Category: Sermon Texts

Scripture Lesson: 2 Samuel 11:1-12:14a

Pastor: Rev. Kim P. Wells

What good is religion?  It’s not just a question for a skeptic or an atheist.  Considering the number of churches and religious institutions and faith communities in the US anyway, it seems like a good question.  What good is religion?  There’s a lot of it around us, but what good is it?

I think a major function of most religions, certainly Christianity, is to bring out the best in people; it is to encourage our goodness.  Religion is a way of dealing with life that fosters hope and joy and community.   A purpose is to help people be loving – of themselves, others, and Creation.  I think religion is to help people be good and have a good life.  

After a yoga class I went to recently, one of the participants mentioned that they were going to a steakhouse for dinner after class.  She glanced at the teacher and said, “I know that would not interest you,” because the teacher is vegetarian.  The teacher explained that she doesn’t eat meat because her spiritual practice involves “do no harm” so she doesn’t eat animals.  As an aside to the teacher, who knows I am a Christian pastor, I said, “I’m vegan out of reverence for the Earth.”  Then the teacher mentioned to all that she doesn’t kill bugs in her house either – at least not many.  She takes them outside.  Again, as an aside, I told her that we often take them outside, too, because we believe life is sacred.  So while the yoga teacher and I have very different religious leanings, our religious commitment is bringing out the good in us in similar ways.  

That is what religion is really all about:  bringing out the good in us, in life, in relationships, and all the good around us.  

This morning we heard a portion of the story of King David.  Now here is a figure absolutely steeped, from birth, in religion.  He is part of a devout Jewish family from the tribe of Benjamin.  His family is making sacrifices and following all the necessary observances.  Things are not going well with Saul’s reign and a new king is needed who will get things back on track.  Get Israel back in tune with God.  Clean out the corruption and violence and problems that have arisen and get the people back to living in a wholesome and righteous manner.  As the story is told, Jesse’s family is pegged to provide the next king for Israel.   And who gets picked to do this?  Not Jesse’s son, Eliab.  Or Abinadab.  Not Shammah.  None of the seven sons.  But the youngest son, who was keeping the sheep, David, he is the one who is fingered by God through the prophet Samuel.  A humble, unassuming figure because “God looks on the heart.”  [1 Sam. 16:5]  David is chosen because he is someone who will depend on God and someone God can trust. 

And it goes really well for a while with David.  He is sound through the challenging transition ending Saul’s reign.  When David is anointed king he brings people together.  He is successful militarily against Israel’s foes.  He establishes the city of Jerusalem known as the city of David.  And he is talking about building a Temple for God.  Things seem to be on track.  We’re told that, “David became greater and greater, for the Lord, the God of hosts, was with him.”  [2 Samuel 5:10]  He is a shining star just as was hoped.  

And then we hear of David and Bathsheba.  Such a promising start goes so awry.  And even that awesome, omnipotent, omnipresent, omniscient God of Israel doesn’t seem able to keep David and his regime in line.  What good is religion?  It didn’t stop David from lusting after Bathsheba.  It didn’t stop him from summoning her.  What could she say, no, she would not come when called by the king?  Religion did not stop David from “taking” Bathsheba as it is stated in the text.  

Seemingly unable to control himself, David is also unable to control the consequences of his actions.  Bathsheba becomes pregnant.  Now there is a problem.  At least for David.  He has taken another man’s wife.  He has violated the ownership rights of another man.  And so he is looking for a cover up.  There has already been a problem for Bathsheba.  She has been raped;  but that is not the main issue here.  Women’s problems are seldom the main issue in a patriarchal society, but more on that in a moment.  So, in light of this pregnancy, David digs his hole deeper by pursuing a coverup.  He calls Bathsheba’s husband, Uriah, home from the battlefront.  Uriah comes when called, just like Bathsheba, just like anyone summoned by the king.  But, again, things are out of David’s control.  Uriah is supremely noble.  One of David’s elite 30 soldiers among thousands.  His name means “God is my light.”  For Uriah, religion is bringing out his best.  He will not have a conjugal visit with his spouse when the ark of God is still out on the battlefield along with the other soldiers.  This would be disrespectful, dishonorable, disgraceful.  He is calm and principled.  So Uriah sleeps out in the yard, not inside in his soft, comfortable bed, with his soft comfortable wife.  

Now what will David do?  Something righteous?  Something good?  Come clean?  Nope.  David arranges for Uriah to return to the front and be killed in battle.  Then he takes Bathsheba as his wife. 

This whole sordid episode is a turning point in David’s monarchy and in his life.  After this, David’s life is wracked by problems and tragedy.  Bathsheba’s baby dies, though she becomes the mother of Solomon, the next king.  David’s daughter, Tamar, is raped by her brother who is killed by another brother out of revenge.  David’s son, Absalom then stages a take over, including raping 10 of David’s wives, and is killed.  Pestilence invades the land.  It’s simply downhill after Bathsheba. 

Now, back to patriarchy.  There are scholars, white, male, who, through the centuries, have blamed the whole Bathsheba saga, the beginning of David’s downfall, not on the glorious, victorious king, but on Bathsheba.  She lured the king.  She enticed the king.  She asked for this.  She brought David down.  Here’s a sample of this view from a commentary:  “No one of good moral character could have acted as she did in her seduction and conquest of David.  She doubtless exposed herself that the king might be tempted; she willingly came to the palace when she was sent for; and conspired with David for the murder of her husband.”  [Cited in the New Interpreter’s Bible, vol. 2. p. 565]  Talk about blaming the victim!  That is not religion bringing out the good in people, but religion with a twisted imagination fueled by patriarchy.  (And there’s a lot of that. . .)

So, how will this whole mess be resolved?  Uriah is dead.  Bathsheba is pregnant.  Religion doesn’t seem to be bringing out the best in King David.  What now?  We are told that God sends Nathan the prophet to David.  Nathan is to help David see the error of his ways.  Nathan is to expose the truth to David.  I don’t know about you, but I don’t envy Nathan.  I would not have wanted that assignment!  But Nathan proceeds.  He shows us religion bringing out the truth.   The stark honesty that is needed.  Nathan shows us religion bringing out the truth of the abomination that David has committed.   But it is about more than exposure.  Nathan also leads David to admission of guilt.  To repentance.  To redemption and restoration.

Yes, religion is about bringing out the good in us, about helping us to be our best selves.  But it is also about finding our way back when we have erred.   In Judaism and Christianity, religion is about restoration after we have strayed.  It is about an on ramp back to goodness when we have hurt ourselves, others, and our relationships.  It is about healing when we have caused or contributed to pain and suffering.  In some ancient versions of 2 Samuel, the scribes left a gap in the text after David’s confession.  There was an indication that Psalm 51, a psalm of repentance, was to be read there.  “Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions.  Wash me thoroughly from my iniquity, and cleanse me from my sin.  For I know my transgressions, and my sin is ever before me. . . . Create in me a clean heart, O God, and put a new and right spirit within me.  Do not cast me away from your presence, and do not take your holy spirit from me.  Restore to me the joy of your salvation, and sustain in me a willing spirit.  . . .”  After the reading of Psalm 51, the text of 2 Samuel resumed.  

