Two Similes and a Judgment
A sermon by Brent J Eelman
Preached at First Presbyterian Church, Clarks Summit
July 26, 2020
Preacher's note: This sermon is written and punctuated in a manner that enables me to preach it and might not reflect proper grammar and punctuation. Please be gracious and forgive. :)
Psalm 1
Happy are those
who do not follow the advice of the wicked,
or take the path that sinners tread,
or sit in the seat of scoffers;
but their delight is in the law of the Lord,
and on his law they meditate day and night.
They are like trees
planted by streams of water,
which yield their fruit in its season,
and their leaves do not wither.
In all that they do, they prosper.
The wicked are not so,
but are like chaff that the wind drives away.
Therefore the wicked will not stand in the judgment,
nor sinners in the congregation of the righteous;
for the Lord watches over the way of the righteous,
but the way of the wicked will perish.
“I feel blessed!” That expression has come into vogue lately. When things go well; when we have enough; when our relationships are positive, we often say, “I feel blessed.” The implication is that someone, something, often the divine is looking on us with special favor and making things better. And so we exclaim, “I feel blessed!” We are implying, “God thinks I am ok… because look at my life and how good it is.”
Another expression, “I want to be happy.” Happy is a word we use as the core of life’s meaning. We have enshrined its pursuit in our nation’s Declaration of Independence. We seek happiness in our relationships, our employment, our hobbies, our homes, our schools, and our church. If we are unhappy with one of these areas of our lives, we move on. If pressed to define what happiness is, we usually describe it in terms of an ephemeral feeling. “I feel happy.”
I fear our common understanding of happiness and blessed obscure their true nature. Both words have been used in translations of Psalm 1. Depending upon which translation you read, you will encounter one of those terms. Psalm 1 invites us to probe the meaning of being blessed and experiencing happiness. It does this by contrasting it with its opposite: wickedness or evil. It presents us with 2 similes, 1. Happiness and blessedness are like trees. 2. Evil and Wickedness is like chaff. 3. It concludes with a judgment on each of these lifestyles.
I
Like trees. “Like trees planted by streams of water.” It is a fascinating analogy for the happy life, the life that is blessed. “They are like trees…”. Karen and I have spent a lot of time, (and money!) dealing with trees this year. We live on a wooded property and have enjoyed the shade and beauty of trees for nearly 15 years. This spring, we discovered that 5 of our ash trees were inflicted with the ash borer and needed to be cut down. Three of these trees were huge. One had a trunk nearly 4 feet in diameter. After it was cut down, I started to count the rings trying to figure out the age of the tree. I stopped at around 140, and was only about 2/3 of the way done. My guess is that one of the trees was nearly 200 years old. It is sad to see something so magnificent come down, but also a reminder of the mutability of all things. I began to ponder the what that tree lived through, 2 world wars, a civil war, a great depression, and so much more. What an amazing existence! It represented strength, resilience, and in its grain it carried the memories and stories of the ages. Ironically this powerful and magnificent tree succumbed to the presence of a tiny beetle. Mortality is a reality of all living things.
When I contemplate the trees on our property, the analogy of the psalmist comes to life. Trees, planted by streams of water are rooted in the earth, the soil of God’s creation. In short, they are connected to that which gives life. This is the first truth of this simile. Happiness, the state of blessedness, is not found in what you have, nor in where you are going, nor what you are doing, nor the emotions that you may be feeling at the time… no. Happiness, the state of blessedness, is about being connected to (and rooted in) that which gives life.
The second lesson from this simile is that happiness, the state of blessedness, yields fruit. Trees have a purpose and they fulfill that purpose with beauty and grace. Some trees bring forth fruit and nuts that feed other living creatures. All trees absorb the carbon-dioxide gases in the atmosphere and convert them to oxygen. The branches of trees offer not only shelter for humanity, but also for birds and other fauna. They do this quietly, throughout the spring and summer, and then, their leaves die, in an act of colorful beauty that we photograph, paint and travel to see. “They are like trees…..”
The psalmist offers us another example of the happy, blessed life. “They delight in the law of the Lord.” Delight, when used as a verb is the playful joy that comes from doing justice, loving others and seeking beauty and truth. Truth… Truth…
We live in an age where truth is under assault. We have been so gas-lit, that we are losing our moral and intellectual compasses, not knowing what is up or down. One of the examples of this is the anti-science movement that has taken hold of many. It has different forms, but it basically calls into question the wisdom of science, math, and the quantitative tools of analysis.
We need to recognize that the foundation of modern science grew from the soil of inquiry into the nature of God’s creation. Pennsylvania has hundreds of small colleges founded by churches. Science was a central part of their curriculum, because understanding the laws and mechanisms of creation was ultimately delighting in the law of the Lord. If we believe that Jesus is the Logos, or truth, there exists no truth apart from him. Science does not deny the divine, it reveals the mystery, the complexity, and ultimately the transcendent reality of God. To study science is to delight in the law of the Lord!
Happiness, the state of blessedness, is not about accumulation, nor the easy life…no. It is about being rooted in soil of creation and sprouting forth in goodness, fruitfulness, beauty, justice and truth. They are like trees.
II
Like chaff. We need to acknowledge the realism of the psalmist. Our minds are drawn to the analogy of the tree planted by the stream, and the goodness that derives from it. But the psalmist also addresses the reality and omnipresence of evil and wickedness. It is an affliction that exists in humanity. Evil is not always ugly, brutal, and initially destructive.
Wickedness is often seductive, often offering us “something better.” The psalm declares that its practitioners even function as counselors, spewing advice and giving direction in ways that distort truth and goodness. “Happy are those how do not follow the advice of the wicked”.
The psalmist then speaks of evil existing in those who “sit in the seat of scoffers.” Sitting in a seat is an ordinary event in our lives, but the psalmist is not referring to our chairs and sofas. This is a reference to the seats of power and authority and those who occupy them. The psalmist is engaging in political realism by reminding us that those who occupy seats of authority and power can be motivated, not by the pursuit of justice and goodness, but by their own pathology and evil. The psalmist shines a light on the rhetoric of the powerful and condemns the scoffers: those who sneer at truth, who lie and obfuscate, who barter in disrespect, insolence, and mockery.
The reality of evil is that it begins with seeds of banality and flowers into violence and destruction. It is not life-giving. Its ultimate resource is the power of death. The preacher poet, John Donne, captured this in one of his Holy Sonnets:
Thou art slave to fate, chance, kings, and desperate men,
And dost with poison, war, and sickness dwell…
But here is the irony…. The power of evil and death is like chaff. Chaff is the thin scaly husk that surrounds grain. In ancient times it was removed by thrashing the grain, and the wind would blow it away. This is the core message of our faith. It is the message of the cross and resurrection. Evil and death are a reality, but like chaff, they ultimately are worthless: dust in the wind. The empty tomb echoes the empty husk… They are like chaff.”
III
Judgment. Psalm 1 ends with a message of judgment. The wicked, (who sit in seats of power) will not be able to stand in the face of judgment. They will perish. Percy Byshe Shelley, extolled the reality of judgment in his sonnet Ozymandias. Ironically it is a poetic narrative about a fallen statue. The legs stand by themselves, the rest of the body, lying in the sand. The visitor notes the face of the statue: His “wrinkled lip, and sneer of cold command, Tell that its sculptor well those passions read..” He sat in the seat of the scoffers.
It concludes with these words:
My name is Ozymandias, King of Kings;
Look on my Works, ye Mighty, and despair!
Nothing beside remains. Round the decay
Of that colossal Wreck, boundless and bare
The lone and level sands stretch far away.
The wicked are not so, but are like chaff which the wind blows away.
Psalm 1 reminds us that the life of faith is a journey. We are on a path. Each of us needs to acknowledge that there are times when we are diverted from the path of truth. There are times when we are seduced by the counsel and advice of evil. Each of us has that within us, and that is the struggle of daily existence. It is why we regularly pray for forgiveness. It is why we struggle and even die for truth, beauty and justice.
Two similes: Happiness is like a tree. Wickedness is like chaff.
A Judgment: the way of the wicked will perish.
Psalm 1 reminds us of the propensity of evil within each of us, but that there is a better way. This psalm call us to be rooted in the soil of truth, nurtured by the flowing streams of justice, connected to others in love, grace and forgiveness. This is the good news. Amen.
Saturday, July 25, 2020
Sunday, June 28, 2020
How Shall We Sing?
How Shall We Sing the Lord’s Song?
A sermon by Brent J Eelman
June 28, 2020
Eagles Mere Presbyterian Church
Psalm 137:1-6
By the rivers of Babylon—
there we sat down and there we wept
when we remembered Zion.
2 On the willows[a] there
we hung up our harps.
3 For there our captors
asked us for songs,
and our tormentors asked for mirth, saying,
“Sing us one of the songs of Zion!”
Acts 16:22-28
22 The crowd joined in attacking them, and the magistrates had them stripped of their clothing and ordered them to be beaten with rods. 23 After they had given them a severe flogging, they threw them into prison and ordered the jailer to keep them securely. 24 Following these instructions, he put them in the innermost cell and fastened their feet in the stocks.
25 About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 26 Suddenly there was an earthquake, so violent that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were unfastened. 27 When the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, since he supposed that the prisoners had escaped. 28 But Paul shouted in a loud voice, “Do not harm yourself, for we are all here.”
When Paul and Silas were thrown into prison on trumped up charges, how did they respond?
They sang! I find it to be one of the most inspiring stories in the New Testament. They could have responded in any number of ways. They could have allowed their anger to fester and screamed and yelled about how “unfair” things were. They could have whined and cried about their situation. They could have planned an escape.
Think about it. They were chained in their cells. There movement was limited. The odor of human waste, illness, and rot permeated the air. This was not a picnic. How did they respond? They sang! And we complain about social distancing and masks these days in the name of freedom? Paul and Silas were chained in a smelly cell, but I maintain their souls were freer than the whiners and complainers we hear protesting the impingement of their “rights and freedoms” by a mask or standing 6ft from each other. Paul and Silas sang the Lord’s song weighed down by chains!
The psalm this morning is a lament that comes from the time when the Hebrew people were taken into captivity by the Babylonians. In 587 BCE, the Babylonians over ran the small kingdom of Judah. To ensure that there would be no uprising, they removed anyone who might lead a rebellion and carried them off as captives to Babylon. This included those who were educated, the Temple priests, the scribes, the political leaders and the like. The captives were literally aliens in a strange land, deprived of their culture, their temple, and their government. Life as they knew it was upset and destroyed.
There, in Babylon, deprived of everything that gave them meaning and purpose, they were taunted by their captors, “Sing us one of the songs of Zion.” That was an existential struggle for them. How could they sing the Lord’s Song apart from the Promised Land, the the temple, the law, and their language and culture. This was their struggle and yet they were able to sing. They dug deep into their collective soul and discovered again, the ancient song of hope and promise. It was song of hope that gave meaning to their captivity (which would last for two generations!). I maintain that the time of the Babylonian Captivity was one of the most creative moments in Hebrew history and we can learn from it. They rediscovered their voice and sang the Lord’s song.
This morning I want to 1. examine our context in terms of the Babylonian captivity. 2. Then ask, “what is the essential message or song that we are called to sing and embody? And 3. Suggest how might we begin to respond to this new world that the Covid 19 pandemic has wrought.
I
Our context: One of the expressions that I regularly hear goes like this: “When we return to normal….” Most of us don’t like change and we especially don’t like change that is foisted upon us. The expression “return to normal” betrays a belief that this pandemic is a blip, a road bump in history and that soon things will return to what they were. We hoped that “things were under control”. We hoped that it would “suddenly disappear with warmer weather.” I believe that it is dawning on us that things will never return to the way they were.
We are not captives in chains like Paul and Silas. We are not captives, carried off to a strange land and deprived of the culture and symbols that provided meaning and purpose. But we are in many ways captive to an invisible entity, a virus, that is wreaking death and destruction throughout the inhabited world.
