Summer Fruit

 

Amos 8:1-12

Proper 11 / Year C

The Lord said, “Amos, what do you see?”  And I said, “A basket of summer fruit.” (Amos 8:1)

Let me tell you about a country which enjoyed great prosperity under the governance of its popular leader.  He recovered lands lost in conflicts under previous administrations.  He subdued the longtime enemies who threatened their boarders.  He opened up foreign trade which made new goods available, created great wealth, and allowed many to live lives of luxury.  Sounds good, right?  And who is the leader who made his once great country great again?  Jeroboam II, the 13^th ruler of the northern kingdom of Israel.  His 8^th century BC reign lasted 41 years.

And while the sun shines on some during this time, there is a dark side to its prosperity.  Moral standards collapse.  The people ignore the Torah’s sacred call to help the poor.  Justice becomes slanted in favor of the powerful.  Basic human kindness wanes.  The worship of idols, which is something akin to longing for material goods combined with ancient superstition, ramps up.  Employers exploit the labor of the vulnerable and needy.  Financiers create risky financial ventures for personal gain with disregard for how it affects others.  Merchants eagerly await the end of the Sabbath so they can resume their dishonest business practices.  Everyone grows more selfish and less concerned about the needs and rights of others.  

Into this setting steps the prophet Amos.  He is a shepherd by trade who harvests figs on the side.  From the southern kingdom of Judah with no formal religious schooling, God sends him to the north to proclaim impending judgement on all that ails its society.  His ministry lasts only about two years.

Amos’ message is shaped by four separate visions, each of which he introduces in his book by saying, “This is what the Lord showed me.”  The images are…

A Swarm of Locus (7:1-3)

A Rain of Fire (7:4-6)

A Plumb Line (7:7-9)

And today’s vision…

A Basket of Summer Fruit

While the first three unmistakably are harbingers of bad news, the last one sounds somewhat positive, hinting of a time of harvest and abundance; a reaping of the rewards of a season of labor.  But if you read this verse in its original language (Hebrew), you will hear a play of words impossible to miss.  The word for fruit is “gayits” while the word for end is “gets.”  The two are spelled differently but sound the same.  The basket of summer fruit signals the end of Israel’s prosperity.  We might say they are ripe for the picking.  Amos is clear.  God is going to judge the nation.  It will be harsh.  It will be swift.  And it will it is certain.

Well, you can imagine this is not welcome news, especially to a people used to hearing religious leaders tell them how great they are because the times are so good.  Jeroboam despises Amos.  Amaziah, a ranking religious authority at the time, demands Amos return to his homeland.  After all, the best thing to do with a foreign critic is to deport him.  The well-placed priest goes so far as to incite the people to violence against the prophet.

Of all the ways God’s judgment will be manifested, this is what Amos says will be the worst:

The time is surely coming, says the Lord God,
when I will send a famine on the land;

not a famine of bread, or a thirst for water,
but of hearing the words of the Lord.  (8:11)

Can you imagine what it would be like to live in a time when God’s word is not heard; to live in a society devoid of God’s guidance, where the moral good is foggy, and people have no idea which way to turn?

Some think this is an apt description of our times.  Two weeks ago, The Atlantic published an article by the conservative commentator David Brooks who holds we live in a “state of moral numbness” where millions of people are unable to make “basic judgments” about the character and conduct of our leaders and role models.   

He concludes we need restore “the vocabulary that people can use to talk coherently about their moral lives, and distinguish a person with character from a person without it.”  Amos, I think, would say we are living in a time of famine of the words of God and desperately need to return our culture to a place where it can listen again to what the Holy One is saying.

Brooks closes by stating, “We need to offer the coming generations an education in morals as rigorous as their technical and career education.”  He argues “the formation of the heart and the will is as important as the formation of the rational mind.”

