TWO SISTERS July 17,2017

Two Sisters

Luke 10:38-42

Chilmark Community Church

July 19, 2016

Rev. Vicky Hanjian

  

I wonder what is going on in the story of Martha and Mary and Jesus?  The two sisters are dearly beloved friends of Jesus.  Along with their brother, Lazarus, they live together about a half hour’s walk from Jerusalem in a little town called Bethany.  Except for the fact that today you would have to navigate a 4 lane highway,  you can still walk to Bethany from Jerusalem and find a small village that appears not to have changed all that much over the centuries.  A home built of Jerusalem stone that shines golden – white in the hot sun.  A packed dirt floor that is swept smooth every day.  Bedding for the household stacked against a wall to be pulled out into the main room or up to the roof when night falls. 

This home is familiar to Jesus.  It is a place where he could find peace and quiet and rest. It is a home of deeply profound spiritual friendship -a home where great crises have happened -where tragedy and anguish have been turned to joy.   John’s gospel tells of a time when Lazarus was sick.  The sisters sent for Jesus. He arrived too late.  By the time he got to Bethany, Lazarus had already been in the tomb for four days.  In John’s story, Martha is the one who runs out to meet Jesus before he even gets to the house.  She is upset with him. She calls him to task.  “If you had been here, my brother would still be alive.”  A conversation about  resurrection ensues between them..  Martha acknowledges Jesus as the Anointed One – -the Son of God, coming into the world.  Martha runs back to the house to call for Mary who is sitting, being comforted by other mourners.  Deeply disturbed and moved by their grief, Jesus asks where they have laid their brother’s body.  In spite of warnings about the stench, Jesus goes to the tomb and calls Lazarus forth into life.

Two sisters.  So different.  In John’s story, Mary kneels at Jesus feet and weeps – touching him deeply with her grief.  Martha runs to meet him, challenges him, recognizes him as the Expected One.  In Luke’s story, Martha waits on the guests, offers hospitality, does the dishes.  Mary is again seated at the feet of Jesus – listening – devoted to him.

Volumes have been written about the two sisters.  Frequently, the roles of the sisters are somewhat polarized.  Mary is the passive sister who sits at the feet of Jesus.  Martha is the active sister who keeps moving to see that meals are ready on time and served properly.  During my growing up years in the Methodist Church in Franklin Lakes, NJ,  there were enough women in the congregation

to organize into circles of women, 10 or 12 in each circle.  There was the Ruth Circle, the Naomi Circle, the Esther Circle, and, of course there was  the Martha Circle and the Mary Circle.  As I recall, true to form, the Martha Circle ran church suppers while the Mary Circle was a Bible study group.  Mary and Martha have been used to teach about the relationship between good works and faith, about active social justice and the contemplative life, about the traditional role of women in the home versus women in the work place.  The story has lent itself well to a variety of interpretations over the generations – sometimes creating stereotypes of women – but just as often challenging them.  Luke’s treatment of women throughout his gospel invites us to look again at how life might have been for women who traveled in the company of Jesus.

Martha was, in all likelihood, a woman of means. Under both Jewish  law, women were permitted to have their own money and to own property. Martha owned the house in which she and her sister and brother lived.  She had independent resources.  Luke uses the Greek word diakon when he refers to Martha. The term was used to describe women who used their own financial resources to provide for the material needs of others.  We get the term “deacon” from that word and it is still used to describe a level of service in the church today.  In her essay titled “The Gospel of Luke” Turid Karlsen Seim writes By serving from their own resources in order to cover the needs of others, the women of Galilee are portrayed as prototypes of an ethos that is to be valid universally among the people of God.  Models like Martha are frequent in Paul’s writing as he addresses and commends women like Priscilla and Phoebe and Chloe and Junia and Syntyche and others – all women of means who provided hospitality, financial support and leadership in the earliest years of the Christian fellowship.

In her life, Martha models a kind of redistribution of wealth through using her property and her own money to meet the needs of others for food, clothing, and a place to sleep.  This is what she was doing when she hosted Jesus and his friends.   So – Martha is referred to as  deacon.

In the story, Mary’s role is passive. In contrast to her sister, she listens in silence. But Mary also defies the stereotype of women of the time.  She sits at the feet of Jesus and listens – absorbing what he has to teach.  Women did not do this.  To sit at the feet of a master was to assume the role of a disciple – – a role traditionally reserved for males. To listen – to hear – the words of a rabbi – was a privilege reserved for males in Jewish tradition. Traditionally, Jewish women unless they were in the company of the husbands their husbands. Yet Mary,  unmarried, appears in the company of Jesus and in the company of the disciples as an equal. 

So – two sisters.  One who assumes a leadership role as a deacon in the community by providing housing and food and rest for a traveling teacher – who happens to be Jesus – – one who assumes the role of a disciple and sits at the feet of the teacher and listens.

Together, they represent a wholeness that is a model for the life of the people of God.  Too often the interpretation of the story leaves us with a polarization of the active life versus the contemplative life, righteousness by works versus righteousness by faith. The story has even been used to demonstrate a  polarization between Judaism and Christianity where the fulfillment of the mitzvot or commandments is contrasted with the necessity of right belief and faith.

What would it be like, I wonder, to see these two sisters locked in a loving embrace where each sister nourishes and completes the other?

We are living in an era when we are called upon more and more to demonstrate by our lives and by what we do and by where we send our money that we are fulfilling the commands of the scriptures to love our neighbors – with all that this entails.  We are called to be Martha in the world.   I receive at least a half dozen requests for funds everyday in the email.  Some of them can just be consigned to junk mail and ignored, but many are legitimate requests.  There are so many places where we might direct our energy toward making the world a more hospitable place for humanity.  Sometimes it is so hard to choose that we do nothing.  We can’t be Martha to everyone everywhere.

We need Mary.  We need to be able to sit at the feet of the master to be able to hear clearly what the direction is – even if it is only for today. 

Jesus did not criticize the actual work that Martha was doing. She was doing all the right stuff – attending to the needs of her guests. He cautioned her about her distractedness – her irritability.  It is as though Jesus knew that this is what happens to the over-committed.  We do get irritable.  There are not enough hours in the day – – there are not enough people to help with the work of healing and repairing the world – sometimes we might be tempted to think we are the only ones with the world’s needs on our agenda.  This is the point at which Jesus chides us about our distractibility – – and says “come and sit awhile with me – – listen to what I have to say – – get your bearings – – don’t worry so much about  so many things.”   The truth of the matter is that when we step back from the work we are called to do -whatever it is – and spend time in quiet reflection, listening, praying, reading something that nourishes us, even singing a few hymns in the shower, the Mary side of our nature nourishes the Martha -helps to ease the irritability – makes it possible to re-engage in our tasks with renewed energy.

