Heritage Presbyterian Church

Love Grows Here

Sunday’s Sermon: Advent 2 – Prayers for Peace – Luke 3:1-6

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“What is the one most important thing our society needs?” In the movie,Miss Congeniality, Sandra Bullock stars as an undercover FBI agent who must learn the rhythms of the beauty pageant world. In one round of competition, contestants are asked that beginning question. One-by-one, they reply with saccharine smiles, “World Peace.” Then it’s Gracie Hart’s turn. She hears the question and replies “that would be harsher punishment for parole violations, Stan.” The audience is silent. She takes a beat, then pops on that same smile to add “and . . . world peace.”

“What is the one most important thing our society needs?” How would you answer? With World Peace, or maybe Peace on Earth? These are familiar words,particularly in the midst of the Christmas season. At this time of year, we like to imagine the world as it should be – an idyllic image of people singing in harmony together in a scene best painted by Norman Rockwell.

Our desire for world peace is not a new one; it is as old as the stories of our Scriptures. The people of God have long been in a cycle of waiting for the dawning of the new day. Our texts for Advent connect us to their expectations for hope, peace, joy, and love to come. The prophets are full of expressions of these longings, often from a people experiencing extreme challenges. While the exact context of the prophet Malachi is unclear, many believe it was written following the Babylonian exile after the dedication of the Second Temple in 515 BCE, during which the priesthood had already become corrupt and the prophet imagined a better way for God’s people to live in holiness. The prophet imagines a fullness and wholeness that comes with God’s people gathered for authentic, heartfelt worship of the one true God in the temple, where God would reside with God’s people forever. Prayers for peace in this context imagined full communion with the divine, ever-present.

Advent anticipates this reality.  As one commentary puts it:

At Advent something is afoot in God’s world.There is a terrible, hopeful newness about life: terrible because it promises to overthrow all our old, comfortable, sinful ways; and hopeful for the very same reason. We know its shape, and yet we do not know it

Charles B Cousar, BeverlyR. Gaventa, J. Clinton McCann, Jr., and James D. Newsome, Texts for Preaching: Year C, (Louisville, KY: Westminster John KnoxPress, 1994).

Advent calls us to look around at the hopes that we might glimpse God’s presence. In this, we express a deep-seated longing for which we wait with a relentless urgency for something to give.

Emerging from the wilderness with that urgency, John the Baptist barrels into our lectionary texts, quoting Isaiah and calling God’s people into a new way of being for a fast-approaching change in the world with the coming of the Messiah. 

Remember Gracie Hart’s answer in Miss Congeniality? That jarring answer about the legal system? It’s a response much like John the Baptist might have given. He prompts us to dig a bit deeper in our understandings of peace as we prepare for December 25th. According to John the Baptist, before we can experience the joy of Christmas, we have to reorient our lives. The Greek word for this is metanoia, or repentance. It means literally a turning around, which will likely involve us looking at the structures and the systems and the people of the world around us in new and different ways.

John calls us to make a way, using words from Isaiah 40. There is construction work to be done, that those places we once saw as impasses with one another might be cleared for travel. Put another way, Advent preparation is about trying to remove the obstacles that are in the way of peace in this world. The prophet’s words are prayers that call us into important work.

In these weeks approaching Christmas, we tend to take on that task with joy. This is a season marked by giving. This morning, and over the past few weeks, countless presents have filled the Narthex for Santa’s Caravan, and volunteers who have been working for months will crank things up another notch this week at the “North Pole” to make sure all is ready. Last weekend we were out shopping and met the most joyful Salvation Army bell ringer I have ever seen; an older man singing beautiful carols with a pep in his voice and in his step as he danced just outside the rainy entrance. I couldn’t help but dig in my purse for some coins, which Nathan joyfully plinked into the pail one at a time. The hope of Advent inspires us to act in ways that build community and care for one another. It feels good, to do good, right? When we serve others,the words from the familiar hymn sung by the choir last week ring true: “let there be peace on earth . . . and let it begin with me.” What better way is there to prepare for Christ’s coming?

This text also calls us to make peace with each other, which is more than just playing nicely with others at a holiday party. Making a way is about seeking true reconciliation with each other. Forgiveness is at the heart of this peace, as we let go of the things that bind us and keep us from truly loving each other as God has loved us. Each week in worship, we begin our service with a time called “passing the peace.” Admittedly, on most weeks it’s a time of greeting and hellos, perhaps catching up on each other’s lives.Theologically speaking, we are greeting each other in the words used by Christ himself. And this is a good thing as we are reminded of the community we share with each other. But there’s something more at stake to this moment. We are reminding each other of the peace that comes from God’s grace and forgiveness offered to us in Jesus Christ. In some orders of worship, this moment comes after the prayer of confession to emphasize that point. Because we are forgiven people, we are able to forgive one another. The passing of peace is an extension of our response to God’s grace. It is our “Gloria” embodied in relationship. I think that is a powerful way to begin our time of worship,because it means that we let go of those things that would otherwise get in our way, perhaps at the door to the sanctuary, and embrace one another as siblings in Christ. Isn’t it amazing how we can do it so willingly here, even casually and easily? In this space, in this hour, it can be easy to talk about peace,even to pray for peace as we will do in just a few moments. Maybe it’s easy because of how we begin. And I think the gospel challenges us to take this idea one step further as we step back into the world, and reminds us that our understanding of peace and forgiveness should reframe everything for us.

The work of peace might even take us outside of our comfort zones, to do a bit of improvising.

In 1977, David Bowie showed up at a television studio to take part in a special hosted by the legendary Bing Crosby. He was handed a copy of “The Little Drummer Boy,” the song that had been selected for him. I imagine he had the face Denise gets when I mention singing “O Little Town of Bethlehem.” This was far from his favorite song. In fact, he refused to sing it. So frantically composers and writers tried to come up with a solution.

They added another melody and new lyrics as a counterpoint to all those pah-rumpa-pum-pums and called it”Peace on Earth.” Bowie liked it. More important, Bowie sang it. The result was an epic, and epically bizarre, recording in which David Bowie, the androgynous Ziggy Stardust, joined in song with none other than Mr. “White Christmas” himself, Bing Crosby[ii].

If you haven’t already, I’m sure you’ll hear this now classic tune on the radio or in a store. It’s one of my favorites, with it’s weaving of melodies and rhythms. What is more, in a song about preparing to worship God with whatever is available to us, even a simple drum, are words of peace. The song calls us to prepare with prayers for peace woven into our actions:

Peace on earth, can it be
Years from now, perhaps we’ll see
See the day of glory
See the day when men of good will
Live in peace, 
live in peace again.
Peace on earth, can it be
Every child must be made aware
Every child must be made to care
Care enough for his fellow man
To give all the love that he can
I pray my wish will come true
For my child and your child too
He’ll see the day of glory
See the day when men of good will
Live in peace,
live in peace again.
Peace on earth, can it be?  
Can it be?

http://www.washingtonpost.com/wp-dyn/content/article/2006/12/19/AR2006121901260.html?noredirect=on

On this Sunday, we remind ourselves of the peace that is coming into the world. The kind that passes all understanding, and truly can only come from Christ.  We renew our faith in the possibilities that are endless because of God-with-us.  In Advent, we join this prayer, asking “peace on earth – can it be?” and close with an Amen, which means – may it be so. May it be so.

Rev. Elizabeth Lovell Milford   
December 9, 2018

Sunday’s Sermon – Sharing Our Stories – John 20:30-31, 21:25

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What’s your story? If you often meet new people, chances are you have figured out a way to answer the question “tell us a little bit about yourself” in a somewhat succinct way. In conferences and retreats, I’ve had leaders instruct us to find a partner and each spend 1-2 minutes telling our life story to each other. It seems both a really long time, and not nearly enough time to get it all in, so you’re forced to pick and choose what is the most important to you, at least for that moment in time.

Everyone has a story to tell. The stories we tell are reflections of who we have been, who we are today, and who we want to be. Telling them matters. Listening to them matters even more. Herbert Anderson and Edward Foley say:

Stories make claims on our minds and hearts, often before we know why or how . .. Stories hold us together and keep us apart. We tell stories in order to live . . . Stories are privileged and imaginative acts of self-interpretation[i].

As people of God, we are a storytelling people. From the very beginning, God’s story has been told. Our text from Deuteronomy 6 reminds us of this rich heritage. Immediately following the reading of the Ten Commandments this is what they are to do: pass the story on. It’s important. Tell it not just to your children, but to your children’s children. This is what will help you prosper and have life. These are sacred words and instructions. Keep them close to you. Bind them to your very person so they are always close at hand, a tangible reminder of the God who brought you out of slavery in Egypt and is still with you today. For the people of Israel, wandering in the wilderness, this is a particularly important reminder. They are away from their homes, from all that they know, uncertain of their future. In these challenging times, they turn to the stories of their faith to remind them of God’s presence. For a displaced people, it is the stories that kept them going and kept them alive, connected to their homeland and looking forward to the promise of a better tomorrow.

Storytelling is the basis of our written Scriptures, which began as oral traditions that eventually made their way to parchment and paper and now pixels on a smartphone. But regardless of how they are transmitted, the Gospel of John spells out the reason for these books – they are written so that we might believe and have life in Jesus’ name. The Bible is God’s Story. Each time we open its pages, we dive into the incredible witness of Scripture from beginning to end. We are captivated by the creative energy and careful guidance of Israel. We are startled by prophetic proclamations. We are humbled and rejoice in the example and teachings of Jesus and the powerful good news of Christ’s death and resurrection. We see how the early church wrestled with how to be disciples in a changing world. Our exploration of the Bible, though, is not just an advanced literature or history course. These stories weren’t just written to be taken as factual footnotes or a narrative resume for the Divine. Rather, they were written so that they would have an impact on us. They are stories to captivate our hearts, our souls, our minds, and to prompt us into action.

