Category: Sermon Texts

Date: June 22, 2014
Scripture Lesson: Genesis 21:8-21
Sermon: Faith and Freedom
Pastor: Rev. Kim P. Wells

In 1839, a group of Africans who had been brought to Havana by Spanish slave traders were sold at auction. They were being transported down the coast of Cuba when they revolted. The boat they were on, the Amistad, eventually ended up off the shores of Connecticut. The saga of the capture, imprisonment, and legal battles went on for years. Former President John Quincy Adams argued the case before the Supreme Court. The Amistad was constantly in the papers, trinkets were sold, masks of the Africans were on display, people came out to see them and were charged a fee to do so. Members of the Congregational Church, a predecessor to the United Church of Christ, became involved helping the Africans to ultimately attain their freedom and return to Africa. This case provided a great deal of publicity and inspiration for the abolitionist movement in the US which ultimately succeeded in dismantling the slave system in this country.

The United Church of Christ formed in 1957 and its 4 predecessor denominations have deep roots in this country and in Europe linking faith and freedom. Yes, there was support of the abolitionist movement. There was empowerment of former slaves in the aftermath of the Civil War. Over 500 primary and secondary schools were started by the UCC ancestors as well as numerous colleges including Tougaloo, Talledega, LeMoyne-Owen, Fisk, Dillard, and Houston-Tillotson. The focus was on education because of the belief that knowledge sets you free.

The UCC and its predecessors have worked for freedom for women supporting voting rights, reproductive rights, ordination, and equal pay for women.

The UCC has worked for freedom of the airwaves. Dr. Martin Luther King, Jr. came to the UCC and asked that we come up with a strategy for getting black people and the civil rights movement on the news and on TV. The UCC took the issue to the courts and won. The airwaves were public property and had to reflect the diversity of the population.

The UCC has promoted freedom for sexual minorities supporting civil rights, social rights, and the freedom to marry. The UCC was the first mainline denomination to support equal rights in marriage for same gender couples and continues that ministry through the court case in North Carolina today.

The UCC and its predecessors have worked for freedom for Native American Indians, Asians and Pacific Islanders, as well as other ethnic groups and cultures.

Why is freedom so important to our faith and specifically to the UCC faith tradition? Again and again, our scriptures show us a God committed to freedom. Judeo/Christian creation myths tell of a God that gives the human species free will. There you have it. Freedom from the beginning. God chooses in freedom to give free will to the people. We are intended to be free. Again and again in scripture we see the freedom of God. God freely choosing to forgive. God choosing to change God’s mind. God choosing to share in human life and human history. God liberating people from limiting circumstances and social constructs that deny dignity, take advantage, and abuse. Our faith tradition shows us a God that freely chooses involvement with humanity in ways that promote freedom. And we, the human species, are created in the image of that free and freeing God.

We listened to a beautiful and awful story of God and freedom this morning. Hagar and her son, Ishmael, are in an untenable situation. God chooses Abraham and Sarah to be the forebears of many nations. But no babies come. Sarah, getting up in years, gives her personal maid to Abraham as a surrogate mother. Thus Ishmael is born. He is the apple of his father’s eye. Until, years later, Sarah does have a child, Isaac. Then Isaac is the favored one. And Sarah wants to protect Isaac’s interests, his inheritance, and his position. So she treats Hagar and Ishmael miserably. While all that goes on is well within the social constructs of the day, the situation has gone from bad to worse. Finally, Sarah demands that Abraham put them out – of the home, of the family, of the clan, of the future. And Hagar and Ishmael are abandoned to the wilderness.

There, Hagar laments the impending death of her teen age son, Ishmael. But a well of water appears, a sign that they will not die. Hagar cares for Ishmael, finds him a wife from her home country of Egypt, and Ishmael becomes an expert hunter. They not only survive, but they are able to thrive. Tradition holds that they become the forebears of a great nation. From Hagar and Ishmael come Islam and the Muslim tradition.

