sermon Archives - Ramblin' with Roger

The best Good Samaritan sermon

I’ve listened to a LOT of sermons on the topic.

My church is participating in a Lenten series, “Everything In Between,” which “invites us to navigate the polarities in our lives with more faith, intention, and openness to be transformed… Each weekly sub-theme explores two supposed binaries, like ‘faith & works’ or ‘rest & growth,’ or ‘grief & hope.’ We often consider these ideas to be opposing. However, as we explore these concepts within the scriptures, we find nuance and complexity… these dichotomies are false. We might begin to see a full spectrum instead of black and white. We might find that God is present in between.”

The first sermon on finding God was about ‘stranger’ and ‘neighbor.’ The text was the hyper-familiar Good Samaritan parable.

First, the pastor painted the enmity between the Jews and the Samaritans. Here’s a useful comparable narrative I found. “Imagine the hatred between Serbs and Muslims in modern Bosnia, the enmity between Catholics and Protestants in Northern Ireland, or the feuding between street gangs in Los Angeles or New York, and you have some idea of the feeling and its causes between Jews and Samaritans in the time of Jesus. Both politics and religion were involved.”

The hymn afterward, I Saw a Stranger, Words: Anna Strickland (2024), to the tune KINGSFOLD (I Heard The Voice Of Jesus Say or Oh Sing A Song Of Bethlehem) amplified the sermon:

NEIGHBOR:
“I saw a stranger on the road in need of help and care
No clues to their identity, just human flesh laid bare
A thought had fluttered through my mind: ‘Is this one of my own?’
My tribal mind made me forget that they’re bone of my bone

What if you’re in the neighborhood and see someone who is an “other” in need? Do you aid them or fear that those in your tribe will chastise you?

From the other side

STRANGER:
“I laid there desperate by the road in need of help and care
As one by one they passed me by, too busy or too scared
Then one approached and my first thought was ‘Do they mean me harm?’
To my surprise, they met my eyes and held me in their arms”

If you are the injured party, you may wonder: Is that “other” person really going to help me?

BOTH parties are afraid. In Luke’s story, the injured person and the Samaritan are actually terrified. See how much they are alike! It was the best Good Samaritan sermon I ever heard, and I’ve listened to a LOT of sermons on the topic.

So when so-called evangelicals call Jesus “Liberal” and “Weak,” I disagree wholly. Jesus is radical.

The Weekly Sift explains:

“Maybe you were horrified by Musk’s statement [in a Joe Rogan interview] about empathy.

The fundamental weakness of Western civilization is empathy, the empathy exploit,” Musk said. “There it’s they’re exploiting a bug in Western civilization, which is the empathy response.

(I’ve seen this in other administration officials, who bloviate, “You’ll just have to get used to it.” These are mean, schmucky people.)

Let’s keep that empathy in check!

“Well, you should know that seeing empathy as an exploitable weakness isn’t just a psychological quirk Musk has because he’s on the spectrum. It’s become a thing on the Right. A conservative Christian author has a book out called Toxic Empathy: How Progressives Exploit Christian Compassion.

We are told that empathy is the highest virtue—the key to being a good person. Is that true? Or has “empathy,” like so many other words of our day—“tolerance,” “justice,” “acceptance”—been hijacked by bad actors who exploit compassion for their own political ends?

So, compassion is a…sin? Weekly Sift hears them saying, “Yep. If you find yourself feeling sorry for bombed-out communities in Gaza, hungry children in Africa, or working-class families losing their health insurance in the US, it’s a trap. Jesus wouldn’t want you to fall for it. ‘Love your neighbor’ now means something else entirely.”

But no, it does not. Matthew 22, Mark 12, and Luke 10 record Jesus’s two greatest commandments: “Love God and love other people.” A theology that preaches that empathy is in short supply is simply an abomination.

MLK: “The Death of Evil upon the Seashore”

Two years after Brown v. Board of Education

Martin Luther King, Jr. delivered the sermon “The Death of Evil upon the Seashore” on May 17, 1956, to 12,000 people. The venue was the Cathedral of St. John the Divine in New York, the headquarters of the Episcopal Diocese of New York State.

The occasion was an ecumenical program commemorating the second anniversary of the Supreme Court school desegregation decision in Brown v. Board of Education. As the Montgomery bus boycott was still going on, this was early in this phase of the civil rights movement.

King had preached this sermon at least twice in the past, based on the biblical story of the exodus from Egypt, comparing the Israelites’ captivity with the plight of African Americans. The scripture text was: “And Israel saw the Egyptians dead upon the seashore.”-Exodus 14: 30

I try to find sermons by MLK for the holiday that are both well-regarded yet largely unfamiliar.

