eyes simultaneously as he breathed, ‘Thank you. I understand.’ He died with his hand in mine.

Sursum Corda. Lift up your hearts. Hear the gospel in invitation, warning, and summons. Words of welcome, words of welcome, words of welcome:

I’m going out to clean the pasture spring

I’ll only stop to rake the leaves away

And wait to watch the water clear I may

I shan’t be gone long. You come too.

- The Reverend Doctor, Robert Allan Hill, Dean.

Readers: Tom Batson, Denise-Nicole Stone, Nickholas Rodriguez

posted in The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel on 10.15.2017 at 11:00 am
Tags: Robert Hill

Sunday
October 8

Ministry is Service

By Marsh Chapel

Philippians 2:5-8

Have this mind among you, which was in Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, takin the form of a servant, being born in human likeness.

Exegesis

For most of 2017 here at Marsh Chapel we have attentively followed St. Matthew, as the basis of our preaching, including through our national summer series. We are grateful for the Gospel of Matthew, including his remembrance of the parable of the watchtower, a teaching about watchfulness, about judgment, and about living on the ‘qui vive’. Today, we turn, though, away from the Gospel, and toward the Epistle, which we have happily been hearing these past several weeks, that of Paul to the Philippians, his most ringingly joyful letter.

Our lessons today are about service, about ministry. Ministry is service. The word means service. We are taught, here, in Philippians, to hunt for life, to find real life, to have the experience of really being alive, in ministry, in service. This morning our readings invite you to think a bit about service. ‘Taking the form of a servant…’

In the advent of Christ Jesus, anxiety is eclipsed by joy, fear is overcome in thanksgiving. All this happens in service.

At Marsh Chapel, we are expectantly awaiting the advent of another generation of twenty year olds and others who are captured by the mind of Christ and enchanted by the prospect of service in his name. But if this is so, we shall need to be direct and honest, with them and with ourselves, about what service involves.

It may be that this intention lies behind Paul’s magnificent letter to the Philippians. Paul is writing, in the mid- 50’s of the first century, from a prison cell. Think Martin Luther King, Anwar Sadat, Nelson Mandela. Paul notes the resistance that some have to his trip into the slammer. Not everyone finds Paul’s stay in the calaboose uplifting. Some do. Some see the gospel advanced through imprisonment. Some do not. Some see Paul being Paul, always spoiling for a fight, always on the edge of conflict, always polemical Paul. They preach Christ, but denigrate Paul, or denigrate Paul in the way they preach Christ.

Let us imagine what may also have been in the air, though we cannot prove it. Let us imagine that Paul decides not, at this point, to parry. Imagine that rather, he listens, hard, to this. He wants to understand: The Greek knows a thing by ‘overstanding it’ where we understand (by getting to the bottom of it) EPISTAMAI’. Paul wants to understand, to stand under, to go underground, to see the underpinnings.

Exposition

To provide some exposition of Paul’s letter, let us look for a moment at our own experience.

Service requires the willingness to be immersed in community life. Community life means endless contention and intractable difference. In a family, church, town, city, university, country or community, real life means real life, including conflict. Anyone in public life and leadership, including clergy, but not only clergy, and not mainly clergy, knows the disappointment involved in service. Here is some good news. Look at disappointment. Look at it-- with reverence for the meaning underlying it.

It takes a big dose of courage to swallow disappointment and to hunt around in disappointment for what may happen when people meet in a real, shared partnership based on real, shared struggle. And that swallowing, friends called to service, friends engaged in ministry, friends growing to leadership size, that swallowing is the beginning of wisdom. Here, conflict. But also--the opportunity, taken or missed, to enter another’s real life, real pain, real soul.

It is from the locations that people give you that you will have the chance to give people some healing. If they place you in a high pulpit, far off and up there, and 15 feet above contradiction, the ministry will have to begin there. It need not end there. If they place you in a rough parsonage with a leaky roof and a long, sad history, the ministry will have to begin there, but should not end there. If they place you at the family table, as guest and as host and as minister, you can start where they are, there, but you need not end there.

In 1982, one bitter cold February Saturday night, we were invited to dinner. Saturday night always carries a proleptic anxiety over Sunday morning, especially, as in the case of this clear winter night, on the Canadian border, when the morning’s sermon was not finished, was still in gestation, was still seven months at least from birth, with birth only hours away. The family dinner, it turned out, was an extended family dinner, three generations, hosted by grandma and grandpa. After dinner, the dozen of us retired to the family room of the big country house, when, over dessert, the purpose of the evening arrived. Or was revealed. Grandpa wanted grandson to be Christian, to believe, to be confirmed, and to attend church, and wanted the new preacher to effect this, to explain faith, to defend belief, to convert the heathen, then and there. It needs emphasis that these, all, were the ruddiest and handsomest and best of good people, none with more than a high school diploma. They had a location into which they had appointed a minister, their minister. If ministry was to start, it would have to start there, which it did, over a couple of hours. The minister answered what questions he could. He did not complain about the ambush, but he did identify it. Then he also asked his questions, of the family and for the family, questions of histories and systems and silences and, even, identified patients. By 11pm, the work was done, but not the sermon. It was a sneak attack, to be sure. But it was also an invitation to partnership. Leaving in a huff, in defiance, would have communicated boundaries but would not have been service. Answering questions but asking none, compliance, would have communicated sincerity but not authenticity, and would not have been service.