Our “moral numbness” didn’t come about overnight.  I think back to the 90’s when Bill Bennet’s Book of Virtues was a best seller.  In it he told and retold the old stories which once shaped our ethics and behavior.  Critics dismissed it when Bennet’s own actions did not match his lofty rhetoric.  David Brooks, for his part, argues the seeds of our society’s moral decline begins to germinate during the onset of the industrial revolution, but, considering the reign of Jeroboam II, we might question if there ever has been a time and place grounded in an untainted manifestation of the good. 

At best, the moral integrity of a people is a fragile thing which calls for vigilant safe-guarding, honest, fearless self-assessment, communal repentance, and reformation.  To employ a metaphor I use often, we struggle to live into God’s dream for the world.

For us who gather here each week, St. Paul’s plays an important role in all of this.  At every baptism and every time we reaffirm the vows we make through it we embrace what God calls us to do and witness to it for all who are present.  Of course, it must be more than words.  We must teach it to our children, manifest it in our lives, and pray our society will see it in us and hear it as God’s words of life.

A Worthy Life

 

Colossians 1:1-14

Proper 10 / Year C

St. Paul writes to the church in Colossae that every day he prays for them to be filled with the Spirit so they “may lead lives worthy of the Lord” (1:10).  This morning I want to help us think through what a life worthy of the Lord looks like.

Worth has several different meanings.  One relates to value.  When you trade in a car the bartering question is “What is it worth?”  An English royal is called a “worthy”, a person of eminence.  We say an outstanding movie is worthy of an Oscar.  This usage links worthiness with merit, with something you deserve or earn.  When we describe a sturdy vessel as being seaworthy we connect worth with capability, with being up to the task, and ultimately with the notion of trust.

And while all of these are legitimate ways to understand the meaning of worth, none are what Paul is getting at when he implores us to live a life worthy of the Lord.  The Greek word he uses here appears six times in the New Testament.  Five of these instances are a plea to act in a manner worthy of God.  In this usage, worth is related to befitting, in keeping with, and being appropriate to.  These verses are not about worth/value – we are not better than other people because we obey God.  They are not about worth/merit – we do not earn God’s favor.  And they are not about worthy/capability – we are not super humans better able than others to stand up to the challenges of life.  Our lives are worthy/befitting as we internally appropriate and externally reflect the qualities God calls us to embody.

At every ordination service the candidate for the priesthood is asked six questions which commit the person to a life worthy (befitting) of the office.  For example, “Will you do your best to pattern your life in accordance with the teachings of Christ, so that you may be a wholesome example to your people?”  We priests do not all look the same, but you all have a right expect us to act in a certain way.  The other questions relate to respecting the bishop, reading and studying scripture, administering the Word and sacrament, pastoring, and prayer.  They begin to get at what it looks like to live a life worthy (befitting) of the ordained ministry.

Our baptismal liturgy lays a foundation for a life worthy of God:

·    Renouncing Satan, shunning worldly influences and corruption, and resisting destructive urges.

·    Embracing Christ as our Savior, accepting Christ’s grace and love, and trusting Christ to guide our life.

·    Being a faithful, contributing participant in a Christian community.

·    Resisting evil in all its forms.

·    Witnessing in word and deed.

·    Serving others as you would serve Christ.

·    Working for justice and peace while respecting the dignity of every human being.

And because we know these are tall tasks, we commit to doing them with God’s help.

These are general principles, but what does it mean for you to live a life worthy of God?  One commentator does what many do.  He breaks down today’s passage as if was a baking recipe.  From his perspective Paul calls for four ingredients:

1. Be fruitful in every good work.

2. Steadily increase in the knowledge of God.

3. Use the power of God to endure joyfully and to persevere patiently.

4. Give thanks to God for all God has done.

And while each of these comes right from Paul’s letter, they hardly put to rest the question of what it look like for you to live a life worthy of God.