What good is religion?  Yes, it inspires the good, but it also provides a way back.  Our faith tradition provides a path of restoration.  And that may be its most important function.  In today’s world, we seem bent on punishment, retribution, and revenge.  Think of that ubiquitous question on most job applications:  Have you ever been convicted of a felony?  That seals it.  Yes or no.  And if the answer is yes, there is little chance of a way back; of being fully restored to a constructive role in society.  Your personhood is not restored even after you have served your sentence because you are still not allowed to vote.  There is no way back to full humanity, healing, and wholeness.  But our religion does provide that way back.  Our faith helps us find a way to healing and wholeness even after the most painful experiences.  We are part of a religion of forgiveness which can lead to the restoration of our full humanity.  We can once more see the image of God within ourselves after we err, and in others who have done heinous things.  In Christianity, our only permanent label is child of God created in the image of God.  And our faith always provides a way for us to see that in ourselves and in others.  The scene of Jesus on the cross is definitive:  Forgive them, for they don’t know what they are doing.  David asks for forgiveness because he didn’t know what he was doing.   And he receives the forgiveness he needs.  He finds a way to go on, with Bathsheba, no less, after arranging the murder of her husband.  And, we can imagine that Bathsheba, too, must in some way forgive David, for she somehow finds a way to go on as one of his wives.  

What good is religion?  Yes, it encourages and fosters the good.  But it is also about finding a way to go on, a path of restoration, when we are less than our best selves.  And we know that humanity is capable of great evil.  And it can be that the more power we have, the more harm we do.  We remember the words of British historian, Lord Acton, in 1887:  “Power tends to corrupt, absolute power corrupts absolutely.  Great men are almost always bad men.”  David is a case in point.  We can also see this among the wealthy, dominant, white, elite portion of the US population.  Often the power carried by that status leads such people to think they are subject to different rules, different standards, different morals.  How is it that our government thought it was ok to take children away from their parents – babies, toddlers, kids, teens?  They expected a “pass” because they are the government.  But the courts and people of this country are seeking to rectify this immoral policy.  Power corrupts and we can succumb to doing great wrong.  Whatever our transgressions as individuals or as a society, there is a way back.  Our faith tradition gives us a way of reconciliation and healing.  

Recently a friend, who is agnostic and not religious, told me the story of her cousin’s murder here in Florida many years ago.  Her cousin and his girlfriend were college age.  They were out on a date.  They were abducted and taken to the woods.  The woman was raped and then killed.  And the man was then killed as well.  It was a horrific, random act of violence.  The murderer did not know these people.  It was an act of pure evil.  The families of the two young people were wrought with unimaginable grief.  My friend told me that she noticed that the two families handled things differently.  And that has remained notable to her.  The woman’s family was angry and wanted revenge.  They wanted the killer to get the death penalty.  They remained broken and hostile.  They never seemed to heal after this experience.  The man’s family, his parents, my friend’s aunt and uncle, were part of the Salvation Army.  They were very involved in the church.  They were people of faith.  Yes, they were devastated by the murder of their son and his girlfriend.  But they sought healing in their faith.  They prayed.  They offered forgiveness to the killer.  They told the judge that they did not want him to receive the death penalty.  It would only mean another death and it wouldn’t bring their son or the girlfriend back.  They also started a support group for others who had family members that had been murdered or had been victims of violence.  This work helped them to heal.  They found solidarity with others.  They were able to express their grief and seek the solace of forgiveness with others.  They were able to go on with their lives and find the good in themselves and others again.  Sadly, there was little reconciliation between the families of the two victims.  The parents of the woman could not understand the attitude of the parents of the man.  They could not see the value in forgiveness.  They could not let go of their hatred and anger.  

So, what good is religion?  As the story of David, Jesus, and the stories of those around us continue to reveal, religion gives us a way back to life.  It gives us a way forward after devastation.  It is a path of restoration and renewal because we are going to do things that are wrong, that cause pain, that separate us from our best selves and from others.  This is inevitable.  It is the consequence of freewill.  It is our nature.  Our religion gives us a way back through forgiveness of ourselves and others so that we may once again know love, goodness, and joy.   That is good religion.  Amen.  

A reasonable effort has been made to appropriately cite materials referenced in this sermon. For additional information, please contact Lakewood United Church of Christ.

Scripture Lessons:  Deuteronomy 10:17-21 and Matthew 5:43-48                          Sermon:  After the Fireworks                                                                                     Pastor: Rev. Victoria V. Long

I suspect many of you had a wonderful 4th of July celebration this past week. Let me confess, I am always confused as to is it better to take the two days before or the two days after a holiday that falls on a Wednesday? I guess it depends on your level of celebration.

This celebrating the birth of our nation caused me to go back to readings, writings  and songs, to revisit much that is attached to this day.  One spoke to me in new and deeper ways than it did when I first encountered it some four years ago. A blog offering by Mary Luti, in which she spoke about each nation’s story gives you insight into who they are.  This thought became the seeds for this homily today.

Our Deuteronomy text tells of a people, a yet to be formed nation. It reminds them they had been saved from oppression so it will be central to who they are to become:  A people who care for the least of these.

What I remembered most about Mary’s writings was a story I had never heard before.  This is an American founding story.  Let me share it with you from the installation of Nancy Taylor, pastor of Old South Church in Boston.  Old South is a church steeped in early American  history.  And this is the story Nancy told…

“As you know, the Pilgrims were aiming for Virginia when they were blown off course into these northerly waters. Although they were not where they had hoped to be, and the climate was much colder than they liked, their need to drop anchor was urgent. As their journal entries attest, they were running dangerously low on an indispensable provision—beer. So if you look at it in a certain light, you can see that this whole endeavor—the ‘New World,’ the Colonies, the Declaration of Independence, American democracy—it all began as a beer run.”

Nancy goes on to say,  “I didn’t learn that beer-run story in school. I learned another story, that the Pilgrims came to America for religious freedom. Here they built a shining city on a hill, a beacon of hope to the world that became a nation of unique and superior virtue with a sacred responsibility to extend our aspirations to other nations. The story I learned set our country apart from other countries. It conveyed the conviction that America was exceptional.”

The America I have lived in for some 60 years certainly seemed to lead with those values.  I believed, even when we came up short, we were “trying” to be civilized. This was a country people were trying to be a part of, one seldom heard of “Americans” wanting to forgo their citizenship and move somewhere else.  Sure, I was always aware we had problems, but I still believed this was the BEST place on earth to live.

As a child I remember memorizing and singing anthems in school with words that shout, “America, America, God shed his grace on thee…” Or “God bless America, my home sweet home…”  And the pledge of Allegiance with a flag that hung in the sanctuary across from or next to the Christian flag with words that said, “One nation under God.”  All this intertwining of God and Nation, when one is just forming ideas, concepts and attaching meaning to a world.  Not a surprise that many Christians think America was “ordained” by God to be THE nation.  God’s presence in the world.  Patriotism and love of God intertwined in some sacred covenant.

