Gary Brinn’s Blog

Okay, it wasn’t my best effort… and certainly not a Gaudete sermon. In the end, that didn’t matter. I was all the way to Melrose in treacherous conditions when I got the call that church was cancelled. So I drove home in the blizzard, put on clean jammies, and settled in for a day of work!

Here is the sermon:

For the last two weeks, our Advent bible study group has been looking at the stories of miracle babies in the Hebrew scriptures and in the New Testament. We have asked ourselves again and again, what do these stories tell us about the Israelite faith? About the faith that Jesus lived? About the faith of Jesus’ followers? If we are going to call ourselves disciples of Jesus, and I can think of no better title, then we had better all ask these questions, ask them again and again… or maybe I’m wrong. If you have it worked out, if you understand what Jesus meant and means, if you understand God’s will, if you can pick up that pew Bible and read a consistent and coherent message, please raise your hand.

No takers? I’m not surprised. You might be here in a UCC congregation because you were born in this tradition, either the UCC or one of its antecedents. But many of us are here as refugees. We couldn’t make sense of our own traditions, could not find the same meaning in that book as those around us. We could find prosperity theology in some portions of the Hebrew scriptures, but we could not find it in the prophets, in the teachings of Jesus, not even in the teachings of Paul. We were told to have a personal relationship with Jesus, a relationship of righteousness grounded in faith that would guarantee immortality, we were told that Jesus came to cleanse us from the stain placed on us by a treacherous woman, a weak lesser human who had succumbed to supernatural temptation. We were told that personal morality and some abstract concept of faith was all that mattered, that Christians must fight abortion rights and homosexual rights.

Many were raised in a pick and choose Christianity that used Jesus as a weapon, that freely mixed passages to justify the dark desires of the human heart, the fear of strangers, self-righteousness, legalism, greed… though these were in fact exactly the topics about which Jesus preached, he spoke of the evils of self-righteousness, of legalism, of greed, not about sexual conduct. The record of the teachings of Jesus and the stories of the first Christians are often combined with selected passages of the Scripture of Jesus, that is the Hebrew Scripture, and twisted to make a monster of the gospel. Good news? I think not! And like so many others, I fled from that empty faith that contained nothing of Jesus. I was a refugee seeking a home… and I found one in the United Church of Christ.

You might be thinking, now wait a cotton-picking minute there, Gary. It’s Advent, it’s Incarnation and obedience to God, and its joy and family, and it’s not time to go off ranting about the evils of the fundamentalist heresy. And I’m going to answer that it is Advent, that the question is, the advent of what? What is arriving, beginning? What are we celebrating? Is it a happy tale with a couple of twists like the no vacancy sign, but one that ends with a tableau of Baby Jesus, Mary and Joseph, some kings and shepherds, a little drummer boy, and a shining star? Or is it a tale of a child born into a poor family in the backwards colony of a great and brutal empire? Is it the shepherds and the obedient Mary of Luke? Or the slaughter of the innocents, the homage of earthly kings, and the obedient Joseph of Matthew? Why does the author of Mark, the first gospel written, feel no need to tell the story of Jesus’ birth? What is so important to Matthew and Luke, that doesn’t matter Mark, that they had to expand their gospels, both of which use Mark as a source? Why are Matthew and Luke so different? What are they trying to tell us about Immanuel, about God with Us?

Advent of what? Not of the personal Jesus uber-morality immortality of the Christian conservatives! Jesus was born in a country not at all unlike today’s Iraq. Constant violence, competing factions of what was the same religion. An occupation army that viewed itself as superior, that did not mind using torture and execution to get its way. We have twisted this story into a bucolic narrative complete with lambs and kittens. It’s not a pretty story!

Our gospel reading speaks of God’s power to reverse the human order. Luke tells us that the hungry get to eat, that the rich are thrown down, go away hungry. Tell me how that’s supposed to work with a pledge campaign!

The gospels record two messages delivered in one package. Message one is be good, treat one another well, love God. It is the message of faith and personal conduct. Message two is this: change the world. Do something now! Everything you think you know about God and how the world works is wrong. God wants something better for you, God wants something better from you. Comfortable? Don’t be. Jesus tells us to abandon our families, give up our possessions, to go out and act, to, as the prophet Micah tells us, do justice and walk humbly with our God. And the package is this- the kingdom of God is at hand.