For people like you and me, who hold our faith and religious practices near and dear, we find ourselves wrestling with the same question that the captives in Babylon struggled: How shall we sing the Lord’s song? How shall live out discipleship to Jesus Christ in this new and radically different context? I read recently that the most dangerous places to be are indoor gatherings with lots of people. The three examples they offered were a religious service, choir practice, or birthday party. Friends, two out of three of those were important to our common life as people of faith!
Coming together to sing hymns, pray and worship together was vital to my life. Most of us have been “zoomed” to tears and would welcome an actual committee meeting! One of the things that churches are doing is working at how to approximate what we once did. YouTube worship services. Facebook Sunday school classes. Zoom committee meetings and the like. We need to do these things because they bring some measure of comfort to our shaken spirits.
But I also believe that this is a moment when God is calling us to also be a bit more creative in our response. Psalm 96 implores us to “sing a new song to the Lord.” It is time for the church and the disciples of Jesus Christ to look into our collective souls and discover the “new song” that we are to sing….
One of the things that the Hebrew people had to come to grips with in the captivity was their own failure to keep the covenant. They had to acknowledge that they did not live up to the justice demands of God. They had to struggle with the biting words of the prophets who challenged their complacency in regards to the poor, the outcast and the downtrodden. This pandemic should lead us to do the same. In short, do we want to return to what we were, or is God calling us to embody a more faithful life and ethic? Is God calling us to renewal in the midst of this pandemic?
Remember our churches were shrinking. Our children (mine own included!) Saw the breach between what we proclaim and how we live. We chose silence, safety, and survival over a bold faith that speaks the truth to the world. Is this what we wish to return to? No!
II
Our message: We are good news people. We are Easter people. We are the inheritors of the ministry of Paul and Silas who sang with joy, while in the chains of confinement. Steve Charleston, a retired Episcopal Bishop and Native American has captured this moment.
“Now is the time for which our faith has prepared us. Now is the moment when all that we believe can be put to work. Now we can turn to the inner resources we have been developing over these many years to face the challenge of a world in desperate need. We are not afraid of this crisis for we have been made ready for it. We have devoted our lives to the belief that something greater than fear or disease guides human history. We have studied, prayed and grown in the Spirit. Now we come to the call to use what we believe. Our people need hope, confidence, courage and compassion: the very things for which we have been trained. We are the calm in the midst of a storm. Stand your ground and let your light so shine that others may see it and find their faith as well. “
“Let your light so shine that others may see it.” With Paul and Silas, with the Hebrews held captive in Babylon, we are called to sing a new song… indeed to sing “the Lord’s song” in this world changed by this pandemic. We are called to be bold. Not stupid and foolhardy, but intelligent, creative, imaginative, loving, and bold.
III
Our response: God is calling us to contemplation and then to action. Let me suggest some areas where the church and Christ’s disciples may begin to hear and sing the Lord’s song.
a. Issues of Justice. We are seeing marching and protesting that is related to the administration of justice be our police forces. I find myself in sympathy with many of the concerns that are being raised, but I also fear that we might lose sight of the soil that breeds the violence and inhumane treatment we have witnessed.
Justice ends in our judicial system, but it begins in our treatment of each other. Can the church of Jesus Christ begin to lead a conversation about the systemic injustice of poverty and lack of opportunity that run rampant throughout the world and yes, even our land? Can we address the structures that sideline and alienate groups of people? When we read the prophets, Amos, Micah, Jeremiah, Isaiah, and others, this is what they addressed. (I went to church and Sunday school, every week of my life. I never heard about the prophetic call for justice, until I went to seminary. It wasn’t preached or taught in church.) When we read the words of Jesus, we realize that he identified his ministry in terms of this prophetic message. Remember the words to his first sermon:
“The Spirit of the Lord is upon me,
because he has anointed me
to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free…”
b. Care of the Earth. The Psalmist proclaims, “The earth is the Lord’s and the fullness thereof.” Recall the words of the first hymn we sang, “Fairest Lord Jesus, Ruler of al nature.” How we treat nature and creation is not merely a political and economic issue. It is an issue of faith and how we regard God’s creation. One of the interesting consequences of this time of lockdown is how the rest of creation is responding to it. The skies are clearing. China, for example has 25% less CO2 emissions. Animals are roaming a bit more freely, without the fear of being run down by some type of vehicle. Can this time of pandemic be a moment when the church and disciples of Jesus Christ begin to examine our treatment of creation. Is it time for us to sing, not only with our voices but with our lives and actions:
“For the beauty of the earth
For the glory of the skies,
For the love which from our birth
Over and around us lies.
Can we sing those words with the conviction of the action they demand?
c. Racism. The last time I was with you was the week following the events in Charlottesville, VA. I attempted to address the truth of the continuing sin of racism in our world. We need to recognize that we are not in a post-racial era. The sins of the past continue to haunt us.
The congregation where my wife and I worship has encouraged us to spend 21 days examining the racial issues in our society, our contribution to them, and how we might begin to address them from a perspective of faith. It has been a hard struggle for us. We come from different backgrounds yet we both realized that we were shielded from the reality of the omnipresence of racial injustice. We are both educated well beyond college, but there is a history of oppression that we did not know. The challenge for the church is to move from study, and self examination, to confession, and then to genuine action. It will require creativity and moral courage.
There are other challenges that we have and the temptation is to become so overwhelmed that we do nothing…. Perhaps that is the normal we wish to return to.. (Deer in the headlights?) but it is not what God is calling us to.
I believe that we were created for this moment. This is the time for which we have been prepared. How shall we sing the Lord’s song? How will you? How will I.
May God grant us wisdom and courage for the facing of this hour… for the facing of this hour. Amen.
A sermon by Brent J Eelman
June 28, 2020
Eagles Mere Presbyterian Church
Psalm 137:1-6
By the rivers of Babylon—
there we sat down and there we wept
when we remembered Zion.
2 On the willows[a] there
we hung up our harps.
3 For there our captors
asked us for songs,
and our tormentors asked for mirth, saying,
“Sing us one of the songs of Zion!”
4 How could we sing the Lord’s song
in a foreign land?
5 If I forget you, O Jerusalem,
let my right hand wither!
6 Let my tongue cling to the roof of my mouth,
if I do not remember you,
if I do not set Jerusalem
above my highest joy.
in a foreign land?
5 If I forget you, O Jerusalem,
let my right hand wither!
6 Let my tongue cling to the roof of my mouth,
if I do not remember you,
if I do not set Jerusalem
above my highest joy.
Acts 16:22-28
22 The crowd joined in attacking them, and the magistrates had them stripped of their clothing and ordered them to be beaten with rods. 23 After they had given them a severe flogging, they threw them into prison and ordered the jailer to keep them securely. 24 Following these instructions, he put them in the innermost cell and fastened their feet in the stocks.
25 About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 26 Suddenly there was an earthquake, so violent that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were unfastened. 27 When the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, since he supposed that the prisoners had escaped. 28 But Paul shouted in a loud voice, “Do not harm yourself, for we are all here.”
When Paul and Silas were thrown into prison on trumped up charges, how did they respond?
They sang! I find it to be one of the most inspiring stories in the New Testament. They could have responded in any number of ways. They could have allowed their anger to fester and screamed and yelled about how “unfair” things were. They could have whined and cried about their situation. They could have planned an escape.
Think about it. They were chained in their cells. There movement was limited. The odor of human waste, illness, and rot permeated the air. This was not a picnic. How did they respond? They sang! And we complain about social distancing and masks these days in the name of freedom? Paul and Silas were chained in a smelly cell, but I maintain their souls were freer than the whiners and complainers we hear protesting the impingement of their “rights and freedoms” by a mask or standing 6ft from each other. Paul and Silas sang the Lord’s song weighed down by chains!
The psalm this morning is a lament that comes from the time when the Hebrew people were taken into captivity by the Babylonians. In 587 BCE, the Babylonians over ran the small kingdom of Judah. To ensure that there would be no uprising, they removed anyone who might lead a rebellion and carried them off as captives to Babylon. This included those who were educated, the Temple priests, the scribes, the political leaders and the like. The captives were literally aliens in a strange land, deprived of their culture, their temple, and their government. Life as they knew it was upset and destroyed.
There, in Babylon, deprived of everything that gave them meaning and purpose, they were taunted by their captors, “Sing us one of the songs of Zion.” That was an existential struggle for them. How could they sing the Lord’s Song apart from the Promised Land, the the temple, the law, and their language and culture. This was their struggle and yet they were able to sing. They dug deep into their collective soul and discovered again, the ancient song of hope and promise. It was song of hope that gave meaning to their captivity (which would last for two generations!). I maintain that the time of the Babylonian Captivity was one of the most creative moments in Hebrew history and we can learn from it. They rediscovered their voice and sang the Lord’s song.
This morning I want to 1. examine our context in terms of the Babylonian captivity. 2. Then ask, “what is the essential message or song that we are called to sing and embody? And 3. Suggest how might we begin to respond to this new world that the Covid 19 pandemic has wrought.
I
Our context: One of the expressions that I regularly hear goes like this: “When we return to normal….” Most of us don’t like change and we especially don’t like change that is foisted upon us. The expression “return to normal” betrays a belief that this pandemic is a blip, a road bump in history and that soon things will return to what they were. We hoped that “things were under control”. We hoped that it would “suddenly disappear with warmer weather.” I believe that it is dawning on us that things will never return to the way they were.
We are not captives in chains like Paul and Silas. We are not captives, carried off to a strange land and deprived of the culture and symbols that provided meaning and purpose. But we are in many ways captive to an invisible entity, a virus, that is wreaking death and destruction throughout the inhabited world.
For people like you and me, who hold our faith and religious practices near and dear, we find ourselves wrestling with the same question that the captives in Babylon struggled: How shall we sing the Lord’s song? How shall live out discipleship to Jesus Christ in this new and radically different context? I read recently that the most dangerous places to be are indoor gatherings with lots of people. The three examples they offered were a religious service, choir practice, or birthday party. Friends, two out of three of those were important to our common life as people of faith!
Coming together to sing hymns, pray and worship together was vital to my life. Most of us have been “zoomed” to tears and would welcome an actual committee meeting! One of the things that churches are doing is working at how to approximate what we once did. YouTube worship services. Facebook Sunday school classes. Zoom committee meetings and the like. We need to do these things because they bring some measure of comfort to our shaken spirits.
But I also believe that this is a moment when God is calling us to also be a bit more creative in our response. Psalm 96 implores us to “sing a new song to the Lord.” It is time for the church and the disciples of Jesus Christ to look into our collective souls and discover the “new song” that we are to sing….
One of the things that the Hebrew people had to come to grips with in the captivity was their own failure to keep the covenant. They had to acknowledge that they did not live up to the justice demands of God. They had to struggle with the biting words of the prophets who challenged their complacency in regards to the poor, the outcast and the downtrodden. This pandemic should lead us to do the same. In short, do we want to return to what we were, or is God calling us to embody a more faithful life and ethic? Is God calling us to renewal in the midst of this pandemic?
Remember our churches were shrinking. Our children (mine own included!) Saw the breach between what we proclaim and how we live. We chose silence, safety, and survival over a bold faith that speaks the truth to the world. Is this what we wish to return to? No!
II
Our message: We are good news people. We are Easter people. We are the inheritors of the ministry of Paul and Silas who sang with joy, while in the chains of confinement. Steve Charleston, a retired Episcopal Bishop and Native American has captured this moment.
“Now is the time for which our faith has prepared us. Now is the moment when all that we believe can be put to work. Now we can turn to the inner resources we have been developing over these many years to face the challenge of a world in desperate need. We are not afraid of this crisis for we have been made ready for it. We have devoted our lives to the belief that something greater than fear or disease guides human history. We have studied, prayed and grown in the Spirit. Now we come to the call to use what we believe. Our people need hope, confidence, courage and compassion: the very things for which we have been trained. We are the calm in the midst of a storm. Stand your ground and let your light so shine that others may see it and find their faith as well. “
“Let your light so shine that others may see it.” With Paul and Silas, with the Hebrews held captive in Babylon, we are called to sing a new song… indeed to sing “the Lord’s song” in this world changed by this pandemic. We are called to be bold. Not stupid and foolhardy, but intelligent, creative, imaginative, loving, and bold.