   

On the other hand, when we would rather simply immerse ourselves in peace and prayer and study and learning, the Martha side of our nature may well prompt us to take our prayer and contemplation, and insight and revelation into the streets, in one form or another, to participate in the Holy work of healing the world wherever we encounter its brokenness.

It is a delicate balance – the business of keeping the two sisters in close relationship.  Jesus’ disciples wrestled with it.  In Matthew’s story of Jesus and Peter and James and John on the Mount of the Transfiguration -that glorious time when Jesus’ is in conversation with Moses and Elijah -where all is in transcendent light and holiness – the epitome of spiritual experience for  the three disciples,  Peter’s first inclination is to build a permanent dwelling in the heights of spiritual awareness and connectedness – to stay there and enjoy the bliss.  But Jesus, in perfect harmony, takes his friends back into the valley where there is work to do. (Matthew 17:1-10)

The early church wrestled with the balance as well as we read in the Letter of James where he writes: “Do you want to be shown, you senseless person, that faith apart from works is barren? Was not our ancestor Abraham made right by his works when he offered his son Isaac, [in faith,] on the altar?  You see that faith was active with his works and faith was brought to completion by his works.” (James 2:20-22).  There was genuine disagreement in the early church as to which was the effective path – faith or good works. 

As we are impacted by current events – by movements that demand that we discern how we are going to respond to tragedy and violence here and abroad, the pull between social activism and quiet contemplation increases.  The reality is that in times of social upheaval and stress, times of political unrest and protest, the movements for social change that are fueled only by righteous anger and a sense of injustice cannot sustain themselves.  The rate of burnout is high among social activists  who are not deeply grounded in a sustaining faith tradition.

It is the movements that arise out of the fundamental teachings about lovingkindness, patience, forbearance, respect and mutual caring – the lessons of Jesus – – the lessons of our sacred texts – – these are the movements that have a chance to heal and repair the world.

The witness of the scriptures is that the two sisters must never be polarized or parted.  The beautiful, active, concerned nature of Martha must never be divorced from the quiet contemplative nature of Mary.  As in all loving relationships, the sisters feed and nurture each other in the service of The Living One to the benefit of all who come into their sphere of caring.

This has always been the call to the church over the centuries – to stay deeply connected with Jesus – both on the mountain top of clear seeing and holiness and in the valley where the work of healing and reconciling the world needs to happen. May we all rest more easily as we walk in harmony and balance with Jesus and the two sisters into a world that needs all the goodness we have to offer.  AMEN

A Prophet, A Priest, and a King… July 10,2016

“A  Prophet, A Priest, and a King….”

Amos 7: 7-15

Chilmark Community Church

July 10, 2016

Rev. Vicky Hanjian

  On this past Tuesday morning I made a delightful acquaintance  with a clergy blogger who writes under the name of “Preaching in Pumps.”   Her logo is a black, stiletto heeled shoe.  She is a 4th generation preacher in her family.  She, too, was struggling with the prophet Amos this week  when she recalled her mother preacher’s advice: “Tell a joke, make a point, sit down!”

She noted that a sermon that starts off with “A prophet, a priest and a king,,,,” only needs the addition of a bar and a good punch line and she would be on her way to sitting down.  But, alas, try as I might, I could not find a punch line – – so all you get is the sermon.

The prophet, of course is Amos – – “a shepherd and a dresser of sycamore trees”

He lived in the southern kingdom of Judah  but he preached in the Northern Kingdom of Israel.  This fact, all by itself, was enough to make him unpopular with the people in the north.  Imagine a prophet from the deep south of this country presuming to tell New Englanders what is wrong with the way we live! 

The king  is Jeroboam.  Nissan Mindel, in an article called THE PROPHET AMOS (PUBLISHED AND COPYRIGHTED BY KEHOT PUBLICATION SOCIETY)NOTES THAT: By all accounts, Jereboam was a pretty good king. He managed to establish a working relationship of mutual help and friendship between the two Jewish kingdoms and repaired the damage his father had done to the relationship between the north and the south.  Under Jeroboam there was a reasonably good political situation and with that came economic prosperity.  Many  people in the Northern Kingdom became very wealthy and were able to lead a luxurious life.  The problem was that along with the wealth and security came a decline of morality and justice in the society.  The high social ideals of the Sinai Covenant, the great commandments, were ignored.  Notions of the practice of justice and loving kindness fell by the wayside. The wealthy oppressed the poor – – might was right – -corruption was on the rise – and with all of this – – idolatry increased.  The Golden Calves that caused so much trouble way back in the book of Exodus were pulled out of mothballs and the people began to adopt again the religious practices reserved for the Canaanite gods.

King Jeroboam had his hands full.  Good king or not, the covenantal relationship between God and the people was slipping away from him.

The priest is Amaziah.  Amaziah has the king’s ear. He warns Jereboam about this prophet Amos and then tells Amos to get out of town and go back to the south with his prophecies.  Amaziah may well represent the religious status quo – not wanting things to be shaken up too much or his job will be at stake.

Not surprisingly, Amos gets a little defensive.  He reminds Amaziah that he isn’t a run-of -the-mill prophet like those who were active at the time.  Rather, God had singled him out, pulled him away from his quiet peaceful life, to speak in God’s behalf to the king and to the people of the Northern Kingdom.   Real prophets, the genuine thing, are always reluctant to answer the call.

Dennis Bratcher is the driving force behind Christian Resources Institute.  He writes: ….. the prophets’ primary task was to call the people as a community to accountability and responsibility in their relationship with God……. This was the work of Amos.   His prophetic ministry was directly related to the need to keep the king and the ruling elite in line with God’s covenantal relationship with Israel – to call the people into responsible relationship with God.  We do not hear the same strident prophetic voices again after Israel goes into political exile.   There is a haunting question for our time.  Are there any prophets today?  Is there anyone out there fulfilling the role of the biblical prophets to speak the truth of God to the complex economic, religious and political structures we confront every day?

Bratcher answers: Well, no. And yes.  If you mean, “Are there prophets like Israel had in the Old Testament?”, then no. If you mean, “Do people speak with prophetic voices today?”, yes. …… the prophets stood as a counter voice to those who would allow the allure of power, ambition, and self-serving self-righteousness to blind them to the things of God: doing justice, loving mercy, and walking humbly with God. They were, in the best sense of the term, “counter-culture” Israelites.

Abraham Heschel wrote: “the prophets always sang one octave too high”. They were empowered by a vision of how things could be, a future in which the people and their leaders would live out their calling to be the people of God as a channel of blessing to the world. And the prophets had the courage to call into question any preoccupation with the status quo on any level that interfered with that [god-envisioned] future. As a result, they were often in trouble with those who stood to lose the most if the status quo were changed….. .

If these are the marks of a prophetic voice, then where do we hear it today?  Certainly not in the halls of power.  It is almost as though the words of the prophet Nahum have come true: the voice of your messengers shall be heard no more. (Nahum 3:13) Perhaps the last publically recognizable prophetic voice for our time was silenced with the death of Martin Luther King Jr.