The Bible is God’s story. The Bible is also our story. When we study it, we learn about people of faith throughout the centuries. We may even discover people like us – the stories of Scripture include an assortment of characters – poor and rich, young and old, male and female, hopeful and cynical – and God works through them all. Like the people in Scripture, we too have our stories of faith. They are moments where we have come to know who God is in profound ways, times when we have wrestled with angels and demons and struggled to understand, when we have rested in God’s presence or in the comfort of God’s embrace as we wept, and when we have danced for joy in the presence of the Lord. They are our stories of faith.

God’s story so powerful, so incredible, so important, that we have to gather together to tell it to each other. That’s what worship is each week – an opportunity to retell God’s story to each other, and to celebrate how God’s story has intersected with ours. Through worship, we can interpret our stories in light of the story of Jesus and God’s overwhelming love for us. We can better make sense of our own stories and of the stories of the world, and we can rest and trust in the author of our stories, giving praise to a God who is the alpha and omega, the beginning and end of all stories.

When our stories and God’s story intersects, discipleship is the result. Living a life of faith means living into God’s stories and making them our own. It begins with studying them, reading and talking about them to the point that they become woven into your very being. For many this happens with a favorite story of verse, such as Psalm 23, that comes quickly to the surface when we are in need of comfort or reassurance. But the more we engage in our understanding of God’s story, the more readily these stories will come to us in a variety of circumstances, both challenging and celebratory. And, perhaps even more important than a litany of memory verses, we begin to embody the values and ideals God exemplifies and encourages in these texts. We become storytellers.

This fall, a large part of our visioning process is helping tell the stories of our lives and the life and ministry of this congregation. The reflections in worship two weeks ago, along with upcoming opportunities for conversations, help us think about where we have been and who we are now, in order to imagine who God is calling us to be. Visioning is about continuing to write the story, and when it is done well, we remember that it is not just a story of our own design; it is God’s story, too.

God’s stories are begging to be told, not just by the preacher on a Sunday morning, but by each and every one of us day in and day out as we seek to be a part of God’s story. So this morning, we’re going to get a little practice. I invite you to take a few moments to collect your thoughts, then find a friend (or two or three) and spend some time sharing a story of your faith. You can use the questions in your bulletin insert as a guide if you like. It can be as simple as your favorite Bible story or verse and why it matters to you. It can be a time when you have felt particularly close or particularly far from God. It can be a story of your past, your present, or even a story you hope for in your future. Whatever your story is, I invite you to share it with someone else today. This is just a taste or sample of what it is like, of course – try to only speak for a few minutes to allow others to have a turn – but perhaps it’s a practice we can engage in more regularly as a community of God’s people. As we explore God’s Story, let’s share it and our own stories with each other. Because when we do, we will be a witness to a living and active God, who continues to write all of our stories – even today, even now. This is God’s Story. This is Our Story. May it continue to unfold. Amen.

From bulletin insert: Sharing Our Stories
Consider these questions about your faith story:
• What is one of your favorite memories of church or experiences in faith?
• Who helped you learn about God on your faith journey?
• Where is a time or place you have felt closest to God?
• What are some of your favorite Bible stories or verses?
• What is one puzzling question you have about God or faith?

~Rev. Elizabeth Lovell Milford
September 23, 2018

 

[i] Herbert Anderson and Edward Foley, Mighty Stories, Dangerous Rituals: Weaving Together the Human and the Divine. (San Francisco, CA: Jossey-Bass, 1998).

Sunday’s Sermon – What’s In A Name? – Mark 8:27-30

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Preparing to have a child is full of a ton of decisions, and endless questions from friends, family, doctors, even strangers in the check-out line. As the due date gets closer, one becomes more common – “what are you going to name him?” Of all the decisions you make, naming your child can be one of the most difficult. Do you pick a name that reflects names that run in the family? Are you looking for a name that is traditional, trendy, or totally unique? Will you name your child after a fruit or vegetable? What kind of nicknames might come from this name? Is it going to sound right with your last name, or give your little on an awkward set of initials? It’s easy to overthink this, but also get stuck in a lot of places. And that’s without the commentary other people are bound to give if you share your name early. Even in modern society, naming has a lot of pressure; this is the name that likely will reflect and maybe shape your child’s identity for the rest of their life. It is one of the first things that we share about a baby’s arrival, and it’s kind of a big deal. Like in the opening sequence of the movie The Lion King, when all the animals come to Pride Rock as “The Circle of Life” plays, and Rafiki lifts up the little lion cub, presenting “Simba” to the entire kingdom. It is dramatic and full of meaning, not just for the one being named, but for the whole community.

The opening verses of Mark’s gospel are a similar proclamation, as the evangelist says “The beginning of the good news of Jesus Christ, the Son of God. (Mark 1:1)” In this, he makes a bold assertion, a royal proclamation if you will, that this is not just any ordinary person or story. This is Jesus Christ, christos in the Greek, which means “anointed one” and would have connections with the anointing of kings in ancient Israel. “Christ” is not a last name for Jesus; it is a proclamation of his identity, and shapes everything in the story that follows. The next eight chapters in Mark demonstrate a flyover of Jesus’ ministry along the sea and in the wilderness, full of stories of healings and miracles. Along the way, we hear the buzz among the people of Galilee. Jesus casts out an unclean spirit and they ask “who is this?” (1:27). He tells the paralytic that his sins are forgiven and the religious leaders question his authority, for “who can forgive but God alone?” (2:1-12). Jesus speaks in the storm and the disciples wonder “who is this, that even the wind and the sea obey him?” (4:41).

Halfway through the gospel, these murmurs turn from a quiet buzz to a direct question, a hinge in the narrative that shifts everything in the verses we read just a few moments ago as Jesus is on the way to Caesarea Philippi. This time, it is Jesus who asks the question. First, he inquires about what people are saying about him and his identity, almost as if testing the waters of gossip. The disciples answer with reports that indicate the overall reception of Jesus up to this point by the community, each with a significance that hints at a bigger answer.

In chapter 6, Herod Antipas is alarmed that Jesus is John the Baptist, which is a startling revelation for Herod just had him beheaded, so this would indicate he had risen from the dead. Resurrection would shake the very foundations of whomever was in power. Others said Elijah, which would have brought hope in Jewish hearts aching for God’s promised Messiah, as many expected Elijah’s presence to be a necessary prerequisite to a messianic appearance. Elijah is only one of two in the Hebrew scriptures who did not die, but was taken to be with God directly, and in a mighty fashion with a chariot of fire. But perhaps he was a prophet, which would have given reassurance to the people that God had not abandoned them, even though the people in the 1st century were under Roman occupation and did not have their own king from the line of David[i]. All of these hinted at the expectations the people of God had for their redeemer and Savior. And yet, none were quite right. So Jesus pointedly asks again, “Who do you say that I am?”

He’s not looking for the textbook answer. As Andre Resner notes:

[Jesus] demands that they answer from their core. They cannot rely on hearsay – gossip theology – from politicians or theologians. They must take a personal stand[ii].

Of course, Peter is ready and quick to answer. He repeats the label given to readers in the very first verse of Mark’s gospel: “You are the christos,” the Messiah. All of the hopes and expectations for centuries of God’s people are met in this word.

Ding! Ding! Ding! We might expect a round of applause, gold star, or some other award. But what follows is the opposite. They’re told not to tell anyone about him. This is known as the “Messianic Secret,” and is a repeated instruction throughout the gospel. It’s not because they necessarily get the title wrong, but because even with the right answer, they don’t fully comprehend what it means. In the verses that follow these, Jesus describes what is to come, and dismantles the idea that the Messiah will overthrow everything in a blaze of glory. God’s power and authority is not going to look like they expect it to look. Instead it is a story that continues to Jerusalem and the cross.

His question isn’t looking to boost his own ego at the midpoint in the gospel, or determine the disciples’ approval rating of his ministry. It isn’t a test. Instead, as Dr. Karoline Lewis offers, this question posed to the disciples is:

It’s the moment when you come face-to-face with your own commitment, your own discipleship, your own identity. It’s the moment when you have to admit to what extent how you follow Jesus actually connects with some sort of confession of who you believe Jesus to be.

. . .

“Who do you say that I am?” is at the same time, “who will you say that you are?” That’s the rub of this question, the heart of its difficulty. If it we only had to provide an answer to Jesus’ question of his identity, that would be one thing. However, answering the question of Jesus’ identity is also having to give voice to our own[iii].

What was true for the disciples then is true for us today. If we claim Jesus to be the Christ, the Messiah, our Lord and Savior, then we are also asserting something bold about who we are choosing to be. And, even like Peter in his enthusiasm, in our eagerness to call ourselves Christian, we might not always slow down enough to think about all that it actually means. Wrapped in this question is a renewed invitation to discipleship. It is Jesus again standing at the shoreline, asking the disciples to follow him. And hearing it today offers us the opportunity to renew our own sense of discipleship as those who claim Jesus as Christ. We might ask ourselves what difference it makes for us to claim Jesus is the one in whom all of our hopes are realized. Does it make a difference in your life to profess this faith? How? Are we living as those who have truly been transformed by the good news of the Messiah, or are we just giving Jesus the head nod and going about our lives.  Are our choices reflective of the faith we profess? This is what is asked as Jesus turns to us and says “Who do YOU say that I am?” It is a powerful moment for each of us to consider.

It is also beyond just our own individual relationships with Christ. If you look closer at his question, the word “you” actually is plural. Jesus isn’t asking for personal responses of allegiance from the disciples. He is asking for a collective understanding. Southern vernacular helps us articulate it better. In this passage, Jesus is asking: “Who do y’all” or perhaps better “all y’all” say that I am? It is a convicting statement for “the church” in many ways, and is one we should be answering continually as a community of faith. And I think we are seeking to do that here. In fact, I can name three ways it’s happening in our context right now.

At the 8:30 service, we affirm the Spirit’s call to Lisa Wolfgang to serve our congregation as a deacon. Part of her ordination vows is to affirm her faith, including a profession of Jesus Christ as Lord and Savior, and in response we promise our support and prayers for her leadership along with our other officers. The ordination vows, which all elders, deacons, and ministers of word and sacrament make in the PC(USA), remind us of who we are called to be as those who claim Jesus as the Messiah. They talk about being faithful to the holy Scriptures, attentive to God’s guidance, respecting one another and seeking to live in peace, purity and unity. They call us to serve with energy, intelligence, imagination, and love. What a wonderful list of what it means to live into our faith!