Exhausted and enervated, the minister and young family drove home through the crisp snow and black beautiful cold, cold night, the temperature 20 below zero And still no sermon finished for the next morning.

Leaders. Current leaders. Future leaders. Servant leaders: You cannot leave false nametags on your shirt or back, as inevitable as their placement is. They need removal. But you also cannot predict where real, responsive service or ministry will emerge. People only hear you when they are moving toward you. (repeat) They can best move toward you when you are located near them.

When you are invited to become chaplain of the fire department, accept. When you are asked to pray at the blue and gold banquet, accept. When you are encouraged to join the country club, accept. When you are invited to Saturday dinner, accept. When you are called to come to the barn for a talk, accept. When you are asked to visit the family burial ground, accept. When you are invited to speak at Christmas for the service club, go. When you are encouraged, not so subtly, to visit Aunt Tillie, make the visit. As a rule, accept every invitation. These are overtures, questions and hopes, addressed to you and to who knows who. Your response: ‘I am at your disposal, at your service’.

Application

In respect of Paul, as our exegesis has shown, and as our exposition has outlined, we turn to apply Philippians to Christian life in America, 2017, awaiting a word of faith in a pastoral voice toward a common hope (repeat). The One Who took the form of a servant meets us today right in the teeth of the gale, in the heart of the storm. He speaks to us the eternal word. Peace. He speaks to us the saving word. Have this mind among you--a timely word, a fit word, a word fitly spoken. We are a people drenched in sorrow, anger, worry, and exasperation. The boat is heaving from side to side, stem to stern, port to starboard. Newtown, Santa Monica, Washington, West Charleston, San Bernardino, Orlando, Dallas…Las Vegas.

What shall we say, think and do? But, friends, you know your answer already, to this. (We all need more reminder than instruction.)

You can continue to pray, to vote and to act.

By pray I do mean daily meditation, including the shouting, actual or metaphorical, of lament in the face of horrific evil. But I also mean the intentional gathering, come Sunday, with others who seek a measure of meaning, belonging and empowerment. You can do this. You can engage and support others. If week by week you only regularly see family, co-workers, or those who share your own interests, you will not meet with difference, which you need in order to grow. But in the pew you have every prospect of meeting with others who are not relatives, not employees or employers, and not inclined to your own particular enjoyments. Not your mom, not your boss, and not your golf partner. Others--who are other. Somehow as a people we think that we can muster the will to address issues on the grand scale, when our orbits of relationship are with people who are like us, are like ourselves. This is like desiring to recite Shakespeare without knowing the alphabet, or diving into the Calculus without mastering multiplication tables, or running a marathon without first jogging two miles. This next summer our preaching series considers Martin Luther King’s ‘beloved community’. But to stretch toward that Johannine, Roycean, and Kingly vision, we have to start by sitting for an hour near people who are other than we, in the presence of God.

By vote I do mean election-day ballots. One of our leaders here at BU, when asked what advice she might have for graduates of 2017 said, simply, ‘vote’. Yes, go to the polls. But I also mean the direct engagement with elected officials and others over time that makes a difference. Personal engagement. One of our most beloved and vivacious friends here in Boston died suddenly of cancer six years ago. How we miss her. One day we were walking together on the Esplanade. We were talking about gun violence. In the middle of the talk, she pulled out her cell phone and dialed her congressman. ‘They know me there. I have them on speed dial’. She poured out the contents of our conversation to some staff person. Well that may not be your style, or mine, but it was hers, and she voted every day with her time, her energy, and her money. She was a great person. We need to be speaking and listening, in person, by voice, to and with one another, to a degree well and far beyond what we are doing now.

By act I do mean doing something, within your sphere of influence. Several gathered here at Marsh Chapel for a compline service this past Monday evening. Others attended other events. You may have decided to attend a gathering for good sometime this week—a fund raiser for Puerto Rico, a walk for peace in our time, a committee meeting to address, in some measurable way, the horror of gun violence, with more than 200 mass killings in this country this year. Good for you. Tell them Dean Hill sent you. Let us find ways to act. Our Boston University President, Dr. Robert A. Brown, challenged us this week to ‘seek to understand the causes of grotesque acts of inhumanity that we might work toward making the world a better, safer place.’ There is a danger of freezing in the face of seemingly intractable difficulties, in the face of endless unsolvable contentions. 350 million guns there are across the land. Yes. Yes. I know. These and other facts of the present can freeze us, if we are not careful. But you know, life is full of change, even surprising change. In her late 80’s my grandmother had a sign up on her kitchen door. It read: ‘Do one thing. There. You have done one thing.’ I have a voice, and I will use my voice. You do too.

Speak through the pulses of desire

Thy coolness and thy balm

Let sense be dumb, let flesh retire

Speak through the earthquake, wind and fire

Thy still, small voice of calm.

- The Reverend Doctor, Robert Allan Hill, Dean.

posted in The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel on 10.8.2017 at 11:00 am
Tags: Robert Hill

Sunday
September 24

The Bach Experience

By Marsh Chapel

Matthew 20: 1-16

The Rev. Dr. Robert Allan Hill on Matthew

Here at Marsh Chapel over the last decade we have endeavored to offer our listenership around the globe, and our congregation here in the flesh, a distinctive confluence of music and word, come Bach Sundays. By experiment and practice, we have tried to allow the preaching of the Gospel, God’s external word of grace in sermon, and the music of the church, the praise of God in voice and instrument, to dance together, to become a mutual enrichment, and a call to faith. Over time that has led us, Scott and me, to reform the service and sermon, upon these Sundays, into an antiphonal teaching, including a sermon in dialogue. To our current knowledge, what you hear, here, is sui generis, not like something or anything else, what we hope is a part of what across the oikoumene is distinctive, better and best about Marsh Chapel.

