Marsh Chapel Sermon Archive

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Matthew 24:36-44

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The gist of today’s gospel is clear enough.  We cannot see or know the future.  We ought to live on the qui vive.  Health there is, to be sure, and succor in a full acceptance and recognition of such a humble epistemology and such a rigorous ethic.  Let us admit to the bone our cloud of unknowing about the days and hours to come.  Let us live every day and every hour of every day as if it were our last.  Song and Scripture, sermon and prayer, they will guide us along this very path come Sunday morning, come this very morning. 

What is less clear is the meaning of the coming of the Son of Man.  What is the nature of this coming?  Who is the person so named?  What difference, existential difference, everlasting difference does any of this make?  What did Jesus actually say here?  On what score did the primitive Christian community remember and rehearse his teaching?  Did Matthew have a dog in this fight?  How has the church, age to age, interpreted the passage?  We shall pose these four questions to verses 36 to 44 in the 24th chapter of the Gospel bearing the name of Matthew, and then apply the verses to ourselves. 

Jesus.  Jesus may have used this phrase, though most judge that it is a later church appellation. It may have been both. This phrase, coming out of Daniel chapter 7 (did Jesus hear this read and hold it in memory?) and the stock Jewish apocalyptic of Jesus’ day, was as much a part of his environment as the sandals on his feet, the donkey which he rode, the Aramaic which he spoke, the Palestinian countryside which he loved, and the end of time which he expected, in the contemporary generation.  Did he understand himself to be that figure?  We cannot see and we cannot say, though I think it unlikely.  That is, Jesus used the phrase, most probably, but not of himself, most probably. It is Mark and the author Enoch who have given us the ‘Son of Man’ in its full sense, and it is Matthew alone among the Gospel writers who uses the ‘coming’ in a technical sense (so Dr. Perrin, IBDS 834, and others).  The soprano voice of Jesus is far lighter in the gospel choruses than we would expect, than we would *think or like. 

Church.  Mark, Luke and Matthew carry forward these standard-end-of-the-world predictions.  Our lectionary clips out the mistaken acclamation of 24: 34, just two verses ahead of our reading, but we should hear it:  Truly I tell you this generation will not pass away until all these things take place.  Like the waiting figures in the Glass Menagerie, the earlier church has hung onto these blown glass elements while awaiting a never returning person, like that telephone operator, ‘who had fallen in love with long distances’.  They preserve the menagerie in fine glass of hopes deferred that maketh the heart sick.  That generation and seventy others have passed away before any of this has taken place.  We do not expect, literally expect, these portents any longer.  Nor should we.  They are part of the apocalyptic language and imagery which was the mother of the New Testament and all Christian theology since, a beloved mother long dead.  The Son of Man was the favorite hope child of that mother.  A long low alto aria this.  Yet we should, and do, hear these apocalyptic passages.  They are a part of our shared, family history. 

Matthew.  To his credit and to our benefit Matthew makes his editorial, redactorial moves, to accommodate what he has taken from Mark 13.  The point of apocalyptic eschatology is ethical persuasion, here and in the sibling synoptic passages.  Watch.  Be ready.  Live with your teeth set. Ready and steady, ready and steady. Let the servants, the leaders of Matthew’s day, be found faithful.   After 37 excoriating verses directed against the Pharisees in chapter 23, white washed tombs which outwardly appear beautiful but within full of dead men’s bones and all uncleanness—the hard truth about religion at our worst–and after 43 further verses in chapter 24 of standard end time language, Matthew pulls up.  He stands and delivers his sermon.  You must be ready.  Steady and ready, steady and ready. The figure of the future is coming at an hour you do not expect.  Hail the Matthew tenor. 

Tradition.  Immediately the church scrambled to reinvent and reinterpret.  Basso profundo. One example, found early in the passage, will suffice.  Of that day no one knows, not even the Son.  Except that some texts take out ‘even the Son’, in deference to Jesus’ later and higher Person.  It is, finally, and except for occasional oddball readings, like that of the Montanists in the second century and the fundamentalists in the twenty first, the church’s view that apocalyptic language and imagery convey the future as unknowable and the present as unrepeatable. The future as unknowable and the present as unrepeatable… 

To sum up: As soon, here at Advent 1, the edge of the church’s new year, as we reach out to grasp the future, it has slipped past us, already flying down the road to the rear, into the past.  The present itself is no better, because its portions of past and future are tangled permanently together.  We do have the past, neither dead nor past…or do we?  Memory and memoir spill into each other with the greatest of ease.  One agnostic admitted that music, performed, was his closest approximation of God, the presence of God, the proof of God.  Gabby Gifford showed her history of healing this past week, crowned in music, music that resurrects memory and empowers speech.  Somehow, she persevered.  In week with 6 dead in a Walmart in Virginia, 5 in a gay night club in Colorado, 4 on campus in Idaho, and 3 on a team bus in Virginia, all far more preventable than we have yet found the national will to make them, we think on those so maimed and those so lost.  We need music to carry us, to carry us toward the true and the good and the beautiful.  And to keep us steady and ready, waiting for an opening, a moment when something can be voted, passed, done.  Music can carry our deep memory, including in worship.  The ordered public worship of Almighty God on the Lord’s day is not a matter of indifference.  It carries the models of saving intervening words and soulful intervening notes that may just see us through.  We shall listen in a moment to a beautiful anthem, with rapt attention.  One trusted Christian—it may have been you—sensed grace and grace in the grace of worship, unlike any other. Every moment is a veritable mystery.  Music is a veritable mystery.  So next week, we shall hear:  My body and My blood, these are veritable mysteries, so named mystery, sacramentum, to this day.  How shall we respond? 

Sleepers awake!  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. 

You must be ready.  For the Son of Man is coming at an hour you do not expect. 

For example.  How do you deal with hurt that comes from a person you deeply love, a relationship you truly enjoy, an institution you firmly affirm, or a friendship you lastingly cherish? Was yours a contentious Thanksgiving feast?  It is one thing to think about pain, permanent or passing, that comes in collision with others whom we do not know well or care for.  These traffic accidents are perhaps to be expected in the rush hours of relational experience.  When we do not know one another, or not well, we can miss cues and generate miscues that those more familiar would avoid. Not knowing you I did not know and would never have expected that you are an avid Yankees fan, and if I had I would never have said what I did, directly, about the Yankees.  Well, I probably wouldn’t have done.  But what about the church you deeply love, when disappointment comes from the pulpit? What about that lifetime friend who says something unpleasant and hurtful?  What about that employer, whom you revere and admire, to whom you give both creativity and loyalty?  What about that community group whose organizational needs you have selflessly met, that then makes a statement or takes a decision that causes you pain? Or, what about the country you love, when its voice, its choice, deeply disappoint?  In short, what happens when those you love hurt you?  How do you deal with that? 

You must be ready.  For the Son of Man is coming at an hour you do not expect. 

Perhaps you will irrupt in the moment, lash out in reaction, without any due process of reflection, because the moment needs it, and you have or feel you have no choice.  Let your yea be yea and your nay be nay.  Be angry, and let not the sun go down on your anger.  This may cause more problems than it solves, of course, but you may have had no choice.   

Or, you may sense that you just want to put some distance between yourself and your source of pain, institutional, relational, or personal.  A little time, a little distance, a little pause, a little absence.   Thence a cooling off, it may be, not a squaring off.  In some measure that may suit you and the challenge.  You did not start it.  You do not need to take responsibility for it.  Shake the dust from your feet.  Let the day’s own trouble be sufficient for the day. (You see how tough it can be even, especially when you know the Bible, to pick out the right Bible verse!)  The trouble is still there, though it may just dissipate on its own.  Not all battles have to be fought.   

Or maybe you want to just listen. You know, like animals do, they just curl up and become a log or a part of the scenery.   Let life go along, and let the conversation play out.  You do not need to oppose.  You do not need to repose.  You can just pose in silence.  You can offer the silent treatment—present but quiet.  This could work, though there is a quality of falsehood about it.  It may depend on just how substantial the fender-bender was, how hurtful the collision, how extreme the traffic accident.   Silence alone has limits to its beneficence.  Still, as the man said, ‘I would rather remain silent and be thought a fool than to open my mouth and remove all doubt’.  Sometimes it is better just to keep your own counsel, and play dead. 

You must be ready.  For the Son of Man is coming at an hour you do not expect. 

On the first Sunday of Advent, you are reminded, you have though at least one other option.  Fight, flight, play dead if need be.  Yet you might also, well, wait.  We are approaching Advent, are we not?  Wait upon the Lord.  That is, you might think through what happened, both putting the best and worst lights upon it.  You might pray about it.  Hold it in prayerful thought.  You might think out a couple of sentences that you would caringly use, should the institution, relationship, or person provide an opening for that.  And then you would have to ‘hurry up and wait’.  Be kind to one another, tender hearted, forgiving one another as God in Christ has forgiven you.  “You know, I have had that interchange in mind since it happened.  Honestly, for whatever reason, it did hurt.  But given the love, joy, happiness, meaning and help you give me over so much time, it is just one brief solar eclipse that comes once a decade, when all else is sunshine. Thanks for mentioning it.” 

Call it an Advent Gospel, an advent admonition:  

You must be ready.  Steady and ready.  For the Son of Man is coming at an hour you do not expect. 

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

posted in The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel on 11.27.2022 at 11:00 am

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By Marsh Chapel

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Luke 23:33–43

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SAJ: In September, we opened our Bach Experience series with Cantata 147. Along with with Cantata 10, and of course Bach’s magnificent Magnificat setting, the first chapter of Luke has provided centuries of musical creativity and inspiration. The parables of Jesus as recounted in the Gospels are the departure point for many cantatas, but Luke’s voice is prominent in the liturgical schedule of readings for Bach. Of the cantatas Bach wrote in 1723 for the 26 Sundays after Trinity, nearly two-thirds are based on lessons from Luke --  the Sermon on the Mount, Zechariah’s benedictus, the parables of the unjust steward, the good Samaritan, the pharisee and the publican, prophesies of the great tribulation, and Jesus’ raising from the dead the young man from Nain. 

And once more, we interweave the power of Scripture with the glory of music, the word spoken with the word sung. Bach and Luke meet today in Cantata 70 Wachet Betet Betet Wachet, as Jesus foretells the second coming. Before Bach, help us regard St Luke. His voice has guided our Sunday by Sunday experience this past year. On this final Sunday of the liturgical calendar, Dean Hill, help us look forward by looking back to a year wherein we have heard the voice of St. Luke, Sunday by Sunday?  