While I can speak in generalities, the specifics are up to you and specific to who God created you to be, what you have experienced in life, and what the Lord has put in your heart.  For some, a life worthy of God includes singing in the choir, while for others (like me) it involves not singing in the choir.  We all are called to live generous lives, but again this manifests itself in distinctive ways.  I think about our parish.  We have some people who make significant financial gifts but seldom attend a church event.  We have others whose gift of always being present far outweighs the check they put in the offering plate.  There are those who cheerfully lead us in a task or project and there are those of us who follow their lead and do our part to assist them.  Ultimately worthy/befitting is unique to each one of us because each one of us is unique.

Paul understands this and writes about how God endows us with individual talents and imparts to us specific spiritual gifts.  What you have been given becomes the building blocks you need to us use for a worthy life.  You can only be who God created you to be, no one else.  You only need to be who God created you to be, nothing more (and nothing less).

Independence Day & Loving Your Enemies

 

The Statue of the Brothers

Matthew 5:43-48

Independance Day

“I say to you, love your enemies and pray for those who persecute you.” (Matt. 5:44)

We are one week removed from the 70^th anniversary of the day North Korea invaded its southern neighbor, launching a military conflict which lasted a little over three years.  The United States was drawn into it to prevent Chinese-backed communism from expanding on the Korean peninsula.  Since the Colonial Era through the end of the 20th century, by my reconning our country has fought directly against France, England, Spain, Germany, Italy, Japan, and Vietnam.  North Korea is the lone instance where we did not find a way to reconcile with our enemy in a manner which created a deep and lasting friendship.  

While the two Koreas have not been able to reunite, those in the south, at least, long for the day it will become a reality.  Their hope is given an artistic expression through the War Memorial opened in Seoul in 1994 on a site formerly used as the military headquarters.  Along with informational exhibits, the memorial has multiple statues erected throughout its grounds depicting different aspects of the conflict.

Friday’s E-News featured a photograph of one of these sculptures – The Statue of Brothers created by Korean architect Choi Young-jeep.  Standing 11 meters tall and 18 meters wide, the work depicts a pair of soldiers embracing one another.  It portrays the real-life story of two brothers who fought in the Korean War on opposite sides who accidentally met on the battlefield. 

In the statue, the armed older brother embraces in defenseless, near-fallen younger brother.  The two stand on dome built from pieces of granite collected from across the county as they straddle a crack which symbolizes the ongoing divide between the two nations.  While the soldier representing the South clearly has the advantageous position, according to a plaque on the statute, the effect of the brothers’ embrace expresses “reconciliation, love, and forgiveness.”  Taken as a whole, The Statue of Brothers conveys the nation’s longing one day there will be a peaceful reunification between the two countries.

We Americans share in the hope one day our enemies will be our friends.  However, unlike previous conflicts, our involvement in the Middle East, like what is happening on the Korean peninsula, appears to have no end in sight.     

I suspect even people who know little about Jesus and his message are aware he teaches his followers to love their enemies.  And while this ethic is universal, Jesus addresses it to groups almost exclusively in positions lacking power.  Jesus counsels the persecuted to turn the other cheek and, when pressed, to carry a soldier’s pack an extra mile.  These principles have been embraced by Mahatma Gandi, Martin Luther King, and others to advocated for non-violent resistance as a method for the marginalized to contend for a more just society.

Jesus, however, is short on details when it comes to how those in power are to demonstrate love for an enemy.  John the Baptist directed Roman soldiers not to extort others and to be satisfied with their wages.  We derive from this a godly mandate not to use power to dominate others, but to be content with your lot in life.

While Jesus is short on specifics, he lifts up his own life as a witness.  We might expect if a god takes on human flesh it would seek to exploit its position and power for its own benefit and exultation.  But Jesus says of himself, “The Son of Man did not come to be served but to serve” (Matt. 10:28).  He acts out this understanding perhaps most clearly when he takes on the role of a servant and washes the feet of disciples.  From this we learn of our obligation to use our power in service to others, especially the weak and vulnerable

This weekend our country celebrates the 249^th anniversary of our independence.  We are free as individuals to discern how to use our personal power and position for the benefit of all.  As we each find our own unique way to do this, collectively we are creating a tapestry which looks more and more like God’s dream for the human family. 