Yes, Hagar and Ishmael are banished into the threatening wilderness. But the Hebrew verb used for their situation is also the same verb used in reference to the Exodus and the Hebrews leaving slavery in Egypt. As Pharaoh sent away the Hebrew slaves, so Hagar and Ishmael are sent away. They too, will wander in the wilderness and be sustained by God. In other words, they are banished but they are also freed. For one thing, they are freed from the painful, abusive family context they were in. They are freed from being slaves to Sarah and Abraham. They are freed from being cheated by the favoritism shown to Isaac. They are freed to create a new future for themselves. They are freed to become the ancestors of a great people. God’s hopes and dreams are realized through Abraham, Hagar and Ishmael as well as through Abraham, Sarah and Isaac. Both families are blessed. Abraham does indeed become the parent of many nations, the 12 tribes of Israel, the Christian community which emerges from Judaism, and the multitudes of Arabs and others who embrace Islam. God freely fulfills God’s promises to Abraham through Isaac and Ishmael. God is not confined by national or tribal boundaries. God blesses not only one stream of people, but many streams of people, religions, traditions, and cultures. God is a god of all, all people and all creation. God is free to love all and is not limited to caring for one people or one group or one place. In freedom, God acts in new, unexpected ways that outpace our imaginations.

In the gospel of John, we are told that Jesus teaches, “The Holy Spirit blows where it wills.” That unpredictable, uncontrollable Spirit is at work in the world. Doing new things. Fanning the flames of justice, integrity, dignity, peace, and compassion. In seeking to be open to that Spirit, the United Church of Christ desires to be a church that is free, open to the future, ready to act, responding to the needs of the world. It is a church seeking to be receptive to the magnificent scope and creativity of God’s blessing.

While we are a relatively new denomination, a mere 57 years old this week, our commitment to freedom lies deeply in the predecessor churches from which the United Church of Christ was formed. Our ancestors in the United Church of Christ were committed to freedom – of belief, of conviction, and of conscience.

The UCC has its roots in several reformation and separatist movements that were seeking greater freedom in the expression of their faith. Among them the Protestants of Germany and Switzerland who came to this country bringing their versions of Christianity including the Evangelical Church and the Reformed Church. There were also the Pilgrims and Puritans of England seeking a context in which to practice their faith freely. We all learn in school of the Pilgrims traveling from England to Holland where they were targeted by the Dutch. Then they determined to come to this continent, this wilderness, self exiled from the confines of their former culture, seeking the freedom to live out their faith. We learn of the trials and hardships they faced. And yet they were sustained on their journey. God provided through the help of the Indians who taught these refugees, these immigrants, to hunt and fish and farm. We have our roots among those who have been seeking to embrace the liberating spirit of God.

As a blend of four different denominations and many cultures and ethnicities, the United Church of Christ offers an expression of Christianity that reflects the freedom of God to bless in many ways. An important part of the freedom embedded in the UCC is theological freedom. When the UCC was formed in 1957 from its several streams the decision was made not to insist on a creed for this new communion. Instead, there would be a statement of faith; an affirmation of belief without insisting on personal commitment to a specific set of theological tenets which would include some people and not others. There would not be insistence on only one right way to believe. So, in the UCC we have the Statement of Faith that shares a version of how God is known. This Statement was originally written with masculine language for God. That was customary in the 1950‘s and early 60‘s when it was written. But as the awareness of God’s freedom increased the church moved away from exclusively male language for God in the 1970’s. A new version of the Statement of Faith was prepared that is in the form of a hymn of praise in which God is referred to as “you”, in the second person – no gender specific pronoun necessary! Again, this is an example of the UCC embracing the Spirit and the new things God is doing to promote freedom and blessing.

In the spirit of freedom, the UCC promotes debate and encourages inquiry and exploration. We are a church seeking to integrate the many new developments in science and technology as well as in theology and culture.

At a local UCC clergy gathering several years ago, someone asked who believed in the resurrection of the body of Jesus. Guess what? The group was split about 50-50. So not only do we have diversity in terms of ethnicity and culture, we also have theological diversity as an expression of our freedom.

In the UCC, our commitment to freedom extends to every congregation in the form of congregational polity. Each congregation is responsible for its own affairs. The wider church does not tell the congregation what to do, how to worship, how to be organized, what to do with its money, what curriculum or hymnals to use. None of that is dictated to the local church. The local church is responsible for listening and discerning its calling and fulfilling God’s dreams for that church in its service to the world. The local congregation has the freedom to fulfill God’s intentions for that congregation.

At our recent orientation for new members, we noted certain things are customary in the UCC overall but are done differently at LUCC. For instance, it is customary in the UCC for communion to be open to any and all baptized Christians. Here at LUCC, we welcome everyone to participate who would like to. We don’t draw a line at baptized Christians. That is our choice as we feel led to embody the universal love of God in Christ Jesus. And we are free in our tradition to do this. There is a UCC church in Oregon with an ordained UCC pastor that meets weekly for worship on Monday nights for a drum circle and Reiki for those who would like it. In the UCC we have this freedom because our wider church family has entrusted to us the responsibility to be who God calls us to be. So we encourage freedom – in our social ministry as well as our theological orientation and our practical engagement.