III
Our response: God is calling us to contemplation and then to action. Let me suggest some areas where the church and Christ’s disciples may begin to hear and sing the Lord’s song.
a. Issues of Justice. We are seeing marching and protesting that is related to the administration of justice be our police forces. I find myself in sympathy with many of the concerns that are being raised, but I also fear that we might lose sight of the soil that breeds the violence and inhumane treatment we have witnessed.
Justice ends in our judicial system, but it begins in our treatment of each other. Can the church of Jesus Christ begin to lead a conversation about the systemic injustice of poverty and lack of opportunity that run rampant throughout the world and yes, even our land? Can we address the structures that sideline and alienate groups of people? When we read the prophets, Amos, Micah, Jeremiah, Isaiah, and others, this is what they addressed. (I went to church and Sunday school, every week of my life. I never heard about the prophetic call for justice, until I went to seminary. It wasn’t preached or taught in church.) When we read the words of Jesus, we realize that he identified his ministry in terms of this prophetic message. Remember the words to his first sermon:
“The Spirit of the Lord is upon me,
because he has anointed me
to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free…”
b. Care of the Earth. The Psalmist proclaims, “The earth is the Lord’s and the fullness thereof.” Recall the words of the first hymn we sang, “Fairest Lord Jesus, Ruler of al nature.” How we treat nature and creation is not merely a political and economic issue. It is an issue of faith and how we regard God’s creation. One of the interesting consequences of this time of lockdown is how the rest of creation is responding to it. The skies are clearing. China, for example has 25% less CO2 emissions. Animals are roaming a bit more freely, without the fear of being run down by some type of vehicle. Can this time of pandemic be a moment when the church and disciples of Jesus Christ begin to examine our treatment of creation. Is it time for us to sing, not only with our voices but with our lives and actions:
“For the beauty of the earth
For the glory of the skies,
For the love which from our birth
Over and around us lies.
Can we sing those words with the conviction of the action they demand?
c. Racism. The last time I was with you was the week following the events in Charlottesville, VA. I attempted to address the truth of the continuing sin of racism in our world. We need to recognize that we are not in a post-racial era. The sins of the past continue to haunt us.
The congregation where my wife and I worship has encouraged us to spend 21 days examining the racial issues in our society, our contribution to them, and how we might begin to address them from a perspective of faith. It has been a hard struggle for us. We come from different backgrounds yet we both realized that we were shielded from the reality of the omnipresence of racial injustice. We are both educated well beyond college, but there is a history of oppression that we did not know. The challenge for the church is to move from study, and self examination, to confession, and then to genuine action. It will require creativity and moral courage.
There are other challenges that we have and the temptation is to become so overwhelmed that we do nothing…. Perhaps that is the normal we wish to return to.. (Deer in the headlights?) but it is not what God is calling us to.
I believe that we were created for this moment. This is the time for which we have been prepared. How shall we sing the Lord’s song? How will you? How will I.
May God grant us wisdom and courage for the facing of this hour… for the facing of this hour. Amen.
Monday, May 11, 2020
Creativity in Captivity: Reflections on the Covid-19 Crisis
Creativity in Captivity: Reflections on the Covid-19 Crisis
Brent J Eelman
May 11, 2019
Six weeks ago, we began the “mandatory lockdown.” The Covid-19 virus is spreading virulently and the governor of our state, along with other governors across the country have mandated the closure of all businesses apart from those that are regarded as “essential.” We are advised to stay in our homes and observe “social distancing.” Consequently we have begun a period of captivity, isolated within the confines of our homes. Apart from the occasional foray to the grocery store, we continue to remain in our homes, on our property and are physically isolating ourselves from each other.
We are able to be in touch with each other through social media made possible by the internet. Google Meetings, Zoom, and other programs are enabling us to communicate with each other face to face. Social media is enabling us to continue activities in a “virtual” manner, including birthday celebrations, worship services, and family reunions.
There is a phrase, often tacit, that hovers over this period of physical and social distancing: “when we return to normal….” From families to national politicians, one of the assumptions is that we will return to normal. Friends talk about and plan to return to their favorite restaurants. Hopeful economists speak of a V shaped graph. Furloughed workers are eager to return to their former jobs. Students and teachers eagerly anticipate the opening of schools and colleges. We are looking forward to enjoying our forms of recreation, be it on the beach with others or sitting in a crowded stadium enjoying a game.
The tacit belief is that the virus is a pause in our ongoing activity and that soon we will return to the way things were. Stores and restaurants will be open. Beaches will be crowded. The economy will be rolling and we can resume the activities of just four months ago. I fear that this is wishful thinking. The scientific consensus is that this virus will be around in some form for years to come. Hopefully we will develop an effective vaccine, but even then we will face the issues of developing the billions of doses necessary and the delivery system to ensure that it reaches enough people to make a positive impact. Further, we need to recognize that viruses have the ability to mutate, (There is some evidence that Covid-19 already has. See NBC News: Yes, COVID-19 is mutating, here's what you need to know. by Dr. Angel N. Baldwin and Sony Salzman, May 7, 2020). The Covid-19 pandemic is not a pause, it is a reboot of history itself.
1: The need for a narrative of understanding.
Human beings are meaning creating organisms. We understand events and things in terms of a narrative or story. Sometimes the story is grounded in reality; at other times it manifests itself as a conspiracy. The plethora of conspiracy theories that inundate our discourse reflect our struggle to understand and come to terms with the events occurring around us and to us. Our narratives reflect our hopes and our fears. They present the best of what it means to be a human being and also the worst.
Narratives, in their simplest and most digestible form provide explanations and causes for events. The most insidious narrative in modern times was the Nazi propaganda which placed the cause for the suffering of the German people on the shoulders of the Jews.
The political enterprise (and its bedfellow propaganda) works at creating a narrative to explain what is occurring and then presents that narrative in a simple believable form with the express purpose of engendering supportive action from the people. As a nation we have experienced a changing narrative. Early in the outbreak the message was one of reassurance: “It is under control.” “It is like a cold or the flu.” “It will disappear when the weather gets warmer.” An important part of this narrative was the emphasis on minimizing, even denying the deadly realities of the virus. “It is a hoax.”
As the pandemic became more widespread the narrative shifted from reassurance to containment. “If we make temporary changes in our behavior we can flatten the curve.” “Testing is available.” “Anyone who wants a test can get a test.” The narrative was that we can beat this thing is we hunker down and self isolate. This narrative praised the scientific community and the national preparedness to meet the challenge of the pandemic.
This narrative ran into two obstacles: 1. The impatience of the culture and 2. The lack of preparation and infrastructure to achieve the desired result. It soon shipwrecked on the rocks of reality.
Currently, there is no unifying narrative and consequently we are a bitterly divided society. We are divided in our understanding of what is happening and our interpretation of the events. We are struggling with the question of why this happened. We are struggling to understand our weak response to the threat of this virus. We are struggling to understand what it means to live as human beings in an age of pandemic. Our struggle has not united us, but rather bitterly divided us. Articles of personal safety, (masks) have become political symbols. Stay at home orders have been challenged by openly armed protestors. The medical/scientific community is coming under attack and even blame for the economic consequences of the pandemic.
The divisions,(political, social, economic, and racial) that have divided our country have become even more pronounced during this time of pandemic.
2. The Captivity as a Narrative.
It is my thesis that the Babylonian Captivity of the Hebrew people can provide us with a narrative to understand what is happening during this time of pandemic. The captivity or exile began in 597 bc when the Babylonian king, Nebuchadnezzar, began the removal of the Jewish leadership from the recently conquered Judah. Over a period of 10 years, the educated, those who could govern, and the Temple leadership were taken to Babylon. There they would be removed from the people and thus not in a position to foment any type of rebellion. Thus ensued a crisis for the Hebrew people. They needed a narrative to understand why what they had previously known was being destroyed.
The Psalmist captured their grief and pain, writing,
By the rivers of Babylon—
there we sat down and there we wept
when we remembered Zion.
Their grief was amplified by the lack of a unifying narrative.
How could we sing the Lord’s song
in a foreign land?
They had to come to grips with why they were there. They believed that there was meaning to their situation and struggled to find the words to give meaning to their captivity. Their struggle led to one of the most creative periods in biblical history. In the prophets, Jeremiah and 2nd Isaiah they discovered a narrative that gave an understanding to their predicament, but more, it gave them renewed national purpose.
The 45th chapter of Jeremiah is often referred to as the Oracle to Baruch. Baruch was Jeremiah’s secretary. He recorded the words of Jeremiah. The context for the oracle was the destruction and chaos that the nation was experiencing, and in particular Baruch’s own anxiety as his world collapsed around him.
“Woe is me! The Lord has added sorrow to my pain; I am weary with my groaning, and I find no rest.” (verse 3).
The message to him was clear, albeit disconcerting:
“Thus says the Lord: I am going to break down what I have built, and pluck up what I have planted—that is, the whole land.” (verse 4)
Baruch is reminded of the divine intention. The Hebrew history was being rebooted. This was not a pause. Things would not go back to normal. No. God was going about a process of recreating. This was a sobering message, but strangely hopeful, for it would have reminded Baruch of the other times that he had recorded similar words at the direction of Jeremiah. He would remember Jeremiah’s call as a prophet:
See, today I appoint you over nations and over kingdoms,
to pluck up and to pull down,
to destroy and to overthrow,
to build and to plant.” (Ch. 1:10)
“….To build and to plant…” This reboot of history was also a creative moment. The divine narrative was “Do not despair over what was lost, what was broken down or destroyed. Now is the time for building and planting.”
This narrative of hope in the midst of despair is supported by practical advice from Jeremiah to the exiles.
Thus says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: Build houses and live in them; plant gardens and eat what they produce. Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare. (Ch. 29:4-7)
There is realism in these words. Good days were not right around the corner. The people needed to begin to adjust to life in captivity. It would last for generations. In short, the prophetic message to the people in exile was, “You will there for a long time. Make it work.”
The time of captivity was also a time of creativity and hope.
"Only when Babylon’s seventy years are completed will I visit you, and I will fulfill to you my promise and bring you back to this place. 11 For surely I know the plans I have for you, says the Lord, plans for your welfare and not for harm, to give you a future with hope.” (Ch. 29:10-11).
The creativity of this period of captivity was a time to look back on their history and the work of the Divine. During this time the priestly writer, struggled with what it meant for a nation to suffer, and then realized that creation itself was the work of God who suffered. Creation was the divine response to anomie, darkness, loneliness and pain. And so he recorded the words that begin the scriptures:
“In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. Then God said, “Let there be light”; and there was light. And God saw that the light was good; and God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.” (Gen. 1:1-5)
The narrative of hope in the midst of captivity emerged in the prophesy of Second Isaiah (chapters 40-66). The prophet begins with a word of comfort to the despairing captives.
Comfort, O comfort my people,
says your God.
Speak tenderly to Jerusalem,
and cry to her
that she has served her term,
that her penalty is paid,
that she has received from the Lord’s hand
double for all her sins. (Isaiah 40:1-2)
But the words of comfort quickly pivot to ones of preparation anticipating a new future:
A voice cries out:
“In the wilderness prepare the way of the Lord,
make straight in the desert a highway for our God.
Every valley shall be lifted up,
and every mountain and hill be made low;
the uneven ground shall become level,
and the rough places a plain.
Then the glory of the Lord shall be revealed,
and all people shall see it together,
for the mouth of the Lord has spoken.” Isaiah 40 3-5)
The prophet in subsequent oracles interprets Israel’s suffering as redemptive (the “Servant Songs”) and anticipates the future as one that is filled with promise, finally culminating in this glorious statement:
For as the new heavens and the new earth,
which I will make,
shall remain before me, says the Lord;
so shall your descendants and your name remain. (Isaiah 66:22)
The period of the Babylonian Captivity or exile was one of the most creative periods in biblical history. The Hebrew people discovered a narrative that gave meaning to their current context, their history, and their future. The warrior/conquering image of the divine gave way to a God who suffered with his people, a God who experienced the pain of despair when his people forsook his covenant. They came to grips with their own unfaithfulness, their callous disregard for justice, and their neglect of the poor. They began to understand their national mission, not in terms of exclusivity, but rather as one of inclusion. They were to be a “light to the nations” and through them humanity itself would be redeemed.