At the 11:00 service, we have the joy of celebrating the sacrament of Baptism, our reminder that we are claimed as Christ’s own forever. Shelby’s parents, Drew and Kasey, will profess their faith in Jesus Christ as Lord and Savior, and immediately follow with a promise to raise her in that faith. Furthermore, we as a congregation make a promise to teach and support her on behalf of the entire Christian church, so that she may grow up to come to know the grace and love of God through Jesus Christ. Baptism reminds us that claiming Jesus as Christ not only proclaims grace and forgiveness, but places us in the context of a community who encourages and nurtures each other throughout our entire journey of faith. This is what it means to be a Christian, too.

Finally, many of you took part in our visioning process which launched last Sunday. There is still time to respond to our initial questions, from a written survey that’s available in the Narthex, to large pieces of paper for your notes near the coffee area, to the link that is available in this month’s newsletter or on our Facebook page. Our Visioning Team will begin its work with these responses, and coming soon will invite you to participate in further face-to-face conversations about who God is calling us to be as a congregation. Throughout this process, together we will be answering the question Jesus asked his disciples in Mark, professing who it is we believe Christ to be, and who we are called to be in response to that affirmation of faith.

And really, that’s what being the church is all about. Making sure that we hear that question from Jesus, put some time and energy into our answer, and then make sure the response we give is not just lip service, but reflected in the lives we lead as his disciples. Christ, or Messiah, has to be a name that makes a difference for us, both as individuals and as a community of faith. Otherwise, we’ve missed the point. So even as we blurt out our initial answer, Jesus calls us to pause for a moment, and think about all it means, for us and for the world. For what is in Jesus’ name? Everything. Amen.

~Rev. Elizabeth Lovell Milford
September 16, 2018

—————————————————————-
[i] Summarizing Andre Resner, “Homiletical Perspective: Mark 8:27-30,” Feasting on the Gospels: Mark, Cynthia A. Jarvis and E. Elizabeth Johnson, editors, (Louisville, KY: Westminster John Knox Press, 2014).
[ii] Ibid.
[iii] Karoline Lewis, “Who Do You Say That I Am?” Dear Working Preacher, September 16, 2018, https://www.workingpreacher.org/craft.aspx?post=5220, accessed 9/13/2018

Sunday’s Sermon – Be Thou My Vision – 1 Kings 3:3-14

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God, give us grace to accept with serenity the things that cannot be changed,
courage to change the things that should be changed,
and the wisdom to distinguish the one from the other[i].

Sound familiar? These are the earliest form of the Serenity prayer, most-often attributed to American theologian Reinhold Niebuhr in the 1930s or 40s, perhaps inspired through his work in collaboration with other civic leaders of the time, such as long-time YWCE official Winnifred Crane Wygal[ii]. A variation is championed by Alcoholics Anonymous and other recovery groups as a model prayer of humility and desire for real change in the lives of the individual and the world, and it is second perhaps only to the Lord’s Prayer in terms of usage and familiarity.

In times of transition and change, it makes sense to ask God for guidance, and certainly for wisdom as we seek to figure things all out. To do so means that we acknowledge there is a higher power and we remember that we cannot do everything on our own. It also serves as our affirmation that we do not have to try to do so, for we have a guide and guardian, a companion on our journey in the one who loves us and calls us and claims us.

Our text this morning drops us in the midst of such a prayer. A bit of context to orient us:

The books known as First and Second Kings were once a single structure, the last book in a saga that included Deuteronomy, Joshua, Judges, and Samuel. It received its final shape in the early period of the Babylonian exile. Its intended audience would have included the leaders who were deported to Babylon, the poor who were left behind in Jerusalem, and the Jews who had taken refuge in Egypt[iii].

The story of Solomon provides identity for the people of God once again. It provides a meaning to life to replace what has been lost in defeat and exile, beginning with the story of a new king in the midst of a dream, with God appearing before him and asking what he wants.

Can you imagine if God showed up and asked you to name one thing you wanted? What would you answer? The image of God as almost a fairy godmother or genie in a lamp is generally not a favorable one to embrace theologically, but here, in the context of a dream, it opens the door to the enormity of possibilities that come from the involvement of the Almighty. The sky truly appears to be the limit for Solomon. It is interesting to note that the surrounding chapters, and indeed the totality of the story of Solomon, often present power struggles and conflicting personality traits within the king, who more often than not gives into the darker side of power and pride during his kingship. But here, even if just for a moment, we glimpse a humble leader who prayerfully asks for something as profound and meaningful as that classic Serenity Prayer that would follow centuries later.

In many Bibles, Solomon’s prayer is subtitled as a “prayer for wisdom,” with language that reveals the breadth and depth of such a request. In verse 9 he asks for an “understanding mind[iv],” which can also be translated or understood as a “discerning heart[v],” or as Eugene Peterson puts it, “a God-listening heart[vi].” This reminds us that wisdom can be measured in many different ways. It is distinct from just being “smart” or having a high IQ; it reflects a soundness of judgment based on knowledge and experience. In the context of prayer, wisdom is God-centered, involving a vision that comes not internally but externally from the Divine. A few weeks ago, one of our own members noted in a meeting that wisdom is about “taking a step back and having the ability to ‘breathe from your heart.’” That, for me, is a perfect encapsulation of this dream moment, and the desire expressed by Solomon.

In his prayer, Solomon is asking for his will and perception of the world to be in line with God’s. He is seeking a new vision for the people of God at a new time in their history:

Solomon does not need a rod and staff like Moses, because the Jews are not in captivity. Nor does he need military resources like his father David. The challenges before Solomon will be mostly administrative as he attempts to bring together tribes from the north and south under one united governing establishment[vii].

And so he seeks God’s guidance and insights. If he had known the Irish poet of the 8th century, he might have broken out into the song played so beautifully by our bells and which we will sing later in the service: “Be Thou My Vision.”

Whether in song or in the Serenity prayer, or even joining Solomon himself, these are big prayers to pray. To seek wisdom and vision from God is a humble act of faith that releases a wave of unknowns as we dare to loosen our tight grips on the things we know and allow ourselves to be shaped by God in perhaps surprising ways. It means paying attention to things that we do without thinking, such as our very breath, and bringing an increased awareness of our own rhythms. It may feel unnatural at first, but once we get the hang of it, we often find that our breath deepens and we have a stronger connection to God and to one another.  There, we find the same treasure as described in Proverbs, a book of wisdom sayings often attributed to Solomon himself, and we will become more faithful in our walk with our Lord.

Today, we are beginning some of that work as a community as we launch a Visioning process that will take the better part of the next year.  Our hope is to have a collaborative, shared vision for the future of Heritage Presbyterian Church that all who are a part of our community – whether you have been a member since the early years or have just walked in our door – might be inspired by as we go about following Christ together here in Acworth.

It is a method of discernment that takes time, and will happen in several ways. In just a few moments, you will be given a short, four-question initial survey about your perceptions of our church. I hope that all of you will participate. Even if this is your first time, we would love to hear your thoughts and first impressions. We also want the thoughts of our children – Merry Willis and Barbara Jessee will meet them at the door by the PRAYground in just a few moments to spend more active time with these questions in the Choir Room. If you complete the survey this morning, you are welcome to place it in the offering plate as one of your gifts to God today. You can also bring it with you to our tailgate lunch and place it in a basket in the Fellowship Hall, or return it to the church office. During the tailgate, you can add other thoughts on these questions to larger papers at the entrance, and these questions along with more information about our process will also be sent in an e-mail newsletter tomorrow, with a link to an online survey with the same questions so that all may participate.

So, why take time for this today in the midst of worship? It’s more than just because you are all sitting here and hopefully paying attention. We are beginning here because we want to follow in the steps of Solomon’s dream-prayer, and to remind ourselves that before anything else, our hopes and dreams for our congregation are about our relationship with God. We are not just putting forth our own set of objectives and strategies; we are seeking wisdom from God. We are asking the Holy Spirit to infuse our work and help God’s vision be our vision for the future. This is the only way I know to truly and faithfully follow Christ – by remembering that he is the one leading us!

This is meant to be a time of prayer and reflection, both for our congregation and for us as individuals. I hope it will also inspire you to reflect on the places in your life where you desire God’s wisdom. What are you discerning right now, and how might you invite Christ to be an intentional companion with you in that journey? What things do you need to let go of a bit and allow the Spirit to help you see them in new ways, through God’s eyes? When we sing together, could “be thou my vision” be your prayer today?

As we begin this time of visioning, hear these words from Thomas Blair:

Wisdom has to do with whom we entrust ourselves to; who we know can fill our empty buckets; whom we most believe, trust, and confide in. If we do not know what resources we have, we cannot use them to make happen what we want to happen. If we do not know what we want to happen, then we will not even know what to wish for in the first place. Wisdom arrives when the soul discerns its destiny, when life aligns in sync with the soul[viii].

Friends, may we humbly enter a time of prayer and reflection, breathing in the spirit of God and seeking wisdom with understanding, God-listening hearts . . .

 

Shared in worship on September 9, this initial survey is also available online:
https://forms.office.com/Pages/ResponsePage.aspx?id=JkvAr5sI1ky58Co_KAkTvlK0GByoA79FkGuJUA8Ih2ZUN1JOWVhRNDRPWk9CQktWNFJKVVk5RUQ2UC4u 

Survey Questions:

  1. If you could name one thing that is most important to you regarding your involvement with HPC what would it be?
  2. The things that concern me most about HPC are:
  3. Where do you hope God will lead HPC in the next 3 years?
  4. Other reflections about our church/congregation.

Follow the link above to submit your responses online, or return them to the church office (office@heritagepres.com). Additional paper copies are available in the Narthex, and can be returned in the offering plate on September 16.