RAH:  Yes, Dr. Jarrett, we indeed have spent the year with St. Luke, and conclude our conversation with him this morning.  There are some outstanding features of the Lukan biblical theology, which we may simply name as we set sail for other shores. On this Sunday which honors the reign of Christ, especially, this is most fitting. First, Luke displays a commitment to and interest in history, and orderly history at that.  Both Luke and Acts are cast in a distinctive historical mode. In fact, Luke has his own schemata for sacred history, in three parts: Israel, Jesus, Church: the time of Israel, concluding with John the Baptist; the time of Jesus, concluding with the Ascension; the time of the church, concluding with the parousia, the coming of the Lord on the clouds of heaven, at the end of time.  Second, Luke employs and deploys his own theology, or theological perspective, including this emphasis upon history and the divine purpose in history.   Third, Luke highlights the humanity and compassion of Jesus in a remarkable way. The Christ of St. Luke is the Christ of magnificent compassion, embodied in the humility of a birth among shepherds.  The poor, women, the stranger, the injured, those in dire need all stand out in Luke, as the recipients and subjects of Jesus’ love, mercy, grace and compassion. Fourth, Luke carries an abiding interest in the church.   History, theology, compassion, and church are hallmarks of Lukan biblical theology, and signs of the reign of Christ, and emphasize the promise of what God has done, in the indicative mood, over what we can do, in the imperative mood. 

SAJ: Indicative and imperative. Pluperfect. Subjunctive. Declension, conjugation. I can almost smell a pencil sharpener nearby, and I bet if we’d diagram a sentence or two, we might even recall the smell of the mimeograph machine!   

But back to our grammarly moods – indicative and imperative – In the eleven movements of today’s cantata, I count 23 imperative verbs: Rejoice greatly, Celebrate with the Angels, Triumph eternally, Lift up your heads, Be of good cherr, Tremble, o sinner, Sound the last trumpet!, Flourish in Eden. Serve God eternally. Lead me to the gates of heaven. Lead me to promised rest, lead me to everlasting joy. Cantata 70’s title has is entirely imperative verbs – Wachet betet betet wachet. Watch pray, pray watch.  

Bach and his librettist are creating a musical sermon, a theology of which is likely downstream of the great Lutheran preachers and teachers, all of whom are downstream of Luther himself, continuing all the way to the Ursprung – the evangelist’s record of the life and teaching of Christ.  

Is this river cruise similar to a pure science flowing downstream to its related applied disciplines? Philosophical or practical? Ideal or pragmatic? Visionary or realistic? 

RAH:  Just so, Dr Jarrett.  That is, indicative precedes imperative.  Indicative precedes imperative, in history, theology, compassion and church. The gospel is about what God has done, first, not about what we might do, a distant second, if that.  JS Bach, a good Lutheran, would heartily agree.  What God has done outlasts, outshines, overshadows, outranks, outdoes what we might do, or not.  That is what makes the gospel good news, rather than just news. What God has done! And let us hold most closely the divine compassion in Luke.  At every turn, there is a return to the least, the last, the lost; those at the dawn of life, those at the twilight of life, those in the shadows of life.  

Further, Dr. Jarrett, over 16 years we have endeavored to render the good news in a bi-lingual manner, on these Bach Sundays, Scripture and Cantata together, juntos, conjoined.  For those of us today, especially, who are listening from afar, who hear but do not see, what are two of the themes of this particular Cantata to which we should caringly attend, in the dialogue of the soulful song and sacred page? That is, first, what in the music should most listen for?   

 SAJ: Today’s images are exciting and dramatic, and Bach manages to cover all the ways in which one can be excited and dramatic. The second coming, in many ways, represents the ultimate test of faith. If we acknowledge that faith is that fuzzy intersection of doubt and certainty, here, the believer (also a sinner) is at once terrified of the day of judgement, then finds a deep breath an enough confidence to sustain their faith a longer. Repeatedly, at macro- and micro-levels, Bach meets us in a crisis of faith, neutralizes our fear through Christ’s love, giving the needed strength and confidence to match Christ loving embrace for eternal pardon and peace. The arias take this tri-partite journey individually and cumulatively.  

 Two extraordinary moments from the baritone bring us to the edge, a terrifying foretaste of the final destruction of heaven and earth. But the second instance might just model how each of us could meet that moment when it comes.  

RAH: And then, second, what in the word, in the words sung, is most telling for us this morning, listening to Bach?  

SAJ:  The signal of the last day, the day of judgement is the trumpet. “Behold I tell you a mystery, we shall be changed in a moment in the twinkling of an eye, at the last trumpet. Bach features the trumpet throughout the cantata, in chorale tunes and in the triumphant arpeggio that is the motto heard in the first measure of the piece. Geoff Shamu is out trumpeter today – Geoff will you play the motto for us??  

SAJ: So, Dean Hill, in conclusion this morning, how shall we think about what he have heard, and shall hear? 

RAH:  Well, it may be, Dr. Jarrett, that our living of these days, and our life in Christ this day, carry both a dimension of practice and promise.  

In practice, our envisioned mission of Marsh Chapel is be a heart in the heart of the city, and a service in the service of the city.  Our use of President Merlin’s epigram means city as the global city, and service as worship and work.   Our foci guiding this envisioned mission are voice, vocation, and volume.  One aspect of this today is the work of sermon and cantata. 

Twice a term, you engage our collegium, choir, community and listenership in a full morning of teaching about JS Bach, and enjoyment of a Bach Cantata in worship.  This Bach Experience, lecture, gathering, brunch, worship, and sermon, are novel and experimental advancements, in learning and performance, a part of our practice of faith. 

SAJ:  And regarding promise? 

In promise, we turn to Holy Scripture. Our conclusion in the reading of St. Luke comes today with Jesus upon the cross.  Every benediction in ending for a service of worship, including this morning, carries a sense of an ending at hand.  Our own mortality, our own full physical limitation, our own death, at some unforeseen point, is both shadowed and overshadowed, just here in Luke 23, just now on Calvary.  Perhaps more than anything else, our own mortality, our limited humanity, dust art thou and to dust thou shalt return, call us to faith, and awakens us to faith.  Our Christ and his final consort address us, with a promise, a promise that in life and in death and in life beyond death, God is with us, we are not alone, thanks be to God.  Jesus even promises paradise in that hour, in that liminal moment.  The reign of Christ, somehow, says our Gospel, and somehow, sings our Cantata, continues and conquers, though how and how so who can say?  It may be that the single purpose of Sunday worship, every seventh day, every Lord’s Day, is a clinging to the ringing of this dominical promise, our own everlasting hope.  The Lukan Jesus has the last word, and offers that word a lasting promise, a last word in lasting promise…today you will be with me in paradise. 

We are given and receive in faith the divine promise: He keeps them in His hands, and places them in a heavenly Eden.  May it be so! 

RAH: We are given and receive in faith the divine promise: You shall flourish in Eden, serving God eternally. May it be so! 

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

-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 11.20.2022 at 11:00 am

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By Marsh Chapel

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Luke 21:5-19

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A written text of this sermon is currently unavailable.

-The Rev. Dr. Karen Coleman, University Chaplain for Episcopal Ministry

posted in The Rev. Dr. Karen Coleman, Chaplain for Episcopal Ministry on 11.13.2022 at 11:00 am

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By Marsh Chapel

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Luke 6:20-31

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My goodness, you certainly have come to know some colorful characters, some new friends, this autumn.  

One of these folks said to Jesus, ‘I will follow you wherever you go’.  But Jesus warned him, ‘foxes have holes, and birds of the air have nests, but the Son of Man has no place to lay his head’.  I wonder whether he followed or not, don’t you? 

Then there was the man going down from Jerusalem to Jericho.  He fell among robbers who stripped him and beat him and left him half-dead.  You remember that neither the priest nor the Levite stopped to help, but a foreigner, a Samaritan did, and brought him to an inn and paid for his expenses.  I wonder whether they became friends, wounded and healer, don’t you? 

Martha and Mary, worker and prayer, both, met you as they meet their Lord, in the pages of Holy Writ.  One thing is needful they learned.  I wonder whether that one thing is faith, don’t you? 

Then there was that woman who had been sick for 18 years, whom Jesus healed—on the sabbath—with a flick of the wrist.  I wish we had heard more about her, don’t you? 

Remember later that man who had two sons, and one went off to a foreign land and failed?  He came back having to climb the hill of defeat and seek help again, where ‘when you have to go there they have to take you in’, that is--home.  A best robe, a ring on his finger, a calf killed and cooked, and an older brother stewing out in the field.  Did they ever reconcile, don’t you wonder whether they did? 

And that fellow, that dishonest steward, he was a character for sure.  Yet he had something we can use too, a way to manage risk, a capacity not only to generalize and not only to specialize but also—to improvise.  How did he come up with that, I wonder? 

Then you met up with a rich man dressed in purple whose name was hidden, a poor man with sores and hunger, who had the name Lazarus.  There was a misty haze of judgment in the air, wasn’t there?  There was a recognition that there does come a time when it is too late, wasn’t there? 

Later you came into another place and found a persistent woman battling with an unjust Judge, who feared neither God nor man.  She wore him out, wore him out, with a blessed endurance.  Where did that long suffering come from, don’t you wonder? 

Or that tax collector, who said only one thing, and all around him could hear his cry, ‘God…be merciful to me, a sinner!’  A spirited kind of humility he had did he not? 

Then there is the wee little man sitting in the Sycamore tree—you remember him, I know, from just a few days ago.  He came down a notch or two.  What was that all about, don’t you wonder? 

My goodness, you certainly have come to know some colorful characters, some new friends, this autumn and this year.  You have Luke to thank.  Luke has assembled this chorus of life-long friends for you and me.   

Dime con quien andas, y te dire quien eres, say the Spaniards:  tell me with whom you walk, and I will tell you who you are.  The saints of God include all of the church visible and invisible.  But then there are those close saints who have formed you.  Luke in his remembrance of Jesus teaching has given us these.  What a gift.  A particular, personal gift.  Your summer preachers brought others of these home to you last July and August.  Read through some of those homilies again when you have a chance.  I am so thankful for the new Lukan friends you have made together this autumn.  They are saints of God, Scriptural saints of God. 

What would your new Lukan friends say to you, to interpret these beatitudes?  

Blessed are you who are poor, for yours is the kingdom of God.  

Blessed are you who are hungry now, for you will be filled. 

 Blessed are you who weep now, for you will laugh. 

 Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man.  

Rejoice in that day and leap for joy, for surely your reward is great in heaven. 

 For that is what their ancestors did to the prophets. 

Would they say to all, would they say a single word like, well, VOTE!! 

Would they say to all, a challenging word whether you have thought about what you did and sought a kind of contrition, compunction, lament for what those choices in retrospect have come to mean.  What you meant is not what it has come to mean, is it?  What you meant is not what it means. 

Would they say to all to watch for the failures and errors of our own perspective, like false equivalences, like the churchly willingness to supplant the great with the good, like the foolishness of some slogans? 

Would they say to all, what on earth are leaving on earth in respect of a healthy hopeful country, a healthy hopeful democracy, for your grandchildren? 

Vote, lament, critique, hope.  Seek the good.  What was good yesterday is good today, by the main. 

That is one of the hard things about making new friends.  They draw you out in new ways, which is truly wonderful but can be challenging.  Let them teach you, speak to you, converse, converse, converse with you. 

Luke teaches us by example, does he not?   