Not the kingdom of heaven, as the author of Matthew writes. The kingdom of God. Not some unknown then… now, right here, right now. As we build our own kingdoms day in and day out, walling out the things that scare us, that challenge us, God is there to break it down. Not your kingdom, God says. My kingdom. A kingdom of radical amazing selfless love… a love so strong that it can survive the most brutal conditions, the most brutal death. God is calling us again and again to live into the kingdom of God. And the reason we need to celebrate it every year is that it is breaking in all of the time. The kingdom of God, the kingdom of love, is dynamic, is kicking the legs out from under our own petty kingdoms and daring us to soar. This is what Jesus means when he tells us again and again that the Kingdom of God is at hand, has come near to you, that you will not taste God before you enter the kingdom of God. The kingdom is now and never, in time and timeless. It is today and it was yesterday, and it will break through tomorrow. It will break through again with the next season of Advent, and the Holy Spirit will quicken our hearts, the stories will be told, and if we listen, if we study, if we pray, we might just hear the call of the kingdom!

Now, I’ve been going on quite a bit about a kingdom, and some might question the language, might wonder if such a term still makes sense, after all we are a democracy, we threw off the yoke of kings. And king, that’s a masculine word, surely I’m not endorsing just one more patriarchy. And the fact is, I’m not. I’m using the language adopted by the first followers of Jesus. The titles Son of God, King, Savior, these were titles for Augustus, and by extension for the succeeding emperors. To declare faith in Jesus was an act of subversion, it was high treason. There’s the edge we need! Jesus was brutally tortured and executed by an occupation army, he was an enemy combatant. Are we happy now that we are the empire?

Advent of what? What are we preparing for? For God with us? Yes! For the Kingdom of God? Yes! For the moral courage to live beyond ourselves, to stretch and to grow and to leave what is comfortable for what is brave and courageous and of God and just? Yes, I tell you, with grace and together, yes! We can re-claim Jesus from those who would turn him into a Victorian prude. The British had a wonderful ad campaign for the Easter season a few years ago. Jesus was depicted Che Guevarra style, and underneath were four words. Meek. Mild. As if.

The ad campaign got it right. Jesus the subversive is asking you to forget everything you think you know, is daring you. I’m daring you. Life in full is a life lived into the kingdom, is a life that straddles both worlds. I’m standing on the edge of everything I’ve never been before .
Years ago I stood in a small house just north of Bluefields, Nicaragua. The walls were bullet ridden. The elderly woman described hiding in the cistern as the US-funded contras tortured and killed her husband. This was a land that had suffered incredible cruelty. Under the dictatorship, when they wanted information from you, they would take your entire family up in a helicopter. And then they would throw them out of the helicopter one by one until you confessed or divulged, until they got their way. And here sat this woman in her tiny bullet-ridden house, free of the Somoza regime a few short years before we Americans waged a proxy war against them, and she looked at us with eyes full of love and said “I have hope.” I have hope. I have hope that we can reclaim our scriptures from those that do evil in God’s name. I have hope that we can stand on that edge of everything we have never been before, and that we can have the courage to dive over, to be in the world but not of the world. I have hope! And I have faith. I have faith that this Sunday, this year, this blizzardy gross morning, is the Advent of the Kingdom of God. May it always be so! Amen.

The Harvard Divinity community gathers on Wednesdays at noon for worship. This week the UCC students hosted, and I was blessed with an invitation to preach. The reading was an amazingly scripted parallel of the Gerasene demoniac(s) story from the Synoptic gospels. (Thanks to Matt, Alex and Gusti!) The audience included HDS students and staff, as well as vistors considering enrollment. Here ismy sermon:

The Task of the Christian Minister

Jesus crosses the sea and casts out some X number of demons from some Y number of demoniacs. The gospels don’t agree, but when it comes to scriptural disagreement, this is minor league, nothing like the differing accounts in the Birth and Passion narratives. Okay, fair enough, Matthew’s version has an unflattering image of Jesus as tormenter of demons, kind of like the little boy burning ants on the sidewalk with his magnifying glass, not at all congruent with the happy clappy Jesus of the liberal tradition. And Matthew has that whole “before the time” line that is way too eschatological to be comfortable. Well, actually all three have this thing about Jesus not sending the demons back to the abyss, or at least letting them off easy with a piggy-back trip over a cliff, maybe an indication that demons running loose are part of God’s purpose. Try fitting that one into your theodicy. So maybe even these straightforward passages with their minor variations do have some theological implications. At least our congregants won’t hear them in the same lectionary year!