And we also recognize how our country uses its position and power on the world stage to further God’s dream.  We engage in all manner of humanitarian initiatives, intercede to mediate in places of conflict, use our strength to support the defenseless, and seek to reconcile with our enemies. 

Are we perfect at this?  Of course not.  It will always be easier to find instances to criticize while missing our mighty movement for good.  And, as we experienced this past week with the passage of the “one big, beautiful bill”, we will always debate how to turn the ethic of loving your enemy into public policy and we will disagree with certain aspects of what is enacted.  But, as the Korean memorial of The Brothers depicts, beneath our differences we share something in common which cannot be broken.  On this truth rests Jesus teaching to love your enemies.

Malice or Mercy

 

Luke 9:51-62

Proper 8 / Year C

“Lord, do you want us to call down fire from heaven?”

We join Jesus as he begins his final journey to Jerusalem.  Now, there are two main ways to walk from Galilee to get there.  The longer route follows the Jordon River south to Jericho, then turns west and climbs upward to the Holy City.  The shorter option, which most Jews avoid, loops south and west but requires a traveler to pass through the region of Samaria.

The divide between Jews and Samaritans is deep and long-standing.  Although the history is complicated, at its root lies the divinely chosen place to worship.  Jews hold Abraham offers his son to God on the Temple Mount in Jerusalem.  Samaritans believe it in happens at Mt. Gerizim right in their own backyard.  Think of this as being like the debate between Virginia and New England about the first Thanksgiving, only on a massive dose of steroids.  There is a lot of bad blood between these two peoples, and, over the ages, a lot of blood has been spilled.  Jesus opts for the more direct route which leads to an inevitable clash of cultures.

It is not at all unusual a Samaritan village refuses to welcome Jesus and his walking companions as they pass through town.  Still, in Middle Eastern culture withholding hospitality is an insult and offense of unimaginable proportions.  Brothers James and John – two hotheads given the nicknames “Sons of Thunder” – have the strongest reaction.  They want to call down fire from heaven.

It is unclear if they are drawing upon a popular expression in their day or think of this as a literal possibility.  But this we know, their response is rooted in Scripture.  Ahaziah, who ruled of the region of Samaria 900 years earlier, sends fifty of his guard to arrest Elijah.  When they come for him, the prophet calls down fire from heaven which consumes them.  This happens a second time.  A third platoon is spared only when their officer repents and begs Elijah for mercy.  It is not the first time the old prophet calls on God to light up the skies in judgment.  Do you remember how he once contested with the prophets of Baal to see whose God could bring down fire to consume a sacrificial offering.  While the followers of Baal come up empty, Elijah’s fire incinerates not only the offering, but also the false prophets.

James and John are so inflamed they want to call down the same heaven-born inferno on the people who will not welcome them.   Then, as now, anger coupled with religious fervor and the strength to dominate your foe is a potent combination easily perverted by our worst human instincts.

What exactly is driving James and John?  Here are some possibilities they desire:

·    Retribution: punishment for an offense suitable to the wrong done.  Think the Last Judgment when God imposes what a person deserves.

·    Reprisal: an act of retaliation in response to a harm suffered.  Think one country responding in kind to a negative action of another, say a tariff war.

·    Vindictiveness: the desire to harm another for a harmful act you are not willing to forgive.  Think of a politician in the minority party who turns the tables when his party comes into power.

·    Spitefulness: seeking to hurt someone who has hurt you by actions not at all related to the offense.  Think of a coworker constantly undermining others because she was passed over for a promotion.