He is showing us, in his own biblical way, that we have every right and much reason to canonize our own guiding lights, our own formative figures, our own saints, come All Saints Sunday. 

So, let me ask you:  Who is the patron Saint of your life?  Who are the saints of God whom you would like to emulate, to be one too?  We have patron saints of entire countries, patron saints of schools and movements, patron saints of days and holidays.  Perhaps we should begin to add the patron saints of the faithful, of you and your neighbor and your sister and your brother.  What saints led the way, for you? 

In a jarring, jolting way, this question settled in during the past week.  A preacher of renown, of the first water, a little older but not much, who hallowed the halls of Union Theological Seminary in the 1970’s and then the crowded streets of New York City for the next fifty years as the Senior Minister of Abyssinian Baptist Church in Harlem—the pulpit of Adam Clayton Powell junior and senior before—died at age 73.  His voice carries still, carries us forward, one of the great, leading African American preachers and teachers of our era, the Rev. Dr. Calvin Butts.  He was also, at the same time, for decades, the President of a NYC College, SUNY College of Old Westbury on Long Island.  That is, he was an academic preacher, a University pastor, a person committed to unite the pair so long disjoined, knowledge and vital piety.  Our fellow classmate sent an early morning email to let me know.  He showed many of us the way, the way of University ministry.  In mourning Dr. Butts, and then in thinking about All Saints Sunday, an avalanche of a world of memory, and maybe even understanding cascaded down. 

You are sitting alongside one of the historic, leading University pulpits anywhere, with six deans since its dedication in 1950.  How does one end up here?  Saints preserve us and prepare us, who toiled and fought and lived and died the whole of their good lives long.  You see it if you see it at all in hindsight, over long time.  By age 6, the Sunday morning preacher at Colgate University—Adam Clayton Powell’s alma mater—the gruff and growling Robert V. Smith was a known shadow presence in our Hamilton NY home.  He hosted Julian Bond, a young African American vice-presidential candidate in 1968, to preach in the Colgate pulpit, where many of us heard him for the first time.  By age 16, the Sunday morning preacher at Hendricks Chapel in Syracuse NY, the Rev. Dr. John Knight, who brought the first Mosque to SU and the city itself, was known shadow presence in our Syracuse home.  By age 21, the weekly preacher at Gray Chapel, Ohio Wesleyan University, the Rev. Dr. James Leslie, whose own father taught my father Old Testament here at BU, was a campus presence, and when asked where one should go to Seminary, replied in a quiet wise voice, ‘Yale, Union, or BU’.  The long time anti-war preacher on Sunday mornings from Bechtel Chapel at Yale, the Rev. William Sloane Coffin, shepherded us from the high pulpit of Riverside Church in the heart of the Columbia University campus through age 25.  His successor, an academic preacher with a Pentecostal flair, and our own homiletics professor, the Rev. Dr. James A. Forbes, guided us by precept and example from afar for 20 years.  Rev. Dr. N. T Wright filled the Henry Birks Chapel at McGill University over many years, including the 10—yes 10!—years, to age 45, of our doctoral study there.  Peter Gomes and Will Willimon, Harvard and Duke, drew us on, close competitors and rivals to the voice of Marsh Chapel, before and during our time here, who gave choral echo, retort and compliment to the deans of this Chapel, Franklin Littell, Howard Thurman, Robert Hamill, Robert Thornburg, Robert Neville, and Robert Hill.  Rev. Barbara Brown Taylor left church—see her book of that title—for the campus nearby, preaching all the while and everywhere and all the time.  Who could see, whether at Colgate in 1968, or coming to Marsh Chapel in 2006, who could see the weaving and interweaving of all these voices, Calvin Butts included, what somehow subliminally, in holy, ghostly way, prepared the way for the present work, the current and ongoing work, in his pulpit?  

In chorus, on this first Sunday of November, they would say especially to young adults, present this morning and listening, a single word:  Vote.  Lament. Critique. Hope. 

But two saints unnamed yet, a father and father in law, Irving Hill and Robert Pennock, who both and equally both loved both the church and the college, and showed it and lived it, along with but more personally than the others, could nudge and affirm and smile to say, when the chips were down, ‘yes, a University pulpit, the pulpit of Marsh Chapel would be a great place for ministry’.  You see?  We don’t see until we see in retrospect.  So all that was going on, wrote Thornton Wilder in Our Town, and we hardly noticed. 

Asked Carlyle Marney, ‘who told you who you was?’  When the chips were down?Who are the patron saints not of Ireland or Scotland or Boston or Boston University, but the patron saints of your life, your living, your calling, your vocation, your self, your soul, your very soul?  The pattern may not yet have formed for you, or may not have been visible, until this very hour.  

Luke had his.  We have ours.  You have yours.  Sing a song today, a song of the saints of God! 

For all the saints, who from their labors rest 

Who Thee by faith before the world confessed 

Thy name O Jesus be forever blessed! 

Alleluia!  Alleluia! 

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

posted in The Liberal Biblical Theology of St. Luke: Fall 2022, The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel on 11.6.2022 at 11:00 am

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By Marsh Chapel

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Luke 19:1–10

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It is hard for me to tell, from this angle, which tree you are in.  Given the troubles of this autumn, it is hard for me to tell which tree I am in myself, day to day.  Has life chased you up the tree of doubt?  Or are you treed in the branches of idolatry—idol-a-tree? Or are we shaking or shaking in the money tree? Or stuck without faith in the religion tree?   Jesus calls us today, to come down out of the tree forts of our own making, and accept a loving relationship with Him.  May we measure all with a measure of love.

 Perhaps the presence of unexplained wrong provokes you to doubt the benevolence in life or the goodness in God.   To doubt that ‘God is at work in the world to make and to keep human life human’ (John Bennett).  Randomness may have treed you.  And that is a natural, real thing. 

For no one can explain why terrible things happen, as they do.  But if we will come down a limb or two from our philosophical tree of doubt, the tree of the knowledge of good and evil, we may hear faith.  God can bring good out of evil, and make bad things work to good. This is not a theological declamation, and certainly not a paean to providence.  It is just something we can notice together, as throughout the Scripture does. 

Joseph was thrown into a pit, and sold into slavery.  He had to find his way, as a Jew, in the service of the mighty Pharaoh.  He did so with skill, and rose to a position of influence, even with Potiphar’s wife chasing him around in his underwear.   Then, a full generation later, a great famine came upon those brothers who had earlier sold Joseph down the river.  They went to Pharaoh, looking for food.  And who met them, as they came to plead?  There was Joseph.  He so memorably said, as written in Genesis 50: “You meant this for evil, but God meant it for good, that many might be saved.”  Sometimes it happens that a bad thing in one generation prevents starvation in the next. 

So, in Jericho, as Jesus found the wee little man sitting in the Sycamore tree, his fellows grumbled (vs. 8).  Why would he take time with such a greedy, selfish person who makes his living off the sweat of others’ brows?  We miss the power of the parable if we do not see this.  This is Jesus taking up with those who have wished others ill, who have used the church for their own very well intended but nonetheless self-centered reasons.  This is Jesus consorting with sinners.  But sometimes a bad thing in the little brings a good thing in the large.  Zacchaeus changes, and in so doing provides great wealth for others’ benefit. 

Come down from this one tree, doubting Zacchaeus.  We know that bad things happen to good people, that not all rain falls on someone else’s lawn. Sometimes, though, sometimes—not always, just sometimes--a bad thing early averts a really bad thing late.  I have seen it, and you have too.  It is enough to give someone up the doubting tree a reason to come down at least a branch.  Think of it as existential vaccination.  Think of it as masking, a masking that protects, that causes hiding and sight both, but that may in the long run bring healing. 

It is the labor of faith to trust that where sin abounds, grace over-abounds.  Even in this autumn of acute anxiety and depression. But one of the redeeming possibilities in this season of cultural turmoil is the chance that as a result, enough of us, now, will become enough committed to the realization of a just, participatory and sustainable world, that these darker days will move us toward a fuller light. Our troubles may just catalyze some of us to get religion, to get disciplined about living toward a common hope, as we said in the sermon October 16. Sometimes a bad thing in one part of history protects us from a worse thing in another part.          

Let us not lose sight of the horizons of biblical hope, as improbable as they can seem.  The lion and the lamb.  No crying or thirst.  The crooked straight.  All flesh. 

 The divine delight comes still from saving the lost, including the forgotten, seeking the outcast, retrieving the wayward sons and daughters of Abraham.  God wants your salvation.  Your salvation “has personal, domestic, social, and economic consequences” (Craddock). 

 So come down Zacchaeus, come down from your perch in that comfortable sycamore tree, that comfortable pew, that skeptical reserve, that doubt.  Come down Zacchaeus!  And let’s all together get to work. The Lord Jesus Christ has need of your household and your money, and He responds to your doubt.    

Come down Zacchaeus, down from your overly zealous leanings, hanging out on the branch of life.  Idolatry comes when we make one or more of the lesser, though significant, loyalties in life to become a shadow of the one great loyalty, that which the heart owes alone to God.  Zacchaeus had governmental responsibility, community status, a welcoming home, a fine family, and we can suspect he was loyal in these regards.  Curious as he was, up on his branch, he had no relationship with the divine.  Into this relationship, Jesus invites him.  More precisely, Jesus invites himself into relationship with a man up a tree.  He is invited into a whole new life, a new world of loving and faithful relationships, that stem from the one great loyalty.   

We need to be careful about lesser loyalties this fall.  Watch your balances of integrity and humility.  Humility requires us to consider due process, to consider past practice, say, near elections, to consider the advice of others, and to consider the nuances of the situation and your conscience.  Integrity, alone, bulldozes blazes and blasts past all these.  Harm is done.  Integrity without humility is the worst of the seven deadly sins—pride.  We recognize the peril of integrity alone, the great steed of integrity, without the bit and bridle and saddle of humility. We hope to keep our righteous integrity in check with a steady, a sober, a non-apathetic willingness to continue on, a blessed endurance…even when in the short run what we hope for does not emerge.  The concession speeches after a contest are often far more moving, more meaningful than the shouts of victory by the victor.  Bless those willing to run and risk loss, and still stay committed to the lastingly right things.  

Yet all of this involves a lesser loyalty than the one owed to God.   We can forget whose water we were baptized into, if we are not careful.  Rather, let us remember the student of Paul who wrote 2 Thessalonians: your faith is growing abundantly, and the love of every one of you for one another is increasing (2 Thess. 1: 4). 

 Do you see the danger?  Come down Zacchaeus, come down, before it is too late.    Make sure your lesser loyalties—to government, family, home, all---do not cover over, do not shadow the one great loyalty, that all of your daily tasks do not eclipse a living memory of a common dream, a truly shared dream. 

 A common dream, a dream that our decisions in life about our callings, how we are to use our time and spend our money, how we make a life not just a living, will be illumined by grace and generosity. 