And we don’t have to preach on them. We can dodge them, try the reading from the Hebrew Scriptures on for size, and if that doesn’t work, throw the whole thing out and pick a reading that feels more comfortable. Besides, the budget isn’t looking good, Shinji and Heidi need marriage counseling, and Rebecca just lost her father, and don’t even get me started on the war that is raging over the flower arrangements. I don’t have time to deal with abstract theology… this is a church you know!

Of course, we sit at this end of the Christian trajectory because of women and men who did get caught up in abstract theology. Little scriptural details and subtle differences in belief were make or break, you were orthodox or out, cut off from salvation. And here we sit at our end of the trajectory, of our particular branch of the trajectory, because others became obsessed with these details, with scripture and theology and the meaning of God with us, of salvation and of sin. And here’s the bad news… our branches, and especially the branches of mainline and progressive Protestantism, are withering, becoming irrelevant in our world. We wrap ourselves in liberal self-righteousness, preach sermons designed to challenge, but not too much, and then re-wrap ourselves in our cloaks woven from the slave labor of brutal regimes. Jesus may have said drop it all, walk away, leave your family, but we have responsibilities!

What is the task of the Christian minister in such a time? What are we to do when the only forms of Christianity that thrive are those that perceive themselves as at war with the world, those who see the world as broken, those who embrace apocalyptic? What is our task, I mean other than serving as caretakers for a dying church?

We might begin by being honest with ourselves and our congregations. We like to pretend that God’s revelation closed at the end of the apostolic age, with the formation of the biblical canon. We flatten the developing theology of the Hebrew Scriptures, whitewash the contradictions. But here is the truth, a truth that the United Church of Christ has been bold enough to proclaim. God is still speaking. God has always spoken. And while God speaks, we change, our world changes. And so, necessarily, our understanding of God changes. Now before you accuse me of violating the doctrine of divine impassability, a fair accusation, understand that I am not suggesting that God changes. I am suggesting that if we change and our understanding of God changes, then we should attend to that process. We should stop viewing our faith as some modern incarnation of a religion that was finalized centuries ago, whether we choose Chalcedon or Wittenburg as the end point. Because here is the truth… the understanding of God and the human evolves throughout the Hebrew Scriptures, continues to evolve in the particularity of Jesus, and evolves further as the Jesus movement collides with the Roman Empire. It continues to evolve and diverge to this day. Our story is now and always has been one of constructive theology. Lying to ourselves is not helpful, God may be God, but I’m not my grandfather, and his understanding of God in his world is not my understanding of God in my world. The prophets knew this, they also were constructive theologians… practical theologians, with an urgent message for humans to change how they were in the world, but also very much in the business of reshaping theologies that no longer fit the world in which they lived.

Heck, we’re willing to embrace Levinas, Derrida, Foucault, we are willing to get on the post-modern wagon, at least here in the safe halls of the academy, but are we willing to ride that wagon up to the pulpit. Are we willing to preach a constructive theology? Are we willing to ask the hard questions, questions like how can we make sense of the “Our Father” when we’ve abandoned the image of a male ego-needy god upon whom we depend as helpless children, passive before divine gift? Are we willing to ask hard questions? What if they cost us our pulpits?

If we don’t ask these questions, we might keep our pulpits, but there won’t be any pulpits left in the future. Our faith survives because it evolves… if it stops, it withers and dies, because the world doesn’t stop… When we change our understanding of human dominion over creation because the consequences are right before us, when we go green and develop a green theology, we are doing constructive theology. And when we say that God is not for war, despite the warrior God depicted in the scriptures, we are making truth claims. We are not only constructing a theology that goes beyond the plain text of the scripture, we are stating that others are wrong.

Let me repeat this last bit, because it is important. When we make claims about justice and scripture and theology, we are always contradicting someone else’s claims. Progressives shy away from telling others that they are wrong… but we must. Theologies of oppression must be denounced… we must follow Martin Luther… “Here we stand, we can not do otherwise.” We’re actually pretty good at this part… but we won’t call it theology, and we won’t admit that these new understandings are the result of a changing world, of a changing humanity, of a changing constructing theology.

If you are going to keep Christianity alive, and especially the particular branches of mainline and progressive Christianity, then you must be honest with yourself and with others. You cannot be a caretaker, satisfied to keep the budget balanced and the parishioners happy. You must be a prophet, and like the prophets, you must be a constructive theologian.