~Rev. Elizabeth Lovell Milford
September 9, 2018

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[i] Fred Shapiro, “Who Wrote the Serenity Prayer?” July/August 2008 article in Yale Alumni Magazine, http://archives.yalealumnimagazine.com/issues/2008_07/serenity.html , accessed 9/6/2018.
[ii] For further discussion of authorship, see also https://www.nytimes.com/2008/07/11/us/11prayer.html.
[iii] Heather Murray Elkins, “Homiletical Perspective: 1 Kings 3:5-12,” Feasting on the Word: Year A, Volume 3, David L. Bartlett and Barbara Brown Taylor, editors, (Louisville, KY: Westminster John Knox Press, 2011).
[iv] New Revised Standard Version.
[v] New International Version. The King James Version uses “an understanding heart.”
[vi] The Message (a paraphrase by Eugene Peterson).
[vii] John L. Thomas, Jr, “Theological Perspective: 1 Kings 3:5-12,” Feasting on the Word: Year A, Volume 3, David L. Bartlett and Barbara Brown Taylor, editors, (Louisville, KY: Westminster John Knox Press, 2011).
[viii] Thomas W. Blair, “Pastoral Perspective: 1 Kings 3:5-12,” Feasting on the Word: Year A, Volume 3, David L. Bartlett and Barbara Brown Taylor, editors, (Louisville, KY: Westminster John Knox Press, 2011).

Sunday’s Sermon – Listen. Look. Arise. – Song of Solomon 2:8-17

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Imagine for a moment, life before Caller ID. The phone would ring, and you would not know who it was. So, you’d answer, and moments later some sort of greeting would come from the voice on the other end. I remember calling my grandfather, and how there would always be a slight pause after I chirped “Hi Paw-Paw!” I could hear him smile on the other end, and the warmth in the tone of his voice carried across the line. “Well, Elizabeth Kaye” he would always say, using my full name more often than not. It was more than just a cursory interaction to get conversation going; it was a moment of discovery and shared connection. He knew my voice. Whose voices do you recognize without a name on a screen or their face in front of you – parents? a best friend? I’ve found that even without seeing, I can pretty quickly determine whether a crying child belongs to me or not. Even the youngest infants will turn at a mother’s voice.  Our ears seem trained on some voices, whether by instinct or simply hearing them more often.

Today’s text from the Song of Solomon begins with such a warm connection, as the poet hears the voice of her beloved, bounding in her direction. This book, not often one read from the pulpit, is a beautiful poetic masterpiece tucked into our Biblical canon, offering a sensual and profound reflection on one of life’s greatest gifts – love. The lyrics are descriptive and erotic, celebrating physical aspects of love and affection that may even make us blush when read, but laid out before us without shame. Instead, in this book we find a celebration of love the way it is meant to be, marked by passion and the sensuality of nature alongside mutual and reciprocal affection filled with delight.

Throughout the centuries of biblical interpretation, people of God have wrestled with what to make of it. Some have wondered if these are more historical poems referring to an actual human couple, such as Solomon, to whom the book is attributed, and a peasant bride. Contemporary scholars have offered that perhaps these are more anonymous secular ones, noting the similarities in style and function to Egyptian, Arabic, and Syrian love poems from around the same time. The most classic interpretation, is that it seems to serve as a masterful allegory of God’s love for Israel, although like the book of Esther, it never mentions the name of God directly. This morning, I’d like to offer a thought that resonated with me this week: rather than trying to draw a distinction between history and allegory, perhaps they aren’t really that different after all in relation to this book helping us better understand love – both in our relationships with others and in our relationship with God.  Julia O’Brien notes that the lives of the soul and of the body are not that distinct, saying:

To be in love is to live beyond the boundaries of the self and to enter a realm of sheer delight, in which the human and divine can merge. Human love both allows us to celebrate God through our bodies and educates us in loving and being loved . . . [Song of Solomon] celebrates and perhaps even creates the feelings of passionate desiring and knowing oneself to be passionately desired. While loving and being loved are not the only goals of human existence, they can be transformative experiences that not only lead us to praise the One who makes joy possible but also exercise our capacities for love. Glimpsing oneself not as perfect but perfect for someone, wanted, sought after, is a cause for singing both secular love songs and hymns[i].

This passage in particular invites us into the joyful anticipation of being connected – to nature, to one another, and to God. It is a song of hope, brimming with energy, inspiring us to enter a new season of being in the world where we might be transformed by the renewing power of love, be it human or divine. How fitting to come to this text on the cusp of the beginning of fall and at a time in our church year when several new things are springing up around us. Next week, we will celebrate another beginning of learning and growing together in faith, and at the same time launch a longer visioning process in which we hope to be attentive to God’s guidance for our congregation in the future. Today’s verses prepare us for such a new vision and fresh start, with encouragement for how we might best engage with each other and with God in the process. It can be summarized in 3 verbs that almost outline our text: Listen, Look, and Arise.

Listen. That is what catches our attention, along with the poetess, at the beginning of the passage. Listening implies a certain posture of readiness; not being so self-involved or fixated on a task at hand that we become oblivious to the world around us. To listen to another person is one of the greatest gifts we can give one another. Rather than just waiting to insert our opinion, when we are truly listening, we are setting our own egos aside and are fully engrossed in accepting the gift of what someone else has to say to us. In a moment, our listening affirms that person’s self and says “I care about you. I’m here.” It is the most powerful relationship tool we can have with each other, yet it is one of the most difficult ones to maintain in the midst of all the noise around us.

In the case of our faith, listening for God’s voice can feel like a daunting task. It is awkward and confusing as we try to discern which is God’s voice and which are the voices around us. Nevertheless, we are called to listen for it, attentively, prayerfully. To do so well means engaging in a deep relationship with our Creator. The more we spend time in conversation with God, otherwise known as prayer, and the more we engage with God’s Word as revealed in Scripture, the sooner we begin to pick up on the whispers of God’s voice around us. Listening, with those we love, and with God, is an activity marked by relationship. Even before we are able to see what is coming, we hear the voice of our beloved.

When this happens, we cannot help but look. Our energy picks up and we begin to scan the horizon in anticipation of love’s light breaking through. Words evoke a vision for what could be. In this poem, it is clear that things have been difficult, but those days are no longer, “for now the winter is past, the rain is over and gone” (verse 11). Such words imply that what has been spoken is not just sweet nothings or platitudes, but hope that springs even from dry places. It implies the reality of those things in life that keep us shut in and frozen, or looking out at dreary skies once again with lament. While it should be noted that any one relationship should not be the be-all-end-all of our happiness, it is certainly true that the love we share with others has the potential to turn even our worst days around. What is more, being connected with others helps us look in new directions. How often has a friend comforted you and helped you see things in a more positive way, or work through something? Or perhaps there has been tough-love, when a loved one forces you to take a hard look at some things that are not good for you or those around you. To look as a follow up of listening means that we truly “see” one another, not just on a surface level, but in deep real ways that encompass the whole spectrum of emotions and experiences. Looking involves both an awareness of the past, an honest analysis of the present, and even the ability to begin to imagine the possibilities of the future. It is seeing things as they have been and are, but in a way that is mindful they don’t always have to be that way.

For the people of God hearing these words from Song of Solomon, there may have also been a deep longing for a restored relationship with the Divine. When all else seems to have failed, we too search the horizons for signs of hope and promise. Looking is also discovering the possibilities and beauty in the world. When we look in this way, we engage in an appreciation of the amazing work of our Creator. It is no surprise that this poem is rich with images of nature – it is one way we glimpse the love of God for us, and all of the world. To take the pleasure in looking is to revel in God’s glory, and to open ourselves to God’s vision for the world, as it is, and as it should be.

Together, listening and looking lead us into a new vision – for our relationships with others, and for our relationship with the Divine. They draw us into authentic, intimate encounters in ways that transform us, and become an invitation for a new way of being in the world. Arise, repeated several times in the poem, is our summons to not just hear and see from a distance, but participate in the new creation that is springing forth. It reminds us that for love to be fully personified it must be acted upon. We cannot just assign it some words and paint verbal pictures of the beauty of nature. We must engage it with our whole selves and act.

This is the message of James in a nutshell, captured in the verses that accompany our poem in the lectionary. They remind us that in our lives and in our faith, it is not enough to simply think or say that we believe something. Our faith has to lead us to action if it is to be alive and true.

Listen. Look. Arise. These are the markers of strong, committed, intimate relationships. When we practice them, as individuals and community, they lead us to a rhythm of life marked by love and faith. They become our way of live, interwoven with creation, with each other, and with our Creator, and our lives will be richer as a result. A new season is coming. May these words, and the Word of God, lead us into it and into the new possibilities it contains, so that our lives ring out with poetry and song. Amen.

~Rev. Elizabeth Lovell Milford
September 2, 2018

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[i] Julia M. O’Brien, “Exegetical Perspective: Song of Solomon 2:8-13,” Feasting on the Word: Year B, Volume 3, David L. Bartlett and Barbara Brown Taylor, editors, (Louisville, KY: Westminster John Knox Press, 2009).

Sunday’s Sermon – Put Your Best Foot Forward – Ephesians 6:10-20

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What do you, or did you, need to start the school year off right? A special new lunchbox? A fresh box of crayons? Those yellow number 2 pencils? Chances are, in addition to your own favorites, you were checking off a school supply list from a teacher. Some are even quite detailed, down to the color of the folders with or without brads in the middle. The purpose of these lists, I think, among other things, is to help get students prepared with everything they might need for the coming year. And even if we are not in class anymore, some of us love to walk those aisles with a sense of nostalgia, or the joy of that new box of crayons for ourselves.

Even as adults we often make sure we have the supplies we need before we begin a project. It’s a good plan to do this before attempting to assemble a piece of furniture, for example. For other projects, failing to do so means at least 5 trips to Home Depot to get the right tools or items needed for your fix. I’m keenly aware of this as a natural instinct right now, as we’re about 5 weeks or so from my due date, and that “nesting” desire is setting in, prompting us to prep the nursery, clean the house, and make plans for the arrival of our second child. The point in all of these instances is to get ready with everything you’ll need to make the process as smooth as it can be. It’s living out the Boy Scout motto, “be prepared,” and anticipating what might be needed along the way.