In preparation for the confessional humility of today’s cantata, we give ear to our Holy Scripture. In Matthew 20, in the vineyard, our parable represents the ‘undifferentiated rewards of the Kingdom of God’ as Bultmann put it. The parable affirms divine generosity, and inscrutable divine goodness and generosity. Its point: behold the divine generosity, do not begrudge the divine generosity.

Consider the parable (found only in Matthew). All the workers are paid the same. As in life, so here in Scripture, there is no sure, consistent justice. To be sure, the landowner has paid what he agreed to pay. To be sure, hour by hour, the workers have received what they agreed to receive. To be sure, the daily needs of all for the day to come are met, from each according to his stamina and to each according to his needs. To be sure, the added proverb, about last becoming first and first last fits the parable awkwardly if at all. The parable acclaims God’s bounteous generosity, not God’s impartial justice.

When a job truly fit and meant for you goes to another, on a shaky or unjust premise or process, you know the feeling of the early workers. When an illness unearned and unexpected afflicts your loved one, you know the feeling of those working among the grapes and feeling the grapes of wrath. When a day begins and ends as an existential illustration of Shakespeare’s 66^th sonnet, you know the resentment addressed in the story from Matthew 20:1-16.

Let us attend carefully for a moment to Matthew. In the vineyard, the undeniable difference between equality and justice faces us, as it did Jesus, Matthew, the Rabbis and others. Jesus, loving the amahaaretz, the poor of the land, may have been telling the Pharisees to broaden their embrace. Matthew, among Jews and Gentiles, Jewish Christians and Gentile Christians, may have been admonishing the former to honor the latter. The Rabbis, in the same period, used the same story, but added that the later workers did in two hours what took the earlier ones all day.

Dr. Scott Allen Jarrett on Bach

Today’s cantata offers a similar version of the “Last shall be first, and the first shall be last.” For Bach, the Gospel text for Sunday, August 8, 1723, was the Luke story of the Tax Collector and the Pharisee, both praying in the Temple. You’ll recall with me that Jesus’s parable depicts the outwardly pious Pharisee praying ostentatiously, taking advantage of the presence of the tax collector to boost his own piety. By contrast the Tax Collector remained in the back of the temple, out of side, head bowed, beating his breast, in complete humility. Bach’s lesson is a heavy handed warning against the hypocrisy of the Pharisee, and an injunction to all to align inner and outer attitudes of faith. Furthermore, our own depravity of sin weighs us down, and it is only by acknowledging our sin before God that we may attain God’s mercy and grace. So sit up straight this morning!

We have come to trace the message of these cantatas as a move, broadly speaking, from orthodoxy at the beginning to personal or pietist devotion in the arias back out to the corporate expression of lessons learned in the final chorale. Let’s consider the two arias from the central portion of the cantata first. Each is preceded by a recitative in which Bach’s librettist reminds the listener of the elements of the Luke parable. The tenor leads off by indicting today’s Christians as puffed up, outwardly righteous, and ultimately lacking an inner purity of faith. He sings a scathing aria likening these hypocrites to Apples of Sodom, a fruit that dissolves into ash and smoke once they are picked. Though they gleam on the outside, they are filled with Unflat—filth—and in case you hadn’t guesses it, none of this will hold up before God.

The next pairing of recit and aria brings this message home, a more immediate and personal call to true piety and faith. The bass reminds us that the only way to attain relief from this sinful state is to acknowledge our sins before God. Next comes the most beautiful aria in the cantata. Sung by soprano with two hunting oboes – the oboe da caccia, today played by two English horns – the message is a plangent and pious prayer for mercy. The interweaving oboe lines played over the pulsing continue line setup the soprano’s fervent plea for mercy. In the middle of the aria, she describes the depths of her sin as coming from within her bones, and that they drown her in a deep mire. Listen for the text painting throughout this aria used by Bach to depict the weight of sin.

Without any turn toward promised redemption, the cantata concludes with the expected four-part chorale setting. Here, ‘Ich armer Mensch’ continues the distressed state of the soprano by sustaining the emotion, and thereby, the congregation takes up the soprano’s prayer.

The cantata is decidedly didactic start to finish, with the moral of the story appearing right at the front as the text of the first movement: See that your fear of God is not a hypocrisy, and do not serve God with a false heart. Bach sets this opening movement in an older style of polyphonic writing, and as much as the text is a ‘rule’, he sets it as a fugue. But there’s one element that truly takes this form to heights only possible in the hands of Bach: the second entrance of the fugue is in complete inversion of the original subject, an exact mirror image. Bach’s fugue bears the same message on the outside as on the inside, a musical device to prove the enduring lesson of the Gospel.

The Rev. Dr. Robert Allan Hill on Matthew

Listen again to the words in St. Matthew, a portion of his gospel that is all his own, unshared by Mark, unshared by Q, unshared in the rest of scripture. Our landowner, through Matthew’s rendering, is called an ‘OIKODESPOTES’, a person of some power. The allegory is clear. God is obliged to nobody. Further, the timing of God’s grace and generosity is God’s own affair, only without prejudice either to the early or to the late. In this way, Matthew concurs with Paul in 1 Thessalonians that the living will not precede the dead, in the hour of judgment.