Within the Christian tradition we understand this narrative of redemptive suffering, the call to repentance, and the hope of a new creation as occurring in the life, death and resurrection of Jesus. It is no small coincidence that during the Advent/Christmas and Lent/Easter seasons, we lean heavily upon the Hebrew literature of the Captivity to express our own narrative of redemption.
3. Forging a Narrative of Suffering, Repentance and Redemption.
I fear that those who proclaim the message of a return to normalcy are our modern Hananiah’s (see chapter 29 of Jeremiah) spewing false hope that is ultimately dangerous and deadly. The danger is that what we regard as normal is deadly and the pandemic has exposed it for those who have eyes to see and minds to understand.
Consider:
This pandemic has exposed the vulnerabilities and injustice in the world that we called “normal.” It has revealed who we are as a society, exposing our racism, our exploitive behavior, and the manner in which we have been manipulated and divided by the political forces that govern the country. I do not believe that this is the normal to which we wish to return. The suffering that we are experiencing in isolation and lockdown is the result of our national callousness to the needs of the poor, the importance of universal health care, and the welfare of all of our citizens. The citizen armament movement (which had its biggest month of sales in March of 2020) is serving to intensify this injustice and is creating a potentially violent situation.
It is my belief that this time of pandemic, when we are stuck in our homes, could and should be a time for reflecting upon our national narrative. Times of disaster have often resulted in positive change for societies. Social Security grew out of the economic vulnerabilities experienced during the great depression. National service programs like the Civilian Conservation Corps not only put many individuals back to work but also added value to our national park system. The Marshall Plan in Europe, following WWII, was a response to communist aggression, but it also rebuilt a war-devastated continent and provided a foundation for many of the social welfare programs that have protected generations of the vulnerable. I believe that this is a time for thinking about the future and how we can address the vulnerabilities and injustice that have made this pandemic a national disaster.
We should not want a return to the way things were. It is time to think, plan, and implement a vision of what we as a country can and should be. We need to look back in our history to those who gave vision and leadership, calling on the better angels of our nature to create a nation where justice exists for all. None of our leaders were perfect. They all had faults, some grievous, but the best could articulate a narrative that bound us together and oriented us to a more equitable and just future.
This is a time for national repentance. My hope is that we will use our time in isolation to reflect upon what got us here. That we will envision a future that is just and treats the earth with careful stewardship.. and that we will return… not to the way things were, but to a renewed vision, indeed a new narrative of purpose and hope.
Brent J Eelman
May 11, 2019
Six weeks ago, we began the “mandatory lockdown.” The Covid-19 virus is spreading virulently and the governor of our state, along with other governors across the country have mandated the closure of all businesses apart from those that are regarded as “essential.” We are advised to stay in our homes and observe “social distancing.” Consequently we have begun a period of captivity, isolated within the confines of our homes. Apart from the occasional foray to the grocery store, we continue to remain in our homes, on our property and are physically isolating ourselves from each other.
We are able to be in touch with each other through social media made possible by the internet. Google Meetings, Zoom, and other programs are enabling us to communicate with each other face to face. Social media is enabling us to continue activities in a “virtual” manner, including birthday celebrations, worship services, and family reunions.
There is a phrase, often tacit, that hovers over this period of physical and social distancing: “when we return to normal….” From families to national politicians, one of the assumptions is that we will return to normal. Friends talk about and plan to return to their favorite restaurants. Hopeful economists speak of a V shaped graph. Furloughed workers are eager to return to their former jobs. Students and teachers eagerly anticipate the opening of schools and colleges. We are looking forward to enjoying our forms of recreation, be it on the beach with others or sitting in a crowded stadium enjoying a game.
The tacit belief is that the virus is a pause in our ongoing activity and that soon we will return to the way things were. Stores and restaurants will be open. Beaches will be crowded. The economy will be rolling and we can resume the activities of just four months ago. I fear that this is wishful thinking. The scientific consensus is that this virus will be around in some form for years to come. Hopefully we will develop an effective vaccine, but even then we will face the issues of developing the billions of doses necessary and the delivery system to ensure that it reaches enough people to make a positive impact. Further, we need to recognize that viruses have the ability to mutate, (There is some evidence that Covid-19 already has. See NBC News: Yes, COVID-19 is mutating, here's what you need to know. by Dr. Angel N. Baldwin and Sony Salzman, May 7, 2020). The Covid-19 pandemic is not a pause, it is a reboot of history itself.
1: The need for a narrative of understanding.
Human beings are meaning creating organisms. We understand events and things in terms of a narrative or story. Sometimes the story is grounded in reality; at other times it manifests itself as a conspiracy. The plethora of conspiracy theories that inundate our discourse reflect our struggle to understand and come to terms with the events occurring around us and to us. Our narratives reflect our hopes and our fears. They present the best of what it means to be a human being and also the worst.
Narratives, in their simplest and most digestible form provide explanations and causes for events. The most insidious narrative in modern times was the Nazi propaganda which placed the cause for the suffering of the German people on the shoulders of the Jews.
The political enterprise (and its bedfellow propaganda) works at creating a narrative to explain what is occurring and then presents that narrative in a simple believable form with the express purpose of engendering supportive action from the people. As a nation we have experienced a changing narrative. Early in the outbreak the message was one of reassurance: “It is under control.” “It is like a cold or the flu.” “It will disappear when the weather gets warmer.” An important part of this narrative was the emphasis on minimizing, even denying the deadly realities of the virus. “It is a hoax.”
As the pandemic became more widespread the narrative shifted from reassurance to containment. “If we make temporary changes in our behavior we can flatten the curve.” “Testing is available.” “Anyone who wants a test can get a test.” The narrative was that we can beat this thing is we hunker down and self isolate. This narrative praised the scientific community and the national preparedness to meet the challenge of the pandemic.
This narrative ran into two obstacles: 1. The impatience of the culture and 2. The lack of preparation and infrastructure to achieve the desired result. It soon shipwrecked on the rocks of reality.
Currently, there is no unifying narrative and consequently we are a bitterly divided society. We are divided in our understanding of what is happening and our interpretation of the events. We are struggling with the question of why this happened. We are struggling to understand our weak response to the threat of this virus. We are struggling to understand what it means to live as human beings in an age of pandemic. Our struggle has not united us, but rather bitterly divided us. Articles of personal safety, (masks) have become political symbols. Stay at home orders have been challenged by openly armed protestors. The medical/scientific community is coming under attack and even blame for the economic consequences of the pandemic.
The divisions,(political, social, economic, and racial) that have divided our country have become even more pronounced during this time of pandemic.
2. The Captivity as a Narrative.
It is my thesis that the Babylonian Captivity of the Hebrew people can provide us with a narrative to understand what is happening during this time of pandemic. The captivity or exile began in 597 bc when the Babylonian king, Nebuchadnezzar, began the removal of the Jewish leadership from the recently conquered Judah. Over a period of 10 years, the educated, those who could govern, and the Temple leadership were taken to Babylon. There they would be removed from the people and thus not in a position to foment any type of rebellion. Thus ensued a crisis for the Hebrew people. They needed a narrative to understand why what they had previously known was being destroyed.
The Psalmist captured their grief and pain, writing,
By the rivers of Babylon—
there we sat down and there we wept
when we remembered Zion.
Their grief was amplified by the lack of a unifying narrative.
How could we sing the Lord’s song
in a foreign land?
They had to come to grips with why they were there. They believed that there was meaning to their situation and struggled to find the words to give meaning to their captivity. Their struggle led to one of the most creative periods in biblical history. In the prophets, Jeremiah and 2nd Isaiah they discovered a narrative that gave an understanding to their predicament, but more, it gave them renewed national purpose.
The 45th chapter of Jeremiah is often referred to as the Oracle to Baruch. Baruch was Jeremiah’s secretary. He recorded the words of Jeremiah. The context for the oracle was the destruction and chaos that the nation was experiencing, and in particular Baruch’s own anxiety as his world collapsed around him.
“Woe is me! The Lord has added sorrow to my pain; I am weary with my groaning, and I find no rest.” (verse 3).
The message to him was clear, albeit disconcerting:
“Thus says the Lord: I am going to break down what I have built, and pluck up what I have planted—that is, the whole land.” (verse 4)
Baruch is reminded of the divine intention. The Hebrew history was being rebooted. This was not a pause. Things would not go back to normal. No. God was going about a process of recreating. This was a sobering message, but strangely hopeful, for it would have reminded Baruch of the other times that he had recorded similar words at the direction of Jeremiah. He would remember Jeremiah’s call as a prophet:
See, today I appoint you over nations and over kingdoms,
to pluck up and to pull down,
to destroy and to overthrow,
to build and to plant.” (Ch. 1:10)
“….To build and to plant…” This reboot of history was also a creative moment. The divine narrative was “Do not despair over what was lost, what was broken down or destroyed. Now is the time for building and planting.”
This narrative of hope in the midst of despair is supported by practical advice from Jeremiah to the exiles.
Thus says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: Build houses and live in them; plant gardens and eat what they produce. Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare. (Ch. 29:4-7)
There is realism in these words. Good days were not right around the corner. The people needed to begin to adjust to life in captivity. It would last for generations. In short, the prophetic message to the people in exile was, “You will there for a long time. Make it work.”
The time of captivity was also a time of creativity and hope.
"Only when Babylon’s seventy years are completed will I visit you, and I will fulfill to you my promise and bring you back to this place. 11 For surely I know the plans I have for you, says the Lord, plans for your welfare and not for harm, to give you a future with hope.” (Ch. 29:10-11).
The creativity of this period of captivity was a time to look back on their history and the work of the Divine. During this time the priestly writer, struggled with what it meant for a nation to suffer, and then realized that creation itself was the work of God who suffered. Creation was the divine response to anomie, darkness, loneliness and pain. And so he recorded the words that begin the scriptures:
“In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. Then God said, “Let there be light”; and there was light. And God saw that the light was good; and God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.” (Gen. 1:1-5)
The narrative of hope in the midst of captivity emerged in the prophesy of Second Isaiah (chapters 40-66). The prophet begins with a word of comfort to the despairing captives.
Comfort, O comfort my people,
says your God.
Speak tenderly to Jerusalem,
and cry to her
that she has served her term,
that her penalty is paid,
that she has received from the Lord’s hand
double for all her sins. (Isaiah 40:1-2)
But the words of comfort quickly pivot to ones of preparation anticipating a new future:
A voice cries out:
“In the wilderness prepare the way of the Lord,
make straight in the desert a highway for our God.
Every valley shall be lifted up,
and every mountain and hill be made low;
the uneven ground shall become level,
and the rough places a plain.
Then the glory of the Lord shall be revealed,
and all people shall see it together,
for the mouth of the Lord has spoken.” Isaiah 40 3-5)
The prophet in subsequent oracles interprets Israel’s suffering as redemptive (the “Servant Songs”) and anticipates the future as one that is filled with promise, finally culminating in this glorious statement:
For as the new heavens and the new earth,
which I will make,
shall remain before me, says the Lord;
so shall your descendants and your name remain. (Isaiah 66:22)
The period of the Babylonian Captivity or exile was one of the most creative periods in biblical history. The Hebrew people discovered a narrative that gave meaning to their current context, their history, and their future. The warrior/conquering image of the divine gave way to a God who suffered with his people, a God who experienced the pain of despair when his people forsook his covenant. They came to grips with their own unfaithfulness, their callous disregard for justice, and their neglect of the poor. They began to understand their national mission, not in terms of exclusivity, but rather as one of inclusion. They were to be a “light to the nations” and through them humanity itself would be redeemed.
Within the Christian tradition we understand this narrative of redemptive suffering, the call to repentance, and the hope of a new creation as occurring in the life, death and resurrection of Jesus. It is no small coincidence that during the Advent/Christmas and Lent/Easter seasons, we lean heavily upon the Hebrew literature of the Captivity to express our own narrative of redemption.