The verses we have read this month from the letter to the Ephesians have all revolved around this kind of preparation for the early Christians – both the eager anticipation of Christ’s return and trying to figure out how to navigate life as believers in the context of a challenging world. Historians believe that:

the community of Christians, called “Ephesians” may have lived somewhere in Asia Minor during the first two centuries CE. They were religious minorities in the Roman Empire. Christianity was illegal until 313[i].

In this context, we are reminded of the persecution and struggle the early church had in relation to living in the Roman Empire. This is the root of the idea of “spiritual warfare,” where people of faith were up against a lot, and trying to make sense of a new way of belief in and amongst significant influences that often pushed against the cores of following Jesus. One commentary notes:

If they were in fact in Ephesus, they may have been taken to worship the emperor at the newly constructed temple of Domitian to test their allegiance. Ephesus was also a thriving commercial city and the cultic center of goddess Artemis[ii]

Recognizing that these Christians would be up against a lot, to the point where it would feel like a significant battle, the writer leaves them with a “supply list” for living the Christian life to help them survive the struggles they might face both externally and internally.

The imagery may seem strange to us, even off-putting. It certainly is militaristic and heavy with images of battle that most of us don’t encounter every day. In this, remembering the context is particularly important. For what the writer gives is not a list of advanced weaponry, but rather a significant list of defensive and protective items, meant to withstand, not necessarily conquer. This is particularly important when we consider the ways in which Christians have utilized such battle metaphors to justify holy wars and conflicts in the following centuries, the Crusades being a notable example, but not the only one. The purpose of this “equipment list” was not to create some sort of “army” for God, but rather to help Christ followers to “put their best foot forward” into living the life to which we have been called (see Ephesians 4).

This morning, I want to borrow from my colleague Rev. Sara Nave Fisher, and suggest a modernized look at these items as a way of understanding how they might continue to be our  “discipleship supply list” for Christian living today[iii]:

First – the belt of truth we might consider as an identification badge or credentials.

the “belt” of Roman armor wasn’t just a way to keep pants in place – it was more like a badge, it was how they showed rank – their experiences, who they wereiii.

Perhaps we show our rank visually with some sort of symbol of our faith. Like a fish or bumper sticker on the back of our car, or a cross necklace. In this, we proclaim our allegiance first to God, rather than anything else that would otherwise claim us. The belt is placed at the center of our being. This represents what we stand for that holds it all together at our very core.

The breastplate of righteousness is similar. It is where we show our true colors. It’s more than just whether we are wearing red and black or white and gold to identify with our team. It’s about carrying ourselves in a way that when people see us, they see reflections of God. Both become almost a uniform that helps us proclaim not just who we are, but who God is.

Next, the shoes on our feet. The verse here isn’t so specific about what kind of footwear, but rather reminds us of the purpose of it – whatever will make us ready to proclaim the gospel of peace. For some of us, that’s sneakers so we’re ready to go. For others, it’s orthopedic shoes that we might not be slowed down by any ailment. Maybe for you it’s leopard print high heels that command attention and give a sense of power and fun to your message. For some it’s boots – cowboy, combat, or steel-toe – meant for hard work and heavy liftingiii. It could even be flip-flops, representing a laid-back attitude that creates a sense of comfort and ease in conversation. Whatever it is for you, the writer tells you to put your shoes on so that you’ll be ready to go when the time comes. It’s about being prepared, after all. Our shoes can help give us the traction to make it through even challenging and uneven terrain, digging in as needed with cleats or tread, or perhaps gliding across a smooth dance floor for conversations that require more gentleness. It’s not about stomping around; it’s about taking the right steps.

Fourth, the shield of faith. This one is clearly meant to deflect and defend, perhaps offering some sort of barrier or buffer between you and the challenges of the day. The shield can help take the brunt of the blow, or offer additional time to reflect before responding.

Perhaps a modern equivalent might be a “backpack of faith” or some sort of toolkit that holds additional supplies to strengthen us in our faith. Because people will disagree with us – they may loudly disagreeiii.

That’s a natural consequence of proclaiming peace with those special shoes, and sometimes we need something else to pull from to make it through.

Next, the helmet of salvation, that thing we need to keep on the top of our minds. Or, put another way, the “sunglasses of salvation,” the lens through which we see the world.

Above all else, we have salvation. Even when our shields fail, even when our breastplate is infiltrated, we have salvation. No matter what, we have a God who saves us. Because at the end of the day it isn’t about us or what we do about who we are – the good news of the Gospel is about who God isiii.

The helmet of salvation reminds us of the connection that should exist between our head and the core of our being – that belt of truth, and guides our thoughts and actions to become extensions of that understanding above all else. It also means seeing the world through the eyes of a God who saves; this means extending grace and forgiveness to each other, just as we have been forgiven in Christ.

Finally, the writer gives one item – the sword of the Spirit. Fortunately, this one comes with a bit more explanation – he’s talking about the Word of God, which has the power to transform and change and cut through even the most difficult circumstances with good news. Let’s liken this to a collection of sharpened pencils. A lot of school supply lists nowadays have not just pencils on the list, but specifically indicate that they are to be sharpened, and for good reason. First, quite simply, an unsharpened pencil is not tremendously useful for writing. It needs to be shaped and worked before it’s usable. Good teachers and administrators have learned to do this in advance. In the middle of a test is not the time you want a room full of students having to sharpen their pencils. It’s loud, noisy, and distracting, and it takes time away for the work you should be doing. Having the pencils sharpened already makes you ready to jump right in for the task at hand, whether it’s taking notes or taking a test.

Using the sharpened pencils of the word of God means that we know the Bible so well, we have spent time studying and understanding, and we can have conversations about itiii.

Note, this doesn’t mean we are supposed to use the Bible as a weapon. In the movie Saved, the lead character literally throws her Bible at a classmate trying to get her to change what the character believes is wayward living. That’s not the intention of God’s Word. Rather, it is meant to shape us and guide us. So, having sharpened pencils of this word is about recognizing the power inherent in the Spirit’s movement as we read and study the Bible together, and knowing it has the power to change even us:

It’s knowing that God’s word cuts through evil, not through each other. It cuts through racism and through classism and division of all kinds – again, not through each otheriii.

It’s trusting that, in the end, as the Psalmist proclaims, the Word of the Lord will endure forever, even as everything else fades away. In this way, it can become like a permanent marker I suppose, but the pencil reminds us of how the Spirit is continually moving and providing shading and different levels of understanding, allowing us even to erase some of our preconceived notions and correct our own answers about faith.

What a list, right? With these items in our cart, we should have everything we need to lead lives of faithfulness to Christ. And we might be tempted to rush out and seek to check them all off the list. Here’s the hitch, though. They aren’t necessarily easy to find. We won’t be able to make a quick run through Target’s school supply aisle and grab them all, and that’s not just because those aisles in stores are quickly being replaced with Halloween costumes and Christmas decorations. It’s because this list from Ephesians:

Isn’t an external list that we have to go shop for. It’s one that has already been given to us by Godiii.

That reminder comes to us again and again in Ephesians, ringing out like a well-known chorus. It is God who fills us with the resources we need to go about this discipleship business, through the gifts of grace that come alongside the good news of Jesus Christ. Ephesians offers the reminder that it’s been within us all along, and urges believers to dig deeper into themselves to discover it, and then use it.

Our bags are already packed! God has made us ready to go! We just have to remember to take it with us when we go out the door. May we be prepared in the best way we can, putting on all God has already given us, so that each day we can “put our best foot forward” and walk into the journey of faith and life before us. Amen.

~Rev. Elizabeth Lovell Milford
August 26, 2018

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[i] Haruko Nawata Ward, “Theological Perspective: Ephesians 6:10-20,” Feasting on the Word: Year B, Volume 3, David L. Bartlett and Barbara Brown Taylor, editors, (Louisville, KY: Westminster John Knox Press, 2009).
[ii] Ibid.
[iii] Many of these parallels from Rev. Sara Nave Fisher, “Armor,” sermon delivered August 19, 2018. Shared with Rev. Elizabeth Milford on August 22, 2018.

Sunday’s Sermon – Homeroom Lessons: Use Time Wisely – Ephesians 5:15-20

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Five hundred twenty-five thousand six hundred minutes
Five hundred twenty-five thousand moments so dear
Five hundred twenty-five thousand six hundred minutes
How do you measure, measure a year?

In daylights, in sunsets
In midnights, in cups of coffee
In inches, in miles
In laughter, in strife

In five hundred twenty-five thousand six hundred minutes
How do you measure a year in the life[i]

This song opens the second act of the popular musical Rent, as characters reflect on what has been and what is to come, wondering what to make of it all. The answer supplied by the chorus? “Measure in love.”

Time is one of the most fascinating concepts of our lives. While we have made it into an objective fact, marked by ticking clocks and the turning of calendar pages, it also can be a quite subjective or even relative thing. Some things seem to take forever, while others pass in the blink of an eye. In school, I remember teachers giving us assignments to complete in certain amounts of time and reminding us to “use time wisely!” – in other words, we needed to get down to work to make sure the task was complete. It’s a valuable life skill to be sure. Our lives are governed by our sense of time in a lot of ways, which means that we spend a fair amount of energy on time management. In fact, it can make the difference in whether we are on time for an appointment, or sitting on 75 stuck in traffic because we have, yet again, grossly misestimated how long it will take us to get downtown.

This morning, though, I’d like to consider this gift of time as a bit more than just how we accomplish our busy schedules.  Time, you see, is also a theological concept. In Greek, this is reflected by the use of two different words to recognize time. The first, chronos, as in the root of our word chronological, talks about sequential and ordered time. The second, kairos, is the one we find in our text today from Ephesians, which gets at something bigger. Namely, it calls us to consider time as the right, critical, or opportune moment, particularly in relation to God’s timing and purpose.