So, in the sense of the classical biblical prophets it is safe to say that no, there are no prophets in our time.  BUT – – and this is a big BUT – – there are prophetic voices whispering and shouting for our attention.  Indeed – some of our own voices may be among them.

Bratcher describes a truly prophetic voice as one who has the courage, perhaps even, in some sense, the calling of God, to look around at the community of faith in its status quo and say, “Not everyone who says ‘Lord, Lord’ will enter the kingdom of heaven.” A prophetic voice is one who calls God’s people to return to their calling as God’s people. A prophetic voice is one that will not settle for the status quo, not for the sake of stability, or security, or comfort, or even for the sake of conserving the tradition. A truly prophetic voice is a radical voice, a liberal voice that calls for change…

This voice is in danger of being silenced – or ignored – or resisted in the larger church in the service of avoiding conflict or schism.  The resistance and fear of the prophetic voice is nowhere more apparent in the United Methodist Church than in its slowness to recognize that its official policies regarding the full humanity and the full inclusion of the LGBTU community need to change in order for the church to truly reflect its calling as the people of God.

The prophetic voice is surely silenced and mocked and ridiculed and demeaned in the halls of power when that voice speaks out against  policies that contribute to what is an epidemic of gun violence in this country.  Again, the country is reeling in shock and grief as we mourn the deaths of seven more precious souls. The prophetic voices that decry excessive and deadly force by police fall on ears deaf to the  immensity of need for systemic change – even as the country mourns the loss of two more black citizens this week.  The cycle of violence escalated again with the sniper shooting of 5 police officers in Dallas – – a city that has been working to respond to the voices that call for change.  The prophetic voice cries “How Long, O Lord?”

Bratcher continues: A prophetic voice will not gloss over injustice or oppression, will not be silent in the face of bigotry or prejudice or false pride, and will not compromise faithfulness for practical ends no matter how noble those ends may be in themselves.

A truly prophetic voice is one that will sweep away all the trappings of religion [and politics] and simply ask, “What does God require?”, and answer simply, “do justice, love mercy, walk humbly with God.”…..” A prophetic voice is one that will settle for nothing less than holiness of heart and life as the result of faithful obedience to the voice of God.

Jesus has been placed in the company of the classical prophets – nowhere more clearly than when he reads from the portion of Isaiah that says  “The Spirit of the Lord is upon me to bring good news to the poor.  He sent me to proclaim release to the captives, recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.” (Luke 4:16-21) Luke’s gospel says he then rolled up the scroll and sat down in the midst of a stunned group of listeners and stated unequivocally that the scriptures were indeed being fulfilled right in front of them.

We are surrounded with a cacophony of  “prophetic” voices promising that if we will just adhere to this diet, or buy this miracle vitamin to lose weight, or follow this or that financial guru that life will indeed be transformed for us if we do what they say. We will be slimmer, have more vitality, live longer, be wealthier.  I suspect the ancient kings of Israel had to sort out the same kinds of claims they were hearing from the “rubber-stamp” court prophets around them – flatterers who would tell the king what he wanted to hear.  Royal courts did not like it when a true prophet emerged and told them that deep spiritual and political and economic change was required in order for life to be in harmony with the Divine will.

In Jesus’ time Herod feared the new voice enough to try to search him out and kill him before he was even old enough to walk. Rome hated his voice enough to crucify him.  A truly prophetic voice is not popular – it makes us uncomfortable -it is risky – a truly prophetic voice may pay a huge sacrifice.  Jesus as prophet should make us all uncomfortable if we are comfortable with the status quo – whether in our church community or in the community beyond these walls or in the way we come to terms with national politics. 

A prophet, a priest and a king walk into a bar……..the prophet takes a big risk.   She asks the priest and the king “What does the Lord require of you?”

The anticipated answer is “to do justice -to love mercy and kindness – to walk humbly with God – or it may be even simpler – love God and your neighbor.  Or it may be a lot more complex.  The real life response to the prophetic call is to shout for the release of those imprisoned unjustly;  work with the community to see to it that those without homes are housed;  agitate to dismantle the violence that pervades our society; Influence policies to insure that all people have access to adequate health care;  make good education available to everyone who wants it and on and on.  These and more are the things that modern day prophetic voices harp on.  When we begin to find our voices – when we begin to join with others who seek to align themselves with the prophetic relationship with God – – when we live from a center of justice, mercy and kindness – – then we too may become the much resisted prophetic voice.  Solitary prophetic voices are few and far between – – too easily silenced.  But the voice of the people of God  can make a mighty and irresistible sound for the good of the children of God.  When we cry for  justice and mercy and lovingkindness together – things can and will change.

I guess the big question is, do the prophet and the priest and the king listen to each other and leave the bar with a common commitment to a world aligned with the law of God? A world where clear seeing and compassion and justice reign?  Or does a bar brawl ensue between them and effectively silence the prophetic voice once again?

It’s really hard to come up with a funny punch line.  But I hope somewhere in this you will find the point.

QUIRKY STORIES , July 3, 2016

Quirky Stories”

2 Kings 5:1-15

Luke 4:14-30

Chilmark Community Church

July 3, 2016

Rev. Vicky Hanjian

Jesus loved a good story. And he didn’t hesitate to use a good story to make a point. It is curious that he used the story of Namaan the Leper as a reference point in one of his first public encounters after he came out of the wilderness following his immersion in the Jordan. One has to wonder why. Perhaps Jesus had an affinity for quirky stories.

Namaan was a chief commander in the Aramean army. Aram was one of the ancient names for Syria – mortal enemy of Israel. Namaan was the Syian general responsible for the death of the Israelite king, Ahab, whom we met briefly as one of the antagonists in the story of Elijah and his muddy run for the mountains a couple of weeks ago. Once that bit of tribal warfare was over, Namaan came home with military honors and a lot of booty, including “a young girl captive from the land of Israel” (5:2 NRSV). He also came home with leprosy. The first of the quirks – – a powerful general, honored and respected, brought low by, perhaps, the most stigmatizing disease of all – a very visible skin affliction called leprosy.

The second quirk – – a nameless, young, female slave, essentially invisible and voiceless in her slave status, an Israelite, puts forth the possibility of healing for her master – maybe he could go to see Elisha, the great prophet of the Israelite God – the prophet who inherited a double portion of divine power from Elijah, his predecessor.

Quirk number 3 – Namaan actually listens to her! – and acts on her recommendation! He goes to the king of Aram and gets a letter of introduction to the king of Israel – the sworn enemy of Aram. A letter asking a personal favor -please see to the healing of my general, Namaan. How quirky is that?