The prophet Jeremiah gives us the image of clay being shaped and used by God. Our tradition seeks to be an expression of flexibility and adaptability in changing times. A church willing and receptive to integrating the sciences as well as the arts with faith is a free church ready to respond and grow and carry the gospel into the uncharted territory of the future while learning from the past. A church willing to listen to many differing voices is a church ready to serve the world in whatever ways God intends. We seek to be malleable, open to God’s leading and shaping of us as individuals, as congregations, and as a wider church so that we may be used by God to meet the needs of the world in each and every age and location.

Hagar and Ishmael, were trapped in a bad situation. They saw no hope in their future. There are many people, the world over today, who feel trapped in a society and cultural context that is hopeless. There are many, even in our communities and neighborhoods who feel they have been abandoned in the wilderness. We are being strangled by greed, consumerism, self absorption, poverty, and violence. We are trapped by economic systems, social attitudes, and even religious beliefs that are outmoded and outdated for our time. We are overwhelmed with information and yet unable to apply our morals and principles to our decisions as individuals or as a country. The speed of change in our society makes us feel like aliens and strangers in our own context because we cannot keep up. We are trapped by the confines of hierarchy and patriarchy. Outmoded thinking does not keep up with new developments in and out of the church. Many, many people today are untethered, wandering, and feeling disconnected despite ubiquitous access to the Internet. This is not freedom. This is abandonment and alienation.

Yet in this situation, as God provided for Hagar and Ishmael, God provides the church to sustain people on their journey. As God provided water for the Hebrews in the wilderness, for Hagar and Ishmael, and for the Samaritans of Jesus’ day, God is sustaining us today. Through the church, God provides us a home, a place to belong, an oasis, a foundation, direction for our lives. In freedom, God chooses to offer the church as a place to feel rooted and yet to grow. The church liberates us from the confines of social and economic systems that promote abuse and harm. The church has good news for the world.

My brother is a UCC pastor, and at a recent conference, he was in conversation with a theologian and church leader with extensive knowledge of the church in the US and world wide. This expert, who is not UCC, told him, that among Protestant churches, the denominations that would have staying power for the future were the Episcopal church and the UCC. The Episcopal because there are people who simply love the liturgy. And the UCC because of the horizontal, egalitarian, democratic character of the church that makes the church nimble, flexible, and able to offer the gospel in ways that have authenticity for a specific setting.

And guess what? In the latest Still Speaking Magazine put out by the UCC, I read: “More new congregations have been welcomed into the United Church of Christ in the last 7 years than at any time since the 1960’s.” [Still Speaking Magazine Spring/Summer 2014]

Faith is that living water, that water of blessing we celebrate at baptism, that pool of refreshment that sustains us in the freedom to co-create a world in which all can enjoy the blessings God is giving to the whole world in ways beyond our wildest imaginings. The well is deep. The water is free. Happy anniversary UCC. May there be many more good years ahead. 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 Lesson: Matthew 4:12-23
Sermon: Following Jesus
Pastor: Rev. Kim P. Wells

When I was a kid my dad and my brother loved to fish. I didn’t like it. All that sitting still in the boat. Being quiet. Waiting. No thanks. And I didn’t like to eat fish either so that sealed the deal. No fishing for me. Now that I am vegetarian, my distaste for the fishing enterprise is confirmed.

So, if I was stuck in a family in the fishing business and Jesus came to me and said, “Come on, I’ve got something for you, and it’s not fishing,” I’d be happy to drop my nets and not look back. But for these fish folk in the story we heard this morning – it was there life. Their heritage. Their identity. Their trade and craft. It was their expertise and their livelihood. Their lifestyle was determined by the seasons and the weather relative to fishing. Fishing is what they know. It is who they are.

We have this story of Jesus coming and inviting these fishers to follow him. And they drop their nets and go to embark on an itinerant life of radical love. It’s a far cry from the familiar fishing trade. Evidently, Jesus had something really compelling to offer: A new life, rich, full, and vibrant with a sense of being part of something more. There was a bond to all of humanity, life, and Creation. There was a sense of the transcendent. In following him, you found you were giving your life to something worth giving your life to. It was not boring or meaningless. It involved going deeper. Acting together for good. There was an intense shared sense of mission, purpose, and belonging. Maybe it was something like people find in the being part of the army today – that shared sense of mission, purpose, and belonging.