·    Vengeance: a punishment inflicted for an injury or a wrong.  Think Clint Eastwood’s character in every western he ever filmed.

Of this list I suppose vengeance is the most apt description for what James and John seek.  Still, what they seek violates the ancient moral and legal principle of “lex talionis” – the idea justice demands the severity of punishment to be directly proportional to the harm or offense committed.

The text tells us Jesus rebukes the thunderous brothers.  In fact, the whole of Jesus’ teachings and his actions throughout the gospels calls on his followers to forgo retribution, reprisal, vindictiveness, spite, and vengeance in all their forms and potential applications.  It is one of the most difficult things he teaches and yet his words and witness have brough serenity to countless millions who have heeded his counsel and concord to countless situations where his ethic has been applied.  When you are motivated by malice mercy has its merits. 

Well before he sets his face toward Jerusalem, Jesus holds forth on a mountainside over-looking the Sea of Galilee, preaching a sermon which addresses a wide variety of subjects.  Here is how The Message Bible translates one:

“Don’t pick on people, jump on their failures, criticize their faults – unless, of course, you want the same treatment.  Don’t condemn those who are down; that hardness can boomerang.  Be easy on people; you’ll find life a lot easier.  Give away your life; you’ll find life given back, but not merely given back – given back with bonus and blessing.  Giving, not getting, is the way.  Generosity begets generosity.”  (Luke 6:8)

Many bibles end this verse with the phrase, “the measure you give is the measure you will get.”  I counsel folk there are times when, after suffering over and over and over at the hands of another, you must stand up for yourself and draw a line, like when God gives the unrepentant Pharoah the measure he deserves for his long-term enslavement and mistreatment of the Hebrew people.  But the episode here with the Samaritan village is not like that.

As you move forward, when facing a potentially volatile situation, how I hope you will ponder how James and John reacted and how Jesus responded to them.  And, as always, I hope you will pray seeking his presence and power in your life in order to respond as a faithful disciple of his word and a provocative witness of his wisdom.

Anger coupled with religious fervor and the strength to dominate your foe is a potent combination easily perverted by our worst human instincts.  When you are motivated by malice remember mercy has its merits. 

Legion Moments and Safe Harbors

 

Luke 8:26-39

Proper 7 / Year C

If you pay attention to my sermons (and I’m sure you do), you probably have noticed I enjoy learning and sharing the etymology of words, phrases, and idioms.  There are often nuggets of insight in the origin and development of what we say which helps to clarify what we mean when we say it.  And, with the advent of the Google Age, it is easier than ever for me to pursue this quirky interest. 

This past week I became curious about two idioms: at sixes and sevens and at wit’s end.  I learned both have been around for some time.  Sixes and sevens dates back to a 14^th century game of dice.  Initially it meant “to carelessly risk one’s entire fortune.”  Over time, for reasons not clear, it evolved to mean “a state of confusion or disorder.”  The King James Bible, released in 1604, draws on this meaning when it translates Job 5:19 as “[God] shall deliver thee in six troubles, in seven there shall no evil touch thee.”

At wit’s end also dates back to the 1300’s.  Wit is not a reference to humor, but rather to the age’s generic name for a mental facility.  To be at wit’s end means you are confused, delirious, agitated, feed up, out of options.  It also appears in The King James Bible: “They [sailors in trouble on the sea] reel to and fro, and stagger like a drunken man, and are at their wit’s end” (Psalm 107:27).   

These two idioms came to mind this week as I pondered today’s gospel reading and wondered how you and I connect to it.  I know there are a few of us who know firsthand the anguish of a family member living with the kind of psychological torment we see in the man Jesus encounters.  The rest of us don’t and we would be foolish and callous to suggest we know what it must be like.