As a candidate for ordination in the United Church of Christ, I will be charged with faithful study of the scriptures, and with a life of prayer. Scholar and practitioner, believer and theologian. I will be asked to strive for unity in essentials, diversity in non-essentials, and charity in everything. Charity is the most important of these, for if I am to do my part in this great tradition, I will have to often admit that I’m unsure, and I will often disagree with colleagues. We will struggle and build and tear down and rebuild. We will be a community of charity, a community of theologians and biblical scholars and pastors. A community that stands in amazement at this miracle world, this miracle life, that weeps in joy and in sorrow. We will throw off the comforts of detachment… but we will remain scholars! We are constructive theologians because we believe, because Jesus changes everything, because life in Christ is raw and joyful and yes!

It is so easy to get caught up in the day to day. It is so easy to let the pastoral and administrative aspects of our jobs overwhelm us. So listen carefully. The world is filled with counselors and administrators. You are called to be a pointer, a bridge, a sign… you are called to be a prophet, and yes, a biblical scholar and a constructive theologian. You are called to be the rabbi to whom the villagers come when they cannot reconcile their experiences with their beliefs. And you are to take the raw stuff of life and the powerful stuff of faith and you are to reshape it, a potter for Christ. Earthen vessels, yes! But my aren’t they lovely!

Go forth in unity, in diversity, in charity. Go forth as theologian, ready to serve our God. Amen.

It is easy to focus on the right now… there is plenty of “right now” to go around! Right now we need to repair the walls. Right now we need to make room for our growing Sunday School. Right now… it’s endless. And it’s not much better at home. Right now we need to repair the car. Right now the orthodontist has sent her bill. Right now those shoes don’t fit anymore.

Jesus calls us out of the practical world of right now, into the impractical world of the Kingdom that is right now. I personally am far more like Martha than Mary! I’d have been tempted to say to Jesus “Do you want to eat? Then let me finish cooking, and send Mary in here to get the salad ready.” How do we balance the craziness of Christ’s call, to live radically, in confidence, from abundance, with the “right now” of our complicated practical in-need-of-repair lives?

Maybe we can start where I started with my children’s sermon a couple of Sundays ago. I spoke to the children about connections. With these, our youngest Sunday-Schoolers, I emphasized the literal and physical. The Sunday Times is a newspaper, yes! But it is also sunshine, and dirt, and the logger, and the logger’s breakfast, and the coffee the reporter drank, and the people who elected the leaders covered in the articles. In fact, the Sunday Times contains an infinite web of lives and resources.

I hinted, though didn’t discuss with the children, how the newspaper also pointed out moral connections. Burma tortures and kills religious leaders fighting for justice because an equally brutal regime in China serves as its shield. And we prop up that brutal Chinese regime with so many of our purchases!

What does all of this have to do with the pledge campaign? Surely you are not telling us to give to the church so we won’t buy stuff made in China! Come on Gary, get back to the walls and the Sunday School! Okay, fine… let’s go back to that newspaper.

Jesus was right. Everything is connected. The kingdom is now. The details are kind of fuzzy… we don’t always get it right, but our decisions around support of our church, around our pledge of financial resources and our time and talents, these decisions matter now. Are connected to other decisions in our lives. Are connected to walls that need repair, to space for our Sunday school, to the orthodontist and to the logger’s breakfast, to the “fair trade” coffee I purchased at the same time I purchased that copy of the Sunday Times. I can never follow every chain of connections… I can only know they are there, connecting me to others, so that my every decision can be the proverbial “butterfly flapping its wings on the far side of the world.”

Maybe I… maybe we, should try to be a little more crazy Jesus! Maybe we should trust that radical love and trusting abundance is life in the Kingdom, that the connections matter, that we can feed love and justice and generosity into that web of connections. How can we be anything but generous? Now, having had my Mary moment, I’ll go back to fixing the dinner…

Blessings,
Gary

This is my concluding prayer from the Peace Vigil we held on the church lawn Sunday night. We were trying to honor the complexity of matching Jesus’ call to radical non-violence with situations as de-centering as the Holocaust, as ethnic cleansing and genocide…

Amazing God,
You call us. You knock on our doors, you shout in our ears,
You whisper in the still small hours of the night.
Mary, you are blessed,
Samuel, you are called,
Moses, free my people.
We are called to do what we cannot do alone.
To dive into love,
To turn over the tables of greed
Of self-righteousness,
To build lives of justice,
Of kindness,
And to walk humbly.
Fills us God with your Spirit,
Let the Comforter be with us
As we walk this challenging path.
Narrow indeed the choice between justice
And between violence.
Open our ears to your call.
Open our eyes to what is real.
Unstop our tongues and
Like Jeremiah,
Let us be women and men on fire,
On fire in the love of God,
On fire in love for one another,
On fire for an end to the brutality of war.
We ask this in the name of your Son,
Himself a victim,
And yet also a sign to us always,
Of victory in love,
His love,
Your love,
Our love.
Amen.