3. Forging a Narrative of Suffering, Repentance and Redemption.
I fear that those who proclaim the message of a return to normalcy are our modern Hananiah’s (see chapter 29 of Jeremiah) spewing false hope that is ultimately dangerous and deadly. The danger is that what we regard as normal is deadly and the pandemic has exposed it for those who have eyes to see and minds to understand.
Consider:
- Those whom we regard as “essential workers” are some of the most exploited in our economy. The people who drive the delivery trucks, who stock the shelves, who work the cash registers, who prepare the food are often paid an unlivable minimum wage. They work without the benefit of health insurance and retirement savings. We have also seen intense outbreaks in nursing homes housing the elderly and most vulnerable, in overcrowded prisons, and in the meatpacking industry. Once again those who work in these occupations are often poorly paid and economically vulnerable.
- We have linked healthcare with employment. With the furloughing of employees, millions will lose their healthcare insurance. For some this will be devastating especially if they contract Covid-19.
- We have armed ourselves to the teeth with military grade weapons and are now witnessing the presence of militia styled protests at capitols.
- We are witnessing the continuing plague of racism in our society as manifest in the recent shooting of a black man jogging. African Americans and other minorities are bearing a disproportionate burden of illness and death during this pandemic.
- As a nation we have not come together, rather our divisions are being played upon to further the political ends of some.
- The attempts to distribute aid and resources to those in need was hijacked by large corporations who had the wherewithal to navigate and respond to the processes for getting aid.
- The federal response has been, at best, anemic. It has devolved into a blame game and the denial of responsibility for any type of response.
- Our healthcare system, which is able to do miraculous things in the face of illness and accident, has been unable to respond effectively to this pandemic. We lack the testing wherewithal and tracking ability to effectively open our economy.
- The anti-government narrative that has been the dominant ideology since 1980 has reduced the ability to effectively respond to a national emergency like this pandemic. It is sad that the scientific and medical community has been projecting an event like this for years. Immunologists have developed models anticipating a pandemic. These models have included proposed preparations and responses. Sadly, the warnings, models and proposed preparations have been ignored. The dismantling of our public welfare systems has had a grinding effect upon the poor for a generation.
- Our healthcare system, which we have often praised as being the best in the world, has failed in its response to this virus. To date we have had 1,400,000 cases diagnosed through limited testing. This is 33% of all diagnoses in the world. We have also suffered 81,000 deaths (to date May 11, 2020) or 28% of all deaths. We represent only 4.25% of the world population. Sadly, we have only tested 1.3% of our population. Today (May 11, 2020) we have learned that White House itself has experienced 2 confirmed cases of Covid-19 and that a number of White House appointees and employees, including the head of the Center for Disease Control and the Director for the National Center for Allergy and Infectious Diseases have voluntarily quarantined because of exposure.
- The pandemic has also affected people of different economic situations differently. Prior to this pandemic, it was a recognized rule of thumb that 40% of all Americans could not afford a $400 emergency, (Report on the Economic Well-Being of U.S. Households in 2018: May 2019, The Federal Reserve.) Those people are being especially hit hard in the midst of this; witness the long lines at food banks and emergency food giveaways. Ironically, many of those who are in the top percentage are doing quite well and even profiting from this emergency.
- The pandemic has also exposed our mistreatment of creation. Because we are homebound, pollution has temporarily abated, revealing for us the possibilities of a cleaner world. This pandemic is a reminder that our behavior does affect the eco-system and that should be a hopeful sign.
This pandemic has exposed the vulnerabilities and injustice in the world that we called “normal.” It has revealed who we are as a society, exposing our racism, our exploitive behavior, and the manner in which we have been manipulated and divided by the political forces that govern the country. I do not believe that this is the normal to which we wish to return. The suffering that we are experiencing in isolation and lockdown is the result of our national callousness to the needs of the poor, the importance of universal health care, and the welfare of all of our citizens. The citizen armament movement (which had its biggest month of sales in March of 2020) is serving to intensify this injustice and is creating a potentially violent situation.
It is my belief that this time of pandemic, when we are stuck in our homes, could and should be a time for reflecting upon our national narrative. Times of disaster have often resulted in positive change for societies. Social Security grew out of the economic vulnerabilities experienced during the great depression. National service programs like the Civilian Conservation Corps not only put many individuals back to work but also added value to our national park system. The Marshall Plan in Europe, following WWII, was a response to communist aggression, but it also rebuilt a war-devastated continent and provided a foundation for many of the social welfare programs that have protected generations of the vulnerable. I believe that this is a time for thinking about the future and how we can address the vulnerabilities and injustice that have made this pandemic a national disaster.
We should not want a return to the way things were. It is time to think, plan, and implement a vision of what we as a country can and should be. We need to look back in our history to those who gave vision and leadership, calling on the better angels of our nature to create a nation where justice exists for all. None of our leaders were perfect. They all had faults, some grievous, but the best could articulate a narrative that bound us together and oriented us to a more equitable and just future.
This is a time for national repentance. My hope is that we will use our time in isolation to reflect upon what got us here. That we will envision a future that is just and treats the earth with careful stewardship.. and that we will return… not to the way things were, but to a renewed vision, indeed a new narrative of purpose and hope.
Monday, March 30, 2020
The Truth Will Out
The Truth Will Out
A sermon by Brent J Eelman
First Presbyterian Church, Clarks Summit
March 29, 2020
Matt. 26: 57-67
Those who had arrested Jesus took him to Caiaphas the high priest, in whose house the scribes and the elders had gathered. But Peter was following him at a distance, as far as the courtyard of the high priest; and going inside, he sat with the guards in order to see how this would end. Now the chief priests and the whole council were looking for false testimony against Jesus so that they might put him to death, but they found none, though many false witnesses came forward. At last two came forward and said, “This fellow said, ‘I am able to destroy the temple of God and to build it in three days.’ ” The high priest stood up and said, “Have you no answer? What is it that they testify against you?” But Jesus was silent. Then the high priest said to him, “I put you under oath before the living God, tell us if you are the Messiah, the Son of God.” Jesus said to him, “You have said so. But I tell you,
From now on you will see the Son of Man
seated at the right hand of Power
and coming on the clouds of heaven.”
Then the high priest tore his clothes and said, “He has blasphemed! Why do we still need witnesses? You have now heard his blasphemy. What is your verdict?” They answered, “He deserves death.” Then they spat in his face and struck him; and some slapped him, saying, “Prophesy to us, you Messiah! Who is it that struck you?”
We have a dog, Benson. He was rescued 18 months ago from a high-kill shelter in South Carolina and he has, through his lovable, laidback temperament, won a place in the hearts of our family. He is a 70 pound lap dog! He has, however, one major flaw. He over zealously protects our property and home. He growls and barks at any car or person who dares enter our driveway. If someone attempts to enter our home Benson adopts a completely different personality and barks and growls in an attempt to get the visitor to leave. Needless to say, we have been working on this behavior with a professional and the good news is that we are making progress, but we needed to understand what is going through Benson’s head when he is confronted with a stranger on our property.
We learned that it presents a crisis to him. He feels threatened. His simple comfortable world is about to change radically. Another person will enter it. Will he be safe? Will he be sent to another home? Will the simple comforts of laying around the house with two retired folks end? A crisis.
This crisis invokes an emotion: fear. He is a big dog, a strong dog, but that does not preclude feeling fear. It is the fear of loss: the primal fear all mammals possess (including us). He responds to his fear by barking and growling, hoping that the threat will disappear. Our lovable, laidback dog goes into hyper-vigilant watchdog mode.
The story of Jesus before Caiaphas and the Sanhedrin is a narrative that follows the three-fold pattern of our dog, Benson. 1. There is a crisis with a defined threat. 2. The threat triggers an emotion: fear. 3. There is a response to that emotion: do whatever you can to remove the threat.
The Crisis: Jerusalem was in a crisis, a cultural crisis. Judaism was in ferment. Different factions were jostling for authority and power. The Sadducees were the dominant group. They controlled the Sanhedrin (the official court of the Hebrew people). In spite of this, they were beginning to experience a loss of influence to other groups that were forming amongst the Hebrew people.
Amongst these groups were the Pharisees. The Pharisees were devout Jews who focused their faith, not on the temple worship, but rather strict observance of the law that originated with God’s covenant with Moses. Ultimately theirs was a Judaism that was not dependent upon the Temple. The apostle Paul was originally a Pharisee.
A second group were the Zealots. Today they might be labeled as a terrorist organization, but their purpose was understandable: free Jerusalem from foreign occupation. They carried a dagger, hidden beneath their robes, much like the suicide bombing vests of their 21st century progeny. Simon, (not Peter) one of the more obscure of the 12 disciples, was from this group.
A third group were the Essenes. These were the social radicals who completely denounced everything associated with the Temple cultus. They chose to live in desert communities, believing that the Messiah would appear there. They were radically devoted to this hope, and distinguished themselves by their devotion to the law of Moses. The Dead Seas Scrolls, which have been so valuable to modern biblical scholarship, were recorded by them. There is speculation by some that John the Baptist spent time with the Essenes. Remember he referred to the Pharisees and Sadducees as a “brood of vipers.”
A fourth group was the Herodians. These were the pragmatists. They believed that the future of the Hebrew faith and Jerusalem itself, was secured through accommodating their faith and lifestyle to their Roman occupiers. Herod the Great, (from whom they are named) was brilliant at this. He ruled for decades by appeasing both the Roman authorities and also the Hebrew people. For the former, he built a great city, Caesarea to honor the emperor. For the latter, he overhauled and refurbished the Temple, the center of the Hebrew faith.
***
The epicenter of the crisis for Caiaphas was the Temple itself. It stood as the traditional foundation for the Hebrew faith. It was the dwelling place of the divine. Caiaphas was the High Priest of the temple. He had a lot to lose.
The Fear: Caiaphas was afraid. If there was a rebellion led by Jesus or one of the many messianic upstarts the Temple might be closed, or worse, destroyed. There would be no need for a high priest. Judaism would be forever changed.
Caiaphas was afraid. His fears were expressed in his comment in another gospel.
“You do not understand that it is better for you to have one man die for the people than to have the whole nation destroyed.” (John 11:50).
Caiaphas was afraid. He was about to lose it all.
The Response: He responded to his fear by arranging a phony trial before the Sanhedrin at his own residence! The Sanhedrin had 70 members so you can imagine the size of the Caiaphas’ residence. They immediately jettison the 9th commandment (so much for piety!) and look for false witnesses. Finally after a brief interrogation of Jesus, Caiaphas exclaims,
“Gotcha! We don’t need any more witnesses. My mind is made up.”
The response to their fears was not merely a death sentence on the one before them, it was a death sentence on truth.
The narrative of this phony trial is important and valuable, because ultimately it preserves the truth. We realize, as we read or hear it, it was not Jesus who stood on trial before the Sanhedrin. It was Caiaphas (and the other members of the court) who were on trial before the record of history and the Divine. They were the the guilty! To quote the Bard in “Merchant of Venice,” The truth will out.
We are in the midst of a crisis. But allow me to be so bold as to say that this is not merely a health crisis. Truth itself is in dock. The COVID 19 pandemic is sweeping across societies and it is revealing who we are. Our response, at all levels, will be judged by history and the divine, just as Caiaphas and the Sanhedrin have been judged. The Quaker poet, James Russell Lowell, responding to the annexation of Texas as a slave state, wrote a broadside entitled, “The Present Crisis”. His familiar words ring true today:
Once to every man and nation comes the moment to decide,
In the strife of Truth with Falsehood, for the good or evil side;
Some great cause, God's new Messiah, offering each the bloom or blight,
Parts the goats upon the left hand, and the sheep upon the right,
And the choice goes by forever 'twixt that darkness and that light.
We have witnessed the fearful responses: the hoarding of paper goods and food; the tanking of the stock market; and the anxiety that is coloring our relationships with one another. Like Caiaphas, we are experiencing our relatively comfortable existence under siege and we are fearful. I, too, have my fears and I will own them.
But we are also witnessing the response to our fears. Once again it is happening at all levels. Truth has been the first victim of this pandemic. Friends, neighbors and family members have said, “It’s a hoax.” The snake oil sellers have hawked their magic cure-alls, some with deadly results.