 A common dream, a dream that women—our grandmothers, mothers, sisters, daughters, granddaughters, all—granted suffrage only about 100 years ago, will be spared any and all forms of harassment and abuse, verbal or physical, on college campuses, in homes and families, in offices and bars, in life and work, and long having suffered and now having suffrage, will in our time rise up to be honored, revered, and compensated, without reserve, but with justice and mercy, and be accorded freedom, especially freedom and protection of their own bodies, their own selves. 

 A common dream, finally a dream not of this world, but of this world as a field of formation for another, not just creation but new creation, not just life but eternal life, not just health but salvation, not just heart but soul, not just earth, but heaven.  

 Come down Zacchaeus, come down, at last.  Impediments to faith come through doubt and idolatry and resentment and religion, but none of these holds a candle to the harm that wealth can bring.  In global terms and in historical terms, every one of us is wealthy.  Ours are first world problems.  Luke’s entire gospel, especially its central chapters, 9-19, is aimed at this point.  For Luke’s community, the remembered teachings of Jesus about wealth were most important.  That tells me that the Lukan church had money, and so do we.  This is what makes the account of Zacchaeus, “one who lined his own pockets at other people’s expense”, so dramatic for Luke, and so Luke concludes his travel narrative with this clarion call:  come down.  The Gospel of Luke is winding down, right here, this morning, with the wee little man in the Sycamore.  Be careful not to trip over wealth, power or health.  We lose them all, give them all away, over time.  They are impermanences.  They go.  Better that we see so early.  Time flies—ah no.  Time stays—we go. 

Wouldn’t you love to know what Jesus said to Zacchaeus that caused him to give away half of what he had?  I would.   

Come down Zacchaeus, and feel the hurt of others.  And:  Soon we will all be dead.  Maybe we could find ways to use whatever power we have now to honor God, love our neighbor, reflect our mortality, and affirm the powerless.  Come down Zacchaeus, come down!  

Before we left seminary in NYC, on the day after Thanksgiving in 1978, an odd event befell us.  I worked nights as a security guard in those years and would come home to sleep at 7am.  Jan had the day off, and left to shop, but left the door to our little apartment ajar, by accident.  About noon a street woman found her way into the building and up into our floor, and then into our room.  I woke up to see a very poor, deranged woman, fingering rosary beads, and mumbling just over my head.  Boy did I shout.  She ran into the next room and I stumbled downstairs to call the police.  By the time three of New York’s finest and I returned to the apartment, the poor lady was in the bathtub, singing and washing.  They took her away.  Jan came back at 3 and asked how I had slept.  The moment has stayed in the memory, though, as an omen.  Our wealth is meant for the healing of the poor of the earth.  Perhaps the Lord wanted me to remember that, to remember the poor in ministry, so I have tried to.  Come down Zacchaeus, and use your wealth for the poor, as did Mr. Wesley and his followers.   

Let’s talk for a moment about religion, shall we?  Come down Zacchaeus, come down!  No amount of religious apparatus can ever substitute for what Jesus is offering today, and that is loving relationship.  No amount of theological astuteness can ever substitute for loving relationship.  No amount of righteous indignation can ever substitute for loving relationship.  No amount of formal religion can ever substitute for the power of loving relationship.  Jesus invites us into loving relationship with him, and so with each other.  That is salvation.  Are we lovers anymore? 

 Like Zacchaeus in the tree, religion can presume to dwell above Jesus, high and aloof.  Is it good to be above Jesus? It is not good to put myself above Jesus, not good at all. 

 It was the German monk Martin Luther who, in 1517, went alone and nailed his 95 theses to the door in Wittenberg, and thereby splintered inherited religion to bits.  The words of this same Luther were read, as interpretation of Romans 8, on the rainy night in London, 1738, along Aldersgate Street, as John Wesley’s heart, at long last, was strangely warmed, and he came down from the tree of religion, to sit at table with the Faith of Christ.  We remember Luther this Reformation Sunday every year.  We pointedly remember that we are saved by faith, by faith alone, by grace we are saved by faith, and not by any or all the works of the law. 

 Luther recalls us down from the religion tree, to sit at the table of faith:   

 I must remove the law from my sight and act as one who receives; I will acknowledge that I am justified, and desire to receive the righteousness of grace, of the forgiveness of sins, of mercy, of the Holy Spirit and of Christ, which he (God) gives, while we receive it and let it happen to us. 

 The earth receives the rain in this way.  It does not create it through any work, and cannot obtain water through any work of its own, but it receives the rain.  As much as the rain is the earth’s own, Christian righteousness is our own…God grant that we may appreciate this distinction just a little (cited in G Ebeling, LUTHER, p. 123) 

 Jesus calls us today, to come down out of the tree forts of our own making, and accept a loving relationship with Him.  May we measure all with a measure of love. 

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

posted in The Liberal Biblical Theology of St. Luke: Fall 2022, The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel on 10.30.2022 at 11:00 am

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By Marsh Chapel

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Luke 18:9–14 

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One Friday on the walk into the office a dear friend caught up and came alongside to walk along with me.  As friends do.  Coming alongside that is, walking with us that is.  The luxurious, languid autumn of New England sometimes allows more outdoor conversation.  Conversation is a means of grace.  Conversation is a new opening to grace. The river to the right, the buildings old and new to the left, with students and faculty kicking up some leaves along the way.

We had not seen each other to talk since Covid.  We talked about exercise and failing knees, about what we done or not in the pandemic.  Outdoors, no distance, no mask, no immediate existential worry.  Just two friends, a while apart and now again together again.  What a simple joy, an authentic moment in the midst of various forms of work, life and service.  He like many at this good University gave humble service, over many years.

He then told me that in Covid he would come alone to the Chapel, now and then.  You have heard me say already and many times that the very best thing we do at Marsh is--nothing:  we do nothing, we unlock and open the doors and invite people come in, bask in the beauty of the nave, sit, relax, snooze, meditate, pray.  Yes, he said.  I know he said.  One day, he continued, I was getting up to leave and decided I would take a video on my phone of—nothing.  A video of the empty church.  A video of the quiet nave.  A video of stone and glass and wood and all.  He said, I timed it to one minute.  So that, every day, when I wanted to, though I was miles away from BU and Marsh, I could return, return to the simple, the authentic, the quiet.  Thank you, he said.  It was nothing, I responded, truly nothing, I replied.  It was nothing.  And that is the best thing we do.  Nothing.

Carrying some quiet then from Covid, we meet Jesus this morning on the hinges of the third Gospel, as the flow of the Gospel continues to swing from Lord to apostles. In the announcement of this good news is included a measure of empowerment for each one of us. This is the kind of day on which, for once, for the first time, or for once in a long time, we may be seized by, embraced by,  a sense of divine nearness. The kingdom of heaven is at hand. ‘All who exalt themselves will be humbled, but all who humble themselves will be exalted’.  (This is the second time Luke has placed this epigram on Jesus’ lips). When that sentence makes a home in a heart, or in the heart of a community, a different kind of life ensues.  There might be a new opening, even today, for some, maybe for you.

Now faith may come like a blinding light on the Road to Damascus.  It may.  But most of the time it rather comes one stumble, one step, one stop at a time, one walking conversation at a time.  One step.  One step on the walk of faith, wherein it helps to have a friend alongside.  As a person of faith.  Take a step a day, a step a week.  Health, healing, salvation, salvus, wellness, wellbeing come in small doses, occasional, discreet, bit by bit. Some of us like Paul are blinded by a moment on the road to Damascus. Most of us though are seized in faith, brought to healing, in a gradual way, over time, as our teacher of blessed memory Fr. Raymond Brown was used to say. Not lightening but enlightening, being enlightened, day by day. Sermon by sermon we could say. One step at a time. The Gospels tell us so.  Faith comes one step at a time.  This week can you take a step in faith? The step this week may just be toward simple, authentic service, akin to that of the Lord Christ, our Savior and Lord?

One step in faith comes in service, like the service my friend and conversation partner has modeled.  Now let us be frank, a sermon on humility runs the danger of the preacher whose title was ‘Humility and How I Achieved It’, with the subsequent sequel, ‘The World’s Greatest Sermon on Humility’. But the parable  today, that of the Pharisee and the Publican, tells us that authentic relationship, real responsibility are a matter of the heart:   In conversation, there abides, or lurks, the lasting possibility of heart to heart communication, heart by heart communion.  That potential seizes you, not the other way around.   There is a saving power, a saving grace in conversation. What are your models for this?  Do they include at least a little simplicity, a little steady service?  Can you take one step, a step this week, a step of faith, in some manner of service?  Perhaps in offering yourself in listening and conversation to another?

The Lukan gospel lessons about living are set in the humble reaches of the lake country of Galilee. There must have been some comfort, some folkloric encouragement for Luke’s community in these polished memories of Jesus teaching along the shores of Galilee. There is beauty along a lake. There is calm along a lake. There is peace along a lake. There is serenity along a lake. Along the lake there is space and time to sift, reminisce, remember, sort. Still waters still restore the soul to stillness.   Perhaps the regatta today, right now, outside our Chapel, at the head of the Charles, in its pristine beauty and vigorous discipline, can bring that kind of peace, too.

For Luke is determined to show that there is no real greatness, there is no service worthy of the name, without some humility, none without some anxiety, some struggle, none without a measure of discomfort, none without patience, the patience of Job (who today hears the crushing voice of the Lord from the whirlwind?) none without a caring heart for those who experience the consequences of decisions which others make.  If, in your work, you have seen humility, known struggle, felt discomfort, summoned patience, found empathy—for all the cost, take heart.  You have taken a step, one step, a step in faith.  Good.

There is a true kind of encouragement here, in Luke 18 for us, as we take one step in faith, toward a new opening.  My teacher Sharon Ringe: The tax collector’s prayer suggests that he acknowledges with anguish (the divine) assessment of himself—and simply entrusts himself to God’s mercy, simply entrusts himself to God’s mercy. (Ringe, Westminster, 225). Our Gospel reflects the misunderstandings of the disciples, and their reluctance quickly or easily to comprehend in full the nature of faith.  It takes them time.  That should reassure us.  It took them time.  And it takes us time.  It takes one step at a time.  It takes one conversation at a time. Yet that one step, that one conversation, can bring an opening to faith.

You may come to a morning hour, even this one, in which you sense a new opening, a desire to live a life that makes you smile, that makes others smile. To be more loving, in my heart… Step by step it may be, you may become kinder, happier, more generous, more forgiving. This is the purpose of being alive, to speak and act and be in a way that brings a smile to others, perhaps even to the divine countenance.  In your own life of service, of work, even of leadership, there may emerge, may be wrought, a fuller, a more authentic, a simpler way.  Even a humbler way.

Think of the Shaker community. Drive a couple of hours west on Route 90 and see their former home in New Lebanon. Think of their humility.  In their work, their dress, their furniture, their devotion, their relations, the Shakers lived simply. The heart of their simplicity, and ours at our best, is the desire to “lead a life worthy of the calling to which we have been called”. Every renewal in Christian history has had this feature: Paul mending tents, Augustine chaste again, Luther and Erasmus cleansing Rome, Wesley and his coal miners and class meetings, the Civil Rights movement with its various and contending interpretations today, the Latin American base communities, and every spiritual nudging in our own very human community of faith.