Karl Barth on the Minister:

“Before him lies the Bible, full of mystery: and before him are seated his more or less numerous hearers, also full of mystery- and what indeed is more so? What now? asks the minister.

-from “The Word of God and the Word of Man”

For those of you who sometimes read this blog (poorly attended as it is during the summer), you might recognize the story I use in this sermon from an earlier prayer service I did at St. E’s. It’s a good story! In any case, the lectionary is on sin and repentance… and God’s joy at finding the lost sheep… and I’m at a new congregation, so they don’t know the story yet! Blessings- Gary

Welcome and Announcements

We welcome you this amazing morning to this house of God, this community of caring and love and service, whether it is your first time with us or whether you are a longtime pillar of the church… welcome, welcome, welcome. My name is Gary Brinn, and I am the Pastoral Intern here at First Congregational, a part of this congregation’s teaching ministry to the wider denomination. Rev. Dominic has been away this weekend, but should be landing at Logan even as we speak, and will be with us again next Sunday morning.

Please join us in the narthex after the service for coffee and conversation, and please join us again next week, when after the service we will have a barbeque! You can find a number of other announcements in the bulletin about events and ministries of the church. Here are a few additional announcements:

Invocation

God, we are your people, called to and calling out, cried for and crying out. Let your spirit fill this place as we weave our broken and incomplete lives, these fragile gossamer strands, together into a shimmering garment of love, of grace, of forgiveness. Force open our stubborn eyes, penetrate our stuffed ears, break down the doors of our hearts, so that we might receive the love you offer, so that we might offer it to one another, even as Jesus broke barriers with his radical love, even broke death itself. And so we pray the prayer that he taught us saying: “Our Father … trespasses … for thine is the kingdom, and the power, and the glory forever. Amen.”

Prayer of Confession

Divine Healer, we are your people, but our senses are dull. We become busy, we declare things to be important, we chase and we acquire. We often fail to see our mixed up priorities, the subtle webs of evil that connect our comfortable lives with those oppressed, those exploited. When we do see the connections, when we feel our guilt, we often turn away, dull the pain with some token gesture, some small luxury. And yet you call us again and again. Open our senses and let us see things as they really are, acknowledging in prayer our failures, big and small, acknowledging the opportunities we have missed to love.

Assurance of Pardon

As we have failed, so also did the disciples fail, those who heard the Good News first hand, at the feet of our savior. And as they were forgiven, so too are we forgiven, called always to our better selves, to a radical love, a radical joy that triumphs over death itself. Know that we are forgiven, we are loved, we are children of the Living God!

Prayers of the People

Amazing God, we come before you this morning stunned. How can we ever understand the love that reaches out, the love that is Christ, the love that breaks through our most stubborn hearts? How can any honor we pay you, any praise we offer, bridge the gap between our weakness and your love? How can we look honestly at ourselves and still turn to you?

And yet you call us, in our weakness, in our failures, in our fear, into a life of radical and abundant love! And though our thanks and praise may seem small, it is offered with all of our hearts… a leap over the boundaries of ourselves into a community of love that knows no limits… we praise you and thank you for the overflowing of miracle that is this moment, the next moment… that is life in your church!

And now as your church we offer up our individual and communal praise and petition, both in the silence of our hearts and in the spoken words as we light these candles, knowing that you hear, that you love, that you are with us always, patient, loving, eternal.
Amen.

Sermon

The epistle to Timothy speaks about sinners. In the gospel, Jesus is hanging out with sinners. The one lost sheep in a hundred is a sinner, so is the lost coin. We are inclined to focus on the rejoicing, the party held when the lost beloved is recovered. We are all about the prodigal son… and sometimes about the prodigal’s father. But we are decidedly not about the prodigal’s sin.

Sin is a hard one for progressive, modern, and dare I say, post-modern Christians. We are all about affirmation, about living full and fulfilled lives. And we like our Jesus happy-clappy, our Jesus on the felt-board surrounded by lambs and little children. Now, to be fair, we also like our morally outraged Jesus kicking butt in the Temple, throwing over tables… we’d like to believe there is a little of that Jesus in us, in fact there might have been a little of that Jesus in us in our younger days. We like little baby Jesus, we love Resurrection Jesus, and in a pinch, we can even deal with Good Friday Jesus, though sacrificial atonement makes some of us queasy. But we decidedly do not like the Jesus who looks at us and says you are a sinner, you are greedy and self-righteous and you have failed to hear what God is asking of you, you have failed to live as God would have you, you must repent. That Jesus is the Jesus of the hellfire and brimstone preachers, that is a Christianity of guilt, we’ll have none of that nonsense here.