In this section of moral instructions in chapter 5, the author speaks to this understanding of time, urging the Ephesians to be wise and make the most of the time they have been given. One more language note: the Greek verb that appears alongside time in verse 16 translates literally as “buy back” or “redeem,” which stands in contrast to the verses it follows that include warnings about not getting caught up in the pagan ways that surround them. Instead, the writer argues, Christians should remain awake and alert. In other words, we have been given the gift of “time” from God, but it’s up to us to make it into something worthwhile, moving from chronos to kairos.

So – what does this look like? This week I came across a video by an inspirational speaker named Jay Shetty. He grew up in London, England and holds a degree with honors in Behavioral Science. Inspired to make a difference in the world, he spent 3 years after graduation living as a monk across India and Europe, spending time in meditation and service to others. After this, he returned to London and eventually was invited by a business school friend to speak to those undergoing intense stress in the workplace, which has led over the past two years into a remarkable social media presence among other speaking engagements. I want to share a three-minute clip of one of his videos, which speaks to the idea of time and how we might value it, and offer you the opportunity to consider your own relationship with time.

https://www.youtube.com/watch?v=vPaS85IA6oY

[ii]

How do we value time? That is at the heart of today’s text from Ephesians. In many ways, Jay Shetty modernizes the concept in this video, but in ways that reflect the Epistle’s intentions. Both prompt us, perhaps in uneasy ways, to think about the ways we allocate the minutes or seconds we are given each day. I’ll be the first to admit that more time than I would like is what I could categorize as “wasted time.” You know, the things that start as a short break, and the next thing you know, you’ve “lost” 30 minutes or more on some frivolous activity? It doesn’t always have to be watching tv or scrolling Facebook, either. Sometimes we get distracted by things that are otherwise productive; like when you go to put something away and end up reorganizing the entire closet, leaving your original tasks incomplete. I’m not sure exactly what the challenges were for first-century Christians, but I imagine they must have had their own examples, much like we do today. It’s easy to lose a sense of intention about our time, or to have the best intentions and lose track of it.

These verses help remind us of the ways in which our lives as Christians call us to mark and observe time in different ways. It’s not unlike the most basic instructions God gave to Moses and the people of Israel in the 10 Commandments to work for 6 days and then set aside one to rest – sabbath. It seems the Almighty has always been concerned with how we shape our time. And here in Ephesians 5, we get a reminder of it, with the call to participate in worship. As G. Porter Taylor notes:

Worship of God redeems the time. It orients the person to the Almighty and keeps his or her life in right relation [iii].

Worship here, of course, is not about a chronos understanding of one hour on a Sunday morning. It’s about a kairos understanding of time, as we seek to fill our lives with an awareness of the holy, so that we might be filled by the Spirit to the point where not just our voices sing, but our entire hearts take part in the melody. When we live in this way, we are truly embracing our vocational calling from God, which of course has implications for how we spend our time, and our lives become marked not by seconds, minutes, hours, days, or years, but by a sense of God’s ongoing purpose in our own lives and the world, and our active participation in it.

Sometimes, though, it can take some work to figure out what this means. It involves investing our time in reflection and worship to listen for that call. Consider this: worship –  that time spent here in the Sanctuary, or engaged in Bible Study or service, or your own personal prayer life or other spiritual disciplines – is a lot like going to the gym. You can go and clock in a certain amount of time, but the actual time spent in the location is not what guarantees you the results; it is going to involve what you put into it. If all of your time “working out” is spent looking in the mirror, or perfecting the playlist, or making sure your outfit is the most-trendy, you might not get in the best shape. But if you pay attention to your form, push yourself to new limits, and maybe even check-in with a personal trainer or work-out buddy, chances are you will start to see some improvement. And then, beyond the time in the gym, comes the importance of rest days in between, a healthy diet, and even some cross-training that might happen in other locations. All of these, together, contribute to a healthier lifestyle marked by wise uses of your time in order for you to be at your best self. Our spiritual lives are not that different. They take intention and work. What better way than to start with how we approach something as simple and basic as time?

The early monastic communities and many people of faith for centuries have done this by “keeping the divine office,” that is pausing at certain times of day for regular intervals of prayer. This “Liturgy of the Hours” provides an ongoing reminder that we are to be oriented in a spirit of worship, seeking to move through our days not just with accomplishing a to-do list, but with a sense of our time, and our lives, being holy. Give it a try this week, whether it’s setting an alarm every few hours, or just one at a certain point in your day, to pause and reflect prayerfully on God’s presence in your life and your sense of what it means to live as a disciple. Such a simple practice can truly change how you see your life and the world around you. All it takes is a few moments of well-spent time.

And that is what the writer of Ephesians was hoping those Christ-followers would do – see the world through a different lens, a worshipful one, that just might help them make the most of the time they had been given by God until Christ returned. In the end, these verses echo our teachers’ instructions for any task at hand, broadened to the task of living: Use Time Wisely! May it be so.

~Rev. Elizabeth Lovell Milford
August 19, 2018

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[i] Jonathan Larson, “Seasons of Love” from the musical Rent. Universal Music Publishing Group.
[ii] Jay Shetty, “Before you Waste Time” Video, https://www.youtube.com/watch?v=vPaS85IA6oY, accessed 8/16/18.
[iii] G. Porter Taylor, “Theological Perspective: Ephesians 5:15-20,” Feasting on the Word: Year B, Volume 3, David L. Bartlett and Barbara Brown Taylor, editors, (Louisville, KY: Westminster John Knox Press, 2009).

Sunday’s Sermon – Homeroom Lessons: Watch Your Words – Ephesians 4:25-5:2

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“Sticks and stones may break my bones, but words can never hurt me!”

Do you remember learning this rhyme on the playground, perhaps being taught it as a response to name-calling? It’s an old rhyme, with one of the earliest citations of it found in a March of 1862 issue of The Christian Recorder, a periodical published by the African Methodist Episcopal (AME) Church. The article insisted that:

true courage consists in doing what is right despite the jeers and sneers of our companions[i].

It referenced the popular rhyme as an old adage, one that had been around for a while and had stood the test of time, likely due to its sage wisdom as well as recurring need to hear it. For as much as we nod along and repeat it, we know it to be a truth that pushes against our reality; namely, words can hurt – deeply. And this is true whether they are intended as weapons, spoken without much thought at all, or even voiced in honesty.

Our text for this morning from the letter to the Ephesians zeroes in on the importance of words and speech we use within the Christian community. The premise is relatively simple and straightforward; we are to speak truthfully to one another. Authenticity in speech is what binds the community together. Without it, we will certainly fail. But with it comes a risk, which quickly follows in verse 26. The truth is sometimes going to be messy. It gets intertwined with anger and bickering, gossip and bitterness, and all sorts of other things. Sound about right? The classic example of this, of course is that no-win question “does this dress make me look fat?” But more than just the need for carefully worded answers, words matter to us because alongside the belief that we are to be honest with each other, we are conditioned with being “nice” – almost to a fault. At times, the two seem at odds. In the South, we couch this by adding phrases like “bless her heart.”

In her book, Waking Up White, Debby Irving identifies this as one of the reasons having conversations about race is so difficult. She reflects on the ways in which her upbringing in New England taught her to sweep things under the rug and avoid many topics, particularly racial or controversial ones, because they were things “we just don’t talk about.” Avoidance becomes a marker of success. And somewhere in the midst of that, the ability to speak truth at times gets pushed to the back, because it would most certainly result in feelings of judgment or anger. Irving notes that:

The culture of niceness provides a tidy cover, creating a social norm that says conflict is bad, discomfort should be avoided, and those who create them mark themselves as people who lack the kind of emotional restraint necessary to hold positions of power. Another vicious cycle[ii].

This means that important conversations got ignored, and those without power are silenced. It’s one manifestation of injustice, and it moves us farther away from the instructions to the Ephesians.

So how do we get out of such a cycle, and into the framework where we instead “speak the truth”? In 1992, MTV debuted a show with the following tagline:
Seven strangers picked to live in a house . . . and have their lives taped . . . to find out what happens . . . when people stop being polite . . . and start getting real.

The Real World ran for 32 seasons (!), and essentially was a study in what it meant to be in community together. These strangers, as they got to know each other and built relationships, soon realized that they didn’t all agree on, well, practically anything sometimes. And yet, they were forced together in this microcosm environment where they had to figure it out. Drama and conflict made for compelling television and somewhat manipulated storylines. To be sure, it was often pretty ugly.

I think, though, there’s room for a bit of a parallel with the church and this passage from Ephesians. We have been picked to live in this “house,” the church – called by Christ (remember, the first three chapters of Ephesians captures this gift of grace in a nutshell), and now are called to make something of it. Eventually, the “nice” is going to wear out. No doubt the early church felt that, with mounting pressures and persecutions. And the writer of Ephesians, likely a contemporary or student of Paul’s, is writing about what happens when things start to get real.

Now, hear me out on this – I don’t think it’s a bad thing to want to be respectful and polite. Watching our words absolutely means paying attention to how we phrase things to one another, including an awareness that not all words or terms are appropriate. This is critical if we want to advance conversation and truly get to the heart of what matters to us. But sometimes, we get lazy about our words and simply choose to stay quiet, which can get in the way of our truth telling, and serves simply to avoid conflict. And when we do that, I think we fall short of the kind of community that Ephesians references, because we miss the opportunity to address the truths that we are called as children of God, to speak to our neighbors. Debby Irving continues:

Ignoring feelings and trying to smooth them over with pleasant chitchat only promises to hold people back from allowing their hearts to join their minds in recognizing injustice when it’s right in front of them, or even inside them[iii].

When we start to bottle these things up, they can lead to resentments between us and tension in our relationships. This happens between friends and spouses, within groups and communities, and even on a bigger scale in our society. In fact, I would offer that it’s been happening for quite some time now in our country. It is an understatement to say we live in divisive times, where tensions are high. Words are cutting like swords. Name-calling is rampant. In fact, sometimes that’s as far as it gets before things escalate. Instead of speaking truth to one another, many are simply content to throw out labels and slogans that separate us from our neighbors, even when we know those stereotypes are a lie. Because they are, right? That’s the entire nature of stereotypes – they’re oversimplified images or ideas about a person or thing; the do not tell the whole story, the whole truth about any individual. Consider that for a moment. Words like “conservative” or “Republican” or “liberal” or “Democrat” do not define any one person or even one group. Why, then, are we letting those take such a hold on us? What would it look like for us, as the church, to speak the truth to our neighbors about these divisions? Or even to speak the truth to ourselves about them and the ways in which they are coloring how we see one another? We might just stumble back into Ephesians, with the reminder that “we are members of one another” (verse 25). As such, we are called to do more than throw out labels in anger. That makes room for evil to work. Instead, we are called to a different way of being.