There is an authority that is visible in every person who has found the freedom of vocation, the freedom to live with abandon.  Look around at the windows in this charming Chapel, following worship, and you will see the faces of women and men who found an authentic simplicity, a way to live with abandon, to take oneself lightly and so fly, like the angels.  They learned, over time, to model a daily heartfelt affirmation of the shared good, the common good, the communal good.

Luke 18 is one of the spots in the third gospel at which the emerging institutional needs of the church are visible.  And Christianity wrestled with institutional, formational questions in the first century:  For whom is the gospel? What are the definitive texts? And especially, who shall hold authority?  What, How, Where. And Who?  That should reassure us too.  They struggled, sometimes with success and sometimes not, to make things go right in shared, communal, institutional life.  And so do we.  You resist triangles.  You reach for I and Thou relationships.  You give the benefit of the doubt.  Community requires all that and more.

That is, as this passage shows, from the outset it has been difficult for the Christian church to maintain its own authentic forms vested in humility over against the lesser models abroad in every age. “Knowledge puffs up, but love builds up,” said Paul.  Love, Joel would remind, gives the possibility for dreaming dreams and seeing visions, in real time.

In a time like ours, the very real fears of pollution, Putin, pandemic, politics, pistols, prejudice and pain tend to shove us toward a fearful taste for authoritarianism, here and around the globe.  The fears of the day and night can make us afraid of freedom, our birthright, as Eric Fromm showed us, and inclined to align with authoritarianism at all levels, including at the highest ones.  Be careful here.

A few years ago, my friend Charles Rice spoke of humility.  His story lodges in the memory. He told about an Easter when he was in Greece. He sat in the Orthodox Church and watched the faithful in devotions. There was a great glassed icon of Christ, to which, following prayers, women and men would move, then kneel.  Then as they rose, they kissed the glassed icon and moved on.

Every so often a woman dressed in black would emerge from the shadows with some cleanser, or windex, and a cloth and –psh, psh—would clean the image—psh, psh--making it clear again.  A humble servant of the servants of God, washing away the accumulated piety before her.  Maybe that is part of what we hope for come Sunday, a gentle washing away of accumulated piety, to make room for what is real and what is authentic and what is not simplistic but bright and simple and humble and good.

My friend Charles had a revelation about self-effacing service.  As he watched the woman in black cleaning the icon, he realized that this was what ministry was meant to be: a humble daily washing away from the face of Christ of all that obscured, all that distorted, all that blocked others from seeing truth, goodness and beauty. Including, well, a lot of piety.  Including pretense and presumption and position.  And such service, service that lasts, is both deliberate and also deliberative, it is steady, one step at a time.

Think of someone you have known who provided heartfelt humble service to others, maybe to you.  Steady, sincere, even struggling service.  Think of someone who helped you once when you needed, really needed, help.  And offer a prayer of thanks.

Every one of us has some influence.  If you have a pen, a telephone, a computer, email, a tongue, a household, a family, a job, a community, a church—then you have some influence. The question, one that provokes a response and that then allows us to take a step forward is just this:  how will you use, render, apply, shape and offer to life what you have?

Our gospel today suggests a response.  A humble passion for the common good.

For the Son of Man came not to be served, but to serve, and to give His life as a ransom for many. May there be a new opening, for you and me, even today! Sursum Corda!  Everyone who calls on the name of the Lord shall be saved!

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

posted in The Liberal Biblical Theology of St. Luke: Fall 2022, The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel on 10.23.2022 at 11:00 am

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By Marsh Chapel

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Luke 18: 1-8 

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‘Jesus told them a parable about their need to pray always and not to lose heart’

A conversation starts, somehow.  A conversation travels, somewhere.  A conversation ends, sometime.  After three years of screen, of zoom, of facetime, of text, of email, of distance, of attention to quasi-spaces, electronic spaces--to which nuance, humor, personality, humanity, and connection go to die--we have been returned to the land of conversation.  Here you are. Praise God from whom all blessings flow.  There is a robust magic in conversation, whereby John Wesley named conversation a means of grace, alongside prayer, Scripture, sacraments, and fasting. There is a saving power, a saving grace in conversation.  It costs nothing to listen, except time and risk.  And it costs nothing to speak, except time and voice.  And that is all our importune has today, time and voice.

In conversation, there abides, or lurks, the lasting possibility of heart-to-heart communication, heart by heart communion.  That potential seizes you, not the other way around.   You are longways into a talk with an old dear friend, and of a sudden, you realize, you intuit, just how much that friendship means, a friendship planted and grown in conversation.  Conversation is a means of grace.

Especially on Sunday however and moreover, grace is a means of conversation.  Worship is the hour when we most open ourselves not only to the idea of the holy, the mysterium tremendum, but to the grace of the holy, what matters, lasts, counts, to what is real.

Covid collapsed conversation.  Are we attentively, persistently striving to regain it, to return it?  Worship is the exemplary though not only hour when most we are in conversation with the holy, with the presence, with the freedom, with the experience of the holy.  In silence, in word, in song, in psalm, in chorus, in instrument, in communion, in prayer.  You and I are open to the holy, are opened to the holy—right now.  How we need all that is holy right now.

For right now we live in a perilously difficult time and season.

Hourly we are reminded of forms of cultural demise all around us, to the shame of us all, bullying, demagoguery, vulgarity, sexism, buffoonery, megalomania, and our helplessness—willingness?—to have to have our children and grandchildren so surrounded in a culture at its worst seemingly careening into a nihilistic abyss.

The seven not deadly sins but daily 2022 maladies may have brought their own reminders: Pollution, pandemic, Putin, politics, pistols, prejudice, pain—which breed anxiety and depression, in some measure, to one and all.

Institutions are far more fragile than we sometimes think, especially the bigger ones.  They all require trust, commitment, integrity, self-sacrifice, and humility on the part of their leaders, or over time they disintegrate, as one Congresswoman stated last week.  It is not just the processes, the systems, the organizations and structures that matter, it is the people.  No amount of systemic adjustment can ever replace the fundamental need, across a culture, for good people. No wise process has any chance against unwise people. Do not assume that institutions that have been healthy will always be so. Do not presume that free speech in newspapers, that due process in political parties, that honest regard for electoral results simply exist.  They do or they don’t.  It depends on the people who inhabit, support, and lead them.  Beware a time like ours when the best lack all conviction, while the worst are full of passionate intensity (Yeats).

Giving ultimate loyalty to penultimate reality is sin at its depth.  To support an organization at the cost of honor, of integrity, of honesty is to give ultimate loyalty to penultimate reality.  That is, to support a political party at the cost of honor, integrity and honesty is to give ultimate loyalty to penultimate reality.  This is sin at its depth.  That is, to support a denomination at the cost of honor, integrity and honesty is to give ultimate loyalty to penultimate reality.  In the hour of judgment, the organization—party or church or other—depends on the courage and integrity of individuals to resist idolatrous loyalty to penultimate reality and to respond with courage and integrity to ultimate authority.  You cannot serve God and Mammon. Giving ultimate loyalty to penultimate reality is sin at its depth.  Not everything is for sale, nor should it be. Jeremiah told us so.

In 1980 with 12 Cornell students, and for a full year, we studied Jeremiah.  Two of those then young graduate students are now teaching at Brown University, and are part of the extended Marsh Chapel family.  They reminded me recently that the group had asked to study Jeremiah, high above Cayuga’s waters, and I had wondered ‘whether they were ready for him’.  They said they were, and they were.  In all these intervening years, with student and campus groups from Cornell, McGill, North Country Community, Syracuse, Lemoyne, Colgate Rochester, the University of Rochester, United Seminary and, now, in worship at Boston University, we have returned in to Jeremiah. (A student at BU who attends worship every Sunday for three years will hear the whole range of all Scripture in the weekly readings.  Not every verse of Leviticus, but every high and holy point, including Jeremiah today) Never, though, have I been more grateful for Jeremiah’s evocation of the stark suffering divine love of God, for Jeremiah’s unswerving realism, than this fall.  In this autumn of anxiety and difficulty, I kneel and kiss the ground, thankful for Jeremiah and his divine human realism.

I am eternally thankful for Jeremiah’s realism about what horrors can befall people and a people when they forget their identity.

I am eternally thankful for Jeremiah’s realism about what happens to a people when some of whose leaders have and live values diametrically opposed to the nation’s own values. Exemplum docet, beloved, example teaches.

I am eternally thankful, painful as it is to hear the words, for Jeremiah’s realism about how naïve in selfishness a people can become, and how earth shattering that foolishness can be.

I am eternally thankful for Jeremiah’s realism about the crucial importance of diplomacy rather than violence, and about what happens when megalomaniacal leaders mock diplomacy.

I am eternally thankful, if such can be said, for Jeremiah’s own wretched suffering as he watched his beloved country exchange their birthright of holiness for a mess of material pottage. Not everything that matters is for sale.

I am eternally thankful for the clarity, not confusion, for the courage, not timidity, of his voice ringing out across 25 centuries to say to you in a way you cannot avoid:  if you follow leadership that is immoral, unjust, unloving, unwise, you will get what you deserve, and the desserts will be disastrous.  In real time.

I am even eternally thankful for Jeremiah’s pitiless reproach for people whose own religion bluntly teaches them to tell truth, honor others, seek justice, protect the poor, who then are tempted to select leaders who say they have done and will do the opposite, and then are proven to have done.  We have been warned.

I am eternally thankful for Jeremiah’s realism which—did you hear?—includes at the end, encompasses at twilight, for all the suffering the divine love endures, including Jeremiah’s own slave death and unmarked grave in Egypt, a grace note, a ringing bell, a song sung, a word spoken, a hope, that one day ‘says the Lord,  I will make a new covenant with the house of Israel and the house of Judah… No longer shall they teach one another, or say to each other, “Know the Lord,” for they shall all know me, from the least of them to the greatest, says the Lord…

So we arrive today in the anxiety and perplexity of our time, at the town court of Nazareth, the honorable UnJ Judge presiding.   Hear ye, hear ye.  Hizzoner awaits. He of the powers that be, who fear neither God nor man. And Behold the Lord Jesus Christ dressed today in the apparel of a poor woman.  For those who, rightly, feel anxiety or despair or depression at the rampant sexism now latent and palpable, including somehow an amnesia regarding the fact that women’s bodies are first and foremost women’s bodies, and revealed by the events of this year and autumn across our decaying culture, take heart:  behold the Lord Jesus Christ dressed today in the raiment of an importunate, a persistent poor widow. A figure of blessed endurance.

Yes, in our autumn of anxiety, we can readily appreciate the Scripture’s utter realism.    Luke too needed to remember that Jesus told them about “losing heart”.  This phrase communicates, in a time like ours. Greater souls in easier times have felt such ennui.  So we are not surprised today to hear reports of increased therapy, medication and consumption of comfort food.  We can feel the depression.