Just this week we have heard the words of Caiaphas “better to have one and die than a whole nation…” They were repeated in the words of those in power, that it might be better for some to die from this pandemic (the elderly and the weak), than to lose the entire economy.
Enough!
Those are the responses that are engendered by fear.
Lowell concluded his poem with these words:
New occasions teach new duties; Time makes ancient good uncouth;
They must upward still, and onward, who would keep abreast of Truth;
This is the hope of Christian faith, in good times and in times of crisis. We are people committed to the truth.
“whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things…. keep doing them and the God of peace will be with you.”
Whatever is true….. whatever is true…. think about these things.
I was touched this week by the words of Steve Charleston, a retired Episcopal Bishop and Native American.
“Now is the time for which our faith has prepared us. Now is the moment when all that we believe can be put to work. Now we can turn to the inner resources we have been developing over these many years to face the challenge of a world in desperate need. We are not afraid of this crisis for we have been made ready for it. We have devoted our lives to the belief that something greater than fear or disease guides human history. We have studied, prayed and grown in the Spirit. Now we come to the call to use what we believe. Our people need hope, confidence, courage and compassion: the very things for which we have been trained. We are the calm in the midst of a storm. Stand your ground and let your light so shine that others may see it and find their faith as well. “
My Christian friends, in the midst of this crisis, own your fear, but do not react to it. Stand your ground and let your light so shine that others may see it and find their faith as well.
“The Truth will out!” This is Good News. Amen.
A sermon by Brent J Eelman
First Presbyterian Church, Clarks Summit
March 29, 2020
Matt. 26: 57-67
Those who had arrested Jesus took him to Caiaphas the high priest, in whose house the scribes and the elders had gathered. But Peter was following him at a distance, as far as the courtyard of the high priest; and going inside, he sat with the guards in order to see how this would end. Now the chief priests and the whole council were looking for false testimony against Jesus so that they might put him to death, but they found none, though many false witnesses came forward. At last two came forward and said, “This fellow said, ‘I am able to destroy the temple of God and to build it in three days.’ ” The high priest stood up and said, “Have you no answer? What is it that they testify against you?” But Jesus was silent. Then the high priest said to him, “I put you under oath before the living God, tell us if you are the Messiah, the Son of God.” Jesus said to him, “You have said so. But I tell you,
From now on you will see the Son of Man
seated at the right hand of Power
and coming on the clouds of heaven.”
Then the high priest tore his clothes and said, “He has blasphemed! Why do we still need witnesses? You have now heard his blasphemy. What is your verdict?” They answered, “He deserves death.” Then they spat in his face and struck him; and some slapped him, saying, “Prophesy to us, you Messiah! Who is it that struck you?”
We have a dog, Benson. He was rescued 18 months ago from a high-kill shelter in South Carolina and he has, through his lovable, laidback temperament, won a place in the hearts of our family. He is a 70 pound lap dog! He has, however, one major flaw. He over zealously protects our property and home. He growls and barks at any car or person who dares enter our driveway. If someone attempts to enter our home Benson adopts a completely different personality and barks and growls in an attempt to get the visitor to leave. Needless to say, we have been working on this behavior with a professional and the good news is that we are making progress, but we needed to understand what is going through Benson’s head when he is confronted with a stranger on our property.
We learned that it presents a crisis to him. He feels threatened. His simple comfortable world is about to change radically. Another person will enter it. Will he be safe? Will he be sent to another home? Will the simple comforts of laying around the house with two retired folks end? A crisis.
This crisis invokes an emotion: fear. He is a big dog, a strong dog, but that does not preclude feeling fear. It is the fear of loss: the primal fear all mammals possess (including us). He responds to his fear by barking and growling, hoping that the threat will disappear. Our lovable, laidback dog goes into hyper-vigilant watchdog mode.
The story of Jesus before Caiaphas and the Sanhedrin is a narrative that follows the three-fold pattern of our dog, Benson. 1. There is a crisis with a defined threat. 2. The threat triggers an emotion: fear. 3. There is a response to that emotion: do whatever you can to remove the threat.
The Crisis: Jerusalem was in a crisis, a cultural crisis. Judaism was in ferment. Different factions were jostling for authority and power. The Sadducees were the dominant group. They controlled the Sanhedrin (the official court of the Hebrew people). In spite of this, they were beginning to experience a loss of influence to other groups that were forming amongst the Hebrew people.
Amongst these groups were the Pharisees. The Pharisees were devout Jews who focused their faith, not on the temple worship, but rather strict observance of the law that originated with God’s covenant with Moses. Ultimately theirs was a Judaism that was not dependent upon the Temple. The apostle Paul was originally a Pharisee.
A second group were the Zealots. Today they might be labeled as a terrorist organization, but their purpose was understandable: free Jerusalem from foreign occupation. They carried a dagger, hidden beneath their robes, much like the suicide bombing vests of their 21st century progeny. Simon, (not Peter) one of the more obscure of the 12 disciples, was from this group.
A third group were the Essenes. These were the social radicals who completely denounced everything associated with the Temple cultus. They chose to live in desert communities, believing that the Messiah would appear there. They were radically devoted to this hope, and distinguished themselves by their devotion to the law of Moses. The Dead Seas Scrolls, which have been so valuable to modern biblical scholarship, were recorded by them. There is speculation by some that John the Baptist spent time with the Essenes. Remember he referred to the Pharisees and Sadducees as a “brood of vipers.”
A fourth group was the Herodians. These were the pragmatists. They believed that the future of the Hebrew faith and Jerusalem itself, was secured through accommodating their faith and lifestyle to their Roman occupiers. Herod the Great, (from whom they are named) was brilliant at this. He ruled for decades by appeasing both the Roman authorities and also the Hebrew people. For the former, he built a great city, Caesarea to honor the emperor. For the latter, he overhauled and refurbished the Temple, the center of the Hebrew faith.
***
The epicenter of the crisis for Caiaphas was the Temple itself. It stood as the traditional foundation for the Hebrew faith. It was the dwelling place of the divine. Caiaphas was the High Priest of the temple. He had a lot to lose.
The Fear: Caiaphas was afraid. If there was a rebellion led by Jesus or one of the many messianic upstarts the Temple might be closed, or worse, destroyed. There would be no need for a high priest. Judaism would be forever changed.
Caiaphas was afraid. His fears were expressed in his comment in another gospel.
“You do not understand that it is better for you to have one man die for the people than to have the whole nation destroyed.” (John 11:50).
Caiaphas was afraid. He was about to lose it all.
The Response: He responded to his fear by arranging a phony trial before the Sanhedrin at his own residence! The Sanhedrin had 70 members so you can imagine the size of the Caiaphas’ residence. They immediately jettison the 9th commandment (so much for piety!) and look for false witnesses. Finally after a brief interrogation of Jesus, Caiaphas exclaims,
“Gotcha! We don’t need any more witnesses. My mind is made up.”
The response to their fears was not merely a death sentence on the one before them, it was a death sentence on truth.
The narrative of this phony trial is important and valuable, because ultimately it preserves the truth. We realize, as we read or hear it, it was not Jesus who stood on trial before the Sanhedrin. It was Caiaphas (and the other members of the court) who were on trial before the record of history and the Divine. They were the the guilty! To quote the Bard in “Merchant of Venice,” The truth will out.
We are in the midst of a crisis. But allow me to be so bold as to say that this is not merely a health crisis. Truth itself is in dock. The COVID 19 pandemic is sweeping across societies and it is revealing who we are. Our response, at all levels, will be judged by history and the divine, just as Caiaphas and the Sanhedrin have been judged. The Quaker poet, James Russell Lowell, responding to the annexation of Texas as a slave state, wrote a broadside entitled, “The Present Crisis”. His familiar words ring true today:
Once to every man and nation comes the moment to decide,
In the strife of Truth with Falsehood, for the good or evil side;
Some great cause, God's new Messiah, offering each the bloom or blight,
Parts the goats upon the left hand, and the sheep upon the right,
And the choice goes by forever 'twixt that darkness and that light.
We have witnessed the fearful responses: the hoarding of paper goods and food; the tanking of the stock market; and the anxiety that is coloring our relationships with one another. Like Caiaphas, we are experiencing our relatively comfortable existence under siege and we are fearful. I, too, have my fears and I will own them.
But we are also witnessing the response to our fears. Once again it is happening at all levels. Truth has been the first victim of this pandemic. Friends, neighbors and family members have said, “It’s a hoax.” The snake oil sellers have hawked their magic cure-alls, some with deadly results.
Just this week we have heard the words of Caiaphas “better to have one and die than a whole nation…” They were repeated in the words of those in power, that it might be better for some to die from this pandemic (the elderly and the weak), than to lose the entire economy.
Enough!
Those are the responses that are engendered by fear.
- Fear of losing what we have.
- Fear of change.
- Fear that muzzles truth.
- Fear that dehumanizes.
- Fear that devalues human life… human life that was created in the image of the divine.
Lowell concluded his poem with these words:
New occasions teach new duties; Time makes ancient good uncouth;
They must upward still, and onward, who would keep abreast of Truth;
This is the hope of Christian faith, in good times and in times of crisis. We are people committed to the truth.
- We are people of the resurrection.
- We are people who believe that truth ultimately triumphs and that this same truth calls us to change our habits and our behavior.
- It calls us to value the lives of others as much as we value our own.
- We embody the words of the Apostle when he wrote, “Rejoice in the Lord… again I will say it rejoice.”
“whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things…. keep doing them and the God of peace will be with you.”
Whatever is true….. whatever is true…. think about these things.
I was touched this week by the words of Steve Charleston, a retired Episcopal Bishop and Native American.
“Now is the time for which our faith has prepared us. Now is the moment when all that we believe can be put to work. Now we can turn to the inner resources we have been developing over these many years to face the challenge of a world in desperate need. We are not afraid of this crisis for we have been made ready for it. We have devoted our lives to the belief that something greater than fear or disease guides human history. We have studied, prayed and grown in the Spirit. Now we come to the call to use what we believe. Our people need hope, confidence, courage and compassion: the very things for which we have been trained. We are the calm in the midst of a storm. Stand your ground and let your light so shine that others may see it and find their faith as well. “
My Christian friends, in the midst of this crisis, own your fear, but do not react to it. Stand your ground and let your light so shine that others may see it and find their faith as well.
“The Truth will out!” This is Good News. Amen.
Thursday, March 12, 2020
COVID-19
There has been a great deal of discussion about how serious the Covid-19 virus is and how we should respond to it. I decided to take a look at this issue by taking the information that we have now and extrapolating the implications of that information to guide my thinking and response to the pandemic.
The most recent statistics of the World Health Organization (WHO) gives Covid-19 a reproductive number of 2.0 -2.5. This is the number of secondary infections that can be anticipated from each infected person. Using the lower number, (2.0) one can extrapolate how quickly the infections can spread in a very short time.
Day 1 1 infection
Day 2 2 infections (multiplying by a factor of 2)
Day 3 4
Day 4 8
Day 5 16
Day 6 32
Day 7 64
Day 8 128
Day 9 256
Day 10 512
Day 11 1,024
Day 12 2,048
Day 13 4,096
Day 14 8,192
Day 15 16,384
Day 16 32,768
Day 17 65,536
Day 18 131,072
Day 19 262,144
Day 20 524,288
Day 21 1,048,576
Day 22 2,097,152
Day 23 4,194,304
Day 24 8,388,608
Day 25 16,777,216
Day 26 33,554,432
Day 27 67,108,864
Day 28 134,217,728
When those numbers are added together, it indicates that the potential number of individuals who can be infected in a four week period is well over 250 million individuals. There are mitigating factors such as social distancing, quarantining, etc.
The other factor is the number of deaths. Flu has a mortality factor of .1%. That means that one out of every thousand cases is deadly. The mortality factor for Covid-19 is between 1.0 and 3.4%. If we can extrapolate that to 100 million cases nationally, it will mean that between 1 million to 3.4 million people will die from this pandemic, mostly aged and those with compromised immune systems.