As I wrestled with celebrating this Fourth of July, I remembered that our founders were agitators, treasonously so, from the perspective of Britain’s king (and many of their fellow country persons). Passion and provocation fashioned this country. Folks with an attitude and called by God; surely nothing can go side ways with a people holding these truths.

I discovered in my readings the word “nation” comes from a Latin word meaning “to be born.” It is used as away to describe a grouping based on tangibles like race and/or folks who are related by blood.   People who join because they are like one another.  It is this understanding of nationhood that Hitler reflected when he reputedly claimed that the United States was “not a nation (Volk), but a hodgepodge (mischung).” 

But, it is the Declaration, not race and blood, that establishes American nationhood.  We began this journey as an “us.”  

Many churches on these national holidays sing our anthems instead of hymns.  Others have members of the congregation wave flags that are given out as one enters the sanctuary.  Sermons that weave in the themes of those who have made the ultimate sacrifice and the debt we each owe to this nation.  We have been taught to love our country and our God.  To pledge our allegiance to our flag somehow has become intertwined with our allegiance to Jesus.  This integration of our patriotic feeling mingled with our Christian faith makes it very easy to conflate those two and wrap the cross with the American flag.  Many of our country’s folk feel God surely is an American.  I have friends, family members, who may not be able to articulate that, but make no mistake, this is their belief.

I know I am preaching to the choir when I speak of a Jesus who held an allegiance to the God of his understanding.  This commitment placed him squarely in the midst of the least of these.  His understanding of what it means to live into the Micah command…  “God has shown you, O mortal, what is good. And what is required of you? To act justly and to love mercy and to walk humbly with your God.”  

This example of “how to be” requires relationship.   Jesus hung out with all the folks you’re not supposed to. He sat down and ate with the poor, the sick, the orphans, and the widowed. The thief, the tax collector, those in prison and those not invited in the temple.

Think about this man, Jesus, who lives,  believing he IS the son of God.  Talk about privilege.  Talk about a brand recognition.  And what did he do with it?

He found individuals, sometimes small groups and sat down and had conversations.  He asked questions of his new acquaintances and listened to theirs.  Broke bread, drank a little wine. Entered into relationships.  Confronted systems of power one conversation at a time.

Which brings me back to the 4th.  This year I worked, so my celebration was limited.  Hotdogs and baked beans were shared with others who were working on this holiday.  Fire works and a beer at the end of the day.  Fireworks, that by and large made a less than expected impact.  Folks went expecting big and impressive but, due to weather or product, they failed to live up to what was hoped for.  Individuals, couples or families left the event  and returned to their lives.  The parallels with all that and our political environment were not lost. 

And a deepening of an awareness that this country is on the edge of something. What?  That is something I wrestle with daily.   Who we are as a people?  Who we used to be and who are we becoming?  Where we are going?

And the nagging never answered to my satisfaction question rises – what can I do to make some kind of difference?

My job allows that I spend a great deal of the day driving from facility to facility which gives me time to mull things over.  Such as, what if the primary story about the beginnings of our nation’s narrative started with a beer run?  That we entered this story at a place where individuals worked together to solve a problem.  

An ordinary story, about ordinary people, about to embark on an extraordinary adventure.

What if we had shared the story of running out of beer rather than the creators of “a city on a hill.”  A mythic tale that places us above everyone else.  Apart from, different, better, blessed, ordained by God.  Maybe, what is exceptional is not what makes us different but all those things we hold in common?

What if, from our earliest learnings, we had been taught, that because of our shared needs we pulled together so that every one’s needs were met?  What if, we, too, attempted, in real and intentional ways, to find what we hold in common as a place to start.   This only changes if individuals become present to one another.  This is what Jesus exampled to us.  There is a time and place for outburst, but one does not need to lead with that response at every turn.

I have two folks whose leanings are polar opposite to mine.  One, I see weekly and the other is a person, from my distant past who I engage with on social media.  I have committed to being more intentional in our conversations around the things that divide us.  Not in confrontational ways, but in ways that offer opportunity for further dialogue.

Let me be frank. I am much more skilled at releasing my anger and informing you of just how foolish your point of view is, but that response does nothing to nurture fragile friendships.  I have committed to listen and hear what is at the core of their anger, their fear or their dis-satisfaction.  It is my hope they will hear me as well.

This is where change can happen; the uniting of individuals offers a chance for healing.  What if each of you reached out to “that” person in your life-friend, family member, neighbor and began your own response.

The UCC likes to say “we have a freedom for, not a freedom  from.”  We like to think we are a people  of  “soft verbs.”  We like to describe ourselves as “how to be”  folks, and not a people who tell another “what to do.”   One of the most powerful explanations of how we are to be in relationship with one another, individually as well as corporately, and at our center is that we seek to live in covenant with one another.  Covenantal language is a language of us and not me; it is a language of implied sacredness, for it is both vertical and horizontal.  It is our intention to “seek to walk together,” it examples how and not what to do! 

I still have hope in this nation of ours. My patriotism remains but it must be a compassionate patriotism, an empathetic patriotism, a patriotism that loves all this country offers and a willingness to be open to all those who seek to call it home. 

GMA reported this is the top beer drinking holiday week of the year.  So, armed with this data, my plans include finding something cold to drink and listening  to one of my favorite country music songs,  “God is Great, Beer is Good, and People are Crazy.”  Then pulling up that friend on Face Book try to find the right invitation when instant messaging him. 

So, now you know… this is what I see happening, after the fire works – maybe, just maybe a conversation begins.

May it be so! 

A reasonable effort has been made to appropriately cite materials referenced in this sermon. For additional information, please contact Lakewood United Church of Christ.

Scripture Lesson: Ephesians 2:11-22

Pastor:  Rev. Kim P. Wells

Last Labor Day I went over to Tampa to see a Lego art exhibit on its last day.  Surprisingly, there was a long line; down the block and around the corner.  I got in line.  In front of me was a younger man and woman.  They were white.  Behind me was a middle aged woman, I would say in her 50’s, with a young boy about 10.  They were well- dressed, the boy in khaki shorts and a polo shirt, clean and neat.  The woman in a skirt and blouse with a purse over her shoulder.  Her hair was combed.  She, too, was clean and neat.  The woman and the boy were black.  We spoke briefly, about the heat, about the wait, and about Legos.  Behind the woman and the boy was another white young woman and man.  So, as we stood in line, someone with a clipboard came down the line, approaching each person, asking if the person was a registered voter and if they wanted to sign the petition to get voting rights for felons on the ballot.  The woman with the clipboard made her way down the line, person by person, trying to get signatures.  She came to me.  I told her I had already signed.  Then she went to the young white man and woman behind the black woman with the young boy.  Then she went to the person behind them and on down the line.  Yes, she went past the black woman as if she wasn’t there.  As if she were invisible.  Non existent.  I watched and it took me a bit to take this in.  Had that really happened?  The black woman said to me, “I guess she doesn’t think I’m a registered voter.”  I was too stunned to say much.  The more I thought about it, the more horrified I was.  