Jesus taught that the realm of God was within people and among people. Here and now. Religion was about the present moment not just a cataloguing of what happened in the past, not just a starry-eyed gaze to a distant Edenic future at the end of time. With Jesus it was about the realm of God right here and right now – with this stranger, with this enemy, with this detested tribe, with this beleaguered sinner, with this hungry person, with this tortured soul, with this suffering sick one. Right here. Right now. Offering yourself in service. Reaching across human constructs of separation and division. Being part of the healing of the world through reconciliation, forgiveness, and generosity. Taking delight in the beauty, mystery, and abundance available to all – as pure gift.

Come follow me: Live for others., help heal the world, be awed by this amazing life, live by universal, unconditional love, know your own value as a servant. It’s a beautiful life!

I have a new doctor and at my last appointment when she learned that I as a pastor, she asked, “Are you a Jesus follower?” I thought that was an odd question. I just said I was a pastor. Can you be a pastor and not be a Jesus follower? What could I say but, ‘yes.’ She confirmed this. “So, you are a Jesus follower,?” “I try to be,” I replied. And then we went back to the minor medical matters at hand.

So those simple fisher folk said yes to Jesus. Simon Peter, Andrew, James, John, and many others. They said yes to the beautiful life of high commitment devotion to a different reality – a reality where everyone is equally valued as a human being, there is reverence for all life, an on-ramp after any wrong that is done, a life of healing, well-being for everyone never at the expense of others. It’s a reality where there is no place for violence, in any form, from spanking a child to dropping a bomb, to extorting a mortgage. It’s a reality focussed on the good of the whole, the community, the species, the Earth because the good of the whole is the surest way to healing and wholeness for the individual.

Follow me, not down a rabbit hole, but to a beautiful life of love and goodness and joy. Can this life with Jesus hard, challenging, and demanding? Yes. It might even cost you your life. But it is so compelling you will not look back. This life requires creativity, devotion, intellect, character, and self- discipline. It’s not easy though it may be simple.

New life is possible after tragedy, loss, mistakes, regrets, calamity, addiction, abuse, greed, mental or physical illness. There can be new life, healing, and joy in the realm of God, present here and now, that Jesus embodies for us and invites us to be part of.

So here we are, talking about the beauty of the Christian life, reminding ourselves why we’re here in church celebrating what it means to be Christian, and have you noticed, there’s something we haven’t mentioned. Heaven. Life after death. We haven’t spoken of Christianity as following Jesus so that after you die you go to heaven to be with him and with your loved ones and all the saints of light with God in an eternity of paradise. We’ve talked about the Christian life but not heaven.

Just after Easter, Betty, my 93 year old mother in law, came to visit from Cleveland. She’s a life long church goer. Her father was an Episcopal priest and her father in law was a Presbyterian pastor. We got to a talking about life after death. She absolutely believes that when she dies she is going to heaven to be with loved ones. My husband, Jeff, her son, also believes this. I said I believe we don’t know. I’m not saying there is no heaven, no after life, but we don’t know. Maybe this life it is. And that’s more than enough as far as I’m concerned. When I expressed this perspective, Betty replied, “If you don’t believe in heaven then why be a Christian?” Because it’s a beautiful life. Following Jesus and continuing his ministry of compassion, healing, and reconciliation is a beautiful life.

So, maybe for some of you, I’ve “come out of the closet.” No, I don’t believe in heaven as somewhere or a state we go into after we die. Is there something after we die? I don’t know. I’m not saying it’s impossible. Maybe there is some kind of continuing experience after our moral bodies cease. But I don’t know, so I’m not counting on it. This life, trying to follow Jesus, I can believe in and give my life to.

As a pastor, I feel that my responsibility is to help others mobilize their spiritual resources especially at the time of death. So I try to understand the beliefs of those involved. If someone is dying and looking forward to being reunited with a spouse who has died, I offer encouragement and support on that journey. If the person feels the death of our bodies is the end then I encourage comfort and peace on that journey. I take the same approach with a funeral or memorial service. If the person or family has a strong belief in heaven and life after death, we draw upon that in the service. If the person and family are not so sure, we adapt accordingly. Pastoral care is about encouraging people to trust their faith and put it to work for good in their lives.

I believe that Christianity and following Jesus is about much more than heaven in
the next life and that that should not be the main defining characteristic of Christianity.