Still, to a lesser degree, each of us has what we might call our “Legion Moments”; times when we are overwhelmed or hopeless or exhausted or (in idiomatic language) ‘in a state’ or ‘over it’ or “I’m so done with this.”  Times when we are at sixes and sevens.  Times when we are at wit’s end.  For Legion, these times are all the time.  For us, thankfully, they are not.  But this is not to say these episodes don’t matter because they can have a tremendous impact on our daily life and functioning and their adjudication can be life-changing for better or for worse.

Times like this have a demonstrable cognitive impact on our brain.  Mental processing slows down.  We become forgetful, more easily confused, and less able to concentrate.  Thinking logically becomes a challenge and problem solving becomes more difficult.  We lose the ability to think broadly and find our focus narrows in on fewer and fewer options.  Our ancient fight, flight, or freeze mode kicks in, shifting physiological resources away from the brain to other parts of the body deemed more essential given our state of mind.  Do you recognize any of this in your own experience or in your day to day living? 

As I said, how you act and react in these moments can stay with you, for good or for ill, for a very long time.  Have you ever had a moment of crisis or conflict when, at the time, you realize what you say or do in the next 30 seconds will determine some part of your life for the rest of your life?  I have and I suspect you have too.

Wouldn’t it be great if a herd of pigs was grazing nearby when we are in this place!  We could cast all our troubles on them and then have all our troubles be driven away and banished forever.  But, alas, pigs are never around when you need them.  This is when it becomes so soothing to designate someone else as swine in order to pin all our troubles on them.

Or, we could do like those stormed tossed, reeling sailors back in the Book of Psalms at the moment their vessel is about to go under:

Then they cried to the Lord in their trouble,

  and he delivered them from their distress.

He stilled the storm to a whisper

  and quieted the waves of the sea.

Then were they glad because of the calm,

  and he brought them

  to the harbor they were bound for.

(107:28-30)

Crying out to the Lord in times of distress can take on many different forms.  In the moment I realized how I responded in that moment would shape my life going forward, it was the simple realization of the gravity of the moment which became my cry to the Lord.  It gave me a brief respite to recognize to gather myself and to invite a thoughtful calm to enter my spirit.  As a result, with the psalmist I can say, God brought me to the harbor for which I was bound. 

The psalmist offers this counsel to those sailors who are delivered:

Let them give thanks to the Lord for his mercy

  and the wonders he does for his children.

Let them exalt him

in the congregation of the people

  and praise him in the council of the elders.

(107:31-32)

Many of us gather here this morning because we remember the times when we were as sixes and sevens, when we were at wit’s end, and God brought us through.  We gather to give thanks.  Some of us here this morning have been at sixes and sevens, at wit’s end this past week, or even as we sit here.  We are hoping and praying the storms in our life will be stilled.  We are hoping, as Lazarus was, the chaos in our souls will give way to calm.  It will, because Jesus wills it.  And when it does, I invite you to exalt the Lord in the presence of this congregation.

Reading the Book of Creation

 

Trinity Sunday / Year C

Quoting a portion of the Athanasian Creed in her book Letters to a Diminished Church, Dorothy Sayers, the English novelist and playwright, famously said of the Holy Trinity, “The Father incomprehensible.  The Son incomprehensible.  The Spirit incomprehensible.  The whole darn thing incomprehensible.”  From her perspective, I guess the best sermon I could preach today would leave you confused and confounded.  In her book The Mind of the Maker, Sayers likens the Trinity to the various ways a book is manifested.  It exists simultaneously in the mind of the writer, as a publication, and in the mind and imagination of the reader. 

St. Paul would have approved of her analogy because he writes this to the Christians in Rome:

“Since the creation of the world God’s invisible qualities – his eternal power and divine nature – have been clearly seen, being understood from what has been made.” (1:20)

Just as you can know something of an author by reading what is on the written page, so too God is perceived through what God has made.