The request causes a bit of a freak-out for the king of Israel because he is sure he is being set up for another battle with Aram because he has no way of personally healing Namaan. But Elisha emerges from the background and says he will attend to Namaan’s search for healing

It is rather fun to imagine this mighty general, Namaan, riding up to the hut of a rather wild and wooly prophet – – dressed in his military might and finery – -carrying all kinds of gold and silver, expecting a dramatic healing ritual – lots of hand waving and incense and prayers etcetera, etcetera – – and all Elisha says is “go wash yourself in the Jordan river 7 times -and you’ll be healed.” Bathing in the Jordan to be cleansed is a quirk all by itself. For all its significance in the biblical narrative, the Jordan is a frequently shallow, very muddy, often slow moving river. I once heard an Israeli tour director say that people would never ask to be baptized in it if they knew how many water-borne parasites made their home in the river. – Perhaps another quirk in the story. The rivers back home in Syria were much cleaner and made more sense.

At any rate – Namaan overcomes his indignity at the behest – again – of his servants – who point out that this is such a simple solution. If Elisha had asked him to do something very difficult to be healed he surely would have acquiesced.

All he is asked to do is to immerse himself in the river 7 times in order to be healed of the leprosy.

Namaan bathes in the Jordan, and his skin is restored to wholeness “like the flesh of a young boy, and he was clean.” (5:14)

The climax of the story happens when Namaan comes and stands before Elisha, the man of God, and declares that “Now I know that there is no God in all the earth except in Israel.” (5:15).

So we have a quirky story of a powerful Syrian general struck with a humiliating skin condition that separates him from the rest of society, advised by a slave girl, sent to an enemy king for healing, passed along to the quintessential man of God, encouraged by his servants, healed by immersing in a muddy river, returning to exclaim his awareness of the God of Israel.

In an article in The Christian Century (June 20-27, 2001, p. 12) Peter Hawkins wrote: Why do I love this story? Servants telling their master what to do. Enemy kings doing one another’s bidding. Elisha’s moxie. Namaan’s injured pride overcome by his desire to be made whole. The backstairs conversations between servant and mistress, the official missive from one king to another, the “dis-ing” of the River Jordan.

It is full of quirkiness – – It’s the stuff of TV drama! But beyond that it is a rich and useful story about the quirky places where we find God at work in the world. A voiceless, anonymous slave affects the direction of the story. Enemies collaborate in the movement toward healing. Pride of place is subverted in the service of healing. A grudging trust replaces skepticism. The least likely place becomes a place of healing. The uniqueness of God is affirmed. Perhaps, as quirky as anything, is the story teller’s skillful play with the politics involved in the whole situation – – somehow, the thing that transcends is the power of God to heal -in spite of the political enmity between Israelites and gentiles, in spite of the low status of the servant actors -in spite of the resistance of kings and generals. God hides in the quirky details.

Peter Hawkins writes further: In his first sermon in Nazareth, Jesus caught some of this extraordinary richness. In fact, he used Namaan’s healing by Elisha as the ancient Hebrew warrant for his own ministry to the gentiles – the outsiders: “There were many lepers in Israel in the time of Elisha the prophet, and none of them was cleansed except Namaan the Syrian” (Luke 4:27) Jesus plays with the politics implicit in the story, making good use of the perennial tensions between Jew and gentile, us and them. He exploits the essential edginess of the tale, and as a result, pays a price in that Nazareth congregation: “when they heard this, all in the synagogue were filled with rage. They got up, drove him out of town, and led him to the brow of the hill on which their town was built, so they might hurl him off the cliff.” (4:28-29).

Quirky stories can get you into trouble. Funny that these stories are ones that often reveal the movement of the Holy One. The divine message that gets transmitted is that God will be what God will be – – and our human resistance to the great unfolding of the Holy cannot thwart it. Jesus trusted all the power that was poured out on him when he went through his own immersion in the muddy Jordan. He heard and trusted and internalized and lived out the words he heard when he came up out of the water: “You are my Son, the Beloved; with you I am well pleased.” (Luke 3:22)

As I was sorting through some files this week, I came across a quote from the late Alan Rickman, perhaps best known for his portrayal of Professor Snape in the Harry Potter movies. I have cited him before, but his words seem quite appropriate again this morning: “It is a human need to be told stories. The more we are governed by idiots and have no control over our destinies, the more we need to tell stories to each other about who we are, why we are, where we come from, and what might be possible.”

Our stories connect us with where we come from, for sure. Jesus seemed to know that. He drew upon one of the most intriguing stories from his own past to make a point to his audience in Nazareth. He wanted to remind them of their own heritage – – of how God works in, not only mysterious, but occasionally in mischievous ways, to keep the great story of God’s people moving. Lepers and kings and slaves and prophets and muddy waters are the stuff of God’s story. Jesus used stories to create newness and hope and transformation. Sometimes his stories were subversive – – they undermined the status quo and made people uncomfortable. Jesus’ stories almost got him thrown off a cliff and eventually got him crucified. But his story goes on.

As we come together once again to share in communion, we are called to remember the stories – – all of them – – stories about the way the Holy One flows and weaves throughout our holy history – sometimes hidden -sometimes revealed – but always in motion. We are called to remember that the love and power of God is a love that seeks wholeness, a love that embraces and celebrates diversity, a love that transcends ancient enmities, a love that reverses social classes, a love that permeates all the quirkiness of our lives. All of that is present as we share in the bread and the cup. May we feel our connectedness with our deep roots in the story of God as we break bread together. AMEN

Asleep on the Job 6/24/16

“Asleep On The Job”

Mark 4:35-41

Chilmark Community Church

June 26, 2012

Rev. Vicky Hanjian

We had a dear niece and her son visiting with us this week. At breakfast on Thursday morning, Cynthia asked Armen if he woke up crabby. He quickly replied, “No – I just let her sleep in.”

Jesus had been teaching from a boat on the shore of the Galilee.  At the end of the day he expressed a desire to go to the other side of the lake to expand his ministry to the towns on the opposite shore.  His disciples climbed into the boat with him and set sail with him.   

The Galilee is subject to sudden and swift storms that seem to come up out of nowhere because of shifts in the winds coming down from the Golan heights.  Years ago, we sailed with a tour group across the Galilee and the water was as smooth as glass.  There was hardly any rocking at all when the boat was anchored and we stopped for a time of prayer before proceeding to the shore.  A half hour later we were at the lakeside, exploring for shells and stones to take home.  The sky had turned slate grey.  The wind had come up and we were soaked by waves splashing around us.  Our return trip had to be delayed until the storm cleared – as quickly as it had come.

Without warning, the crew on Jesus’ boat is caught in a storm – – vigorous enough that the waves were filling the boat.  In the midst of their panic, the 12 men notice that Jesus is asleep on a pillow in the stern of the boat.  Over the crashing of the waves and the roar of the wind, they yell at him to wake up –

“Jesus – we’re going under!  don’t you care? – – wake up and do something!”