Evil

There is hardly anything more obvious than the fact that evil is present in the universe. It projects its nagging, prehensile tentacles into every level of human existence. We may debate over the origin of evil, but only the person victimized with a superficial optimism will debate over its reality. Evil is with us as a stark, grim, and colossal reality…

But we need not stop with the glaring examples of the Bible to establish the reality of evil; we need only to look out into the wide arena of everyday life. We have seen evil in tragic lust and inordinate selfishness. We have seen it in high places where men are willing to sacrifice truth on the altars of their self-interest. We have seen it in imperialistic nations trampling over other nations with the iron feet of oppression. We have seen it clothed in the garments of calamitous wars which left battlefields painted with blood, filled nations with widows and orphans, and sent men home physically handicapped and psychologically wrecked. We have seen evil in all of its tragic dimensions…

[The telling of the Red Sea story in Exodus]

This story symbolizes something basic about the universe. It symbolizes something much deeper than the drowning of a few men, for no one can rejoice at the death or the defeat of a human person. This story… symbolizes the death of evil. It was the death of inhuman oppression and ungodly exploitation.

Colonialism

Notice how we have seen the truth of this text revealed in the contemporary struggle between good, in the form of freedom and justice, and evil, in the form of oppression and colonialism. Gradually we have seen the forces of freedom and justice emerge victoriously out of some Red Sea, only to look back and see the forces of oppression and colonialism dead upon the seashore.

[Statistical analysis of colonialism and how it was slowly breaking down.]

What we are seeing now in this struggle is the gradual victory of the forces of freedom and justice. The Red Sea has opened, and today most of these exploited masses have won their freedom from the Egypt of colonialism and are now free to move toward the promised land of economic security and cultural development. As they look back, they clearly see the evils of colonialism and imperialism dead upon the seashore.

The struggle in the United States

In our own struggle for freedom and justice in this country, we have gradually seen the death of evil. Many years ago, the Negro was thrown into the Egypt of segregation, and his great struggle has been to free himself from the crippling restrictions and paralyzing effects of this vicious system. For years it looked like he would never get out of this Egypt. The closed Red Sea always stood before him with discouraging dimensions. There were always those Pharaohs with hardened hearts who, despite the cries of many a Moses, refused to let these people go.

But one day, through a world-shaking decree by the nine justices of the Supreme Court of America and an awakened moral conscience of many White persons of goodwill, backed up by the Providence of God, the Red Sea was opened, and the forces of justice marched through to the other side. As we look back, we see segregation caught in the rushing waters of historical necessity. Evil in the form of injustice and exploitation cannot survive. There is a Red Sea in history that ultimately comes to carry the forces of goodness to victory, and that same Red Sea closes in to bring doom and destruction to the forces of evil.

Hope

This is our hope. This is the hope and conviction that all men of goodwill live by. It is… the conviction that all reality hinges on moral foundations and that the whole cosmic universe has spiritual control. It is, therefore, fitting and proper that we assemble here, just two years after the Supreme Court’s momentous decision on desegregation, and praise God for His power and the greatness of His purpose, and pray that we gain the vision and the will to be His co-workers in this struggle.

Let us not despair. Let us not lose faith in man and certainly not in God. We
must believe that a prejudiced mind can be changed and that man, by the grace of God, can be lifted from the valley of hate to the high mountain of love.

Let us remember that as we struggle against Egypt, we must have love, compassion, and understanding goodwill for those against whom we struggle, helping them to realize that as we seek to defeat the evils of Egypt, we are not seeking to defeat them but to help them, as well as ourselves…

I prefer to live by the faith that the kingdoms of this world shall become the kingdoms of our Lord and His Christ, and He shall reign forever and ever,
Hallelujah!
Hallelujah!

The full text is here.

Lamenting to God, or Whomever

“prayers of the discontented, the disturbed, the distraught”

On November 14, our church held a day of lament. It reminded me, in case I had forgotten, that lamenting to God, or Whomever or whatever you believe in, is OK. More than OK, actually.

One pastor lead the Adult Education class and spoke about the book of Lamentations and, of course, Job, but also the Psalms. Over 40% of the Psalms in the Bible are psalms of lament.

Then the other pastor gave a great sermon on the topic. “What was going on in the lives of those psalmists. Life is not as they expected it to be. They call out to God for an account asking how long? and where are you? They are lamenting. They speak out of their experience, their reality – nothing seems to be off-limits. Thankfully we have this witness as part of our Bible. We have these lament psalms.”

This took place at a fortuitous time. I had been recently talking to a devout Christian, a hard-working person who was feeling a loss of faith because of a situation in life. And the situation WAS certainly unfair and debilitating and frustrating and worthy of lament.