In Jesus’ day, there were Jews who believed there would be a resurrection to new life in the end times and there were Jews who did not share that belief. That’s how I think it should be with Christianity today.

Now, about Jesus’ resurrection. The Biblical stories tell of Jesus being crucified, dead, buried, and rising on the third day. Coming back. Alive again. This has come to be understood literally by some. For others, even since ancient times, this has been understood as a metaphorical representation of the aftermath of the crucifixion.

With the Bible and ancient literature across cultures, factual reporting and accurate biography were not the order of the day. There were no fact checkers, no Politifact, no paper trail, or confirmation of sources cited. Stories were shared and recorded to convey meaning not fact. It was about conveying something of importance not of literal historical accuracy. There were images and constructs that were used to impute the meaning.

Jesus lives an extraordinary life. So in looking back to his birth, the stories are told incorporating constructs that were associated with a special, important life. Jesus’ death can be viewed in a similar way. Because of his extraordinary life, the importance of that life and its meaning is conveyed by attributing special circumstances to his death. While Jesus’ followers may have continued to experience his presence with intensity after his death, it was common to attribute life after death, resurrection, and eternal life to important figures – like Caesar. This helps us to better understand the stories that are in the New Testament.

The story of Jesus, walking along the lake and inviting Peter, Andrew, James and John to follow him appears in the gospel long before the stories of the crucifixion and resurrection. So the fishers and others agree to follow Jesus, drop everything, leave family, job, home, community, based on Jesus’ presence, persona, teaching, healing, etc.. not based on the promise of eternal life in heaven after they die. They follow based on their experience of Jesus in the here and now, on this Earth, in this life.

The commitment to follow Jesus leads to a beautiful life of meaning and service. It is a life of community and belonging. People are looking for that kind of life today especially younger people.

The insistence on the belief that Jesus himself literally rose from the dead and that we, too, are all going to be with him in heaven can be a barrier to people becoming part of the church. Maybe they want to follow Jesus in terms of values, ethics, and life style, but they can’t accept the supernatural aspects of Christianity so they don’t feel welcome in the church. They miss out on what the church has to offer and the church misses out on their presence and participation.

I would like to see the church offer an extravagant welcome to all people who are interested in exploring the Jesus life: Those who believe in life after death, those who don’t, those who have other views about what happens when our mortal bodies die, and those who don’t know – like me. Views about what happens when we die should not be the defining tenet of Christianity. That should not be a deal breaker.

The focus of the church can be on following Jesus: Experiencing the realm of God with us and among us. Helping to create the commonwealth of God here on this precious Earth.

This Sunday, the World Council of Churches and the United Church of Christ are asking us to call attention to the famine in Africa where 20 million lives are at risk. On Pentecost, June 4, we will receiving the special One Great Hour of Sharing offering which will help respond to the famine. I encourage you to ponder and pray about how you are being called to help as a follower of the one who fed the hungry. Hopefully all the so-called Christians in our government will also advocate for a generous response to this humanitarian crisis. We know that it is our moral and religious imperative as Christians to respond to this need, here and now, on the Earth, in this life, at this present moment. That is what it means to say yes to following Jesus. It is a commitment to a life of radical love and generosity. It is beautiful life of self-giving and belonging.

So my doctor asked if I was a Jesus follower. Well, I’ll write out a check on June 4th. Just don’t ask me to fish! 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: May 28, 2017
Scripture Lesson: Ephesians 2:11-22
Sermon: Peace and Patriotism
Pastor: Rev. Kim P. Wells

It’s Memorial Day weekend. A time to remember those who have served in the armed forces and particularly those who have died in service to this country.

I’m wondering who here this morning has served in the military?
Who has a loved one that has served?
I’m wondering who has a family member or friend that has died while serving in the armed forces?
Anyone currently serving in the military?

While it may seem like the many wars the US has been part of are far away for they are often in distant lands, these wars come home to us as we think of the service given by those among us and those close to us. Though war may seem remote, especially in today’s world when we aren’t asked to buy war bonds, and ration gas, and have victory gardens, when we reflect on it, we can see how military conflict seeps into society and into our communities, families and our
lives.

Why do become involved in wars? There is a sense of threat. There is something to protect. To defend our homeland, our way of life, our values. Sometimes war is seen as a way to protect others. But really, none of us wants war. No one wants to see people engaged in armed conflict with other people. Well, except maybe political leaders who want to boost their standing with their citizens or defense contractors. But for the most part, no one wants to be involved in war. No one wants their family members and friends putting their lives at risk.