Our parable does not rely on the famous passage from Exodus 16, read a moment ago. (This is a passage you should know and know about by the way.) Yet the acclamation of divine generosity in both is the same. Evening comes, and morning, and in the morning, there is a sweet hoar frost covering all the ground, a layer of dew under which is the ‘manna from heaven’. ‘The bread the Lord has given you to eat”.

We have again to ponder the labor at the heart of life and the labor at the heart of faith. Faith comes by hearing, but it is an active, ‘employed’ listening that allows for that hearing. Faith is a gift, but is a gift like any other that requires receipt, and response, and embrace, (and a thank you note, too). (If faith comes by hearing it will help if you are in earshot. You truly have nothing better to do for an hour on Sunday than worship.) Faith comes as a gift at the time of God’s choosing, but to labor and live in faith requires of us a steady, even fruitful, practice of faith. Here is what Paul is driving at in his letters: live your life in a manner worthy of the gospel of Christ, striving side by side with one mind for the faith of the gospel.

I wonder about you? and me? Has the unfailing light and love of divine generosity worked on us at all this week? Are we better people than we were last Sunday? Are we able to pray each day? Martin Luther, the 500^th anniversary of whose reformation we remember this autumn, recommended morning prayer to include a recitation of the Ten Commandments, a recitation of the Apostles’ Creed, and a recitation of the Lord’s Prayer, morning by morning. Will the remembered humility of this parable in Matthew 20, and the powerful call to contrition today of this music, bring us to our knees, morning by morning? And, are we better, as a people, than we were last Sunday? Luther celebrated the external word—not just spirit and experience. The external word in preaching. The external word in sacrament. The external word in forgiveness (confession and absolution). Can we somehow find our way to church to hear and be fed and receive that external word?

Here too is John Calvin (for once) interpreting this parable: We may also gather that our whole life is useless and we are justly condemned of laziness until we frame our life to the command and calling of God. From this it follows that they labor in vain who thoughtlessly take up this or that kind of life and do not wait for God’s calling. Finally, we may also infer from Christ’s words that only they are pleasing to God who work for the advantage of their brethren. (loc cit 266)

Elie Wiesel said, ‘He who hears a witness becomes a witness’. He reminds us of who we are at Boston University.

Martin Luther said, ‘Here I stand, I can do no other, God help me’. He reminds us of who we are in Religious Life.

Thomas Merton said, ‘Love is my true identity. Selflessness is my true self. Love is my true character. Love is my name’. He reminds us who we are as Christian people.

Martin Luther King said, ‘The moral arm of the universe is long, but it bends toward justice’. He reminds us of who we are at Marsh Chapel.

Dearest God, have mercy: let comfort and grace appear

“Dearest God, have mercy: let comfort and grace appear

- The Reverend Doctor, Robert Allan Hill, Dean. & Dr. Scott Jarrett, Director of Music

posted in Dr. Scott Allen Jarrett, Director of Music, The Bach Experience, The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel on 09.24.2017 at 11:00 am
Tags: Bach Experience, Robert Hill, Scott Jarrett

Sunday
September 17

Remembering Elie Wiesel

By Marsh Chapel

Exodus 14:19-31

Romans 14:1-12

Matthew 18: 21-35

Bildungsoman

After some significant internal struggle, come Senior year of college, I finally decided to go to seminary.

That spring I visited Harvard, Boston University, Yale and Union. I stood outside the chapel here, and have a picture to prove it. Union in New York was easily the right place, for me. In part I went on the advice of a friend that ‘a year of seminary never hurt any one’. Once in for a penny, I was in for a pound, and really never looked back. Your calling is what you sense is your best response to God. And that can change. In fact, you need to practice the art of ‘editing your dreams’. They need writing, but they editing too.

What a world opened up in New York City at Union! How grateful I am. The urban world, the ecumenical world, the theological world, the biblical world, the world of the gospel and its preachment. It is an embarrassment to admit to you how little I knew about the Bible, for all my parsonage tenure, small Methodist college degree, summer camp leadership, and generational background. I knew nada. And into that mental wasteland vacuum swept Samuel Terrien, George Landes, Raymond Brown and Lou Martyn, four horsemen of the apocalypse, to furnish its empty mental apartment books shelves with, well, books. I fell in love with the Bible, with the Strange World of the Bible. There too were James Forbes, Cornell West, Chrisopher Morse, Linda Clark (who later came here), Horace Allen (who came here later), and many others. William Sloane Coffin came into the Riverside pulpit. Across the street was the Jewish Theological Seminary, whence Abraham Heschel had come in the autumn afteroons to walk around Grant’s Tomb with Reinhold Niebuhr, just a few years earlier. That image of interreligious, interfaith theological discourse inspires still.