The bible is, in part, a record of what people discerned about God by reflecting on the best observations and knowledge available to them at the time.  And in their time creation was thought to consist of three layers: the heavens above, the earth, and under the earth.  The heavens were made up of multiple layers or tiers separated from our world by a dome referred to as “the firmament”.  God, they believed, dwelt in the top layer, superior to all other divine beings populating the ancient cosmos.  Reflecting on the Person and Nature of God based on this perspective, one of the titles biblical authors gave to God was the “Most High.”

It goes without saying, our access to tools such as the Hubble telescope and particle accelerators has led to an understanding of the creation vastly different from theirs.  We now estimate the universe is about 14 billion years old and consists of an unimaginable 2 trillion galaxies, each having hundreds of billions of stars.  We measure it not by the biblical cubit (the length of a person’s forearm), but by the speed of light.  At this rate you can make 37 round trips from NY to LA in just one second.  To cross the universe a person would need to do this every second of every minute of every hour of every day of every year for 93 billion years.  If the enormity of this boggles your mind, try getting your head around another reality.  If you started with the size of an average person, and then multiplied or divided by factors of ten, the subatomic world is actually more minute than the universe is vast.  Using ourselves as the initial measuring point, creation is smaller than it is bigger.

Peter Enns, a theologian and popular writer who blogs at a site called Science and the Scared, contends creation as we understand it today still is telling us something about God.  The problem, as he sees it, is our language and thinking about God have not kept pace with our understanding of reality.  For the most part, people of faith still speak of God in terms and ideas relevant to a worldview which existed 3,500 years ago, but increasingly is out of touch with our current understanding and the frontiers of knowledge we are pursuing. 

Enns argues our language about God needs to keep pace with the creation as we understand it.  Why?  Well, it is something akin to examining a piece of modern art.  Experts can determine much about a work’s age, the materials used in it, and the platform on which it begins, but they cannot answer the most important question, the one which most of us ask when looking at modern art… What does it mean? 

Discovering the secrets of creation is best left to the scientists.  Describing what it means is a task best left in the hands of poets and artists.  Our sacred writings, when approached in this manner, offer relevant guidance and stirring insight.  Consider just what we heard in our readings moments ago:   

I [Wisdom] was daily [the Creator’s] delight,

rejoicing before him always,

rejoicing in his inhabited world

and delighting in the human race. (Proverbs 8:31)

When I consider your heavens,

the work of your fingers, *

  the moon and the stars

you have set in their courses,

What is man that you should be mindful of him? *

  the son of man that you should seek him out?      (Psalm 8:3-4)

These passages speak to us of meaning and are as pertinent in our days as they were when first put to parchment.  More of what we heard:

Hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.  (Romans 8:5)

I still have many things to say to you, but you cannot bear them now.  When the Spirit of truth comes, he will guide you into all the truth.       

                                  (John 16:12)

These passages give us courage and permission to pursue all manner of inquiry because we are assured our discoveries about creation will always tell us something about the Creator.

Faith, it seems to me, is not about defending tooth and nail religious formulas developed centuries ago in spite of obvious incongruities with what we have learned in the ages since.  It is a confident quest to discern in what we are discovering what it says about the God who is revealed in and through it.  As people of faith, we read not just the first and second chapter of the book of creation, but the whole thing.  And, as readers, we realize we are perhaps, at best, only in the middle chapter of what is a very interesting book.  We still have much to learn about the universe.  There is much we don’t understand.  But as we learn and as we understand, we gain new insight into the One who created it all.

Anniversaries & The Spirit

 

The Day of Pentecost / Year C

The Day of Pentecost is an occasion for us here at St. Paul’s to celebrate some special anniversaries.  The first one we mark is the birth of the Christian Church.  (Now, let me apologize in advance because this sermon is going to involve a lot of numbers and dates, but hang in there with me.)  I am sure you all remember my sermon from January 5, 2020 where I laid out the case Jesus most likely was born in the year 4 BC.  Scholars speculate he was 33 years old when he was crucified (I’ll spare you the math).  If all of this is correct, then the Pentecost when the Holy Spirit fell upon the church took place in the year 29 AD.  This means today is the 1996^th anniversary of the birth of the Christian Church. 