It isn’t immediately clear just what it is that they expect him to do unless we stop to notice that the cushion Jesus sleeps on is in the stern where the pilot of the boat sits – – and Jesus, the pilot – has fallen asleep on the job.  His hand has slipped off the tiller!  The disciples yell at him to wake up.

Without hesitation, Jesus gets up and exercises his authority – speaks to the wind and the sea -“Peace Be Still!”  and the storm is calmed.  A miracle?  Perhaps.  We don’t know and we can’t explain.  Indeed, if we try to figure it out rationally, we get bogged down in trying to prove or disprove  and then we are in danger of missing the point of the story.

And what we tend to miss is that Jesus woke up crabby!  After he calms the chaos of the storm, and the wind and the water become still, Jesus turns around to his disciples and scolds them for being cowards and having no faith!  He doesn’t comfort them -he doesn’t say “There, there, I’m here, no need to be afraid, I’ll take care of things.”  He asks them what on earth are they afraid of?  He asks them why they still don’t have any faith?

What was Jesus doing??  The story doesn’t fit our expectations of a savior who makes our lives right – who uses all his power to save us.  I wonder how the disciples felt.  After all, weren’t they showing their trust in Jesus?  They believed in his power to save them.  He acted in their behalf – kept them from sinking – but then he got all bent out of shape and called them cowards – faithless cowards!

So -maybe a closer look at the story is warranted.  Maybe this story is not so much about what the disciples expect of Jesus as it is about what Jesus expects of the disciples.  But it seems like turning to him in childlike dependency for relief in the midst of adversity and misfortune is not exactly considered an act of faith  for these disciples – at least as Mark tells it.

Mark’s gospel tells the story of Jesus’ entry into history in a time not unlike our own.  Mark’s account of Jesus’ ministry reveals a society and culture  in which the use of control of power by a ruling elite – in this case the over arching rule of Rome –  served to keep the ruling class in control.  The masses had no voice. Those who governed  had no concept that they were supposed to serve the people.  The ones with the power were more invested in protecting their privilege than in building mutuality in the structures that held society together.  The systems which governed life had no integrity.  Economic, political and social conditions caused greater and greater poverty among the people.  The gap between those who “had” and those who didn’t grew wider and wider.

In the midst of this social and political milieu, Jesus went up on a mountain, taking a few people with him.  He appointed 12 to be his apostles.  In the 3rd chapter of Mark, the story says that Jesus appointed the people to be with him – to be sent out to proclaim his message – – and to have the authority to cast out demons.

In this action we see something new and different in the person of Jesus.  As an authority figure, he creates a relationship with his disciples in which he shares his power and authority with them.  He does not call them to the mountaintop to tell them about his power so they can tell every one else so that lots of people will come and chase after him.  He takes them aside to teach them and to give them  authority to do the same work in the world that he does.  Jesus creates a mutual relationship between himself and his disciples.  His expectation is that they will exercise the authority that he has given to them.  This is so foreign to the ethos of the time in which Jesus lived that it is no wonder we read in the next few verses that his family thought he was crazy.

It is pretty radical thinking even today – – shared power???  That’s crazy.  Power from the top is the only way to keep things in order and under control.  The masses are not to be trusted with too much power.  Even in democratic structures, this kind of thinking still weaves itself in and out of our social, economic, political and even our religious structures.

But – -let’s get back into the boat.  What were Jesus’ expectations of his disciples

such that he turned to them and called them “faithless cowards?”

Look at these men.  They were strong muscular people.  They spent every day of their lives on the unpredictable waters of the Galilee – hauling heavy nets, repairing boats, rowing when there was no wind.  They knew the sea.  They were accustomed to dealing with storms.   Any one of them could have assumed responsibility for the boat – – grabbed the tiller – – and weathered the storm.

But they had not yet learned the critical lessons Jesus had been teaching them.  His work was to bring about a kind of re-ordering of power so that the disciples and all the people who embraced the teachings of Jesus would be able to participate in the building of a new age – the Kingdom of God, as Jesus called it.  The vision was one of a community built on the shared power of Jesus. (Drawn from A Re-Ordering of Power by Mark Waetjen)  The disciples’ lack of faith had to do with their inability or their unwillingness to take action by taking the tiller and guiding the boat through the storm.  Instead of acting on the teachings and the examples and the experiences they had had with Jesus, they lost it!  All the authority Jesus had given to them – – they turned it all back in a moment of panic.  “Jesus – -don’t you care if we are perishing?”

So, Jesus rescues them  – but he doesn’t seem thrilled by it.  And when he confronts them – their response is a bit curious. In their awe they ask “Who is this? – – even the wind and the sea obey him!”

These men have been Jesus’ friends pretty much from the beginning of his public ministry and yet they ask the question :  “Who is this?”

We could understand this question if it happened at the beginning of their time together  with Jesus – but when they have to ask this question of someone they have known intimately, someone with whom they have shared meals, someone with whom they have slept out under the stars – recognizing that they do not really know who he is – – their own identity is suddenly thrown into question.  If they don’t know who Jesus is, how can they possibly know who they are in relationship with Jesus?

Mark’s gospel was written somewhere around 70 CE, maybe 30 – 35 years after the crucifixion, for the early community of Jews who embraced the leadership of Jesus.  The thinking was prevalent at the time that Jesus would return immediately to bring in the kingdom of God.  As we know from earlier sermons, the Jewish world was in collapse with the destruction of the temple and Roman determination to eliminate the Jews. Life was as chaotic as any storm on the Galilee.  How tempting and comforting it must have been for the early church to faithfully await the return of Jesus to lead them out of the storm.

But the gospel writer seems to think otherwise.  He portrays Jesus as annoyed, perhaps frustrated, maybe even crabby, about the passive dependence on him displayed by the disciples in the boat.   The message of Mark for that early community of believers was that while they awaited the return of Jesus, they were not to let go of the tiller themselves.  They were, after all, authorized to preach and teach and heal and cast out demons.  Jesus had shared his authority with them.  They were not to simply sit around and wait for him to return before they began to use their authority.

So I wonder what we, as a small church community, might take from the story for our life together today?  Are we the ones in the bow of the boat who ask “Who is he – such that the wind and the sea obey him?”  Are we prone, at times, to forgetting that Jesus has shared his authority with us?  Do we realize that any one of us has the power to take up the tiller and help steer this tiny boat into clear, safe waters?  Is our sense of our identity as authorized followers of Jesus  as complete as it could be?

In his second letter to the church at Corinth, Paul wrote: The Christ you have to deal with is not a weak person outside you, but a tremendous power inside you. (Phillips translation)

It is this tremendous power, shared by God with us in the person of Jesus – – shared with us by Jesus through the person of the Holy Spirit dwelling within each of us and among us as a body of the faithful – it is this tremendous power which often lies asleep on the job. It is this power that Jesus wanted his disciples to trust.