It happened that Union was in the throes of a renaissance of sorts, and the President, Donald Shriver had somehow convinced Robert McAfee Brown, a longtime Union alumn, faculty member, and Union family member if you will, to leave his beloved California haunts and come back to New York, with his wife Sydney (a missionary’s daughter). Bob and Sydney met in the summer home of Reinhold Neihbuhr near Heath, MA—they were in that sense god-children of the Neihbuhrs and so of that tradition at Union. Brown stayed at Union only three years, but they were the very three I was there. He had been the Protestant Observer at Vatican II and taught a course we fought to gain entrance too, titled, the Ecumenical Revolution. He knew about Heschel and Neibuhr walking in the autumn light on Riverside Drive very well because—he fell and love and got married under Neibuhr’s roof. Brown encouraged us to go and work in 1978 at the World Council of Churches, in Swizerland, in the Office of Urban Ministry, run by the one and only George Todd, Brown’s fellow Presbyterian. Due to health issues, we left Union and New York suddenly and precipitously in February of 1979. In that early winter of 1979 we retreated to a church in Ithaca, to heal and to begin the work of ministry, among the students at ‘godless Cornell’.

Before we left, perhaps a week or so before, Bob and Sydney Brown held a winter dinner party in their home, which was an apartment in McGiffert Hall, under the wing of Riverside Church along Claremont Avenue. It may have been, if memory serves, that the dinner guests were his seminar students and spouses or friends from the course on the Ecumencial Revolution. Many things for us were unsettled at the time, a time of existential fright and anxiety. The welcome, the warm welcome of that home, the dim awareness we had of who Brown was, who the Browns were, and their very humble circumstance, hospitality and kindness to 2.5 itinerant Methodists stands out after forty years. Robert McAfee Brown had a special reason for the dinner, because he had invited a special guest, colleague and friend of his, whom he had met at Stanford, but who was also now in New York, though he spent a part of each week in Boston. Our dinner guest had been invited to a University Professorship here at Boston University by then President John Silber, and, after some hesitation, as I understand it, he accepted. In a way, Brown’s firm, lasting friendship with Wiesel, at least it seemed to me, reflected the friendship of the earlier generation between Reinhold Niebuhr and Abraham Heschel (who delivered Neibuhr’s funeral eulogy in Stockbridge MA, 1971, just 5 years before we arrived at Union). So it was that we came to know Elie Wiesel.

Robert McAfee Brown’s vision of the oikoumene included Elie Wiesel, his celebrated dinner guest that snowy evening in 1979. By precept and example, then, Brown taught us to consider thinking and living in the same way. The later edition of NIGHT comes with an introduction by RM Brown, after which Brown wrote his full book, Elie Wiesel: Messenger to All Humanity, which includes this passage: I have tried very hard, my friend, not to write this book. At every stage it seemed a tampering with things I had no right to touch. But because each exposure to your work moves me more deeply, I fell compelled to share of portion of what you have given me. To receive and not to share—that would be a denial of all I have learned from you. You have said that to be a Jew means to testify; such must also be the obligation of a Christian. And you have taught us all—Jews, Christians, and all humanity—that before testifying ourselves, we must liest to the testimony of others. I have tried to listen to your testimony. And now I feel obligated…to testify (p. vi.)

There is a gracious power in hospitality, like that which Professor Wiesel showed us in the Browns’ residence, forty years ago. It lasts, the warmth and authenticity of it, they last. Said Unamuno: ‘Warmth, warmth, warmth! We are dying of cold, not of darkness. It is not the night that kills, but the frost’. (Not the night of unknowing, but the frost of unloving—that is what kills). Speaking of night…

Night

Through the eighties I pursued a PhD at McGill. As the dissertation was slowly writing itself—we shall sell no wine before its time!—I began teaching in various schools. Montreal had an excellent film library, free and substantive, which I would raid on occasion for the course taught in community colleges along the border, up north. One perennial was a reel to reel film of Professor Wiesel.

Later still, the dissertation simmering nicely on the back burner for most of a decade—do not take my example—in teaching at Lemoyne College, Syracuse, we read NIGHT, as so many have done over the years. The course prepared the way for it by use of another film—ancient technology—ON RITUAL, whose JTS lead figure was Professor Gillman, whose daughter Abigail is now our colleague her at BU. Gillman: ‘The central Jewish vision is that whole world made holy: all of life raised to its deepest and highest level’. The film follows the annual, weekly, and daily ritual life of woman named Carol, one of the first women to enter the rabbinate in Conservative Judaism, and so teaches about Sabbath, and then about Rosh Hashana, Yom Kippur, Booths, Hannukah, Purim and Passover. Ritual brings order to life.

Wiesel was the quintessential teacher. His books carried his voice out across the globe. Those who studied with him here regularly remember his remembrance of them. My Norwegian friend vividly remembers Professor Wiesel gradually getting him to come out his shell, by telling funny stories. Our students in the small Catholic School, where most were the first in their families to attend college, connected with him from afar. In particular, the students always read and could always fully engage Wiesel’s book. I taught it by showing the points at which the ten commandments were engaged or broken (pps 50, 59, 71, 73, 90, and others). I never had a chance to ask him whether that was a fair way to teach the book, and whether he had the Decalogue in view for its structure. We learned from Wiesel and his book by raising questions. What is the central theme of the book? What is its weakest point? How do you describe the ‘voice’ of the author? Which scene did you dislike most? What other writing does it recall? What would you ask the author if he were here today?

All of us are far more human than anything else, including and especially those who remind us best of our own best selves, like Professor Wiesel. There is I am sure a full set of observations in loving critique that can and should be raised, and will be in the sessions offered this morning and afternoon in his honor. I wonder, for instance, just how inclusive his perspective was with regard to gay people. I wonder about his relationship with non-Orthodox Judaism. Like every sermon, every life has its points of challenge. But I, for one, have been deeply and lastingly influenced by the life and work of this one who lectured to us here thrice each autumn over 40 years.