The woman with the clipboard hadn’t said anything.  She hadn’t made an unkind gesture.  She had not given a nasty look.  She didn’t do anything racist and yet passing the black woman and ignoring her completely was clearly racist.  I have continued to think about the woman with the clipboard.  If someone showed her a video of what happened what would she have thought?  Did she even know she passed the woman?  Did she know that this came across as a racist act?  Does she think of herself as a racist?  Is she a member of a white supremacist group?  Or is she just a regular person trying to be good and do the right thing?  

My surmise is that the woman with the clipboard has no clue about what happened.  She would have no recollection of the occurrence.  And that she does not consider herself a racist.  I think she would see this as just some kind of unintentional oversight.  It was hot, she was tired, it was a long day.  She just inadvertently missed someone. . . 

For the most part, I believe people don’t want to be racist.  They don’t want to perpetuate the discrimination and bias that has caused so much pain to individual people and to society as a whole.  Who here wants to be racist?  No one.  Of course.  And I think that’s the majority of people.  The legacy of slavery makes us feel sick.  We wince at the statistics that show the continuing disadvantage of black people in America today.  

We don’t want to be racist.  But we live in a racist culture and we are part of it.  There are a host of reasons for that and they go back centuries.  Much of the impetus for racism has been and is economic.  As philosopher and social activist Cornel West tells us, racism is based on economic exploitation.  If there was no economic advantage to racism, it would virtually disappear.  

And racism in our culture is maintained and passed on from generation to generation in countless subtle and not so subtle ways.  It’s part of the air we breathe and not only here in the south.  Racism and its ill effects have been part of American identity since the Europeans came to these shores.  For hundreds of years it has been ingrained in US identity.  It is woven into the fabric of US culture.  

TV personality Rosanne Barr was recently fired for making a racist comment.  She explained it was in part due to the medication she was taking.   Sanofi, the maker of Ambien, the drug Roseanne had taken, responded:  “While all pharmaceutical treatments have side effects, racism is not a known side effect of any Sanofi medication.”

No, racism does not come from a pill.  It comes from conditioning.  From subtle and not so subtle messaging received everyday in countless situations much of it unnoticed and seemingly innocuous.  Like at school.  One day we watched as a little black girl was taking her time getting to the school bus to go home.  The driver was yelling at her in front of the other kids to hurry up, they didn’t have all day, etc.  And then to a white girl, nicely asking her to hurry so they could leave.  Or the Tampa Bay Times recently.  On one page, a picture of all the pretty white debutantes for this season.  Turn the page and there is a picture of a group of black girls huddled around a table attending remedial summer school.  As Rogers and Hammerstein put it, “You’ve got to be carefully taught.”  And all of us in this country are very carefully taught to accept racism as normal; so normal that often we don’t even see it, around us or within us. 

Two weeks ago when I was visiting in New England, our daughter, Angela, and I spent a day sightseeing.  We went to Louisa May Alcott’s house, Nathanial Hawthorne’s house, and the old North Bridge where the Revolutionary War started.  This was all in Concord and Lexington, Massachusetts.  Angela’s fiance is going to be working at the Unitarian Universalist church in Lexington.  So while we were out there, I asked to see the church.  She drove there and we parked.  It was after 5:00 and the church was closed.  No one was around to let us see the inside.  The windows of the sanctuary were above my sight line so I looked around and found an old bench laying in a pile of debris.  I pulled the bench over to the sanctuary window and got up on the bench to look in.  Some of you may have seen this image as I understand Angela posted it on Facebook.  I saw the inside of the sanctuary.    Then I got down and put the bench back where I had found it.  In reflecting on this, I wonder if I would have had this same experience if I was black.  Lexington is one of the richest small towns in America and the population is 1.5% black.  If I was black and I got the bench and climbed up and looked in the window would my picture have been a cute image on Facebook or a police mug shot?  I don’t know.  Frankly, if I was black, I probably would not have ventured on to the bench.  

This situation in our country has evolved over many centuries and we all suffer for it.  We all pay the price.  We are all victims of the ill effects of prejudice and discrimination; each one of us individually and our society as a whole.  Some people think it lifts them up to not be at the bottom, to have someone under them.  But actually that only brings everybody down and it brings no one up.  The ill effects of racism make us less than we can be, less than we should be, less than we want to be.  As Dr. Martin Luther King, Jr. reminded us, “Injustice anywhere is a threat to justice everywhere.”  We are all under threat from racism.  It is having ill effects, social and economic, on all of us and on our culture as a whole.  And it is depriving our society of the full contribution of people of color.

Is there any hope of overcoming this ill which plagues our life?  There is a word for us from Ephesians.  To this new community of faith, the writer has a word that speaks to us today.    The newly emerging church is gathered around Jesus as the embodiment of the universal love of God.  Jesus has captured hearts and minds with his love for all people.  No exceptions.  That is the foundation of community life for these new communities of Jesus followers.  So, they have gathered; drawn by this message.  And they are in a situation of deep division.  They are in a setting characterized by entrenched polarization.  There are deep seated religious and ethnic tensions.  Between Jews and Gentiles.  Jews and non-Jews.  The circumcised and the uncircumcised.   We don’t tend to think in these categories today, so the depth of the hostility and rancor between the two groups may not come across to us.  But we heard the words:  aliens, strangers, no hope, far off, hostility. The writer of Ephesians doesn’t have to go into a long explanation of the situation.  Just reference the division and everyone at the time knew about it.  It’s like saying Hutu and Tutsi, or Palestinian and Israeli, or, before last week, Russia and America.  Jew and Gentile.  Sure some Jews and Gentiles got along but there was a deep-seated division between the groups.  But the writer of this letter emphasizes that the faith community gathered around the witness of Jesus is not subject to this division.  This new community is fully open to both groups with no favoritism or status difference.  In fact, the writer tells us that the point of this faith expression is to be part of forming a new creation.  In this new reality, there are no longer Jews and Gentiles; people from separate antagonistic groups who perhaps tolerate each other.  No.  The people gathered around the Jesus way are part of a new creation, a community where whoever you are, you are brother and sister, family to one another.  Commitment to Jesus takes down the walls that separate, divide, and define.  There are no longer two or more hostile factions.  There is one community overcoming social, religious, and cultural conditioning meant to reinforce bias and prejudice.  This new community is about religious conditioning reinforcing that all are one.  There is one human family.  All are brothers and sisters and aunts and uncles and cousins.  And the Jesus community has the power to create this new reality.  

The writer of Ephesians uses building imagery.  The household of God.  Built upon the foundation of the apostles and prophets.  With Christ Jesus as cornerstone.  The whole structure joined together grows into a holy temple.  Built together spiritually into a dwelling place for God.  This building imagery reminds us that such an endeavor takes time.  It is a process.  It takes skill, intention, and resources.  People must choose to create this structure.  This new creation.  This new reality.  Of reconciliation and peace.  It is not something that is easy or fast.  It doesn’t happen overnight.  Like racism, this alternative has to be carefully taught and conditioned.  