Jesus could demonstrate it to them – – but he could not make them own it.  It takes all of us varying amounts of time before we are willing to own and exercise all the power and authority and love we embody as children of God.  It takes all of us different amounts of time to test out that power by reaching out to take hold of the tiller to pilot the boat of our lives – to pilot the boat of this lovely gathering of the faithful called the Chilmark Community Church.

We are at the end of our first year together as people and pastors.  It has been mostly a year for us to get to know each other better – to learn about trusting and caring for each other, to figure out ways to work together. We have another year to go.  We might view that year as a year on the threshold of something new – – a time when we will be guided into greater strength and confidence and well being  – – or as a year in a boat about to be sent to the bottom by a huge wave.  Wherever we are in our readiness to live into all the power and authority that resides in us by the grace of God, the image of the Pilot, ready to be awakened at a moment’s notice, continues to sustain us as we grow in faith and trust.

Jesus will keep providing the lessons and the scolding until we have fully learned to embrace his power and his loving authority as our own.  The challenge to take up the tiller is always before us in Mark’s gospel.  The grace of God is always there to assist and guide us as we assume greater and greater responsibility for exercising the tremendous power of Christ which resides dormant in us. As we continue on together to develop our piloting skills, may we each assume our share of the responsibility for working the tiller. May we always know that we can depend on that grace to bring us through the storms.  May we share our time together in this boat as people of faith and courage.

LOBSTER ROLLS TO GO

TUESDAY NIGHTS FROM 4:30-7 (OR WHILE SUPPLIES LAST)

JUNE 21 -SEPT 6

Generous Lobster Roll, chips and drink:  $20 (The price of lobster has sky rocketed)

Big, fresh baked cookies $1

(Remember Vineyard Sound performs at 8…a busy night in Chilmark)

The Lobster Crew at Chilmark Church,

The “cooks”.

“Money Changers”

Prized repeat customer!

 

August 7, 2012

What are you doing here 6/19/16

“WHAT ARE YOU DOING HERE….?”

1 Kings 19:1-15

June 19, 2016

Rev. Vicky Hanjian

Chilmark Community Church

It has been a horrifying and sad and difficult week.  During worship last Sunday the news of the massacre in Orlando was fresh.  We hardly knew what it meant or how severe it was.  As happens, almost routinely now, the initial reports and speculations were disseminated only to be revised and edited as the week unfolded and more information became available. More terrorism? A radical Islamic attack? An act of the most virulent homophobia? This process keeps us vigilant and engaged – perhaps with a hope that someone somewhere will be able to say the definitive thing that will help us make some sense of it all.  Adding insult to injury, inevitably, within hours, a horrible human tragedy became more grist for politicians to use against each other – – robbing us of the time and space that our souls need in order to absorb the shock, in order to mourn, in order to gather ourselves back together after a terrible shattering.  As I sat and processed  with some of our island clergy earlier this week, we were struck by the profound paradox that our national law now permits same sex marriage  while at the same time a crime against the humanity of the gay community can happen with unthinkable, sudden and extreme violence.  We mourn with the families and friends of those who were murdered and those who will struggle on a long, traumatic path to recovery.

It has been a challenge to see how this morning’s text might speak to us. Elijah, the great prophet of God, the one for whom Jesus was mistaken, the one whose return will signal the coming of the Messiah,  is the main character of the story.  Elijah comes with  baggage. In the chapter just before the one we have heard, Elijah zealously challenged the priests and prophets of Ba’al ,beloved god of the Canaanite people.  He created a contest to see whose God had more power – whose God could make it rain -whose God would end the three year drought in Israel. The contest, described in much detail in Chapter 18 proved Israel’s God more powerful. At end of  the contest, the three year drought ended.  As the rain began to fall  Elijah oversaw the slaughter of 450 Ba’al prophets.

As I searched the internet to see how other preachers might have managed today’s text, almost universally, their sermons leaped to a diagnosis of depression in Elijah and God’s healing words in the cave on the mountain.  The episode of the slaughter of the 450 prophets in Chapter 18 was glossed over -almost as though it hadn’t happened or that someone else was responsible.   But  at the end of the great contest between the gods where the God of Israel emerges as the greater God,  Chapter 18:39 -40 reads this way: When all the people saw it, they fell on their faces and said, “the Lord indeed is God; the Lord indeed is God.”  Elijah said to them, “Seize the prophets of B’aal;  do not let one of them escape.”  Then they seized them; and Elijah brought them down to the Wadi Kishon, and killed them there.”

It is hard for us to reconcile a story of what is essentially religious violence done in the name of God with the major thrust of the scriptures about a God of peace and compassion and justice. But the compilers of the scriptures left nothing out.  We get the darkness with the light – we are shown what human beings are capable of in the name of their strongly held  beliefs.  The paradoxes are there for us to struggle with time and time again.  Sometimes they can be resolved – -and sometimes not.  These are the stories we wrestle with in the same way that Jacob wrestled all night with an unknown figure.

When we pick up the Elijah story this morning, Elijah is slogging through wind and rain and mud, his robes pulled up around his knees, running for his life to escape the revenge of Queen Jezebel who has sworn to kill him for destroying her priests and prophets.  The chaos Elijah has unleashed in his zeal for God follows him.

With Jezebel’s threats ringing in his ears, Elijah runs for his life from Mt. Carmel, the place of the great contest, to Beersheva in the south – a distance of some 25 miles.  When he gets to Beersheva, he leaves his servant behind and travels alone another day’s journey into the wilderness of Judah.  He is exhausted and afraid – he is ready to give up.  He wants to die.   He says “It is enough;  now O Lord, take away my life, for I am no better than my ancestors.”  In exhaustion he flops down under a bush and falls asleep.

What happens next is something we often see in the ancient stories.  When Elijah is at his most vulnerable, sound asleep, an angel visits him – feeds him- and commands him to eat so that he will have strength.  Elijah follows the instructions and gets up and walks another 40 days and 40 nights to reach Mt. Horeb – the mountain of God.

So -here is one thing we might draw from the story – – that when we are at our most vulnerable – when life hands us chaos -when we are most shaken or fearful  or confused or wounded – the presence of God can break through to both nurture and sustain us for the next part of the journey.

At the mountain, Elijah  hears the Divine Question: “What Are You Doing Here?”  Elijah recites a litany of reasons why he finds himself at the mountain of God.  He has been zealous (450 prophets dead, you will recall)!

Why? Because Israel had forsaken the covenant. Because altars built for worshipping God had been destroyed; because many of God’s own prophets had been killed in the process. in his zeal, Elijah took action.  But now Elijah cries out “I‘m the only one left, and they are going to kill me too.” 

As we sit here and worship and pray and seek the truth together in the invasive presence of the enormity of the slaughter at The Pulse in Orlando, we might hear God asking us the same question: “My beloved children in Chilmark -What Are You Doing Here?” 

For just a few moments, may we sit in silence with our own responses to that question: “What are we doing here, in this moment, in the light of pain and suffering and horror that has been unleashed in Orlando?”