Ephesians acknowledges that speaking the truth will lead to anger and conflict, but it does not leave us there. Instead, it gives us some practical advice for how to make it through it. Verse 29 tells us “let no evil talk come out of your mouths, but only what is useful for building up, as there is need, so that your words may give grace to those who hear.” At first, this might remind us of the advice from the classic Disney movie, Bambi, where the rabbit Thumper recounts advice from his mother, “If you can’t say something nice, don’t say nothing at all.” But considering this in the context of a passage about speaking the truth, we can’t be satisfied with mere silence and avoidance; that’s how we end up in the “culture of niceness,” that gets us nowhere. Instead, we might take a step back, and consider that our words matter, and find a way to offer constructive criticism to one another in love.

One of my seminary courses was on group dynamics, and my professor, much to our chagrin, harped on a concept known as “The Awareness Wheel,” forcing us to use its cycle with almost every comment we made in class. It is especially helpful in conflict, because it focuses on sensory data and “I” statements that remain focused on the core issue. It goes something like this:

  • State your observation “I sense” -or “When I see/hear”
  • Reflect on your thoughts, “I think . . .”
  • Name your feelings, “and I feel. . .”, identifying the core emotion at play.
  • Identify what you want to happen, “I want,” and finally
  • Make a commitment to what you might do to achieve that purpose, “I will. . .”

Truthfully, most of us absolutely hated the Awareness Wheel. It even became a running joke to work into lunchroom conversations. Equally as truthful? It’s totally helpful in conversation particularly when things are tense. It’s a tool I use with couples preparing for marriage and groups in conflict. And when I’m at my best communicating, I employ it in my own life. It’s also helpful in navigating toddler tantrums when you need to keep your sanity. But most of all, I think it points to the kind of grace-filled speech that Ephesians is getting at. This passage reminds us that it’s not about avoiding the tough conversations; it’s about engaging in them faithfully and well, so that we are working towards reconciliation and building each other up.

In school, we might have been told to “watch your words.” This is more than just a reminder not to curse or say hate-filled theme. It’s a call to speak with intention. To put aside the things that are laced with anger and bitterness and spitefulness and instead seek kindness, which I would argue is distinct from the niceness we talked about earlier. As one friend put it, “kindness is telling a friend, or even stranger, who is leaving the restroom that her dress is tucked into her underwear; niceness is not saying anything because you don’t want to embarrass her.”

Kindness is not ignoring the difficulty of conflict and disagreement; kindness is being willing to work through it together. That leads us to an openness to forgiveness, made possible not because we possess superhero type powers of forgetfulness, but because we live in an awareness of the gift of grace that comes in remembering that God has forgiven us through Jesus Christ. This is what gives us the confidence and competence to attempt to forgive each other, and is what can become the work of reconciliation. God who has made us members of one another in Christ, seeks that we follow in his footsteps, that we might become imitators of our Savior himself, and live in the love he first showed to us. It always starts and ends with God. In between are the words we say to one another. May we be attentive to them, take on the bold task of truth-telling and hard conversations with each other, and find ourselves living in love as Christ’s community is built up even now. Amen.

~Rev. Elizabeth Lovell Milford
August 12, 2018

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[i] https://www.phrases.org.uk/meanings/sticks-and-stones-may-break-my-bones.html
[ii] Debby Irving, Waking Up White and Finding Myself in the Story of Race, (Cambridge, MA: Elephant Room Press, 2014).
[iii] Debby Irving

Sunday’s Sermon – Homeroom Lessons: Make Good Choices – Ephesians 4:1-16

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A fun and engaging way to get to know others, whether in a large group or passing time on a long road trip, is to ask each other a series of questions beginning with the phrase “Would you rather?,” giving two choices and inviting the responder to share why they picked one over the other. Let’s try it for a few rounds. I’ll let you point to the designated side of the sanctuary, and make a short comment to your pew-mate after each pairing. Ready?

  • Would you rather . . . go on vacation to the mountains or the beach?
  • Would you rather . . . be completely invisible for one day, or be able to fly for one day?
  • Would you rather . . . give up watching tv or movies or give up going out to eat for a year?
  • Would you rather . . . always be 10 minutes late, or always be 20 minutes early?
  • Would you rather . . .  know all the mysteries of the universe or know every outcome of each decision you make? [i]

Every day, we are faced with an almost endless number of choices to make. What to wear, what to do, how to respond to any given situation. Our choices might be easy and quick, or require more information or deliberation. Some of these choices give us more options than others. Sometimes we are choosing between two things and neither of them is particularly appealing. And, of course, different choices carry different levels of meaning or importance in our lives. That is sometimes, but not always, reflected in the time we take to make them. I might, for example, only take a few moments to select which shoes to wear, but take longer to decide that I want to spend the rest of my life married to another person. Ultimately, what we choose can say a lot about us, whether it is simply a preference for an activity or lifestyle, or a reflection of a deeply-seated belief.

This morning, our text from Ephesians prompts us to reflect on the choices we make as we think about how we are “living our lives,” and whether or not they are in line with the “calling” we have as God’s people. This letter is often believed to be a kind of circular letter written by an associate or student of Paul’s, and includes exposition on the centrality of Christ, including a grand vision of what God has done and what is given to and through the church. Then, in this passage, the writer turns from the big picture to answering the “so what?” question of how this new reality might play out in the everyday life of the church, with discussion of the unity of the church and the ongoing sanctification of believers. That is, the ways in which our lives reflect God’s holiness. Ephesians, like many of the epistles, takes on a moral character and instruction for life. Not because it is what wins us God’s favor, that much is made clear in earlier verses, but because it matters how we respond to God’s grace. In essence, much of the letter, including these verses, shout that message we may have heard from a parent as we climbed onto the schoolbus or got out of the drop-off line, or shared by a homeroom teacher as we began our day: “Make Good Choices!” Our lives as Christians should be those that reflect the good news we believe.  The large theological catchphrase for this is “embodiment” – which simply means that the beliefs we hold and witness we give can and should be reflected in our words and actions. The smaller acronymn that fits on a bracelet is something like WWJD – What Would Jesus Do? – implying that before we say or do something, we’ve put some thought into whether or not it is in line with the teachings of the one we claim to follow. It’s tough work, even for the most faithful, who seem to clearly be called for God’s purpose.

Ask David. His story is one marked from the beginning as being chosen by God, shepherded in unlikely ways to become king.  But by 2 Samuel, the story takes a turn. To say David does not make good choices is a vast understatement. Chapter 11, just before what we read this morning, reveals more than just a series of bad choices. It is a devastating story of as repugnant a series of events as perhaps may be imagined, from his rooftop voyeurism and sexual exploitation of Bathsheba to his deception and attempts to cover it up by manipulating her husband Uriah to his savage final resolution of not only arranging for Uriah’s death, but the death of all who serve under his command. His actions are reprehensible and beyond excuse. They are difficult to stomach, and almost impossible to preach, because as tempting as it is to skip ahead to the ways in which the narrative redeems David, these verses are atrocious. So why attend to these chapters today, or in the 3 year cycle of the lectionary at all? One commentator notes:

This lection is one of the greatest passages in the entire Bible, for it not only makes a devastating statement about the moral priorities of God, but it also abandons sentimentality and romanticism to portray the human condition as it actually is[ii].

God’s response to David, if you keep reading into chapter 12, is to hold David accountable for these decisions, sending the prophet Nathan to condemn him and call him out for the choices he has made, prompting a confession and cleansing. In fact, it is believed that Psalm 51, which we often read on Ash Wednesday and which inspired our Prayer of Confession today, was David’s repentance and plea to God following his visit with Nathan. And it should be noted, since we will not continue to read this part of the text in the coming weeks, that while David goes on in continued service to God, his life is not all magically rosy. It is still fraught with pain and difficulty, related in part to his poor decisions. From this overall context, we learn that in the midst of grace and forgiveness, David’s choices still have real consequences. Life is lived in between these two truths.

The prophet Nathan exposes that David’s behavior is driven by self-interest and impulse, rather than a focus on God. He did not engage in some sort of discernment for how his faith and trust in God might guide him; he simply did what looked and felt good for his own gain. Such decision making methodology is often short-lived, and certainly falls short of the calling God has placed on God’s people. David’s story reminds us that “making good choices” is about much more than just selecting things that make us the happiest. They involve an attentiveness to something bigger than us. That is what the writer of Ephesians is getting at, too. As a people of faith:

We confess that there is a purpose other than our own that is being worked through our life. Our growth is to become more responsive and attentive to, and congenial with, that   larger purpose on which we do not get to vote[iii].

This larger purpose connects us to others. David missed this mark, to say the least. To frame it in light of of Ephesians:

he is not “worthy,” because he did not yield his gifts to his community. He refused to live by God’s gifts, trying to seize a peculiar destiny for himself[iv].

It is no coincidence that the writer of Ephesians uses the word “one” seven times in just two verses in chapter 4. This passage drives home the idea that our decision-making happens not just on an individual level in isolation, but in community with others with whom we are supposed to live in unity.  The writer continues to talk more about what this unity looks like, and presents a few core aspects to help readers understand unity, which hopefully inspires us to make choices that seek to build others up into this unity that comes in the body of Christ.  G. Porter Turner notes that:

The tools for this body are humility, gentleness, and patience. Humility keeps us grounded in the reality of who we are as creatures formed from the dust by God. Gentleness reminds us of our corporate identity . . . Finally, we are patient because we live in time. [with an awareness that] the kingdom of God is a gift from God, not a work achieved by humans[v].