War comes at an astronomical cost. There are the men and women of the military
who serve and whose lives are risk. There is the loss of those who are killed. There is the sacrifice of the families at home. There is the loss of the military personnel of other countries. There is the collateral loss of civilians, children, older adults, etc. There is the damage to the lives of those who serve who come home with PTSD and other conditions – physical, mental, and spiritual. I heard on the radio this week that in the US twenty veterans a day commit suicide. This is beyond heart-breaking. And these are just some of the tragic, incalculable losses that occur because of war.

Then there is the money. Wars cost billions of dollars in today’s world. This is money that could be going to social uplift. As Republican President Dwight D. Eisenhower pointed out: “Every gun that is made, every warship launched, every rocket fired, signifies in the final sense a theft from those who hunger and are not fed, those who are cold and are not clothed.” The money used for war could be used for schools, health care, clean energy, infrastructure, the arts, etc. The resources used to create weapons, technology and equipment for war could be redirected to new treatments and cures for diseases, clean, renewable energy, and other constructive purposes. All of the resources used for war could be used in ways that enrich life rather than diminish it or end it.

So why do we have war? Why is it part of human culture and history, present and past? Human societies live by myths. Humanity has chosen to accept the myth of redemptive violence. We have chosen to organize ourselves around the myth that violence can be used in service to what is good and true. We humans have decided that it is worthy to use violence to achieve noble ends. And that the highest aims are worth the cost of violence. We may even embrace the idea that violence reinforces the worthiness of our aspirations. We have inherited these cultural myths that have evolved over centuries in various settings around the world. We have come to accept the validity of the myth of redemptive violence. We see this with our military today. The men and women of the armed services are offering themselves in service to the noblest values of our country. But we also see this myth skewed and twisted in the horrific actions of terrorists. Somehow they bend their minds to believe that what they are doing, and the pain and death that is caused, is justified because of the worthiness of the aims they are pursing. To us, the justification is unimaginable, but in a context that accepts the myth of redemptive violence, aberration and mutation can lead to horrific acts.

So humanity has come to accept this myth. It has taken centuries to develop. It has infiltrated most countries and cultures. Can it be changed? Can we evolve new myths that are grounded in anti-violence and no longer incorporate the model of war as a tool for conflict resolution? Is this possible?

Here we turn to the scripture that we listened to this morning and we consider the meaning of this season of Easter. Easter is a season of new life and transformation. We celebrate that with God all things are possible. We rejoice in the triumph of life over death. Jesus changed the story. He created a new myth for people to live by. He told stories and took action that was based on a God of universal, unconditional love. No one beyond the scope of forgiveness and reconciliation. No insiders and outsiders. No good guys and bad guys. No more dualism and separation. Everyone beloved. Everyone created in the image of God. No exceptions. No exclusions.

We see this new myth, this new world view, expressed in the verses that we heard from Ephesians today. In that context, people were divided into two basic groups. There were Jews and there were Gentiles. Separate. And not equal. In the new community that was forming around the teachings of Jesus, Jews and Gentiles were equally welcome. All were invited to be part of this new faith community. There was to be no division between these two long-separate groups. They were to come together in this new reality formed around this new myth. As we heard, “Christ has made both groups into one and has broken down the dividing wall, that is the hostility between us. Christ has abolished the law with its commandments and ordinances, that he might create in himself one new humanity in place of the two, thus making peace.” Just a brief comment about the law and commandments. While these were intended to help people live with justice, by some they were used to create a hierarchy and a division between those who lived by the law, the Jews, and those who did not, the Gentiles. So they became a construct of separation and division. But these verses from Ephesians show us that the community which formed around Jesus was a community living by new myths creating a radically new reality. This is a concrete expression of the hopes and dreams of Easter. New life. Transformation. The overcoming of division and hostility. The triumph of love. Peace.

So when we look at our circumstance and our context we see that as Christians we are called to work for the transformation of society. We believe that it is possible to live by new myths. The way of Jesus shows us that there can be a new way of humanity living together in peace. We can replace the myth of redemptive violence with new myths of peace.

While humanity has accepted that war is a noble way to protect property, values, and culture and that it is an acceptable way to resolve conflicts, our Christian faith teaches us that we can change those ideas. We can accept that that was the way of the past. And that it was what was thought to be good. But now we are choosing a different way which we believe is better for humanity now.