Franklin Littell, the first Dean of Marsh Chapel, was not in the habit of mincing words. One ongoing application for those of us who have been seized by the confession of the church, who have been loved by the faithfulness of Christ, is to look again, to look long, to look hard at the Holocaust. We have yet to understand what happened to Christianity in the dark abyss, the hellish, ghoulish fire of Auschwitz. Crucified, Judaism has risen from the dead. But what will become of Christianity? Will there arise a movement from religion to faith? Will there appear on the earth a religionless Christianity? Seventy years later, and the clock is ticking:

Nazism was in no sense a revolt against ‘religion’ and ‘spirituality’. Neither was it ‘secularist’. Quite the contrary: in its central creed the party affirmed a devotion to ‘positives Christentum’. The Fuhrer and other party orators made constant reference to ‘divine providence’, ‘spiritual renewal’, ‘moment of decision’, ‘immortal destiny’…and the like. Many of the party hymns were simply new words written to popular gospel songs, with the same brass bands marching and evoking from crowds the same emotional response. The key question, and here the issue of ‘heresy’ arises, is why the millions of baptized and confirmed Christians had no sense that they were now responding to visions and programs antithetical to the biblical faith. (F Little. The Crucifixion of the Jews. 70)

Yet it was not finally the acute academic work of Littell and others that brought a fuller witness to and understanding of the holocaust to the American conscience. That work was largely the influence of Wiesel. Just think back to the most horrific and jarring passage in NIGHT:

“The SS seemed more preoccupied, more disturbed than usual. To hang a young boy in front of thousands of spectators was no light matter. The head of the camp read the verdict. All eyes were on the child. He was lividly pale, almost calm, biting his lips. The gallows threw its shadow over him. This time the camp executioner refused to act as executioner. Three SS replaced him.

The victims mounted together onto the chairs. The three necks were placed at the same moment within the nooses. "Long live Liberty!" cried the two adults. But the child was silent.

"Where is God? Where is He?" someone behind me asked.

At a sign from the head of the camp, the three chairs tipped over.

Total silence throughout the camp. On the horizon, the sun was setting. "Bare your heads!" yelled the head of the camp. His voice was raucous. We were weeping. "Cover your heads!"

Then the march past began. The two adults were no longer alive. But the third rope was still moving; being so light, the child was still alive...

For more than half an hour he stayed there, struggling between life and death, dying in slow agony under our eyes. And we had to look him full in the face. He was still alive when I passed in front of him. Behind me I heard the same man asking: "Where is God now?"

And I hear a voice within me answer him: "Where is he? Here He is - He is hanging here on this gallows. . . " (Night, 78)

There is a fierce power in memory. Marcel Proust with his madeleine moment teaches us best: a single minute released from the chronological order of time has re-created in us the human being similarly released…situated outside the scope of time, what could one fear from the future...(these are) resurrections of the past (Proust, RTP, II, 992, 996).

Vespers

From your own losses, your own experience of loss, you will know perhaps the power of kindness in the hour of grief. Our manner of grief, the way we grieve, is about the most personal thing about us—more individual than our eye color, height, skin pigmentation, gait, or fingerprint. Our friends and loves ones give us ourselves, and when we lose them we lose whole body parts, full and veritable pieces of our own most selves. For some grief is light, for others heavy, for some tearfilled for others ‘not something we cry about’, for some long and for others short, for some traumatic and for others timely then gone. At least, we could be aware for others of others manner of grief, and respect what we can see and know and understand.

Our Gospel lesson today, neither taken from St. Mark nor from ‘Q’, but from the particular reservoir of Matthew’s own sources (it is not found elsewhere), stands out, up and alone, and hardly needs interpretation. Is there not a poignancy in this pericope, not unlike that known in grief, the recollection of a beloved teacher? The parable itself is as clear as a bell, and as plain as the nose on your face (or, plainer still, as the nose on mine). You have been loved, now love. Greatly have you been forgiven, so greatly now forgive. IBD, Matthew 18: 21-35: ‘Man can have no more important privilege that to mediate to others the forgiveness which he himself experiences.’

In the weeks following my Father’s death seven years ago, there came many expressions of condolence, all of which were deeply appreciated, personally meaningful, and part of the healing, or the healing in grieving, or the health in grieving. It is a sacrament of sorts, grief is, as one friend said. At that time, June 2010, one of our leading choristers and dear friends worked here at the University. She was and is at the heart of Marsh Chapel to this date, even though she and her husband and children live in France. Her French is impeccable. Here, at the University, she worked as an assistant to Professor Elie Wiesel. At the time of my dad’s death I received from her a note I cherish today, still:

Dean Hill -

Professor Wiesel asked me to send you the following message.

Ondine

Dear friend,

My deepest condolences. In our tradition we say: may you be spared further sorrow.

Elie Wiesel

There is a poignant power in kindness. Abraham Heschel: “Different are the languages of prayer, but the tears are all the same.”