These tools, among the others that are revealed throughout the letter to the Ephesians, all point to a unity that binds God’s people together in love through Jesus Christ. This is the high calling of those who follow Christ, and the decisions that we make should always be oriented around this purpose. It is not some accidental phenomenon; it requires ongoing, active work to make it happen. Remember those choices? They’re going to come each and every day. Ephesians serves as that homeroom reminder of the importance of attending to them, not just cruising through life without thought. People of faith are called to live with the intention of building each other up in love and charged with the extraordinarily difficult task of being knit together as one.

The good news is, we have been prepared for this task, because of the one who unites us – Jesus Christ:

“Christ’s body” is that place at the intersection of divine and human life where sovereignty, brokenness, and communion are held together in God’s grace[vi].

That is the unity we celebrate with the sacrament of the Lord’s Supper, gathering around this table not as individuals, but as the body of Christ, made one through the bread and the cup. Here, at this table, we come to proclaim that we are one, and declare our intention to follow Christ, making decisions that might contribute to that unity, until he comes again. So may we celebrate this feast together in unity, asking God to fill us once again and equip us for the lives to which we have been called, going from here to live and serve in Christ’s name, with choices that match. Amen.

~Rev. Elizabeth Lovell Milford
August 5, 2018

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[i] Questions taken from https://conversationstartersworld.com/would-you-rather-questions/, accessed 8/4/2018.
[ii] Walter Brueggemann, Charles B. Cousar, Beverly R. Gaventa, James D. Newsome,  Texts for Preaching: A Lectionary Commentary Based on the NRSV – Year B, (Louisville, KY: Westminster/John Knox Press, 1993).
[iii]     Ibid.
[iv]    Ibid.
[v]  G. Porter Taylor, “Theological Perspective: Ephesians 4:1-16,” Feasting on the Word, Year B, Volume 3, David L. Bartlett and Barbara Brown Taylor, editors, (Louisville, KY: Westminster John Knox Press, 2009).
[vi] Richard E. Ward, “Homiletical Perspective: Ephesians 4:1-16,” Feasting on the Word, Year B, Volume 3, David L. Bartlett and Barbara Brown Taylor, editors, (Louisville, KY: Westminster John Knox Press, 2009).

Sunday’s Sermon – Leftovers – John 6:1-14; 2 Kings 4:42-44

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Mention “leftovers” and you are likely to get a wide range of opinions, some of them quite strong. Some may insist that no leftover is a good one, while others appreciate encore performances of their favorites. I would offer that some things even taste better when they are leftovers, as the flavors have truly had the chance to come together. Consider a good batch of chili or slow simmered sauce. Or, my favorite “leftover” to enjoy: banana pudding.

Both of our scripture readings today leave God’s people with a lot of leftovers. Elijah’s meal feeds everyone with food left. In the gospel we hear the familiar story of Jesus blessing and multiplying a simple meal, so much so that twelve baskets are overflowing. These stories build upon the idea of God providing for us in a dramatic, exponential way. This is not just manna in the wilderness, enough sustenance for one day at a time; these are miracles of abundance.

The presence of leftovers is a promise that God isn’t done with us yet. There will be food and nourishment for another day. In fact, knowing they are there, we might even look forward to it. Leftovers, in a theological sense, build our anticipation of a continued relationship with God. Such stories remind us of the overwhelming generosity of God. Stories like these feeding tales encourage us to remember that even as we marvel in God’s goodness and blessings, they are only a small glimpse of what God is capable of. God is always bigger than our experiences, even our imaginations. Our God is indeed limitless. It’s as if we get to the end of an amazing deal or offer, and then hear that tag line “but wait, there’s more!”

This summer, we have spent 9 weeks exploring some of the stories of our faith and the songs that proclaim them. It was hard to pick such a small selection, so, as we come to the end of the summer together, I wanted to take time to remind you that, like those baskets of bread after all had been fed, there are ample “leftover” hymns for us to enjoy. This morning, we will get to sample a bit of those, first with a taste of some of the stories that didn’t make it into our series:

Did you know that one of the benefits of the Reformation was the rediscovery of congregational singing? Martin Luther was a huge proponent of the use and power of sacred music. He is quoted as saying:

If any man despises music, as all fanatics do, for him I have no liking; for music is a gift and             grace of God, not an invention of men. Thus it drives out the devil and makes people cheerful. Then one forgets all wrath, impurity, and other devices[i].

Luther also wrote many hymns in the early sixteenth century, including perhaps the most powerful hymn for the Reformation, based off Psalm 46, A Mighty Fortress Is Our God. He said:

I wish to compose sacred hymns so that the Word of God may dwell among the people also   by means of songs[ii].

Of course, no study of hymns would be complete without adequate mention of the late 17th and early 18th century poet Isaac Watts, who is frequently referred to as the father of English hymnody. He once wrote that:

The singing of God’s praise is the part of worship most related to heaven; but its performance among us is the worst on earth[iii].

For a period of two years, he wrote one hymn a week, seeking to give the church a better voice for its theology in song. Because of his departure from the classical settings of the Psalms, he was considered a radical churchman in his day. His more than 600 works include such scandalously new-fangled hymns as When I Survey the Wondrous Cross, I Sing the Mighty Power of God, O God, Our Help in Ages Past, Jesus Shall Reign, and Joy to the World.

Few songs are as well-known and celebratory as Joyful, Joyful, We Adore Thee. Set to Beethoven’s “Hymn to Joy”, from his ninth symphony (his last composed and generally considered the greatest). The words were penned by Henry van Dyke, a Presbyterian pastor from Pennsylvania who also served as our denomination’s moderator, a professor of literature at Princeton University, a Navy chaplain during World War I, and U.S. Ambassador to Holland and Luxembourg under President Wilson. He described the writing of the hymn, first published in 1911, saying:

These verses are simple expressions of common Christian feelings and desires in this present time, hymns of today that may be sung together by people who know the thought of the age, and are not afraid that the truth of science will destroy their religion or that any revolution on earth will overthrow the kingdom of heaven. Therefore these are hymns of trust and hope[iv].

Finally, many favorites stem from the tradition of gospel music, which saw its rise in the latter half of the nineteenth century. Robert M. Stevenson noted that:

Gospel hymnody has been a plough digging up hardened surfaces of pavemented minds.       Its very obviousness has been its strength. It is the music of the people[vi].

A prime example of this musical trend, Blessed Assurance, was written by Fanny Crosby in response to simply hearing a new tune played for her by friend and eventual composer Phoebe Knapp, for Fanny Crosby was a blind poetess.  She wrote three new hymns each week for a period while serving as a music publisher, and used over 200 pen names beside her own, writing pieces often suggested by visiting ministers wishing to have a new hymn on a particular subject or text. Over the course of her lifetime, Crosby wrote more than 8,000 gospel song texts, many of which have been an important part of evangelical worship for the past century. On her tombstone is a biblical quote referencing when Mary anointed Jesus with costly perfume, and reflects her very modest perspective on her contribution to sacred music: “She hath done what she could.”

Many of the stories behind our hymns are incredible. The ways in which music shares God’s story, our story, is not just limited to a short series, or even one hymnal. In fact, I think the sheer number of hymns and songs of faith are a sign of God’s incredible abundance and faithfulness. They remind us that there are not limits to God’s song. There are always more notes to be played. The “leftovers” from this summer and the many more within the pages of our hymnals and beyond remind us that God’s song continues. In fact, the songs of praise we offer and ways we express ourselves musically are ones that should go on and on, telling the story of God to new generations. Some old favorites will stand the test of time, alongside new melodies and lyrics that convey how God’s Word continues to be fresh and new to the next generation.

As people of faith, we are called to rise up and sing, with saints through all the years, with siblings in faith next to us in the pews, and for the future of God’s people who will continue to let voices ring forever in the glory of God. This morning, we invite you to do just that with a hymn sing to conclude this series together, allowing God’s word to be proclaimed once again in song! You can find hymnals in your pews, and  we ask that you reference which hymnal and the hymn number so that everyone can follow along as we sing the first verse of your favorite – go ahead and call them out, as Denise leads us in song.

Let us sing!

~Rev. Elizabeth Lovell Milford

July 29, 2018

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[i]       Kenneth W. Osbeck, 101 Hymn Stories: The Inspiring True Stories Behind 101 Favorite Hymns, (Grand Rapids, MI: Kregel Publications, 2012).
[ii]      Ibid.
[iii]     Ibid.
[iv]    Ibid.
[v]     Ibid.
[vi]    Robert. M. Stevenson in Patterns of Protestant Church Music, as quoted by Kenneth W. Osbeck in 101 Hymn Stories.

Food Pantry

Food distribution is scheduled the 1st Saturday of the month at 10:00 am and the 3rd Wednesday of the month at 12:30 pm.

The next Drive-Up Food Pantry is scheduled for Wednesday, June 18th at 12:30 am.  Accurate pre-registration is strongly encouraged to ensure volunteers pack accordingly.
Please sign- up here!

For other pantry locations, go here
or text “FINDFOOD” to 888-976-2232

Church News

Volunteers are needed to help pack family boxes on Monday, June 16th at 10 am in the Fellowship Hall. We welcome all volunteers.  

Food Pantry distribution volunteer opportunity Wednesday, June 18th registration here!

Worship Live Streaming and archives can be found by clicking the appropriate link under the worship tab.

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Upcoming Events

Worship

Sunday Schedule

9:00 AM
Responding in Faith Sunday School Class
     via Zoom with Barbara Jessee

9:15 AM
Bible University Sunday School Class
    with Dr. Tom Scott
Hybrid format (in-person & via Zoom)

Connections Sunday School Class
with Mark Bixler
Hybrid format (in-person & via Zoom)

Youth Bible Study (returns in August)
6- 12th grade

Kids Club – (returns in August)
Biblically-based Faith Formation Activities for Preschool – 5th Grade
Praise Kids Music on the 3rd Sunday of the month.

10:30 AM
In-Person Worship and Livestreamed via   YouTube.

Youth Group – the first and third Sunday of the month from 5-7 pm during the school year. (returns in August)