Today is also the day we observe the 383^rd anniversary of the founding of our parish in 1642.  In Colonial Virginia the General Assembly established parishes based on the system we inherited from England.  Each parish, governed by a single minister and a vestry composed of local elites, was the civil and religious authority covering a designated geographical territory. 

The parish vestry becomes the layer of government most accessible to the people.  They were charged with a variety of tasks:

· Selecting a minister and seeing to his pay.

· Caring for the poor as well as tending to the needs of illegitimate children.

· Maintaining roads and providing ferry services.

· Presenting moral offenders in court.

· Establishing property boundaries.

· Regulating farming activity, especially tobacco.

· Setting an annual levy (often the single, largest tax people had to paid).

Many of these duties were set up by an Act of the General Assembly in year we were founded, so our parish was formally established at a time when Virginians were beginning to think more deeply about the need for local governance throughout our colony.

And last, but not least, today marks the 130^th anniversary of the first service held here in this beautiful space.  Prior to here, we held services in a church we built in 1846 on a site now occupied by the Obici Foundation house.  As early as 1877, just 31 years after it opened, the Vestry began to consider options for a new building.  The Wright family operated the Allegany Hotel thirteen properties to our south on the same side of Main Street.  Their lot had 70 feet on frontage on Main Street and ran west 273 feet to a creek under what is now Clay Street.  We purchased this site on March 18, 1891 and broke ground on April 29 two years later.

Here are some things you may find interesting:

·  At least three factors drove the decision to relocate.  First, the 1846 building was too small to meet our needs and the property was landlocked limiting our ability to grow and expand.  Another impetuous to move here was to get closer to the center of downtown Suffolk life which had shifted from the waterfront to the intersection of Main and Washington Streets.  A final factor driving the move might have been a simple motivation to put some distance between the solemnity of our worship services and the noise of the Eastern Seaboard railroad tracks. 

·  A newspaper article stated, “The church now in course of construction will be commodious and of very handsome design.”

·  In 1894, the Vestry voted to have the church wired for electric lights and said it was in favor of heating the church by hot air.

·  No thought was given to parking because there were no cars at the time.  Most people walked to church, but there were a few hitching posts out front for those who came on horseback or in a carriage.

·  Our church building fit snuggly against our neighbors on our original deep but narrow lot and, unlike the other churches and homes on our block, the founders sited it a considerable distance back from the street, leaving open the possibility of one day having a walled-in parish grounds similar to many Anglican churches in England.

·  Heating problems and leaky roofs emerged within a few years of the opening service.

Here at St. Paul’s we do not worship our past, but we do remember it, we learn from it, and we give thanks for the faithful men, women, and clergy who, in their day, did their part.  Without their efforts, guided and empowered by the Holy Spirit at work in and through them, we would not be here today.  Because we sense the same Spirit is at work in our midst in our time, we see ourselves as being a part of an on-going witness.  And, by the grace of God, we trust their work and ours will go on long after we are gone.  As we said during our 375^th anniversary celebration, our aim is to connect with our past to cultivate our future. 

I am intrigued an effort throughout the Mid Atlantic to revive long-leaf yellow pine trees.  It was once incredibly abundant but became near extinct due to over-foresting.  These trees typically have a lifespan of 400 years.  We will be celebrating our 400^th anniversary in just 17 years and wouldn’t it make a statement if at this milestone we planted a long-leaf yellow pine or two on our church property with a plague dedicating it to the congregants who will take part in our 800^th anniversary in 2442.  That would say something to them, for sure, but even more it would say something important to us and to the community about our trust God will faithfully shepherd this place for generations in the years to come. 

Today we give thanks the Holy Spirit Jesus promised has been with us in the past, is in our midst today, and will be present in our future.