Whatever our own inner answer to the Divine question might be, our rebuttal question might be “Is God listening?”

Is God listening?  It is hard to tell .  All Elijah gets back in the way of response is a pretty terse directive – – “go to the mountain – – stand before God – for the Lord is going to pass by.”  So another thing we might draw from the story is that at times, God isn’t into much drama.  We may be in a panic.  We may be looking in every direction for the answers. We may be carrying huge burdens of sorrow, sadness – fear – even guilt as it seems with Elijah.      But the divine word that comes may be simply a directive – dial back the fear and the drama – go to the mountain – make yourself vulnerable -stand before God.

Perhaps we can imagine ourselves there with Elijah – alone – exhausted, soaking wet, covered with mud, fearful for his life – – standing inside a cave on a mountainside .

What comes next are, perhaps some of the most fascinating verses in the bible –  verses  often quoted – often referred to in our hymns – “Now there was a great wind, so strong that it was splitting the mountains and breaking the rocks in pieces before the Lord, but the Lord was not in the wind; and after the wind an earthquake, but the Lord was not in the earthquake; and after the earthquake, a fire, but the Lord was not in the fire; 

The next few words have been translated and interpreted in so many ways as sages and scholars throughout the ages have tried to capture the essence of the meaning of the ancient language: after the fire came a whistling of gentle air; the sound of a low whisper; a hissing of the wind, as if softly breathing; a gentle breeze; a sound of gentle blowing; a sound.  Thin. Quiet; And as we read a little earlier, after the fire, a sound of sheer silence.

A holy pattern of God’s creating force emerges here – – the Divine movement from chaos to order. We see it in the earliest chapters of Genesis as the Holy One brings order out of the primeval turbulence – and does it by speaking all creation into existence. And here again out of the chaos of terrifying violence between Israel’s prophets and the Canaanite prophets, out of the chaotic forces of earthquake, wind and fire, God draws Elijah’s attention elsewhere – – away from the drama, as it were, and toward a deeply vulnerable and somewhat troubling solitude in a cave on a mountain.  And there – in the midst of his anguish and fear, Elijah hears – what?

….a gentle blowing of the wind; a thin, quiet sound, the sound of sheer silence.  The silence of Holy Presence.

Just for today, I want to suggest that this dramatic story of Elijah’s encounter with The Holy offers us a way to come to center again as we face into another assault on our humanity.  In a somewhat ironic sense, we can run as Elijah did, but we cannot hide.  Our instinctive need to pull away from the horror may lead us into a kind of wilderness where answers and comfort are elusive – – and yet – – in the midst of that wildness, there is another way – – God meets us in the wilderness.  Not in the constant noise of CNN or Fox News or MSNBC – – not in the unfolding drama in the newspapers – – not in the energetic and sometimes frightening conversations we have with friends and neighbors – – but rather God meets us in the wild, silent spaces.  Indeed, to be able to hear the voice and direction of God, we need deep silence – a silence so deep that we can hear the sheer sound of it. 

So how do we get there?  How do we get to that place where we can hear the sound of silence?  It may be easier than we think.  Actually the first move into the silence is right at our fingertips.  We can, and should, use our God given ability to grab the remote and turn down the volume on all the non-stop threatening and

frightening sound and imagery to which we are exposed daily in the 24 hour news cycle.

Just as with a sensible weight reduction diet, we can limit our portion size.  If staying abreast of the news is critical, we can take it in smaller doses.  Choose carefully what time of day to listen to the news – and never just before going to bed.   

We can choose carefully who and what we will listen to – – discerning what is actually news and what is sensationalism that is designed to keep us glued to the screen.

More significantly, we might consider developing a spiritual practice that allows us to enter brief periods of silence during each day.  We can train ourselves to listen for the sheer sound of silence in which God speaks.  Even during the height of the season here it is a lot easier to do this than in other parts of the world.  Taking five minutes of pure silence to stand in the light of the rising or setting sun, or to marvel at moonrise and starlight helps our minds and our bodies learn to savor silence. It can also open our inner ears in order to hear the voice of God.

Elijah heard the sheer silence, the thin, quiet – – and in that silence, God did what God most universally does when we listen to God in a crisis.  God gave Elijah new marching orders to go out and anoint a new king who would maintain Israel’s relationship with God.  We may not receive such grandiose orders, but I firmly trust that we will hear what we need to hear in order to find peace and balance in the midst of the earthquake wind and fire.  God asks “What are you doing here?”  Perhaps one answer is that as we sit and worship and pray and come to center with God and one another is that we are already answering the call of the Holy One.  Part of our responsibility as children of God  is that we offer ourselves to become centers of calm in a crazy world – – that we stop – -listen to the Holy silence – and re-orient ourselves to the promise Jesus gave us when he said:  “Peace I give to you—–not as the world gives – – My peace I give to you.” Part of our calling is to be peace in times of chaos and conflict.

We live in an era when it is unlikely that the world will become peaceful and benign in our lifetime.  We live in a time when hope for the reign of God ebbs and flows.  We live in a time when it is all too easy to throw up our hands and say “It is enough, God – we haven’t come very far and we are no better than our ancestors.”  But God stands at the entrance of our self imposed caves and asks “What are you doing here?” – –  and then there is the sheer sound of silence – waiting for us to listen to what God would have us do next. 

Children’s Fair 2016

A Perfect Morning!

DSCF0001Pony Rides are the favorite.

DSCF0004DSCF0003      DSCF0002Thank you Bob and Irene, Bella, Fran and Julie.

DSCF0016The Bounce House is great too.

DSCF0022DSCF0009Peter did snakes on arms and stars on faces.  Everyone was happy.

DSCF0008

DSCF0012Little ones liked to dip for ducks.DSCF0024DSCF0023DSCF0020Cup Cakes to custom decorate…

DSCF0019DSCF0021Kim kept the cupcakes coming and the frosting chilled.

DSCF0018Lindsey and Dillon kept her company.

DSCF0017Cupcake helpers.

DSCF0010A chance to practice his swing.

DSCF0015She Did It!  Caught the fish with the magnet.

You are the Salt of the Earth..6-12-16

YOU ARE THE SALT OF THE EARTH

Matthew 5:1-13

June 12, 2016

Rev. Armen Hanjian

Chilmark Community Church

You are the salt of the earth.”  When Jesus said that, there were several obvious things to which he referred.  Today,  the implications of this vibrant sentence from the sermon on the mount are not quite so obvious.  Nevertheless, as Christians we must grapple with that statement which becomes a command:  you are to be the salt of the earth.

Salt was used in Palestine for many purposes.  Lamps would burn brighter when salt was sprinkled in with the oil.  Some salt will act as a fertilizer.  Too much salt will make the ground sterile.  In the book of Judges there is reference to towns being conquered and salt being spread on the land to insure bareness.