There are other health implications of this pandemic. The biggest being the availability of care for the seriously ill. Approximately 80-85% of those who develop this virus will have relatively mild symptoms and can be treated at home. 15% or upwards 15 million people will need more advanced care. The United States currently has 925,000 hospital beds with an annual admission rate of 36,000,000 individuals. We have 98,000 Intensive Care beds. If 15 million people require hospital care it will represent a 30-40% admission increase to our hospitals and it has the potential of stressing our healthcare system to the breaking point. I do not have the expertise to figure out what the implications will be for ICU beds, but can assume that they will be at a premium. This will also be complicated by two other factors. First, health care workers are on the front lines of this fight and will have a much higher exposure rate. We might experience a shortage of healthcare personnel. Second, other necessary hospitalizations will be stressed. Individuals with serious illnesses, victims of accidents, etc. will be triaged in order to deal with the stresses of this illness.
While these statistics are sobering, we need to recognize that there are a number of factors which can adversely affect them.
First, panic and baseless fears can be destructive. Hoarding of sanitizing supplies, food, and other items deprives others of needed protection. Remember, this virus has entered the community stage and needs to be treated from a community perspective. Panic also leads to blaming and scapegoating. This pandemic is not caused by Asians, Italians, and other Europeans. We are all in this together.
Second, poor information and mixed messages are deadly. The people who have committed their lives to studying epidemics and those who are committed to community health are the best sources of information. Downplaying or minimizing the implications of this pandemic is foolhardy with deadly implications. We need to prepare for the worst and hope and pray for the best.
Actions I plan to take:
Hand washing.
2. Social Distancing. We live in a vacation community which makes us a bit more vulnerable to exposure. We will not quarantine ourselves (unless we become infected), but will limit our forays into potential areas of infection. We will be preparing our own food in our home, take sanitary precautions when visiting stores for food, etc. Avoid shaking hands, etc. Part of our reason for social distancing is that we do not wish to expose others if we have been exposed. We will not, however, practice isolation. We will continue to take our walks, etc. but will do so with necessary precautions.
3. If Karen or I develop symptoms, we will endeavor to care for ourselves at home. Hopefully testing will be available at that point. We will self quarantine. We have made preparations to be able to do this for 2-3 weeks.
What I wish that government authorities would do:
Start testing! If social distancing, quarantining, etc is to be effective tools of mitigation, we need to know where the outbreaks are. This testing needs to massive in scale. We need to know who has the virus, but also who doesn’t so that we can pinpoint the limited resources that we have.
2. The public face of those dealing with this crisis should not be elected officials. In this politicized environment they are not the most reliable sources of information. The response to this pandemic needs to be led by public health officials. In short, we need to be led by those with expertise.
3. I hope that we will be readying mobile hospitals, mobile testing centers, and other care facilities to respond quickly to outbreaks of the virus as they occur.
4. There needs to be coordination between all levels of government. This virus attacks blue states and red states. It attacks Republicans and Democrats. We cannot politicize our response based upon past political animosity. Because it is a pandemic, it needs a coordinated national response that is in cooperation with the international community.
5. When this thing is all over, we need to have a bipartisan commission to study and critique the causes and the response to this pandemic. For years epidemiologists have been predicting a pandemic of this type. We need to take a hard look at our preparations and our response. Is it adequate? What do we need to do in the face of future pandemics (they will occur!)? Is our healthcare delivery system with multiple insurers and networks adequate to meeting the realities of such pandemics?
____________________
Sources:
1. World Health Organization, Corona Virus Disease, 2019 (Covid-19) Situation Report #46
2. American Hospital Association, Fast Facts on U.S. Hospitals, 2020
The most recent statistics of the World Health Organization (WHO) gives Covid-19 a reproductive number of 2.0 -2.5. This is the number of secondary infections that can be anticipated from each infected person. Using the lower number, (2.0) one can extrapolate how quickly the infections can spread in a very short time.
Day 1 1 infection
Day 2 2 infections (multiplying by a factor of 2)
Day 3 4
Day 4 8
Day 5 16
Day 6 32
Day 7 64
Day 8 128
Day 9 256
Day 10 512
Day 11 1,024
Day 12 2,048
Day 13 4,096
Day 14 8,192
Day 15 16,384
Day 16 32,768
Day 17 65,536
Day 18 131,072
Day 19 262,144
Day 20 524,288
Day 21 1,048,576
Day 22 2,097,152
Day 23 4,194,304
Day 24 8,388,608
Day 25 16,777,216
Day 26 33,554,432
Day 27 67,108,864
Day 28 134,217,728
When those numbers are added together, it indicates that the potential number of individuals who can be infected in a four week period is well over 250 million individuals. There are mitigating factors such as social distancing, quarantining, etc.
The other factor is the number of deaths. Flu has a mortality factor of .1%. That means that one out of every thousand cases is deadly. The mortality factor for Covid-19 is between 1.0 and 3.4%. If we can extrapolate that to 100 million cases nationally, it will mean that between 1 million to 3.4 million people will die from this pandemic, mostly aged and those with compromised immune systems.
There are other health implications of this pandemic. The biggest being the availability of care for the seriously ill. Approximately 80-85% of those who develop this virus will have relatively mild symptoms and can be treated at home. 15% or upwards 15 million people will need more advanced care. The United States currently has 925,000 hospital beds with an annual admission rate of 36,000,000 individuals. We have 98,000 Intensive Care beds. If 15 million people require hospital care it will represent a 30-40% admission increase to our hospitals and it has the potential of stressing our healthcare system to the breaking point. I do not have the expertise to figure out what the implications will be for ICU beds, but can assume that they will be at a premium. This will also be complicated by two other factors. First, health care workers are on the front lines of this fight and will have a much higher exposure rate. We might experience a shortage of healthcare personnel. Second, other necessary hospitalizations will be stressed. Individuals with serious illnesses, victims of accidents, etc. will be triaged in order to deal with the stresses of this illness.
While these statistics are sobering, we need to recognize that there are a number of factors which can adversely affect them.
First, panic and baseless fears can be destructive. Hoarding of sanitizing supplies, food, and other items deprives others of needed protection. Remember, this virus has entered the community stage and needs to be treated from a community perspective. Panic also leads to blaming and scapegoating. This pandemic is not caused by Asians, Italians, and other Europeans. We are all in this together.
Second, poor information and mixed messages are deadly. The people who have committed their lives to studying epidemics and those who are committed to community health are the best sources of information. Downplaying or minimizing the implications of this pandemic is foolhardy with deadly implications. We need to prepare for the worst and hope and pray for the best.
Actions I plan to take:
Hand washing.
2. Social Distancing. We live in a vacation community which makes us a bit more vulnerable to exposure. We will not quarantine ourselves (unless we become infected), but will limit our forays into potential areas of infection. We will be preparing our own food in our home, take sanitary precautions when visiting stores for food, etc. Avoid shaking hands, etc. Part of our reason for social distancing is that we do not wish to expose others if we have been exposed. We will not, however, practice isolation. We will continue to take our walks, etc. but will do so with necessary precautions.
3. If Karen or I develop symptoms, we will endeavor to care for ourselves at home. Hopefully testing will be available at that point. We will self quarantine. We have made preparations to be able to do this for 2-3 weeks.
What I wish that government authorities would do:
Start testing! If social distancing, quarantining, etc is to be effective tools of mitigation, we need to know where the outbreaks are. This testing needs to massive in scale. We need to know who has the virus, but also who doesn’t so that we can pinpoint the limited resources that we have.
2. The public face of those dealing with this crisis should not be elected officials. In this politicized environment they are not the most reliable sources of information. The response to this pandemic needs to be led by public health officials. In short, we need to be led by those with expertise.
3. I hope that we will be readying mobile hospitals, mobile testing centers, and other care facilities to respond quickly to outbreaks of the virus as they occur.
4. There needs to be coordination between all levels of government. This virus attacks blue states and red states. It attacks Republicans and Democrats. We cannot politicize our response based upon past political animosity. Because it is a pandemic, it needs a coordinated national response that is in cooperation with the international community.
5. When this thing is all over, we need to have a bipartisan commission to study and critique the causes and the response to this pandemic. For years epidemiologists have been predicting a pandemic of this type. We need to take a hard look at our preparations and our response. Is it adequate? What do we need to do in the face of future pandemics (they will occur!)? Is our healthcare delivery system with multiple insurers and networks adequate to meeting the realities of such pandemics?
____________________
Sources:
1. World Health Organization, Corona Virus Disease, 2019 (Covid-19) Situation Report #46
2. American Hospital Association, Fast Facts on U.S. Hospitals, 2020
Tuesday, November 26, 2019
I Will Sing: on Singing Advent and Christmas Carols
I Will Sing
A Meditation on Resistance
Early in my ministry, when I was much smarter, I was fortunate to enter the lives of 4 year old Johnny and his parents, Cindy and Bill. Johnny was diagnosed with a inoperable brain tumor. For nearly a year I visited with Cindy and Bill and got to know them as parents, parishioners, and ultimately for me, teachers. They taught me an important lesson about life and saying “no” to the powers of death.
The call came in the evening. Johnny died. I went to the house and Johnny was lying lifeless on the sofa. The physician came to officially pronounce Johnny dead. It was the same doctor who just a week earlier delivered my own child. He gently took Johnny’s hand, and then entered a few words in a notebook. He gave a hug to Cindy and Bill and then walked with me to the door. “Brent, we have experienced the beginning and end.”
The next day I went to see Cindy and Bill to plan the service for Johnny. I had thought about this day for some time and had some ideas about the appropriate texts and how a service might proceed for a young life shortened by illness. We discussed music for the service, and I, wishing to spare Cindy and Bill the difficulty of picking hymns and having the congregation stand quietly in grief, unable to sing, suggested a soloist. It was at that moment that Cindy stopped me and said, “No. We want to stand and sing.”
I was inwardly shaken by those words. They had experienced the death of their child. To this day, I cannot imagine the pain they must have felt. They wanted to sing. They weren’t choir members, and I had no reason to believe they were a particularly musical family, but I believe that Cindy, in her wisdom, knew about the power of singing and wanted to claim that power in the moment of sorrow and pain.
Standing and singing was an act of resistance. It was saying “No” to the powers of death. It was affirming the resurrection that the end is not death but life. We sang.
Let goods and kindred go,
This mortal life also;
The body they may kill:
God’s truth is ruling still—
His kingdom is forever! (1)
From that moment on, the act of singing forever changed in my life. Singing was an act of resistance. It was saying “No!” not only to the powers of death but to all the principalities and powers that hurt and destroy. It was saying “No!” to the masters of war and their heated rhetoric of hate and division. It was saying”No!” to illness, to pain, and to sorrow. It was saying “No!” to injustice, to racism, and to idolatrous nationalism. But more, it said “Yes!” to life itself, to goodness, to beauty, to the miracle of language, to the gift of hearing, to the ordering of tones and rhythms that echo and affirm the divine intention, to the divine order, the divine justice; indeed the love of God.
During this Advent and Christmas season, I will sing. I will sing as an act of resistance.
In a world, indeed a nation, where we close our doors to refugees, aliens, and those who are different, I will sing. I will sing the words “O come Emmanuel, and ransom captive Israel” (2) knowing that we are held captive to our own bigotry and hate.
I will sing “Bid envy, strife, and discord cease; fill the whole world with heaven’s peace…” in a world where we worship discord and stir the pots of envy and strife; where grievance is transformed into hate.
I will sing “He rules the world with truth and grace…” in a world where gas lighting from the highest echelons of political power has obscured and devalued truth. I will sing about the grace of God, revealed to us in the child. Grace that is the opposite of deals and transactions, no matter how artful; grace that affirms the love of God and the “glories of his righteousness.”
I will sing the words of the prophet, “Comfort, comfort you my people, Tell of peace, thus says our God; Comfort those who sit in darkness, Bowed beneath oppression’s load.” (3) Those words of comfort are words of defiance to those who rob the comfort and dignity from women, children and men; those who see the wreckage of humanity in terms of collateral damage.