We can give thanks for those who have served in the military and especially those who have died in war. We can honor their sacrifice for the cause of good. We can celebrate their love of country. And we should. But that doesn’t mean we can’t change the myths and create a culture of peace. We did not get this way overnight; it took centuries and centuries and it will not be changed overnight. This is not work that is going to be done in a lifetime but that does not mean it is not work that should be done.

To create a culture of peace, to transform the myths that define human society, takes effort, commitment, resources, training, advertising, technology, social media, and everything else we can muster. If Pentagon funding is matched with funding for a “Peacagon” a lot of progress could be made toward redirecting our culture and the world, honoring the past, and creating a new future of peace. New songs, new stories, new symbolism, and new art are needed. Peace needs to be taught, cultivated, and celebrated. As Martin Luther King, Jr. advised, “Those who love peace must learn to organize as effectively as those who love war.”

As Christians, our faith reminds us of what is possible. We celebrate transformation and new life. Jesus shows us how new myths can transform human relationships and society.

At picnics, concerts, parades, and gatherings this weekend we celebrate with family and friends our country, our system of government, and the beauty of this land. We enjoy those things that our veterans and those in the military serve to protect. We honor those who have given their lives. Because of their sacrifice, we can use our freedom and our way of life and our form of government to make change. We live in a context where we can work for peace, where we can change the conversation, where we can transform the myths and assumptions and stories that shape and form our collective society. We can honor the memory of those who have died by exercising the freedom that they have given to us by working for peace.

May we love our country so much that we will devote ourselves to its healing and transformation to a culture of peace. Stanley Baldwin, former British Prime Minister and politician between World War 1 and World War 2 declared: “War would end if the dead could return.” May we honor the dead by creating a culture of peace. 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.

Love on the Loose

Date: April 16, 2017 Easter Festival Service
Pastor: Rev. Kim P. Wells

When you hear the name Serena Williams, one thing comes to mind, right? Tennis. She is known for being one of the premier tennis players in the world.

Bill Nye is famous for, of course, science. I bet he’ll be at the science march in Washington, D.C. next Saturday.

If you follow soccer, then of course you know Cristiano Ronaldo, forward for Real Madrid and the Portuguese National Team.

Michelle Obama is famous for being first lady. She won the hearts of people the world over and she promoted healthy eating and exercise.

J. K. Rowling was unknown, until Harry Potter. Now she is famous for the world of wizarding that she created in her books.

Stephen Hawking has brought theoretical physics into mainstream thought and conversation. That is what he is famous for.

Jamie Foxx is famous for being an actor and comedian.

When we hear of Malala Yousafzai, we know she is famous for promoting education, especially education for girls around the world. And for being the youngest person to receive the Nobel Peace Prize.

Different people are famous for different things.

So, each Sunday we come to church and we talk about Jesus. We remember him more than 2000 years after he lived. Why is Jesus famous? What is he known for?

Jesus is known as a teacher who taught people about God and life and being good. We are told that he healed people. He is famous for that. There are stories that tell us that Jesus fed people. So, Jesus is famous for that. Jesus was crucified, as were thousands of other people, but he is certainly famous for that. There are stories that tell us of Jesus being raised from the dead so Jesus is known for the resurrection. All of these different things are important. Maybe keeping all of these things in mind, we could say that Jesus is famous for being loving. He is known for his love for God, for his family, for his friends, and maybe what makes him really famous is that he is known for loving those who did not like him or did not agree with him. He is known for loving his enemies and opponents. He is even known for loving and forgiving the people who were responsible for his death. So, I think we can say that Jesus is famous for his extraordinary commitment to love.

We are told that after Jesus died, his body was put in a tomb, like a cave, with a large rock in front of the opening. People thought that was the end of Jesus. It was all over. It was the end of all of that love that he was famous for. Finished. But the Bible stories tell us that the stone was rolled away from the opening of the tomb. The tomb was empty. The love got out. It was released back into the world. God’s love can’t be stopped.

Jesus’ friends and followers thought Jesus was dead and gone and his love with him. But they got together and talked about Jesus. The reminded themselves of their experiences with him. Remember when he did this . . . I’ll never forget the time he did that . . . And they kept up doing what they had done with him: Taking care of each other, praying, healing, sharing stories, and they recognized that the love was still there. It was among them. It was within them. It was in the world. Jesus’ love wasn’t dead and buried. It was still a powerful force in the world. In fact, it even seemed like it was getting stronger.