This past week, we saw the marking of the fifth anniversary of the Black Lives Matter movement.  We saw the celebration of Nelson Mandela’s hundredth anniversary and a soaring speech by former President Obama; all of these things reminding us of the building that is still in progress, the work that still needs to be done.  While we may be tempted to to see homogenization under the dominant culture as a cessation of hostility, these visionary movements remind us that we are about a new creation.  Not just no violence, but a new creation built on reconciliation, and community, and mutual service.  

The building of a new creation, a new reality, that is free of racism, is consuming work.  Remember how pervasive racism is in our culture.  It has been ingrained into most of what we know.   Therefore,  we must be thorough in our efforts to confront racism in ourselves and in the world around us.   We can think of statuary, language, political tactics, educational strategies and materials, and yes, police training.  Building this new creation, this truly free society, involves examination, repentance, reflection, listening, understanding, and engagement.  Continuously.  Courageously.  It won’t happen by taking a pill.  Remember how Ephesians mentions that we are the temple, we are the vessel, the dwelling place for the universal love of God.  That is how we can do this work.  It is not our work alone.  It is the power of love working in us.  And it is a big building project!  It’s not like these high rises that pop up downtown every time you turn around.  No.  Think medieval European cathedral.  Buildings that took centuries to construct and are under constant renovation.  

But we are made for this.  We are animals, part of the biological realm.  And we know that biological adaptation happens slowly, gradually.  As we intricately examine our lives, communities, economy, institutions, and culture, we will root out racism, ethnocentrism and prejudice.  We will dismantle the walls that divide and separate us and prevent us from being one human family.  And we will build a culture that celebrates diversity, respects all life, welcomes difference, and affirms our common humanity as part of the web of creation.  Our future depends on it.  

We know how to do this work.  It is part of our heritage.  It is in our DNA, though it appears to be recessive!  The Christian church started out as a sect within Judaism.  The first Jesus followers were Jewish.  It was a huge transformation to expand the community to include Gentiles, non Jews.  There was a wall that had to come down, of separation, of division, of hostility.   So, let me ask you, How many of you, here in the church today, are of Jewish heritage?  How many are of non Jewish heritage?  See?  The wall came down.  The reconciling work was done.  We are the evidence of the new creation that is possible.  Let us take up our tools, whatever they may be, and recommit to continuing to build one household of love; a dwelling for all people.  Amen.  

A reasonable effort has been made to appropriately cite materials referenced in this sermon. For additional information, please contact Lakewood United Church of Christ.

Scripture Lessons:  Matthew 13:33 and 16:5-12                                                       Pastor:   Rev. Kim P. Wells

We have three dogs.  One of them is new to us.  Stephanie, a 6 year old Newfoundland, came to live with us in March.  We have another 6 year old dog, Andre.  He is small, about 50 pounds, with short black hair.  And our third dog is Nahla, a golden retriever/German Shepherd mix, who is about 15 years old.  So, this spring, Stephanie joined Andre and Nahla in our household.  

Every night when I  take my vitamins I give the dogs a fish oil pill.  Andre and Nahla LOVE them.  They hear the rattle of a bottle of pills and they appear in the bathroom wagging and panting for their fish oil.  When we first got Stephanie, she didn’t know about this ritual so she would remain wherever she was, usually lying like a rug, in the middle of the living room.   Each night, I would find her and offer her a fish oil pill.  She sniffed the thing and left it.  She was not interested.  This went on for about a week.  

Then one night Stephanie appeared in the bathroom with the other dogs when they heard the pill bottles.  She stood and watched as Andre and Nahla eagerly devoured their fish oil.  I offered one to her as I had each night for the previous week expecting her to reject it as usual.  But no.  She gulped the thing down.  And she has appeared in the bathroom every night since for her fish oil pill along with Nahla and Andre.  

To me, this was clear evidence of pack behavior, or what in the human realm we call, peer pressure.  You see others doing something and you join in.  To fit in.  You think that is what you are supposed to be doing.  You follow the lead of those around you.  

We tend to associate issues around peer pressure with children and youth.  We think of a scene, perhaps on the playground, where kids are harassing or taunting someone, and everyone pretty much joins in; even those who would typically not engage in such mean behavior.  Maybe you have been part of such an episode.  I am reading a book with a scene where a group of kids coming home with bats from a ball game, find an injured horse lying on the ground and one kid takes a swing at the horse and, as expected, the other kids join in.  We reflect on such experiences and see how we are taken in by the crowd, allowing ourselves to blindly join in what is going on around us.  This happens partly because in childhood and youth fitting in is so important.  Loving, responsible adults try to teach children to think for themselves, make good choices, and not get taken in by the crowd.  

Then come the teenage years and loving adults hope and pray the message has gotten through because the stakes can be higher.  Teens are at a party and someone brings out alcohol or a joint.  Today, that is tame.  It could be a bowl of pills, mixed.  Or some kind of powder.  Or who knows what.    And then, it could be a sexual situation without mutual consent.   Or a hazing of some kind that turns very violent.  There are limitless possibilities.  So, we parent types, hope the teens we love know that they don’t have to go along.   Though they desperately want to fit in by going along, we hope they have learned that they have choices.  

So many times, we hear stories of people who do bad things, bad for themselves and others, because they followed those around them.  They succumbed to peer pressure.   And people with bad intent know how susceptible we are to peer pressure.  They know if they just start something, and apply little motivation, like shaming those who are resisting, they can pretty much get others to participate.  And it doesn’t stop in childhood or adolescence unfortunately.  Adults, too, are extremely vulnerable to peer pressure.  They, too, want to fit in, to be part of the group, to be accepted.  Especially if they did not feel a part of things growing up.  

Jesus knew about this tendency to want to fit in; to go along with things so that you feel a sense of belonging.  And he knew about our human tendency to want to exploit this to our own advantage.  Numerous times in the gospels we see Jesus accusing religious leaders of manipulating people, exerting peer pressure essentially, toward ends that are not consistent with the intentions of God.  In the verses we heard from Matthew this morning, we hear Jesus lambasting the religious authorities for leading the common people astray for selfish gains:  “Beware of the yeast of the Pharisees and Sadducees.” 

In this story, Jesus uses the image of yeast in the typical way.  Yeast had negative connotations in Jewish tradition.  Going back to the story of the Passover and leaving Egypt without time to make leavened bread, the image of yeast was a symbol of corruption.  It was very bad.  It was an image used to show how a little of something bad can have a huge negative influence.  Jesus draws on this tradition in his accusation.  One person or a few people start something bad and it is easy to get others to go along, to get along, to belong.  Very effective means toward harmful ends.  We see this again and again and again throughout history from Nazi Germany to college hazing.