But there it is… that preacher who walked around Galilee, who made his way down to Jerusalem, and died on a cross, that man announcing the Kingdom of God, that man who broke open death itself, did so with a consistent message. Repent! Change your lives! You are a sinner, but God is calling you… God wants you back. You are the lost sheep and I have been sent to find you.

Yes, you are a sinner. I am a sinner. Those are words we don’t say very often… but if we are to be true to the preaching of Christ as recorded in the gospels, we have to deal with it.

So what does Jesus mean by sin? Are we willing to buy into a theology of original sin, a transgression passed from one generation to the other? We rarely talk about it any more, but most of us have thrown off the concept of original sin as we have thrown off the notion that Eve, the first woman of our creation story, introduced it into human history… with a little help from a talking serpent. Maybe we are willing to accept the narrow rule-based understanding of sin that we see in some scriptures, an understanding that makes God a petty judge whose ego demands our adherence to a lengthy list of rules and standards. But we can see Jesus rejecting exactly this sort of understanding in his interactions with the scribes and Pharisees. If we are to be honest, we must admit that our Christian history is filled with this understanding of sin, even in our reformed tradition, and our conservative sisters and brothers in Christ still cling to this way of thinking. Maybe we are comfortable looking to Amos, to Deutero-Isaiah, to Micah… to a definition of sin that is found in our failure to do justice, to clothe and to feed and to visit… this is much more our speed. We can deal with that idea of sin… it is generic, it fits well with our guilt, and we can still look ourselves in the mirror.

I’m not sure how long it has been since you’ve taken a look at the Statement of Faith of the United Church of Christ. It’s not a creed, and we don’t recite it like one, so it might get by some of us, might get a little rusty. In reflecting on our scripture reading for this morning, I turned to my copy of Roger L. Shinn’s Confessing Our Faith. In it, Shinn devotes plenty of time to the concept of sin. And well he should! No matter which of the three forms of the Statement of Faith you prefer, the word sin is there three times…

From the 1981 Doxology form of the Statement:
“You [God] seek in holy love to save all people from aimlessness and sin.”
“ In Jesus Christ… conquering sin and death and reconciling the world to yourself.”
“You [God] promise to all who trust you forgiveness of sins and fullness of grace.”

Okay, Jesus speaks of sin and repentance. In our Statement of Faith sin is mentioned three times… and it just isn’t that long! Even as progressives, we’re just going to have to deal with the idea of sin… and not the generic “gee isn’t the world unjust” type of sin, but the down and dirty, look in the mirror, personal sense of sin. I am a sinner… and I must repent. I must apologize to God, to my neighbor, to myself, for my transgressions… the traditional sins of commission and of omission. We can deal with the details of what that looks like later… but sin and repentance are central to Christian identity. And that’s a good thing! The centrality of sin in the Good News is good news! As Shinn writes…

“The traditional doctrine of sin, so often assumed to be demeaning to human dignity, actually embodies a noble conception of self-hood. Sin is possible only for persons created in God’s image, empowered with freedom. The doctrine of sin tells us that we are not basically animals, dragged down by predatory instincts, insufficiently humanized. […] The Christian doctrine tells us that our deepest nature is love, and in sin we betray our true nature and destiny.”

When I was a boy, I used to hate report card day. I’d bring home perfectly good grades, average and sometimes above average grades, and my parents would look at me and tell me how disappointed they were. And the reason was always the same… “we know you are capable of better.” Now I’d never advocate this style of child-rearing… today we would find better ways to convey that message. But there it is… isn’t this what God is telling us? You can do better… and guess what… doing better leads to life in the kingdom, to a constant awareness of the divine… it’s more fun! I, God, want you to do better because I love you… just like your parents wanted you to do better because they loved you. Be more! Live to your fullest. Your sin is not in petty rule breaking… your sin is in not reaching for the stars.

As many of you know, during the summer I head off to camp. A couple of summers ago at camp I had an experience I’d like to share with you… one that might help us understand God’s call to us… God’s search for every lost sheep, every lost coin.