Jesus pointed to the Town Court of Nazareth and therein to the simple figure of a persistent woman.  See her at the bench.  Watch her in the aisle.  Listen to her steady voice.  Feel her stolid forbearance.  Says she:  “Grant me justice.”

My beloved teacher Sharon Ringe reminds us: ‘The widow’s untiring pursuit of justice is translated into the ‘faith’ that should mark the church’s welcome of the awaited Son of Man’ (Ringe, LUKE, loc.cit.)

In Nazareth town court, all rise hear ye hear ye the honorable U J Judge presiding, a woman who exemplifies the Greek word ‘upomone’, endurance, employs time and voice.  You have time and you have voice. You have time and you have voice. Like Christ himself, she implores the implacable world to grant justice.  Like Christ himself, she comes on a donkey of tongue and patience.  Like Christ himself, she continues to plead, to intercede.  Like Christ himself, she importunes the enduring injustice of this world.  Like Christ himself she prays without ceasing.  Like Christ himself she…endures.  She is an example to us of how we should use whatever time we have and whatever breath remains–to pray, to attend to the holy, in conversation therewith, and so to work for good.  It is prayer that is the most realistic and wisest repose of the anxious of this autumn of exasperation.  By prayer we mean formal prayer, yes (more here another week). But by prayer we mean, too, the steady daily leaning toward justice, the continuous pressure in history from the voice of the voiceless and the time of the time bound.

Notice, waiting with us, this poor widow.  She lacks power, authority, status, position, wealth.  She has her voice and all the time in the world.  Like Jesus Christ, whose faith comes by hearing and hearing by the preaching of the word.

If we are not to lose heart, in the seemingly unending search for justice, we shall need to pray always, to “relax into the truth”, and to give ourselves over to the divine presence in our midst.  To give ourselves over to a real, common hope, and to be clear, not confused, courageous not timid about our hope:

In Jeremiah and in Luke there is a strange, eerie, abiding sense, one that we also feel, through it all, through it all, that we aspire for something better, we long and hunger for something better, a shared common hope.  In conversation with all that is holy, we find, know, trust this.

We await a common hope, a hope that our warming globe, caught in climate change, will be cooled by cooler heads and calmer hearts and careful minds.

We await a common hope, a hope that our dangerous world, armed to the teeth with nuclear proliferation, even now teetering on the brink of their use, will find peace through deft leadership toward global nuclear détente.

We await a common hope, a hope that our culture, awash in part in hooliganism, will find again the language and the song and the spirit of the better angels of our nature.

We await a common hope, a hope that our country, fractured by massive inequality between rich children and poor children, will rise up and make excellent education and health care available to all children, poor and rich.

We await a common hope, a hope that our schools, colleges and universities, will balance a love of learning with a sense of meaning, a pride in knowledge with a respect for goodness, a drive for discovery with a regard for recovery.

We await a common hope, a hope that our families, torn apart by abuse and distrust and anger and jealousy and unkindness, will sit at a long Thanksgiving table, this autumn, and share the turkey and pass the potatoes, and slice the pie, and, if grudgingly, show kindness and pity to one another.

We await a common hope, a hope that our decisions in life about our callings, how we are to use our time and spend our money, how we make a life not just a living, will be illumined by grace and generosity.

We await a common hope, a hope that our grandfathers and mothers, in their age and infirmity, will receive care and kindness that accords with the warning to honor father and mother that you own days be long upon the earth.

We await a common hope, finally a hope not of this world, but of this world as a field of formation for another, not just creation but new creation, not just life but eternal life, not just health but salvation, not just heart but soul, not just earth, but heaven.

 We hear the call to endure today.  It is a daily practice, a daily discipline.

An example of endurance, in the figure of an importunate widow.

‘Jesus told them a parable about their need to pray always and not to lose heart’

Blessed Endurance

Jesus Is Thine

O What A Foretaste

Of Glory Divine

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

posted in The Liberal Biblical Theology of St. Luke: Fall 2022, The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel on 10.16.2022 at 11:00 am

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By Marsh Chapel

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Luke 17: 11-19 

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Jesus and his disciples are on their way to Jerusalem, toward the end of their time together.  In our text this morning they are in the borderland between Samaria and Galilee. These were once united as a country, but now are two separate countries, whose inhabitants despise each other due to religious and cultural differences that developed over time out of an originally common belief system.  In this political and social borderland, ten lepers approach Jesus, but do not cross the border of the distance between them.  These lepers are feared and outcast because of their disease’s contagion, and despised because of the common belief of their disease’s connections to sin.  One of them is even more feared, outcast, and despised, because while the others are Jewish, he is a Samaritan.

They call out to Jesus as “Master”, a term of respect, and ask him for mercy.  Jesus does not physically cross the border of the distance between them, but with his voice he somewhat conforms to Jewish norms:  usually showing oneself to a priest is directed after a healing occurs so that the healing can be confirmed, but here Jesus vocally directs them to do this before any healing has taken place.   It is when the lepers just obey and go that their request is granted, even before they complete the direction.  They are healed of their leprosy, all of them, including the Samaritan.  It is he who turns back, the only one out of the ten who were healed.  He praises God, and falls at Jesus’ feet in gratitude.  It is, as Jesus says, “this foreigner”, who not only has faith in Jesus and obeys his direction, but also recognizes – as the other nine do not – who Jesus is as the agent of God’s mercy and grace for him.

We have noted before the reminder from independent theologian and disability activist Sharon V. Betcher that the healing stories of the Gospels are never just about the healings – they carry social and political concerns as well.  A borderland is the setting for this healing, and, as here, borderlands are fluid spaces: at the same time barriers and marks of passage to safety; places where crossings both official and not, voluntary and forced, are made; where there is often a gathering of many diverse peoples and cultures that intermingle in peace or for war; and where unusual alliances are often formed.  The nine Jews and one Samaritan are forced out of the mainstream into the borderland by their illness.  And, they also remain there and find alliance together for protection and support.  After their healing, they all voluntarily are able to cross the border between disease and bodily health, back to their religious, social, political, and community life.  Perhaps the Samaritan, even more feared, outcast, and despised than the other nine, is also just a little more aware of how much of what God has done in his life, and of how much God has restored him to, through his healing experience.  Jesus is rather a borderland person himself, in his willingness to cross political, cultural, and religious barriers, his care for those rejected by society, and his willingness to engage with both the borderland and the people in it.

Jesus would have been familiar with the text from Jeremiah, that also talks about a border crossing.  This crossing was not voluntary.  The Israelites are in exile, forced into captivity in Babylon after a crushing defeat in war.  Bereft of all they have known, they have crossed a border into a strange land with strange people and strange ways.  They have crossed a border from freedom to captivity.  Jeremiah’s message tells them that their exile and captivity are a consequence:  of their having gone after other gods, and of rebellion against their covenant with God specific to Israel.  In our text this morning he describes how they are to bear their exile, so that their faithfulness might restore them to right relationship with God.  They are not to destroy themselves by direct resistance to their captors.  Instead, they are to make the most of their time in Babylon as they can.  They are to build houses and live in them.  They are to make friends of their captors, even ally with them through marriage and children.  They are to plant gardens, create places of beauty and nourishment. And even more, they are to seek the welfare of the city where they now live in exile, and pray on its behalf.  For it is in the welfare of the city of exile and captivity, full of borders and crossings, that they will find their own welfare and redemption.

Our lives too have many instances of borderlands and border crossings.  National, state, and city borders, certainly.  Social, cultural, political, and religious borders, now more fluid and more contested than ever before.  In New England, as in other parts of the country, we cannot help being aware of natural borderlands, often the most fluid, beautiful, and bountiful:  the borderlands between land and sea, mountain and valley, forest and meadow, town and country, garden and wilderness.  It is in our borderlands that we too find the most diversity and change, fluidity and barrier, conflict and alliance.

It is interesting that these texts about borderlands, about voluntary and forced border crossings, and about forced and voluntary encounters with strangers in the borderlands, come to us this year on Indigenous People’s Day weekend.  The word “indigenous” originally and still does mean plants and animals that grow, live, or occur naturally in a place; that have not moved there from, nor been brought to that place, from somewhere else.  More recently the word also encompasses the people who originally lived in a place, rather than the people who moved there from somewhere else, or especially rather than the people who colonized the original places of indigenous people.  The Boston University calendar marks tomorrow as Indigenous Peoples Day, a Boston University holiday on which to reflect, to remember indigenous peoples with ceremony, and to recognize and celebrate their endurance, resilience, and contribution to American life and culture in the face of so many generations, and counting, of settler colonialism. Certainly the borderlands and border crossings of indigenous people around the world bear some reflection, as they display distressing similarities, and have a bearing on our own American future.

Here I’m going to apologize for my pronunciation, as I have never heard his name spoken, and mean no offense if I mispronounce it:  Te Ahukaramu Charles Royal is a New Zealand Maori musician, university professor, and Maori-music revivalist. His work reflects the thought of many indigenous thinkers, including many of those in the United States, when he defines the term “indigenous” with regard to world view.  He uses the term “indigenous” to describe those peoples and cultures whose world views place certain special significance on the idea of the unity of humans with the natural world.  In these world views, humans are integral to the environment, and have a seamless relationship with nature which includes all of its components of seas, lands, rivers, mountains, flora, and fauna.

The borderlands and border crossings of the indigenous peoples in our country have to large extent been shaped, mostly in negative and even horrific ways, by the conflict between the American historical general view of the natural world and the indigenous cultures’ continuing general view.  Historically and practically the American general view of the natural world is that it is something to compete with and exploit, while a general indigenous view of the natural world values a more cooperative and relational model with the rest of creation.  This conflict has not only resulted in land grabs, resource theft, and widespread pollution of their earth, air, and water for indigenous populations.  Fueled by cultural assumptions of racist and poverty-inducing public policy, this conflict has led to devastating and continuing indigenous intergenerational loss and trauma.  Such a pattern of conflict is common throughout the world between colonizing and indigenous populations, with international and cumulative negative effects on both sides and on all of creation.  Such conflict is increasingly being regarded as unsustainable by many diverse groups of people. Resistance to it continues to be inspired to good effect by the courageous leadership of all kinds of people around the world, including many indigenous individuals and populations.  And, the chickens are coming home to roost, in the increasing challenges to human flourishing brought by the effects of such conflict in the midst of increasingly rapid climate change, which in turn increase the stresses on human freedom and community, and the economic, social, and cultural wellbeing of us all.