What is surprising from Jesus, what is new and unexpected, is the other verse we listened to this morning; the one about a woman baking bread with yeast.  First I want to let you know that the Jesus Seminar, a group of highly respected brilliant Bible scholars, consider this verse one of the few in the New Testament to be authentic to the voice of Jesus.  The gospels were written well after Jesus’ death.  Much of the teaching associated with Jesus had been passed down over the years.  And, like any oral tradition, there were changes along the way to make the teaching applicable to the circumstances.  The Jesus Seminar was an academic initiative to try to determine what may be actually attributed to the historical Jesus.  The result was a book called The Five Gospels.  It includes Matthew, Mark, Luke, and John, as well as the gospel of Thomas, a gospel that, for a variety of reasons, was not chosen to be included in the canon, the church-authorized New Testament.  In The Five Gospels, the words attributed to Jesus are printed in different colors.  If the quotes are in black then the scholars pretty much agree that this was not actually spoken by Jesus.  If the words are in gray, there is the possibility that this could have come from Jesus.  If the words are in pink, then there is more of a possibility that they may be attributable to Jesus.  And if the words are in red, then the group of scholars is in close agreement that those words are very likely words that were actually spoken by Jesus.   There is very little red print in the book.  In The Five Gospels, the words, “Heaven’s imperial rule is like leaven which a woman took and concealed in fifty pounds of flour until it was all leavened” are in red.  [The Five Gospels:  The Search for the Authentic Words of Jesus, Robert W. Funk, Roy W. Hoover, and The Jesus Seminar, p. 195]

Part of the reason they are in red is that Jesus was known for taking tradition and twisting it on its head.  Here the commonly used negative image of yeast as a symbol of corruption is turned around and used in a positive way.  That is characteristic of the historical Jesus.  

There are two other features of this teaching that are unexpected.  One is the amount of flour.  Three measures.  About 10 gallons.  Maybe the equivalent of 50 pounds.  Probably enough to make bread for 100-150 people.  So this image of the woman adding yeast to flour and baking bread is a common image but the way the symbol of yeast is used is a turn around.  It only takes a little to have a big influence, that is yeast, but this yeast is having a HUGE influence, and that HUGE influence is positive, it is good, it is of God.  Jesus is imbuing common images with new meanings.

And, there is something else unexpected in this teaching.  It is lost in the New Revised Standard translation and in the Inclusive Language translation we heard this morning.  But the original language tells us that the woman hid the yeast in the flour.  She conceals the yeast in the flour.  This is done surreptitiously.  Not out in plain view.  The realm of God can surprise.  It may not be an attention grabbing spectacle.  It may sneak up on us.  It may sneak into us.  Just a bit.  To huge effect.  Who knows?

This teaching is a beautiful image for the church today, for us, as Christian people.  It reminds us that we can be the yeast.  Just a little.  Making a big difference.  Perhaps without anyone even noticing.  Maybe we ourselves don’t even know the effect we are having.  

But look how easy it is to manipulate people with negative peer pressure.  Just a little shame and the enticement to fit in and you can get people on board.

This teaching of Jesus about the yeast is meant to motivate us to use positive peer pressure.  Do the good.  Quietly.  In the background.  Without a lot of fanfare.  Stand up for justice.  Help others.  Serve the common good.  Wherever you may be involved, in whatever your sphere of influence.  And trust the rest to God.  Trust that what you do will make a difference and may even influence others to make a positive difference.  

This positive modeling is what led to the burgeoning of the early church.  About Christians, people said, “see how they love each other.”  That is how Christians were known.  And people were attracted to that.  They weren’t attracted by the fear of rotting in hell.  They weren’t originally attracted by the glories of heaven.  It wasn’t about money or status.  It was the love.  The care.  The compassion.  The sharing.  The looking out for each other.  And this approach was not limited to just those in the faith community.  The first Christians shared this love with others out in the world who then were attracted in to the church because of what they saw.  Here we see the yeast.  A relatively small group of people, making real the realm of God, in their context.  And it has literally changed the world.  

Friends, I don’t need to tell you that the world is in desperate need of the yeast of the realm of God.  The church is needed to exert a positive example.  We are called to model another way.  We must speak for love in the many circumstances of our lives and trust the rest to God.  Let the love grow how and when it will.  But people need to see love, to feel it, to experience it, even if they don’t know what it is.

You can barely open a newspaper or check social media without seeing something about how uncivil our society has become.  People are confronting others in mean and hostile ways.  People of various political and social perspectives.  It isn’t limited to only one group.

I attended my book club last week and this topic came up.  One woman, an outspoken liberal, and a Catholic, got very heated.  Her complaint was that liberals are too nice.  The Democrats are too nice.  That’s why things are so bad.  That’s why our country is going down hill.  In her view, the people who are right are just being too nice about it.  She feels they need to be more devious and scrappy like their opponents.   I found this view alarming.  Since this was not a church setting, and I was not there in a pastoral role even though the woman saying this is Christian, I didn’t feel I could respond referring to Jesus, like what about “love your enemies.”  So, I turned to another authoritative source.  I said, “So much for Michelle Obama: ‘When they go low, we go high.’”  Well, that quieted things down.  

It’s not that we can’t disagree.  We SHOULD disagree when we see people treated with inequality, with hatred, with degradation, and when we see the Earth abused and harassed.  We should be saying something.  We should be strong and convicted about our values in defense of human life, human rights, human dignity, peace, and care for the Earth.  We should be saying something.  But to do it in a way that is degrading to those with differing opinions, to be mean, uncivil, and demeaning is to do the very thing we decry:  It is to diminish the value of the life of another person.  When confronting someone with differing views, it’s one thing to say, “This is what I think” and explain why.  It’s quite another to say, “You’re a bigot and an idiot.”   

What is needed in America and in the world today are bold people of conscience and principle who are not afraid to be the yeast in a positive way; in content and in style.  We are needed to model service, generosity, and reconciliation.  We are needed to be the people who help someone that is having a difficulty, not laugh at the person or scorn them.  We are needed to be the people who offer comfort to the stranger sitting crying in the waiting room at the doctor’s office instead of sitting as far away as possible because it is embarrassing and we feel uncomfortable.  We are the people who are needed to offer help, to say yes, to reach out in compassion and kindness.  We are the people who are needed to speak up and to speak out for human rights and human dignity.  We are needed to show love for our enemies.  

And then, see what others do.  How do they respond?  It’s likely that other people, seeing the example, are going to join in.  Your example is going to work like positive peer pressure, enticing people to do the right thing.  To join in a good cause.  To lift a finger to help.  To offer a word of comfort.  To change hearts and minds with love.  Use that peer pressure for good.  That’s what we need to be doing.  

And we don’t have to make a big deal about it.  We don’t have to get any credit.  We don’t have to be thanked.  Remember the hidden part of the yeast story.  The woman hid the yeast in the flour.  We just need to do what is right and neighborly and good.  We just need to see that every human being is treated like a human being.  We just need to show that all life is sacred.  But we need to do it.  To involve ourselves.  And with that quiet example, well, we just have to let go of the outcome.  In the Jesus’ teaching a bit of yeast made bread for 100 to 150 people.  That is a ridiculous outcome.  A woman could not manage that much dough at once.  So we have to let go of our expectations around the outcome.  We just have to do what is Jesus-like and let go of the rest.  