Those who live in Israel today must still deal with salt in a big way.  In order that the Sea of Galilee may be useful for drinking and irrigating, engineers had to tap the salt water springs on the sea bottom,  They run these waters along the coast in open concrete channels dumping the salty water back into the exit of the sea – the Jordan River.  The Jordan then winds 200 miles and empties into the lowest spot on earth – the Dead Sea.  Nothing lives in this salty sea – 25% of which is composed of solids.

Do you know what is the greatest use world-wide of cowhide? It is to hold cows together.  Whether 2000 years ago or today, the greatest use of salt fulfills two functions.  One to preserve things from spoiling and the other is to add zest and stimulate appetite.  Palestine, now Israel, is about the same parallel as the state of Georgia; the weather is quite warm most of the time.  Food spoiled quickly if left unsalted.  My parents came from that area of the world and I recall as a child seeing my mom and dad gathering young grape leaves each spring and storing them for food use in earthen crocks having salted them.  In Jesus’ day, a bag of salt was as precious as a person’s life.  So when Jesus said, “You are the salt of the earth,” he was proclaiming that our world will go rancid without the lowly few who mediate his spirit.

Today, you who are the fellowship of those committed to Christ are called to be the salt of the earth for today.  Our primary influence is our unconscious influence.  Yes, once in a while we consciously say to ourselves, “Now, I am going to be Christ-like”, and our conscious decisions go a long way in setting the habits for our unconscious influence.  But 99% of the time we are either Christ-like because we have become good salt or we pass for salt and are worse than useless – we are harmful.    How many times I have heard thru the years,

“If Christians are like those people, I don’t want to be a Christian. 

Would anyone who visits our homes, our worship services, our meetings be so impressed as to say, “How these Christians love and trust and respect one another?”

What do you do when the basses are loaded?  Well, you sober them up or replace them with baritones.  “You are the salt of the earth.”  What do you do if the salt has lost it’s taste?  How shall its saltiness be restored?

Actually, pure sodium chloride does not deteriorate; salt cannot lose its saltiness.  But when it is mingled with other ingredients,  then this is possible.  That is, salt can be adulterated.  Because it was so essential for preserving food, it was valuable.  Conquers taxed it and no doubt much diluted salt came on the market. Perhaps Jesus was echoing the remarks many a homemaker must have made when she discovered she had bought adulterated salt, “This is of no use at all!” One translation of the verse has Jesus saying, “It is neither fit for seasoning or manure.”

A modern playwright has one of his characters crying out his discovery, “The very word majority is offensive to me.  It is always the minority that preserves for us whatever good there is in human life.”  You know, that must have been quite a scene in history.  There stands Jesus telling his disciples, very average people, the incredible words: “You are the salt of the earth. “ “You are to be the light for the world.”  To these few Jesus committed the ministry upon which the democratic movements across the centuries have depended.

There is no despair because the group is small or because the task is gigantic.  There is no call by Jesus to remain in one place, rather the disciples are to go into the world touching even what seems unworthy to redeem it.  George Buttrick  put it crisply: “The Christian either redeems the world, or the world robs him of his Christianity.”

Int. Bible 7:289  (repeat with her)  Jesus makes his point undebatable by using such a universal item as salt for his comparison.  He was talking to fishermen who used it to preserve their catch, and everyone who put food into their mouths.

Moffatt translates this verse: If salt becomes insipid, what can make it salt again?”  The greatest danger the Church ever confronts is not that it will die.  It don’t believe it will ever die.  The greatest danger is that it can become insipid, absent of tang and vitality, standing for nothing in particular.  The Church began with a sharp cutting edge.  It confronted the Roman life with sharp contrasts to the day’s standards.  It literally turned the world upside down.  Then the Church got more reasonable, more sane, in a word, more insipid.  And today we can see monstrous wrongs and seeing them not feel compelled to struggle against the them.  When we love in word and not in deed our saltiness is gone.  If we have nothing to offer but a weak 7-fold amen of blessing on the standards of the world, if we do not trumpet the alarm against the forces which deteriorate and adulterate human life, then we are bankrupt.

You and I know it’s impossible to be 100% sure about the meaning Jesus intended in offering any of his teachings.  Some were pretty evident – he took a story about a good Samaritan man helping another man in need to show the neighbor we are  called to love is the one in need.   Now, when he said, “You are the salt of the earth,”  the meaning and implications are not quite so obvious.  When he said, “You are…”, he addressing the disciples.  The Greek words for you singular and you plural are two different words.  Here, “you is plural. indicating “You all are the salt of the earth.”

C.H. Dodd, in his book, Parables of the Kingdom (p.111) comes at it this way, “Here is a picture of a commodity valuable to men(people), and indeed necessary to their life; but it has lost the one and only property which gives it value….  Now in the situation in which Jesus taught, what was the most outstanding example, in His eyes, of such a tragic loss of value?  There is abundant evidence that He saw the state of Judaism in His time just such a tragedy….  The comparison is simply the lamentable fact of a good and necessary thing irrevocably spoiled and wasted.  Applied in this way, the parable falls into line with other sayings of Jesus.”

In any case the question is,  “How can I as a person today and how can we as a church today best become the salt for the world we live in?”   No simple answers.  How do we make love the order of the day.  I can easily offer general answers – “Do justice, love mercy, walk humbly with God.”  But love is a very specific thing and each case requires a specific response.  Unless we as individuals and we as a church come forward with specific acts of love for our neighbors in these days,  we become salt that has lost it’s saltiness and are good for nothing.

We see pretty clearly the ideal Christian way, but tragic human situations seldom give us the choice of the ideal Christian way.  We are instead pressed to chose between courses which are more Christ-like or less Christ-like.  It  is in making these choices where Christ’s authority over us becomes evident.  We are always under pressure to take the more excellent way.  (from Joy in Believing,p.189)

You know,  Jesus never told his disciples to copy him; rather he asked them to follow him.  In other words, his disciples have had to keep working out for themselves the best way to express their convictions.

When I started my ministry the 1960 Webster’s dictionary described a space ship as an imaginary space vehicle.  The word laser was not even mentioned- it was discovered in 1963.  New breakthroughs have been coming in communication – a major task for Jesus’ followers.  If we send smoke signals when everyone else is communicating with more attention-getting means the message of love can get lost. Our challenge is to use the blessings of technology while not losing the personal connection.

The final sentence of Herbert Butterfield’s book Christianity and History

(Was prof. of Modern History at Univ. of Cambridge) , the summary sentence points to what is needed:  “hold to Christ, and for the rest be totally uncommitted.”  – An inflexible commitment to Jesus Christ and a flexible expression of that commitment in the world God loves will give us an ever new ministry.  It will mean there are no simple prescriptions.  It will mean Christians must continually communicate among themselves as to what courses should be followed for this new day.  But it is only in so doing that future generations will be able to so of us as persons, of us as a church, “They were for their day the salt of the earth.”