If we go back far enough, and granted, it may be pretty far – or not, we will all find an indigenous person in our family tree:  someone who was an original inhabitant of a land, and who was so interwoven into and with the land and its provision, that the land shaped their community, politics, social interactions, spiritual awareness, and wellbeing or lack of it, to an extent almost unimaginable to our current individualistic and mechanized way of life.  But while we all now, indigenous to a place or not, may be feeling that more “being more connected to nature” might be more essential to our well-being and even our souls than we thought, most of us, who are now not indigenous but are the results of forced or voluntary immigration, and most of us, who have been shaped by more or fewer generations of the historical and practical American general view of the land and natural world – most of us can never be truly indigenous, in the sense that our contemporary indigenous neighbors are.  And, we all may yet join with them, in the like negative experience of the land and its natural processes being so compromised through historic systemic evil and its present consequences, that its effects on our lives might become more negative than positive, and that it will take all of us to make an enormous effort to heal everyone’s environment, if that even remains possible.  We all soon may be involved in contemporary involuntary border crossings that we may not welcome at all:  geographic, social, political, and personal.  Many Americans of all sorts have already been forced into crossing borders into strange territory with strange people, and even into what feels like exile through floods and fire, hurricane and tornadoes and sea rise.  Migratory and breeding changes for birds and pollinators, as well as bloom cycle changes and unusual weather patterns with warming seas foretell changes in food resources.  The predictions of continuing and new pandemics threaten continuing loss of both loved ones, and of precious diversity and potential.  To think that we might escape any trouble by denying the situation, or by travel in our spaceships with our friends to a terraformed Mars, or that we can protect ourselves from change by buying up acreage and hiring armed guards, is only realistic up to a point, or not at all.  Unless the necessary changes in our consumption and unsustainable extraction, our prejudices and our pride, are made by everyone individually and together, we all may come to feel like exiles who have crossed a border, as we no longer recognize the place we live in, or the people, flora, and fauna we live with.

For now many of us remain in borderlands, and the borders still remain fluid.  In this meantime, we all can take the opportunity to wait upon, and work voluntarily toward, the border crossing back into health, and into social, political, religious, and community life for everyone, especially for those who have already suffered and continue to suffer great harm.  For it is in all creation’s welfare that we will find our own.

And, we can turn to back to Jeremiah also for insight in how to indirectly resist that which tries to hold us captive in hopelessness and despair.  We can live, really live, now in the places we are, locally and with a wider sense of how interconnected we are to a larger whole.  Build, or maintain, houses and live in them.  Make friends with those around us, strangers and familiar faces alike, and even ally with them – if not through marriage and children, through shared purpose and projects toward our mutual flourishing.  Plant gardens even in a Babylon, create places of beauty and nourishment where we are, even in unwelcome places.  Even more, seek the welfare of the place where we live, seek in the sense of knowing what that welfare is, and working towards it, no matter if we are there voluntarily or not.  And we can pray on behalf of that place and all its people.  For it is in the place where we live, really live, full of borders and crossings, that we will find our own welfare.

This is a tall order.  We have all been through a lot, and the “unprecedented” still seems to keep coming.  How do we sustain ourselves in the midst of all the challenges we face?

The author of II Timothy writes as a mentor to his mentee, who is a young man of faith living out a life of ministry in sharing the gospel and the teachings of Jesus.  As people of faith, we too can take the author’s words to heart, as he has also experienced challenge and hardship in his work, but is not discouraged.   He tells us, first of all, we can remember Jesus, and the power of God loose in the world toward resurrection.  We can look for signs of that power at work in the world today, and cooperate with it.  Even though we may feel chained by circumstance, the word of God is not chained.  We can endure the costs of sharing the good news of God’s love and empowerment for us, through Jesus Christ and the Holy Spirit, for our own sakes as well as for the sakes of others.  The words of vss. 11-13 are a Christ hymn – we can say or sing them to ourselves:

“The saying is sure: If we have died with him, we will also live with him;

if we endure, we will also reign with him; if we deny him, he will also deny us;

if we are faithless, he remains faithful-- for he cannot deny himself.”

We can remind ourselves and others of these certainties.   We can warn ourselves and others before God against the destructive wrangling over words, which does no good but only ruins those who are listening.  Instead, we can do the work as best we can, rightly explaining the word of truth, so that God would approve of us as workers who have no need of being ashamed.

As we reflect on all this, we might also go back to the story of Jesus and the ten lepers.  Faith in Jesus is basic to faith, obedience to his directions will bring about healing just by going, before the direction is even completed.  And, it is the joyful praise of God, the gratitude to Jesus as God’s agent of mercy and grace, that marks this Samaritan, “this foreigner”, as a true person of faith.  It is gratitude for the mercy and healing of God, at work in our own lives of borders and crossings, that most of all will empower us to meet our challenges, and cross the border back into health and well-being for ourselves and for the world.

Amen.

-The Rev. Dr. Victoria Hart Gaskell, Minister for Visitation

posted in The Rev. Dr. Victoria Hart Gaskell, Minister for Visitation on 10.9.2022 at 11:00 am

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By Marsh Chapel

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Luke 17: 1-10 

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Our field work is no substitute for our domestic duties. 

Your outside, outdoor application of mind and body, in profession or employment or work, is not a replacement for the hearth, the home, the heart, the power of the dinner table, the beloved, the family—kinder, kuche, kirche, as Luther might have put it. 

 You cannot claim reference to bank account, degrees and honorifics, achievements and merit badges, when faced with a required response to the dominical claim upon relational duties.  It will not help me in the long run when I affirm a full bank account or a long list of peer reviewed articles or a world championship of whatever sort, if they are meant to cover over what matters, counts, lasts and has meaning, if they are meant to avoid grace, care, kindness and…well…love. 

My dear one, your field work is no substitute for your domestic duties. 

Says our Lord Jesus Christ, both to an ancient struggling church, and to you and me on World Communion Sunday: Who among you would say to your slave who has just come in from ploughing or tending sheep in the field, “Come here at once and take your place at the table”? Would you not rather say to him, “Prepare supper for me, put on your apron and serve me while I eat and drink; later you may eat and drink”? Do you thank the slave for doing what was commanded? So you also, when you have done all that you were ordered to do, say, “We are worthless slaves; we have done only what we ought to have done!”  

The dinner table and all its conversations and claims make no allowance for a borrowing from the day’s own trouble.  A prayer is said, the dishes are passed, a conversation—glorious, golden, rhythmic, improvisational, personal, intimate, perilous, demanding, real, and so utterly human—a conversation emerges.  Something is said.  Something is heard.  The table has its own realm and kingdom, its own royalty and citizenry, its own claim and call.  Call it the power of the dinner table.  

Three years on into the twilight—perhaps—of Covid, we have missed a step or two, lost or forgotten our dinner table habits.  We have grown cold to the clink and charm of fork and glass.  We have become rusty, out of shape, flabby both in the form of host and of guest—so interesting in older English, the two are almost the same word.  We have been rightly busy with our field work, ploughing and shepherding, works and day jobs and zoom screens and all.  So, we have not been prepared to…be prepared.  To be ready to…prepare supper…put on our apron…serve the service of eating and drinking.  After all, we still try to assert, in the teeth of the hurricane gale—an image we have in mind as in prayer we remember those suffering now in Florida-- of this deceptively minimal saying of the Lord, that, well, we had a good day at the screen—didn’t we?, on the zoom—didn’t we? by the click click-ometer of the internet—didn’t we?, in our day job—didn’t we? Didn’t we? 

 Not so fast, Jesus says, not so fast.  

 Not so fast, says Mr. Wesley, not so fast. 

 Not so fast, says our own true and hard experience, not so fast. 

 Not so fast says life, presence, freedom, experience.   

 Not so fast, says God, not so fast. 

 Do what is commanded, says Jesus.  Conversation is a means of grace, says John Wesley (as real and powerful as sacrament, as prayer, as Scripture, as fasting)—a conveyance of grace.  Our late Covid experience is a hunger and thirst for--what satisfies hunger and slakes thirst.  The real hunger.  One does not live by bread alone, but by every word… 

There is an orb of reality, a realm of being, a place unto itself, around the common table, after the day’s own trouble, the power of the table, that will not be supplanted, outsourced, erased, minimized, or disregarded. 

And here we are.  At table, a table as big as all outdoors, and a table that spans the globe, and a table that serves a World Communion, a world communion.  And here we are.  Morning has come, the board is spread, thanks be to God who gives us bread, thank God for bread.  And the power of the table, the dining table, is just here—conversation--a saving, intervening power, especially for us, we who are coming in from the field work of 3 Covid years, without it.  And here we are.  Conversation is where imagination and memory dance.  Conversation is where one feels and says ‘I love you’.  Conversation is where the strict arts of listening are raised from the dead.  Conversation on the street, at home, along the park bench, before church, after church, outside church.  There is nothing more human, nor more healthy, nor more saving than a good conversation, which by nature begins in the unexpected and ends in the unforeseen and trails along in the mind for days to come. 

 A conversation starts, somehow.  A conversation travels, somewhere.  A conversation ends, sometime.  After three years of screen, of zoom, of facetime, of text, of email, of distance, of attention to quasi-spaces, electronic spaces--to which nuance, humor, personality, humanity, and connection go to die--we have been returned to the land of conversation.  Praise God from whom all blessings flow.  There is a robust magic in conversation, whereby John Wesley named conversation a means of grace, alongside prayer, Scripture, sacraments, and fasting. 

 In conversation, there abides, or lurks, the lasting possibility of heart to heart communication, heart by heart communion.  That potential seizes you, not the other way around.   You are longways into a talk with an old dear friend, and of a sudden, you realize, you intuit, just how much that friendship means, a friendship planted and grown in conversation.  You are gathered before dinner, and the children, coaxed, begin to sing the songs of memory, of history, of Zion, of nation, of upgrowing.  The folksongs, the hymns, the partner songs, the spirituals, the camp fire rounds, multiple rounds, give off an invisible glow, a kind of verbal hearth.  You sit with two colleagues who are also combatants.  There is an opening, and a joust, and of a sudden—unplanned, unexpected, unforeseen—one shatters the other with a truth spoken and heard.  The shattering is not in the end a mendable one.  Some things, like some malignancies, you can never cure, but you can manage.  They are manageable but not curable.  They can be managed, managed to ground, even though, unseen, the malignancy remains.  In conversation, in the magic of conversation, such hard and dark and difficult truth can surface.  Be careful with the shattering, in the moment and in the meantime and in the memory and in the future.  You realize afterward, that one loved one, in one seemingly innocuous conversation, was trying to say something, something like, I am worried about this medical procedure, and I think I may, well, I think I may not make it...  But the clues and hues and dues and schmooze are too indirect, too subtle, and you miss the marrow and meaning of the talk, only to recall it, only to get it, later, much later, too late.  You are in a meeting, and all of sudden the temperature shifts, and sunlight and warmth become cave darks, stalactites and stalagmites.  And the conversation flickers, withers, and dies.  Something is in there.  It would be utterly invisible and inaudible by zoom.  But in conversation, in presence, with embodied silence, and incarnate body language, you see and hear:   She is really hurting.  He is really angry.  I am really in over my head.  They want something they really can never have. 

 There is a saving power, a saving grace in conversation.  It costs nothing to listen, except time and risk.  And it costs nothing to speak, except time and risk.  Could you say that in another way?  What I hear you to have said is just this.  Do you really mean that, or do you mean half or double that?  It sounds to me like you are wandering around Robin Hood’s barn, and that makes me wonder why you are wandering like that.  When you say that, who do you have in mind?  Why do I have the feeling that you have a feeling about this?  Let’s talk about this again someday. There is a healing power, a healing grace in conversation.  Most people can in time solve their own problems, if they just have someone to talk to about them, who will really listen to them ( said Dr. John Hertel, Cornell University, 1979). 