I will sing the vision of the prophet, the vision of Shalom:
O day of peace that dimly shines
Through all our hopes and prayers and dreams,
Guide us to justice, truth and love,
Delivered from our selfish schemes.
May swords of hate fall from our hands,
Our hearts from envy find release,
Till by God’s grace our warring world
Shall see Christ’s promised reign of peace. (4)
The Advent and Christmas season are filled with music and song. It seems like every musical artist has produced at least one Christmas album. The stores, the airwaves, and our homes are filled with the music of this season. But at the core of the nostalgic tunes is a radical message of defiance and resistance. Singing, I believe is an act of resistance. It is claiming that which makes us most human in the face of our inhumanity. Singing is a bodily act, requiring us to breath, to speak, to intone, to echo the rhythms of God’s creation.
There is a defiant longing in our Christmas carols. Often our Christmas Eve services end with candlelight and singing “Silent Night”. The song echoes the declaration of the psalmist, “Be still, and know that I am God.” (5) It proclaims that message to politicians and preachers, to pundits and paupers, to all the Heroes and haters, to those who would sacrifice our children to their own fears. “Be still!” We might translate that to the vernacular of our day, “Shut up and allow yourself to experience a sense of awe!” Sleep in heavenly peace.
This Advent and Christmas season, I will sing the songs of defiance and resistance that proclaim the rule and peace of God.
A Post-Pandemic Postscript:
Two years after writing this, we find ourselves in the midst of a pandemic that is spread via droplets from our breath. Singing amplifies this phenomenon and in most situations it is prohibited. I support this as a public health measure that will save lives. I also stand behind what I wrote two years ago. Though we may not be able to sing with the blended voices of others, we can still sing.
The songs that emanate from the soul are prayers and Jesus encouraged us to pray in private. I find myself singing alone in the quiet of my study. I still sing and will continue to sing, believing that my lone voice is joined by a celestial choir of voices through the ages.
I am weary of this plague and what it has visited upon us, but not too weary to silence my voice. I will still sing.
Notes
1- from A Mighty Fortress is our Lord: Martin Luther
2- from O Come, O Come, Emmanuel: 12th Century, translated by John Mason Neale
3- from Comfort, Comfort You My People: Johannes Olearius
4- from O Day of Peace: Carl P. Daw, Jr.
5- Psalm 46
Sunday, April 14, 2019
Palm Sunday Sermon: Hickory Street Presbyterian Church, April 14, 2019
All
the Deeds of Power
A
Palm Sunday sermon by Brent J. Eelman
Luke
19:28-40
After
he had said this, he went on ahead, going up to Jerusalem. When he had come near Bethphage and Bethany,
at the place called the Mount of Olives, he sent two of the disciples, saying,
"Go into the village ahead of you, and as you enter it you will find tied
there a colt that has never been ridden. Untie it and bring it here. If anyone
asks you, "Why are you untying it?' just say this, "The Lord needs
it.' "So those who were sent departed and found it as he had told them. As they were untying the colt, its owners
asked them, "Why are you untying the colt?" They said, "The Lord
needs it." Then they brought it to Jesus; and after throwing their cloaks
on the colt, they set Jesus on it. As he
rode along, people kept spreading their cloaks on the road. As he was now approaching the path down from
the Mount of Olives, the whole multitude of the disciples began to praise God
joyfully with a loud voice for all
the deeds of power that they had seen, saying, "Blessed is the
king who comes in the name of the Lord! Peace in heaven, and glory in the
highest heaven!" Some of the Pharisees in the crowd said to him,
"Teacher, order your disciples to stop." He answered, "I tell
you, if these were silent, the stones would shout out."
Forbes Magazine annually
prints its listing of the most powerful people alive today. Ten years ago, it began the article by
stating: “Power has been called many things. The ultimate aphrodisiac. An
absolute corrupter. A mistress. A musical instrument. But its true nature
remains elusive.” It then went on to
list four attributes of those individuals who wield power in our world. 1. They have influence over a large group of
people. 2. They control large financial
resources. 3. They are powerful in
multiple spheres. And 4. They exercise the power that they have.
Do
those four categories reflect your understanding of power?
Who
would you put on your list?
One
of the primary themes of Palm Sunday is power.
When Jesus approached the gate of Jerusalem he was greeted by followers.
Luke wrote: the whole multitude of the
disciples began to praise God joyfully with a loud voice for all the deeds of power that they had seen. There are
a number of references in the Gospels that associate Jesus with power, but Palm
Sunday contrasts Christ’s power with all other power. Today, on this Palm Sunday when we remember and
celebrate Jesus’ entry into the city of Jerusalem, we need to examine the
concept of power. First in the context
of the original Palm Sunday. Second, The
gospel’s radical redefinition of power.
And Third, Power today, in our world and in our lives.
I
Let’s
consider the first Palm Sunday. There
was a great deal of power concentrated in the city of Jerusalem. There was the power of the Roman occupation
troops. Rome had the most powerful army
in the world. They were fierce, brutal
and efficient. Their presence and the
fear they engendered amongst the populace assured that order would be kept… If
not, there would be deadly consequences.
What was the source of their power?
Was it not their ability to inflict harm and ultimately death? What symbolized this power? The sword and the spear.
But
the military was not the only power in the city. Pontius Pilate was also present. What was the source of his power? First he had control over the army. But his power went beyond the sword. He had administrative power. He was able to control the area he governed
through administrative skills, Roman wealth, and of course his army. He also had the ability to levy taxes and
thus was able to insure that money and resources would be funneled to
Rome. What symbolized Pilate’s
power? The coin, the chariot, and the
stallion. All are symbols of conquering
political power.
Finally,
there was the Sanhedrin, the Jewish governing council. Rome, for all its brutality, was reasonably
enlightened about local rule throughout its empire. Rome was primarily interested in exploiting
the resources of its colonies.
Consequently it allowed a measure of local rule, if the local rulers
cooperated fully with Rome. They
permitted a king: Herod. There was a
court or assembly that directed the daily lives of the people, the
Sanhedrin. The group that controlled
this assembly was the Sadducees. The
source of their power was their ability to cut deals and survive in an occupied
country. Their hold on power was tenuous
and they knew it. One wrong move and
they would be gone. Ironically for all
their power, they were frightened people; constantly guarding their position
and authority; undercutting any person or group who was a threat. The symbol of their power was the Temple and
the organized religion of the day.
Jesus
entered the city just prior to Passover, the big season with lots of
tourists! Jewish pilgrims were coming
from all over the ancient world to offer sacrifices in the temple. Tens of thousands of animals would be bought
and slaughtered during this bloody ritual.
Money could be made selling the animals, but also exchanging foreign
currency so that visitor could make purchases.
These money changers were set up in the Temple Court – all for the
convenience of the Passover pilgrims… but all to benefit the power and
authority of the Sanhedrin.
If Forbes Magazine had a “Jerusalem Issue”
when Jesus entered the city, its list of the powerful would be headed by
Pilate, the military, and the chief priests of the Sanhedrin. Jesus was entering the center of power in the
ancient Middle-East.
II
How did Jesus redefine power?
We
need to understand Jesus’ entry into the city as a satire on the power of the
day. It was political satire and theater
at its best! A number of contemporary
comedians are using satire to make statements about our society and its
politics. Often satire is so sharp and
pointed that people don’t realize that it is satire, and take it at face value.
Likewise, many Christians fail to see the satire and the point that Jesus made
with humor and drama.
Jesus
playfully poked at the pompous pageantry of power. Kings and conquerors would
ride on Stallions and chariots. They
would parade in front of the throngs who cheered the conqueror, often motivated
by fear. They would be surrounded by
armed soldiers in their best armor, shiny and lethal. In direct contrast, Jesus entry into the city
was on a colt… not even a full grown horse!
Another gospel has him riding a donkey… a silly looking, humble
animal.
His
entrance was comparable to a dandelion float in the Tournement of Roses Parade! He was exposing
the conventions of power… and in his own way, speaking truth to that power!
Yet
we have the statement about his followers praising God for all the acts of
power that they had seen.
· What acts of power?
· What countries did Jesus conquer?
· Whom had he subdued?
· How much money and economic power did he have?
Jesus’
triumphant entry was pure political theater and I am sure that it brought a
smile and laugh to many who witnessed it.
A
penniless king, without an army, mounted on a donkey….
Was
this a triumphal entry? YES!
Jesus
used satire to point out the absurdity of the conventional view of power.
· Power was not the ability to amass money and
influence. It was found in emptying
oneself.
· Power was not found in pomp and circumstance, not in flags
and armor. It was manifest in humility… the humility of a colt or donkey, a
simple beast of burden.
· Power was not found in political processes and backroom
deals. It was by its very nature sacred.
· Power was not manifest in the ability to inflict harm and
death… NO, power was found in suffering and dying.
This
is the irony of that first Palm Sunday. Jesus
redefined power.
III
We
need to talk about power, because it still enters our cities and our
lives. What is power and who are the
powerful in our world?
A
number of years ago, we were visiting our daughter, who worked in Washington,
D.C. at the time. While walking to her
condo, the quiet of the evening was interrupted by sirens. Suddenly there were police and lights, all
around us. The streets were literally
blocked off by police cars and we were instructed not to cross into the
street.
“This
can mean only one thing,” our daughter told us.
Sure
enough, the presidential motorcade drove by… There were three limo’s exactly
the same, so that we would not know which one contained the president and his
family. There were a dozen other cars
weaving back and forth with the limos, thus providing a difficult target for
any would-be assailant. We looked on as
Forbes’ most powerful person in the world drove into our capitol city. Power still enters our cities.
A few weeks ago, many viewed the Academy Awards. We saw the celebrities entering the theater in lavish dress as the red carpet was rolled out for them. Celebrity power is the ability to influence and change behavior by modifying culture. Power still enters our cities and our living rooms.
But
in light of Palm Sunday, the pathos of the power of politics and the power of
celebrity is revealed.
Jesus
entry into Jerusalem exposed all power for what it is and for what it
lacks. Jesus invites us to participate
in his power. What is the power of
Christ in our world?
1. It is not the power to harm or hurt… it is
the power to heal… to bind the wounds of humanity rather than to inflict more. The deeds of
power that the disciples witnessed were healings and miracles of hope.
In 1865, William Booth reflected on the great military
power that England held in the world…. The sun never set on the British Empire,
nor its army. In the spirit of Christ,
Booth created an army that would not subjugate, conquer and kill. This was an
army that would heal, feed and give hope… a Salvation Army. He understood the irony of Palm Sunday.
2. Christ’s power is
moral power. This is not the power that comes from the
blade of a sword or the barrel of a gun.. It comes from doing the right
thing.
3. Christ’s power is the
power of truth. Pontius Pilate queried Jesus, “What is
truth?” The question was met with the
stony silence of the Christ standing before him… the one who proclaimed, “I am
the way, the truth, and the light.”
4. Christ’s power is not
the ability to subjugate and exploit. The power of Jesus is the power of service. In
Christ’s words: the one who wishes to be
first of all, must be servant of all. A service animal.. A donkey carried him… not a
war-horse.
5. Christ’s power does
not grab more power and amass wealth. It empties itself, giving and sacrificing for
others.
6. Christ’s power
ultimately is the power of love.
·
Love that heals and
gives hope.
·
Love that binds the
wounds of the world.
·
Love that serves the
world.
·
Love that does not
exploit or enslave but rather frees and supports.
·
Love that does the
right thing, not because it is expedient, not because it is easy, not fearing
the consequences, but because it is right and good.
Christ’s power is the power of sacrifice. It is the power
of the cross that he would face only five days later.
Power
still enters our lives and is displayed before us. We are confronted with the challenge of
choice:
· What kind of power will we employ?
· What type of power will we recognize as ultimate?
· What power do we worship?
Palm Sunday exhibits the ultimate contrast
between the way of Christ and the rest of the world.
Which
way will you travel?
What
power will we hallow in our lives, in our churches, in our cities, in our
nation and in the world?
· The power of Pilate and Caesar?
· The power of Institutions, religious or otherwise?
· The power of armies and weapons?
· The power of wealth, celebrity and prestige?
Or
the power of the Cross?
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