Coda

Remember the words of Psalm 139…

- The Reverend Doctor, Robert Allan Hill, Dean.

posted in The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel on 09.17.2017 at 11:00 am
Tags: Robert Hill

Saturday
September 16

Peter Berger: A Rumor of Angels

By Marsh Chapel

Alumni Memorial Service

After my dad died seven years ago we began to go through his things, as families do. Desk, tools, books, guns, clothes. (Order, play, hope, justice, humor). We did not make much progress at first. After three years I noted: ‘We still have not made that much. His desk, somewhat more ordered, is laden drawer after drawer. The many tools, both inherited from earlier generations and purchased as needed over a life time, still lie here and there in the basement. A doll house, made for a granddaughter and then taken in for repairs years ago, and then left unattended, did migrate to the home of the great grand daughter. The guns—a relic of another time in the woods and deer hunting of northern New York—were carefully removed by two lawyer siblings. The papers and records now are in boxes with little titles—an improvement of sorts. His clothes still hang in the old closet’.

I was either assigned or self assigned or asked (or not) to begin to take care of the books, forty years worth of books in the lifetime library of a Methodist preacher whose preaching teacher at Boston University, Allan Knight Chalmers, for whom I was named, had admonished his pupils to read one book every day. That is to say, there were more than a few books to look through.

I dawdled, lollygagged, procrastinated, avoided, and otherwise shirked my solemn duty. I asked all those I could to go through the library and take at least two books. The books are mostly signed and dated, and of course they have the personal underlining and notes which are typical for most of us. I appropriated a few: a set of Jacques Ellul, for a Lenten series two years ago; a few books from BU—Booth, Chalmers, Bowne; sermon collections from Weatherhead, Gomes, Tittle, Fosdick; others. But I found my progress slow and slower. With each book, my willingness to skim and skip diminished. I found my intrigue at his notes increasing, and my attention to his underlining expanding. I dream on and off of a large oak door, heavy with metal locks and frame, unopened, chained shut: my dad on one side and I on the other. In the lasting grief I feel at the earthly loss of my dad, it has happened that his preacher’s library has become a kind of spiritual bridge, a mode of ongoing conversation between us.

There is range of life through which there radiates, like morning sunlight, high and deep and piercingly real experience. Most of this range of experience is not, or not only, in worship or liturgy or ecclesiastical involvement or patterned devotion—these are of course crucial and important, but more as signposts than as the actual meadows and still waters of religious, that is to say non-religious, religious experience.

One day this summer, on one of my less than fruitful forays into the library, I came upon a book, the title of which is borrowed for this morning’s sermon (A Rumor of Angels: NY, Doubleday, 1969—portions quoted below found therein). Published in 1969, hardly more than 100 pages, accessible to clergy and lay alike, brisk and direct in style, sprinkled with salt and light in humor and aphorism, the book, it happens, was written by a Boston University colleague and friend of mine, the premier sociologist of religion of our time, Peter Berger. Professor Berger has graciously endured lunches and conversation, including some semi-successful jokes, with me over these last few years. I knew of this book, both its title and its general argument, which is that God is not dead, religion is not dead and religious experience is not entirely absent from this earthly vale of tears. But I had never read it. I stuffed the book in my bag.

It is hard to try to recreate the context, 1968, in which Berger was writing and thinking what hardly anyone else was thinking and writing. I will not try to do so. 1. But try to imagine, or remember, a time when Time magazine’s cover read, ‘Is God Dead?’, or 2. when the most potent religious word was ‘secular’, or 3. when administrative malfeasance led to a drug experiment on Good Friday in the basement of Marsh Chapel, or 4. when the most successful camp meeting was a mud soaked musical weekend in the Upstate New York village of Woodstock. Just when all hell was breaking loose, Berger wrote about heaven. Like debate participants try to do, he caused people to take a second look at something, or someone.

There is transcendence—he speaks of the ‘supernatural’—all about us. Maybe that is why you have come, together, to worship on this Alumni weekend. What are the signposts, the clues to transcendence we should look for—in our lived experience? Berger’s summary still works. You may be surprised by the clues he names, the rumors of angels he overhears…

First, give a little credit to your own blessed rage for order. Some of you are hoarders, of sorts, and bring order by refusing to get rid of anything. Others are the very opposite, ‘when in doubt throw it out’. You have a desire to see things set right, one way or another. What were those kids doing at Woodstock, in the mud, listening to Janis Joplin, fifty years ago? They were shouting to the heavens that things were not right, that something was out of order. Berger: A. This is the human faith in order as such, a faith closely related to man’s fundamental trust in reality. This faith is experienced not only in the history of societies and civilizations, but in the life of each individual—indeed, child psychologists tell us there can be no maturation without the presence of this faith at the outset of the socialization process. B. Man’s propensity for order is grounded in a faith or trust that, ultimately, reality is ‘in order’, ‘all right’, ‘as it should be’. Do you have a longing for order? Underneath, just there, is a mode of religious experience. Talk a bit about it, parents and children.

Second, and swinging to a different spot, pause and meditate a little on your own enjoyment of play. 1. I see grown men enthralled on a green field following a wee little white ball, which seems to have a mind of its own, for three or four hours in the hot sun. 2. I see grown women shopping together without any particular need, but immersed, self forgetful, in the process of purchasing, God knows what. 3.I see emerging adults fixed and fixated, days on end, in the World of Warcraft. 4. Families were mesmerized this past summer, glued to gymnastics in England. 5. Can you remember playing bridge in college all night long, to the detriment of your zoology grade? Berger: A.In playing, one steps out of one time into another…When adults play with genuine joy, they momentarily regain the deathlessness of childhood…(Viewers of the recent film Moonrise Kingdom readily understand this). The experience of joyful play is not something that must be sought on some mystical margin of existence. It can readily be found in the reality of ordinary life…The religious justification of the experience can be achieved only in an act of faith…B.This faith is inductive—it does not rest on a mysterious revelation, but rather on what we experience in our common, ordinary lives…Religion is the final vindication of childhood and of joy, and of all gestures that replicate these. One said: “I played basketball today, on the intramural team—it was awesome.” Talk about it a bit, parents and children.