I heard a story this weekend about a woman who saw a bored boy outside her church on a summer day.  She had pity on him and invited him inside.  She had one game, Monopoly, so she asked him if he wanted to play.  Then she went to the corner store and got him some snacks.  The next day, he was back with some friends.  And this has turned into a neighborhood youth program that now has 75 students involved.  And they are not only playing games but getting help with homework and getting into college.  And the woman who started this program swore that she would never work in the church, her parents are pastors, and that she would never work with kids.  

And then there is the yeast.  Open yourself to the Love.  Let Jesus live and grow in you.  The world is hungry for your witness.  Amen.  

A reasonable effort has been made to appropriately cite materials referenced in this sermon. For additional information, please contact Lakewood United Church of Christ.

Date:  61st Anniversary of the United Church of Christ  

Scripture Lesson: Mark 2:18-3:6

Pastor: Rev. Kim P. Wells

“The Lord hath more truth and light yet to break forth from his holy word.”  Listen to that again.  “The Lord hath more truth and light yet to break forth from his holy word.”

These are the words of John Robinson, pastor of a separatist congregation that left England seeking religious freedom.  Having been harassed and scorned in various European locations for their “expression” of Christianity,  Robinson’s congregation decided to send a group to the shores of North America hoping to find a place where they could practice their version of Christianity in peace.  

As those heading to the New World left to join the Mayflower, Robinson gave a farewell speech to his congregants.  It included these words:  “I charge you before God and his blessed angels that you follow me no further than you have seen me follow Christ. If God reveal anything to you by any other instrument of His, be as ready to receive it as you were to receive any truth from my ministry, for I am verily persuaded the Lord hath more truth and light yet to break forth from his holy word.”

Lest there be any misunderstanding, Robinson continued:  “The Lutherans cannot be drawn to go beyond what Luther saw.  Whatever part of His will our God has revealed to Calvin, they [Lutherans] will rather die than embrace it; and the Calvinists, you see, stick fast where they were left by that great man of God, who yet saw not all things. This is a misery much to be lamented.”

Robinson encouraged his followers to expect new leadings from God in the way of Christ as they faced new circumstances.  As heirs of the Reformation, Robinson encouraged his flock to keep growing and changing in ways that were consistent with the ministry of Jesus.  He foresaw that new situations would require new responses and he wanted his people to feel free to be completely faithful to Christ and not be limited by certain human teachings of the past.  And so he adjured them, “The Lord hath more truth and light yet to break forth from his holy word.”

John Robinson and those who came over on the Mayflower are our forebears in the United Church of Christ.  This is part of our heritage.   And the UCC has taken Robinson’s perspective very seriously in its 61 year history.  Most recently his sentiments have been promoted in the Gracie Allen quote widely used in UCC:  “Never place a period where God has place a comma.”  

This way of looking at matters of faith is not new to Robinson or the UCC.  It is clearly evident in the Bible.  Many times in scripture, God is portrayed as promising to do something new, a new thing.  The prophets speak for a God that is very willing to try new approaches to help humanity live into the fullness of joy and peace.  [See Jeremiah 31:22, Isaiah 42:4, 43:19, and 48:6]

Jesus is an example of this; of God doing a new thing.  One way we see this is in Jesus’ role in salvation history.  Many people were expecting a king-like, political, military messiah on the order of King David.  There is much to point to this expectation in the Hebrew Bible.  There are also verses in Isaiah about a suffering servant but that was the decidedly “minority” opinion.  [See Isaiah 53]  The more dominant view was that God would send a classic, powerful ruler who would garner the support of all the people and boot out the Roman invaders.  Jesus was not this messiah.  To those who saw Jesus as messiah, they believed that God was doing a new thing through a suffering servant.  

We also see God doing something new in the teachings of Jesus.  Jesus does not establish a new religion.  He does not condemn the heritage of Judaism.  He is born Jewish and remains Jewish, fully and completely.  But he offers new understandings of what had become core assumptions in the Judaism of his day.  In some cases, his teaching is actually going back to the original intentions.  We heard several examples of this in the scripture that was read this morning.  Regarding fasting, the old rules don’t apply.  Jesus is known as a glutton and a drunkard.  There are times to celebrate as well as to fast.  Sometimes you need to let the fasting go.  The story of picking grain on the sabbath and the healing of the withered hand show the humanitarian intent of the law.  Doing good is more important than being legalistic.  Jesus is challenging the current interpretation of the Law.  As one commentary points out:  The Pharisees and Scribes have no concerns for God’s will.  They substitute human traditions for the truth, which comes from God.”  [Pheme Perkins, in The New Interpreter’s Bible, vol. 7, p, 422]  This is always a temptation in religion.  So Jesus does a new thing.  He rocks the boat.  He is helping people see the truth.  And truth is sometimes upsetting, especially new truth. 

So when John Robinson declared, “The Lord hath more truth and light yet to break forth from his holy word,” he knew that he was part of a long standing stream of faithfulness in the Judeo-Christian tradition.  He knew that he was standing on solid ground in terms of scripture and tradition within Christianity. 

This idea, that God is doing something new, that faith continues to evolve and emerge, has continued to be an important part of the history and identity of the United Church of Christ.

The UCC was formed in 1957 from two predecessor denominations each of which was formed from two previous denominations.  While both were Protestant, the merger of the Evangelical and Reformed Church and the Congregational Christian Church was in some ways an unlikely match and it took many years of discussion to come to the point of actual merger.  One big difference was polity.  The Evangelical and Reformed Church was “connectional.”  That means there was a carefully constructed hierarchy and churches were under the authority of the hierarchy and they were bound to comply with the hierarchy.  The Congregational Christian Church had congregational polity.  Each congregation was responsible for its own affairs.  There was a wider church structure and churches were in fellowship and mission together but the final say was within the congregation.

The denominations differed in another important way.  The Evangelical and Reformed church was a creedal church.  The doctrine of the church was contained in the Heidelberg Catechism, Luther’s Catechism, and the Augsburg Confession.  The Apostle’s Creed was regularly recited in worship.  The creed was the test of faith.  The Congregational Christian Church did not use a creed as a test of faith.  The content of belief was left up to the conscience of the individual believer. 

We can see potential problems with two such differing expressions of Christianity coming together but they had a very strong bond.  As each was a merger of previous denominations, they had already shown their commitment to the unity of the church.  They really did believe that the church was the body of Christ, one body, and not a dismembered body.  They believed that God wanted one church working together for the good of the world.  Thus the motto chosen for the newly formed United Church of Christ was, “That they may all be one,” from Jesus’ prayer for the disciples in the gospel of John.  This was a church that would be united and uniting.  The anticipation was that other Christian communions, like the Presbyterians, Methodists, Lutherans, etc. in the US, would also join the UCC and it would be something like the United Church of Canada today.  

Obviously we know that this did not happen.  But those who were part of creating the UCC in 1957 wanted to create a communion that was open; open to welcoming other churches, open to working together with other churches, and open to God doing a new thing for the good of the world.  

To create this openness, the new United Church of Christ incorporated congregational polity.  Each church was responsible for its own affairs and for discerning its ministry.  You could keep using the same hymnal and financially supporting the same mission projects and using the same curriculum in Church School that you had been using.  You could keep your church organization and structure.  Or you could change it all.  That was up to the congregation.  