My pastor quoted Old Testament scholar Kathleen O’Connor. “Laments are prayers of the discontented, the disturbed, the distraught. They protest God’s rule of the world, bemoan the speakers’ physical condition and whine about enemies. But remarkably, in the process of harsh complaint and resistance, they also express faith in God in the midst of chaos, doubt, and confusion.”

My own distress

I suppose it also gave ME a sense of comfort when I’ve complained, sometimes on these pages, of feeling distraught. Recently, it was about COVID-19, and the country’s resistance, to my perception, of ending the damn thing. Some people of faith have suggested that, if I had REALLY believed, I wouldn’t be distressed.

Now, I KNEW, instinctively, that this was… crap. But the class and the sermon that week created the framework for a more specific response. “We need these psalms – we need to lament. Lament psalms provide us a blueprint for how to lament – and how to lament well. We live in a society that doesn’t lament, at least not to God. To lament is to cry out, to express our despair.”

Psalm 13

How long, O Lord? Will you forget me forever?
How long will you hide your face from me?
How long must I bear pain in my soul,
and have sorrow in my heart all day long?
How long shall my enemy be exalted over me?

At least that Psalm ends with an upbeat thanks to God. Compare with the other scripture of the day, Psalm 88, which has no happy ending.

But yes, it’s all right to rail against God, or the heavens. “The psalmists aren’t afraid to do that.” Why shouldn’t we?

In fact, the First Church of Albany, along with the FOCUS churches, is offering a Blue Christmas service on Thursday, December 16 at 6:30 pm in person and on Zoom. It is for those who approach the coming holidays with heavy hearts due to loss or other reasons. You’re not alone.

MLK: When Peace Becomes Obnoxious

If peace means… I don’t want it.

MLK 1956 — Per the Smithsonian: 2008-2128, Photographer- Addison N. Scurlock, 1883-1964, Reverend Martin Luther King, Jr. at Howard University, December 1956, from 4″ x 5″ silver gelatin on cellouse acetate bw film

When Peace Becomes Obnoxious was a sermon delivered on 18 March 1956 at Dexter Avenue Baptist Church by Martin Luther King, Jr. This is roughly the second half.

“In a very profound passage which has been often misunderstood, Jesus utters this: He says, ‘Think not that I am come to bring peace. I come not to bring peace but a sword.’ Certainly, He is not saying that He comes not to bring peace in the higher sense. What He is saying is: ‘I come not to bring this peace of escapism, this peace that fails to confront the real issues of life, the peace that makes for stagnant complacency.’

“Then He says, ‘I come to bring a sword’ not a physical sword. Whenever I come, a conflict is precipitated between the old and the new, between justice and injustice, between the forces of light and the forces of darkness. I come to declare war over injustice. I come to declare war on evil. Peace is not merely the absence of some negative force—war, tension, confusion, but it is the presence of some positive force—justice, goodwill, the power of the kingdom of God.

Peace, peace, when there is no peace

“I had a long talk with a man the other day about this bus situation [the Montgomery boycott]. He discussed the peace being destroyed in the community, the destroying of good race relations. I agree that it is more tension now. But peace is not merely the absence of this tension, but the presence of justice. And even if we didn’t have this tension, we still wouldn’t have positive peace. Yes, it is true that if the Negro accepts his place, accepts exploitation and injustice, there will be peace. But it would be a peace boiled down to stagnant complacency, deadening passivity, and if peace means this, I don’t want peace.

1) If peace means accepting second-class citizenship, I don’t want it.
2) If peace means keeping my mouth shut in the midst of injustice and evil, I don’t want it.
3) If peace means being complacently adjusted to a deadening status quo, I don’t want peace.
4) If peace means a willingness to be exploited economically, dominated politically, humiliated, and segregated, I don’t want peace. So in a passive, non-violent manner, we must revolt against this peace.

“Jesus says in substance, I will not be content until justice, goodwill, brotherhood, love, yes, the Kingdom of God are established upon the earth. This is real peace–a peace embodied with the presence of positive good. The inner peace that comes as a result of doing God’s will.”

Part of the problem

My blogger buddy Thom Wade wrote this some months ago, after George Floyd’s death: “It is frustrating to watch fellow white people constantly appeal to MLK while using the very arguments used to condemn him to condemn protesters today. I remember how some folks responded to non-violent protests just a few years ago. It was not good enough. Some people in my own friend and family sphere posted disdain for athletes peacefully kneeling. No form of protest was appropriate or good enough.

“When MLK was marching peacefully, he was met with gas and beatings. He was ultimately murdered. And you are going to complain NOW? When you would not listen before? When no protest was good enough for you? You are part of the problem. Crying out for peace when peace was not good enough over the past several years? I look at this city and my heart breaks. Mainly because people want to decry the results of their unwillingness to face the problem.”