Now, summer camp isn’t about discipline, its about fun, so we try to be careful, to use a light touch. Jake wasn’t one of mine. He was an intermediate boy that year, and that year I was in charge of juniors, so this twelve year old boy was one with whom I had little interaction, and here it was, the night before a changeover. Changeovers happened every two weeks, when some several hundred of the campers would leave and a new batch would join those who remained. Jake was one of those leaving. I have to tell you, camp friendships are intense. You can spend more time with a friend in a few weeks at camp than you will another friend in an entire school year. This is especially true of your cabin mates. There are often a dozen boys sleeping in one room smaller than the bedrooms each of these boys have back home in their McMansions. So changeover is emotional. One custom the kids have developed over the years is to sign shirts for one another. But kids don’t just sign…

So there I am at flagpole, the glorious end of the day, and there is this boy with his signed white shirt. And boy is it signed. I don’t know who started it, whether it was Jake or a bunkmate, but this shirt was covered in profane, sexualized words and drawings. And he had it on in front of the whole camp, in front of the whole senior staff! I had to act. I pulled Jake out of the group, asked him to remove the shirt (he did have another underneath lest you think I ordered the child to strip!) and marched him up to the Cooler. The very name is ominous. The Cooler is the office of the camp owner/director. It is where serious issues went. And if you’d read this shirt, you’d have thought it pretty serious. Violent sexual images don’t belong on a twelve year old.

We never made it. Walkie-talkie traffic was jumping, things were busy. Jake’s shirt was not going to make it onto the radar of the camp director that night. So I turned the shirt in, and prepared to turn Jake loose. He was terrified. Was he going to be DNR’ed? Ironically enough, at camp DNR means “Do Not Re-admit.” Even worse, was I going to tell his Mom when she picked him up the next day? Now, this kid was bright, personable, good looking, but he didn’t know the ways of the world… he certainly never should have told me that he didn’t want me to tell his mother, because that became the very thing I determined to do. A mother who could inspire that sort of fear could certainly teach her son about appropriate language, especially given the attitudes toward women displayed on Jake’s shirt. But somehow, that’s not what happened. God happened instead, or the Holy Spirit to be exact, because I am convinced that I could never have done what came next.

I turned to Jake before he left and asked him one question. “Jake, is this the man you want to be?” His eyes teared up, he looked up at me, and quietly answered. “No.” And the words were put into my mouth again. “Jake, the man you want to be is already there. I know you don’t really know him yet, but he’s there. Let him out. Pretend like you are already him and you will be.” I’m not sure who was more stunned, me or Jake, but we both walked away in silence.
The next morning at breakfast Jake approached me. “Do you know what is going to happen to me?” I didn’t. I told Jake that he might get a free pass, that things were busy, that the shirt was gone and the lesson learned. He thanked me, and we spoke once again about the man he wanted to be.

Several hours later as kids rolled out of camp, this boy who I barely knew came running up, threw himself around my waist, thanking me, telling me goodbye, promising to be the man he knew he could be, that he wanted to be.

This, for me, is what God is saying to us, what Jesus is saying to us, when we are called to repentance. Are you the person you want to be? Are you the person you can be? Sure you fail… we make thousands of little decisions a day, and sometimes we get them wrong. I can be petty and self-centered, I can be lazy… I can sin and yet God is there, walking the fields, looking under the couch, calling my name… come back lost sheep, come back lost coin, I will rejoice when I have found you. Be all that you can be. I am calling you.

Sin is not some theological club used to batter and abuse us into submission… it is an understanding that we can be so much more, that to embrace the life that Christ invites us into we must repent of our failures and be scooped up into the arms of the Good Shepherd. I am a sinner and I rejoice in that fact, for it means I can do better. I can dare to love more, to give more, to be more like Christ. I have an opportunity to improve and to grow. Now that’s an idea that fits into our progressive way. God calls us into abundant life, Christ shows us how to live it, breaks through all of the barriers… all we have to do is say yes… dive into the waters of a baptism of repentance! Dare to be… and God will be there waiting, rejoicing. Amen.

Benediction

Go forth into the world, meeting each day as a God-given miracle, each person as a universe of love, each challenge as an opportunity to dive into the radical and amazing life in Christ, for as he was with us then, so is he now, and will be forever. Amen!

We’re at a little past the halfway point in camp. Some great friends and great kids…

Of course, I’ve had little time to read the books I brought along, though I did manage to finish Harry Potter 7 before any of the campers spoiled the ending. There must be over 250 copies on camp! And I am leading the Protestant worship services on camp. Mike, an amazing worship musician, plays, and the scenery is God-filled. Tonight we moved out to the porch, overlooking the lake and the mountain beyond.