While making the UCC open and welcoming to additional communions, congregational polity also gave churches the freedom to adapt and change according to how they felt called to serve.  We see this in the history of Lakewood United Church of Christ.   Through the years this church has functioned in different ways depending on the times.  And we take seriously the responsibility to be always evaluating what we are doing and to adapt so that the way we are organized and how we make decisions facilitates our mission and ministry rather than obstructing it.  We appreciate the freedom to worship and teach and serve in ways that are relevant to our circumstances.  We take seriously the responsibility to discern our calling and to respond with generosity and love.  We have embraced the flexibility and openness that is a hallmark of the UCC.  

Along with this practical openness the UCC has also embraced theological openness.  With the merging of a creedal denomination and a non creedal denomination, the decision was made not to require a creed, a test of faith, for being part of the UCC.  If you look in your hymnal at readings 881-887 you will see the Nicene Creed and the Apostle’s Creed.  Churches are welcome to use those creeds if they so choose but they are not required to do so.   

The newly formed UCC decided to create a Statement of Faith for use in churches if they so desired.  We read one version this morning.  The Statement of Faith conveys a way of understanding God and God’s activity in human history and in our lives. It is not a test of faith.

In the original form, as was accepted for the time, God was referred to with male pronouns.  As the church evolved and became aware of the negative  effects of gender specific language for God in the church and in society, a new version of the Statement was created which uses the second person, You, instead of He.   Given the character of the UCC we can expect to have new forms of the statement in the future, or other statements of faith.  In the back of the hymnal, you can see that not only are there several historic creeds and the UCC Statement of Faith, but there are also several other affirmations of faith from other communions.  The idea is that no one statement is the be all and end all for all time.  

And this brings us to LUCC today.  The church has a constitution and by-laws.  Some of the organizational arrangements in the document are no longer fitting for our current situation so the advisors have undertaken conversations about updating this document.   While we may have thought that the discussion was going to revolve around practical arrangements for our life together, the conversation took an unexpected turn.  There was an involved theological discussion, this stemming from the fact that the constitution leads off with the Mission Statement of the church and the statement of the core assumptions of belief associated with the church:   “This church affirms God as Creator, Jesus Christ as Savior, and the Holy Spirit as our strength.  This church recognizes the United Church of Christ Statement of Faith.”   What we discovered is that it is important to the church today to have these foundational statements be truly inclusive of the congregation today and into the future.   These foundational statements in the constitution convey religious and theological language that implies certain understandings of faith.  Given that the church is evolving, today these statements may be perceived as limiting.   Can we say something that includes a broader spectrum of Christian understanding and expression?

The statements in the LUCC constitution specifically portray a traditional theistic view of God.  But some people in the congregation have found themselves growing toward a non-theistic understanding of God.  The desire of the church leadership is to explore ways to describe our faith in the constitution that include the theistic as well as the non-theistic.  Are there ways to state our faith that are inclusive in this way?  Can we open the door wider in our language and portrayal of our faith?  Can we let more light and truth break forth into our church constitution and our church life and language and worship?  Will this help us as a congregation to welcome more people who need the church and who are needed by the church?  Can this help us to grow in ways that increase the love we are sharing in the world?   Is this an extension of our ministry that is needed going forward?  There will be more conversations about this in the weeks to come and the advisors hope that you will want to participate.  

I think this is well worth exploring.  Many people today in our culture feel that Christianity is irrelevant or hypocritical or regressive.  Some of the traditional language and theology is contributing to this.   There are issues around some of our traditional Christian views that are at odds with currently verifiable scientifically proven reality.  Heaven is not “up” there.  Space is out there.  God is not “out there” somewhere.  The Cosmos is out there.  Our universe may be floating in a sea of universes.  The church talks about Jesus as God.  Was Jesus categorically, genetically different than the rest of humanity?  The church talks about Jesus resurrected and ascended into heaven.  Then where is he?  Orbiting in space somewhere?  We already see these ideas ably expressed by the evangelical atheist movement.  When I hear their voices, I agree with much of what is said.  But they are confronting a traditional view of Christianity.  And they are telling us that that expression of Christianity is going extinct.

So, going forward and into the far future (beyond the next election cycle), is Christianity viable with these claims that are at odds with science?  Can there be an expression of Christianity that respects science as it continues to unfold?  And can the understandings and concepts of Christianity continue to function in  figurative and metaphorical ways so that the teachings of Jesus continue to inspire faith communities to offer love and peace to the world?

I hope so.  Because when we look at the world today, at what is going on in our times, it’s clear that the message of Jesus is badly needed.  The world is crying out for his vision of unconditional, universal love which leads to relationships that are just and communities that are anti violent; a world characterized by peace and joy.  Look at the families divided at our southern border.  Look at the treatment of those lost children.  Look at an administration forming a space force, taking the use of military force out into space, beyond the confines of Earth’s atmosphere, spreading the cancer of violence.  We have a president that wants new nuclear weapons that are easier to use.  That is completely at odds with the gospel of Jesus Christ.  Then there is the increasing abuse of the environment and economic arrangements that continue to abuse workers.  The world sorely needs a church loudly proclaiming the values and world view of Jesus.  And the people who share those values need a church, a  community of inspiration and support, that doesn’t require them to suspend their rational intellect when they come through the door.  

The teachings of Jesus remain very attractive to many people who are not part of a church because of some of the archaic ways of talking about things in church.  Yes, there are those who think of God in theistic terms – think of God as a You, or a He, or a Creator, or a something, somewhere, an entity, with power to influence and control human history and individual circumstances.  People with understandings along these lines need to feel welcome in church.  There are also those who are moving toward thinking of God in non theistic terms.  No “You,” no anthropomorphism, no entity somewhere.  Instead, the non theistic believer may think of God as a principle, as an idea, as a concept of unity and love and life and relatedness or as the “ground of being” to quote 20th century theologian Paul Tillich.  Some are thinking about God as a foundational precept.  The core of reality.  And new ways to think about Jesus are emerging.  He may be seen as a manifestation of the full embodiment of universal, unconditional love.  The fullness of humanity.  The journey of faith then is to live in ever greater alignment with these concepts of love and unity and life.  Can we as one congregation embrace all of these views and more in the faith statement of our LUCC constitution?

We can see how these newly emerging theologies and understandings are an extension of those prescient words of John Robinson:  “The Lord hath more truth and light yet to break forth from his holy word.”  Robinson well understood, that as humanity evolves and develops and confronts new challenges, new ways of conveying faith will be needed or it will be left behind as anachronistic, archaic, and irrelevant.  It will go extinct.   And what prevents extinction?  Adaptation.  So we are right to hearken back to Robinson.  This is our moment to let more light and truth in; to revision how we speak of our faith, to expect new wine and new wineskins, because the world still desperately needs the healing love of Jesus.  Amen.  

A reasonable effort has been made to appropriately cite materials referenced in this sermon. For additional information, please contact Lakewood United Church of Christ.