 Pastoral ministry, cut to the chase, is the pursuit of an excellent 20-minute sermon a week, a twenty-hour task, alongside 25 genuine conversations a week.  The rest, all other ground, is sinking sand.  Most current schools of theology have still some faculty left who know pastoral conversation in person.  They are not ordained.  They have no ministerial experience to speak of.  They have not invested the time in listening to become adept at listening because their work and future depend on speaking and writing.  (They are largely introverts, usually extreme introverts, for whom human presence and engagement are profoundly enervating and exhausting.  Far better the buffers of libraries, books, papers, lectures, classes and grades, than the direct encounter with another heart.  I and Thou.) But through it all, they remember the grace of conversation, the saving intervening grace of conversation.  Likewise, most denominations and churches have at least some leadership left, a few circles of ministerial wisdom shared in conversation about…conversation.  Seward Hiltner, Homer Jerdigan, Henri Nouwen, Ann Belford Ulanov are not with us any longer, and not with us to remind us that the most the important things in ministry are the one on one things (said Bishop Joseph Yeakel, 1982).  Pastoral ministry is visiting and preaching.  Ministry is preaching. (It’s easy, as a generation ago Mike Royko said of his job to write a weekly newspaper column, ‘it’s easy, just sit down at the typewriter--and slit your wrists’.)  Pastoral ministry is conversation.  Ministry is conversation.  (It’s easy, just sit down and listen until the cows come home.) 

 The minister, the baptized Christian, for ministry is born in every baptism, and is emphatically not confined to ordination, the minister is part bull fighter, part heavy weight boxer, part private detective, part spy.  At stake, for all, is lasting health, personal salvation, individual growth, spiritual integrity, and the chance, the fleeting chance, to experience being alive before we die.  The cape ripples and the saber rattles.  The prize fighter dodges, weaves, ducks, swings, retreats, advances.  The PI looks through the back window, checks the mail in the mail box, notices the water still dripping from the faucet, puts two and two together.  The one disguised behind enemy lines smiles, demurs, nods, remembers, and then will try to bring home a truth, the truth in hand, without getting caught.  But these arts are practiced, sharpened, conveyed, by one pastor and another…in conversation. 

 Every hour spent on a machine is an hour spent apart from conversation, and so apart from full real life itself.  Your field work is no substitute for your domestic duties. Walk with a friend.  Sit for intercessory prayer.  Call somebody on the phone.  Set a lunch date.  Offer a coffee.  Receive with happiness the unannounced visitor to your office.  Steer the conversation, when you can, away from doing and out onto the broad meadow of being.  Keep a journal.  Write a sermon.  Craft a poem.  Design and experiment.  Take on some painting, some gardening, some creative craft, a piano lesson, beginning French or Swahili. 

 My grandmother grew up on a dairy farm near Cooperstown. Some of you have heard me mention her before. She graduated from Smith College in 1914.  She taught school and married later in life, raising three daughters.  She spent her later life in a modest Syracuse home, surrounded by piles of books, mounds of newspapers, and letters written or to be written and received, often long ago.  She and her college roommate wrote each other a letter once a week from graduation until death.  She feared no conversation, and celebrated all conversation, no matter how middling or shallow or tiresome.  Famously, she was thrilled, overjoyed, to have the Jehovah Witnesses come into her Methodist living room, on their mission.  She loved to talk with them about the intricacies of Leviticus.  She always wanted them to stay longer than they could stand to stay.  They left worn out, bedraggled, dog tired, exhausted, and utterly defeated.  

People do not always know what they think and feel until they say it, until they say it to someone they know is listening, someone who really cares. People do not always know what they think and feel until they say it, until they say it to someone they know is listening, someone who really cares.  This is not psychiatry, not psychotherapy, not formal counseling, nor any other of the—very wonderful and endlessly helpful and so much needed—forms of care.  This is conversation, a means of grace. 

 A conversation starts, somehow.  A conversation travels, somewhere.  A conversation ends, sometime.  After a year or three of screen, of zoom, of facetime, of text, of email, of distance, of attention to spaces, electronic spaces to which much goes to die---nuance, humor, personality, humanity, and connection go to die--we have been returned to the land of conversation.  It is World Communion Sunday!  Praise God from whom all blessings flow!  There is a robust magic in conversation, a means of grace, alongside prayer, Scripture, sacraments, and fasting. 

Who among you would say to your slave who has just come in from ploughing or tending sheep in the field, “Come here at once and take your place at the table”? Would you not rather say to him, “Prepare supper for me, put on your apron and serve me while I eat and drink; later you may eat and drink”? Do you thank the slave for doing what was commanded? So you also, when you have done all that you were ordered to do, say, “We are worthless slaves; we have done only what we ought to have done!”  

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

posted in The Liberal Biblical Theology of St. Luke: Fall 2022, The Rev. Dr. Robert Allan Hill, Dean of Marsh Chapel on 10.2.2022 at 11:00 am

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By Marsh Chapel

Click here to hear the full service

Luke 16:19–31

Click here to hear the sermon and cantata

Dean Hill:

Especially throughout the COVID summers, we came to rely on the radio, its classical music and occasional weather and news, for our summer technological engagement with the wider world, out in the woods of Empire State.  Alone in the earlier mornings, when the fitful restlessness of work life gradually abates, as it can over time if we give it time, sometimes there is momentous moment. 

 The announcer said something about Debussy, whom I remember from required (back in the days of required courses) college introduction to music.  Therein we sat on a carpet and listened and were tested later on baroque, classical, romantic, impressionist and modern music.  The French name made a mark.   

Then onto the radio waves came a light, flowing harp beauty.  It was a shimmering beauty, light and alluring, quiet, gentle, unlike really anything I could remember hearing before.  The host named the piece as an Arabesque, perhaps the second such from Debussy, though I may have mistaken that.  The lake breeze lifted the notes, and there was throughout the room for a few fine minutes a shimmering beauty.  For two summers and more we could not sing together, or perform together, or worship together, in COVID. We will never any longer take the thrill of congregational and choral singing of the hymns of faith for granted.  These are beautiful moments. 

Like its cousins, truth and goodness, such a beauty leaves a mark, makes a lasting mark, a beauty mark you could say.  Time stops.  Imagination awakens.  Troubles recede.  You are caught up in something larger than yourself, as sometimes happens in religious experience too. 

In this radio carried music, it seemed to this untrained ear, there rose and fell a kind of oriental melody, a lightness, a veiled impression.  And it seemed to me that the better person to listen was the kind of person listening in this moment, who has no formal musical education, other than that incurred through spouse, family, and various church organists and choir masters.   

 It is the ear, often, rather than the eye, voice rather than face, the audible invisible, that carries an uncanny power.  The triumph of the invisible over the visible.   

 It happens that my mentor Bishop Joseph Yeakel died in this same summer time week.  He taught us: you can only preach what you know…the one on one work is the most important ministry…your staff need to be creative and loyal both…people remember what you do more than what you teach...most of us need more reminder than instruction 

His contemporary, a long-retired minister, had a dream the night before, before he knew of Joe’s death, that he had been asked to preach at the memorial, but had not prepared a sermon.  Dreams are such strange things.  Invisible, shimmering, beautiful, too. 

 Across the radio waves again, Dr. Jarrett, we assemble our listenership.  With joy and peace in believing, with joy and peace in the true, good and beautiful.  For what, this Lord’s Day, shall we most listen? 

Dr Jarrett's section is not available.

Dean Hill:

In these weeks we listen also to, and soberly remember, Jeremiah. 

The prophet Jeremiah excoriated his people, hoping against hope to keep them in faith along. For four decades he challenged, criticized, and vilified his beloved country, and its leadership, and its people.  They heeded him not.  

Jeremiah exclaimed: False prophets deceive people with their optimism.  The temple has no efficacy in and of itself.  The true circumcision is not of body, but of mind and heart.  Even the Bible can lead astray: Even the Torah may become a snare and a delusion through the false pen of the scribes. 

Notice some of the themes from the sixth century bce:  Deportation, false optimism, betrayal of heritage, forgetfulness of history, ineffective leadership, personal failings which damage the nation, turning of a deaf ear toward the voice of God. “For my people are foolish, they do not know me; they are stupid children, they have no understanding. They are skilled in doing evil, but do not know how to do good.” 

Jeremiah, whom we have heard in the background of our worship and preaching for some weeks, speaks to us again. today.  He warns us, he warns us, week by week he has warned.  And then, remarkably, in today’s reading, he stakes his life on hope, an unseen hope, a powerful hope of what may yet be. May his memory, just here, truly help us. 

The beauty of the music this morning is itself a sort of baptism of hope.  We sometimes long to take a spiritual shower, to bathe ourselves in the living waters of grace, faith, hope, life, and love.   Especially, it might be stressed, on any college campus today, the need for spiritual cleansing is continual.  We need both judgment and mercy, both honesty and kindness, both prophetic upbraid and parabolic uplift.  And we get them, thanks be to God, in Jeremiah and in Luke.  But look!  They come upside down.  In a stunning reversal, kindness and gentle hope are the hallmarks of our passage from Jeremiah, while wrath and hellfire explode out of Luke. 

Listen again to the voice of the prophet, one of the great, strange voices in all of history and life, one of the great, strange voices, in all of Holy Writ.  Jeremiah.  All is lost, in Judah, as Jeremiah addresses Zedekiah the King.  You will be a slave in Babylon, King Zedekiah.  You will be given into the hand of your sworn, mortal enemy, and so too will be the fate of your city, your temple, your people, and your country, King Zedekiah.  But. Nonetheless.  Nevertheless.  And yet. These are resurrection words. But. Nonetheless.  Nevertheless.  Still. Even And Jeremiah put his money where his mouth is.  Or was. 

With his beloved country in ruins, Jeremiah does something great, something remarkable and hopeful and great.  Jeremiah buys a plot of land.  One day, a long time from now, he muses and prays, there will be some manner of restoration: ‘I cannot see it.  I cannot hear it.  I cannot prove it.  Sometimes I cannot believe it.  But, hoping against hope, I will buy some land, and someday, somebody, somehow will use it’.  This is faith:  to plant trees under which you will not sleep, to build churches in which you will not worship, to create schools in which you will not study, to teach students whose futures you will not know—and to buy land which you will not till.  But someone will.  Or at least, that is your hope.  You have done some things this fall.  You offered a morning prayer.  You attended to worship. Good for you.  You sent a check to support something or someone.  Good for you.  You went and volunteered to make contacts and calls. Good for you.  You spoke up and spoke out, regardless of the fan mail, family disdain, and other costs.  You did something.  Will it make a difference?  Who can say?  But it does make a difference, for you, if for no one else.   

Go.  Go.  Go and buy your little plot of land. 

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

-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 09.25.2022 at 11:00 am

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