I hate missing the UCC General Synod and the Sig Ep Conclave, but these camp days are filled with such grace that I wouldn’t trade them away.

Blessings and Love,
Gary

Yesterday, the Massachusetts Legislature blocked efforts to overturn same-sex marriage rights in the Commonwealth. It was a stunning victory for decency and equality.

Democracy is never perfect. Hitler was elected, so was W. Well, the second time he might have been elected. And in our system, a minority can rule as long as it can keep other groups fighting against each other. African-Americans would never have won the civil rights battles of the last century if rights had been decided by referendum in Alabama, Mississippi, and countless other states. Someone needs to protect minorities from the mob.

There is the added problem of mixing the religious with the civic. Churches act as agents of the state when they conduct weddings, the state interferes in sacramental life when it tells churches who they can marry. The United Church of Christ has voted in support of same-sex marriage rights. Should the UCC file suits against the government until it is able to force a separation between church and state. Should a church have the right to marry anyone? What gives us the right to tell polygamists that they cannot marry according to their beliefs? (I do consider polygamy a disgusting sexist practice… I’m just asking questions here!)

We are always willing to embrace a god we have created to justify our own prejudices, our own desires, but this god is nothing more than an idol. It is only the God that calls us beyond ourselves that is worthy of our devotion.

This is a real ramble… I feel pretty powerless against the rage of the radical right, against that hate-filled mob that stood before the Statehouse yesterday. All I can do is pray, practice justice, speak my own truth. That truth is simple… God is not a god that endorses hatred. Ever.

You might have noticed that posts have become infrequent in the last couple of weeks. The reason? End of Term- papers and exams! So the best I can offer is a glimpse at what I’m doing.

New Testament- we had a group project, a take home final, and an exegesis paper. I wrote my exegesis on the Greeks at the door in John 12:20, arguing that Jesus does reply, that the parable of the grain that must die to be fruitful is both an announcement of the Passion and a theology of mission.

Thessalonians- my exegesis was on my assigned passage, 1 Thess. 5:1-11. My thesis? That Paul intentionally takes up and plays with the eschatological language of the dominical, Jewish, and Roman traditions, but that in doing so he is first and foremost a pastor caring for his mission church. Oh, and I am going to bomb tomorrow when I have an oral exam of reading and translating a passage of from the authentic Pauline corpus.

Constructive Theology- final paper on what does prayer mean in a constructive theology that has rejected anthropomorphic and anthrocentric understandings of God, and that believes that what Marilyn McCord Adams describes as the “metaphysical size gap” between us and God makes the idea that we pay God honor absurd. I am especially interested in the pastoral application of progressive theology!

Buddhist Meditation Techniques- final exam Monday and final paper- on Therevada meditation practices and aesthetics.

And then it is all over and if I manage to pass it all I’m 2/3 of the way there!

Blessings to you all!

Gary

Dan reminded us in his sermon this morning that the US version of Mother’s Day was not about buying cards and flowers, in fact, it wasn’t really about mothers at all. It was a day of mothers, a day when they stood up against war. Initiated in the years after the US Civil War, we can best honor it by re-reading founder Julia Ward Howe’s original proclamation:

Mother’s Day Proclamation - 1870
by Julia Ward Howe

Arise then…women of this day!
Arise, all women who have hearts!
Whether your baptism be of water or of tears!
Say firmly:
“We will not have questions answered by irrelevant agencies,
Our husbands will not come to us, reeking with carnage,
For caresses and applause.
Our sons shall not be taken from us to unlearn
All that we have been able to teach them of charity, mercy and patience.
We, the women of one country,
Will be too tender of those of another country
To allow our sons to be trained to injure theirs.”

From the voice of a devastated Earth a voice goes up with
Our own. It says: “Disarm! Disarm!
The sword of murder is not the balance of justice.”
Blood does not wipe our dishonor,
Nor violence indicate possession.
As men have often forsaken the plough and the anvil
At the summons of war,
Let women now leave all that may be left of home
For a great and earnest day of counsel.
Let them meet first, as women, to bewail and commemorate the dead.
Let them solemnly take counsel with each other as to the means
Whereby the great human family can live in peace…
Each bearing after his own time the sacred impress, not of Caesar,
But of God -
In the name of womanhood and humanity, I earnestly ask
That a general congress of women without limit of nationality,
May be appointed and held at someplace deemed most convenient
And the earliest period consistent with its objects,
To promote the alliance of the different nationalities,
The amicable settlement of international questions,
The great and general interests of peace.