Third, we sense the (my word) supranatural, the transcendent, in the experience of hope. Hope does spring eternal in the human breast. Hope keeps us going when otherwise we would not. 1. You may have seen Meryl Streep and Tommy Lee Jones dramatize this in the midst of their struggling marriage. The movie title: ‘Hope Springs’. 2. Parents hope their children will thrive in college. Students hope so too. So do professors and administrators and Deans of Chapels. We hope. There is something lasting, real, meaningful, costly and true about hope. 3. Where there is life there is hope. Better: where there is hope there is life. People with no regular religion at all know about hope, and its absence. Berger: A. Human existence is always oriented toward the future. Man exists by constantly extending his being into the future, both in his consciousness and in his activity. B. Put differently, man realizes himself in projects…It is through hope that men overcome the difficulties of the here and now. And it is through hope that men find meaning in the face of extreme suffering…There seems to be a death-refusing hope at the very core of our humanitas. While empirical reason indicates that this hope is an illusion, there is something in us that, however shamefacedly in an age of triumphant rationality goes on saying ‘no!’ and even says ‘no’ to the ever so plausible explanation of empirical reason…Faith takes into account the intentions within our natural experience of hope that point toward a supernatural fulfillment. I wonder if the generations sitting together in the pews this morning might, come Christmas, talk a bit about that most unreligious religious experience, a thing called hope, a place called hope, a time called hope, a feeling called hope?

Fourth, we have burning desire to see real justice done, and also to see massive injustice called to account. Berger uses, well, the word damnation. I am using slightly different language because I cannot make his argument as well with this word this morning. It is too loaded. But the heart of the intention is true and strong. We want people who get away with murder not ultimately to get away with murder. E Brunner, after WWII, was asked why he spoke about the devil: Said he: Two reasons. Jesus did. And I have seen him. When we think of mass murder, of horrific injustice, intentionally and painstakingly executed, we demand justice. There is something down deep in the human heart that just will not let things go. This is not about forgiveness. It is about retributive justice. Sometimes young people have a keener sense of this than their elders. Berger: This refers to experiences in which our sense of what is humanly permissible is so fundamentally outraged that the only adequate response to the offense as well as to the offender seems to be a curse of supernatural dimensions…A. There are certain deeds that cry out to heaven…Not only are we constrained to condemn, and to condemn absolutely, but ,if we should be in a position to do so, we would feel constrained to take action on the basis of that certainty…B.Deeds that cry out to heaven also cry out for hell…No human punishment is enough in the case of deeds as monstrous as these…(this is) a moral order that transcends the human community and thus invokes a retribution that is more than human. When adults talk as adults, younger with older, there arise memories and understandings, dark in hue and deep in sentiment, that call out for an extraordinary, unearthly, transcendent justice. How shall we talk about these? Talk a bit, bit by bit, in the years to come, parents and children.

Fifth, one can sense the horizon of heaven, the transcendent radiance of mystery, the supranatural or supernatural, in the simple experience of humor, perhaps the very polar opposite of the cry for retributive justice. 1. Here I will pause to tell an ostensibly humorous story. I was asked to pray at the start of a billion dollar campaign. My reply: ‘It would be my pressure—I mean my pleasure.’ 2. People ask about interreligious life on campus and I say: ‘The Hindus are the most Christian people I deal with’. 3. Phyllis Diller died this year. You remember her husband: Fang. You remember her mother in law: Moby Dick. You remember her sister in law: Captain Bligh. You remember her self deprecation (‘I once wore peek a boo blouse. One man peeked and then shouted ‘boo!’). You remember her cackling laughter. Humor, real humor, stops time still. ‘He who sits in the heavens shall laugh’, says the psalmist. Berger: There is one fundamental discrepancy from which all other comic discrepancies are derived—the discrepancy between man and the universe…A. The comic reflects the imprisonment of the human spirit in the world…B.Humor mocks the ‘serious’ business of the world and the might who carry it out…Power is the final illusion, while laughter reveals the final truth…It is the Quixote’s hope rather than Sancho Panza’s ‘realism’ that is ultimately vindicated, and the gestures of the clown have a sacramental dignity. When you gather at Thanksgiving table, after the prayer and before the turkey, tell one funny story, or one joke, or one humorous memory. Talk a bit, talk a bit, talk a bit, parents and children.

Here is our theme: Order, play, hope, justice, humor: religious experiences without recourse to religion. You may not be so religious, or so you think. But do you create order, and crave play, and desire hope, and long for justice, and enjoy humor? These are signs, for you, signs of something else, something lasting and true and good and extraordinary. Talk a bit about it, parents and children. As Bonnie Raitt put it: let’s give them something to talk about!

- The Reverend Doctor, Robert Allan Hill, Dean.

posted in The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel on 09.16.2017 at 11:00 am
Tags: memorial, Robert Hill