Easter is a celebration of the Divine Love that is stronger than death; love that cannot be killed and buried. Easter is held in the spring because this is the time, especially in places where there is a very cold winter, that the plants come back to life, and leaves come back onto the once bare trees, and flowers appear from the cold, hard, ground. The new life of spring emerging from winter is a powerful image of life emerging from death. Love may be dormant but it is never dead and gone.

Jesus, famous for his loving, changed the world. And love is still changing the world today. Love inspires people to work together for peace even in the most difficult situations. Love is at work for healing in the world. Love is making things more fair for everyone. Love is helping us learn to take better care of the Earth. The power of love seeps in through even the smallest crack. Love invades with the force of thousands of voices raised. Love can always find a way. The power of love is loose in the world; it cannot be stopped.
It isn’t fading. It isn’t evaporating. It can’t be gathered up and put away. It can’t be deleted. It can’t be erased. It can’t be contained and buried and stored. Even in a remote location. It will get out. Christ is risen. Christ is risen indeed. There is simply no stopping God’s love. 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.

“From Fear to Courage”

Date: Easter Sunrise April 16, 2017
Scripture: Luke 24:1-12
Pastor: Rev. Kim P. Wells

We are told that Mary Magdalene, Joanna, Mary the mother of James, and the other women with them made their way to the burial place of the body of Jesus. The women are not only afraid, but we are told that they were “terrified.”

Some think the women may have been afraid for their safety. Their beloved teacher, Jesus, had just been killed. Were their lives in danger? Would the soldiers guarding the tomb arrest them?

When a traitor or a rebel was involved in an armed attack on the Roman Empire, the leader and all the followers were killed. In the case of Jesus, only Jesus was killed. His followers were left alone. So we know that his challenge to the authorities was not violent, and his followers were not at risk of being put to death.

We are also told that the women stayed with Jesus during the crucifixion, unlike the men who fled. In Matthew we read: “Many women were also there, looking on from a distance; they had followed Jesus from Galilee and had provided for him. Among them were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.” (Matt. 27:55-56) If the women were wanted by the law, they could have been arrested at the cross. And they weren’t.

Yet we are told the women were afraid. The women were coming to the tomb to anoint the body of Jesus with herbs and spices. They were there to carry out the proper burial rites. Even the Romans had respect for the dead. And these were women. No one much cared what they did. The woman were afraid but probably not for their personal safety. It doesn’t appear they were risking their lives by going to the grave to tend to the body of Jesus.

And yet they were afraid; not just grief-stricken and distraught but terrified.

Why were they afraid? Maybe they were afraid that it all was meaningless. That what they had experienced with Jesus was over. That everything would just go back to the old normal. I think they were afraid about the future. They had left home, family, social ties, religious community, to be part of this new experimental movement led by Jesus. The commitment and devotion were all-encompassing. Was it all over? What were they to do? How were they to go on?

It had been so intense. So strong. They had been so sure. And now? Were they afraid because their hopes had been shattered? Were they utterly despairing of the future?

In the story, the women go and tell the other disciples of their experience at the tomb. They tell the disciples that the presence of Jesus is still with them. “Why do you look for the living among the dead?” (Matt. 27:5) It’s not over. But their story is labeled an “idle tale.” Their witness is not taken seriously. Why should they bother? We can imagine that they are afraid – of being laughed at, mocked, ridiculed, ineffectual and ignored.

So, it takes courage for these women to face their fears. To examine their hearts. And then to find the courage within themselves to proceed. The way the resurrection stories are told, if it were not for the courage of the women, going and telling, we might not be here this morning or any Sunday morning. They were very brave making a witness for their truth, for an alternative reality, for a different future for themselves and for the world. They trusted their experience and overcame their fears.

We need the inspiration of these women. We live in fearful times. We know what it is to be afraid. Our faith is calling us to be witnesses to the alternative reality shown to us by Jesus; to live not for ourselves but for the common good. We are needed to embody and enact the commonwealth of God. We are needed to speak the truth of love, compassion, and justice. Our voices are needed to confront greed, ignorance, hatred, fear, lust for power, violence, and self absorption, just as Jesus did. Like the women, we need to speak out in spite of the resistance we encounter. And that takes courage. We need to be brave and take risks so that the realm of heaven may be experienced among us, here on Earth, as it was by the women who went to the tomb.

This morning we reflect on the Easter pilgrimage from fear to courage and new life. We think about our call to share our experience 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.