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A sermon preached at Niles Discovery Church, Fremont, California,
on Sunday, March 26, 2017, by the Rev. Jeffrey Spencer.
Scriptures: Mark 5:1-20 and “Kids Who Die,” by Langston Hughes
Copyright © 2017 by Jeffrey S. Spencer
Today’s gospel lesson is a wonderful, dramatic story. Jesus has been teaching by the Sea of Galilee. That night, he and his disciples get in a boat to cross the sea. While Jesus sleeps, a storm kicks up, severely scaring the disciples. They wake Jesus and he stills the storm.
They get to the other side of the sea, in the country of the Gerasenes, an area where Gentiles live. They step out of the boat and are met by a madman who has made his home in the cemetery. I’ve always pictured Jesus coming ashore and wandering directly into the cemetery, though that’s not exactly what the scripture says. I’ve also pictured the man as naked and unbathed, with matted hair and beard. The story doesn’t say that either, though later, when he’s been saved by Jesus, there is a line about him being clothed.
There is no question but that the man is tormented. He has lost his own voice to what torments him; all he does is howl. When words come out of this mouth, that the words of the demons that we hear. He injures himself because he is in so much pain. The demons that torment him have stripped away his humanity – completely. Only the demons speak, and when they do, they recognize who Jesus is and the threat Jesus poses.
The story is rich with symbolism. In the Hebrew scriptures, the sea represents chaos. In the story right before this one, Jesus show he is master over chaos when he calms the chaotic, life-threatening storm on the sea. The man who meets them when they come ashore is the personification of chaos. They come ashore in the land of the unclean (the Gentiles), in an area that is unclean (a cemetery), and are confronted by someone who is unclean (the man who is possessed).
If there is any person who is less than fully human, it’s this guy. If there is anyone who is less worthy, of less value, it’s this guy. This man is “other” on so many levels. And Jesus sees right through this “otherness,” seeing the man’s true humanity.
When I picked this lesson for this sermon, I thought about the “otherness” of the man possessed. I thought about how racism “others” people of color. Racism says that whiteness is normal and people who aren’t white are abnormal, not fully human, less than, other. I looked at how Jesus saw through that “otherness” and heard a call to go and do likewise.
But as I reflected on this scripture this past week, I came to see society in the man possessed. Society is possessed by the demon of racism. And racism has a legion of faces.
“My son was about 2 years old,” writes Kelly Brown Douglas. “I had taken him to the park to play in a Flintstones-like car that was in the park’s playground. This particular park was next door to an elementary school. After being in the park for about 15 minutes, what appeared to be a class of first graders recessed into the park. Two little boys, one blonde-haired the other redheaded, ran down to the car where my son was playing. Seeing them coming, my son immediately jumped out. Soon the two little boys began fighting over who was going to play in the car. My son looked on with the fascination of a 2-year-old. The little redheaded boy, who seemed to be winning the battle for the car, saw my son looking. He suddenly stopped fighting for the car and turned toward my son. With all the venom that a 7- or 8-year-old boy could muster, he pointed his finger at my son and said, ‘You better stop looking at us, before I put you in jail where you belong.’ This little white boy was angry. A black boy had intruded upon his space. My son was guilty of being black, in the park, and looking.
“I was horrified. Before I could say anything to the offending boy the white teacher, who was in earshot, approached. She clearly heard what the little boy said to my son. I expected her to have a conversation with the little boy and to make him apologize. Instead, she looked at my 2-year-old son as if he were the perpetrator of some crime, and said to the little boys, ‘Come on with me, before there is trouble.’ At that moment, I was seething with anger. I took my son and left the park.
“As we walked away, I felt an unspeakable sadness and pain. At 2 years old, my son was already viewed as a criminal. At 7 or 8 years old the link between a black boy’s body and a criminal had already been forged in the mind of a little white boy. If at 2 years old, a white teacher already regarded my son as a troublemaker, I feared what the future might bring.”
That is one of the legion of faces of racism today; there are many others. I asked a group of friends who live in the Tri-Cities to share with me their experiences with racism. I tried to get a cross-section of ages and ethnic backgrounds, and I was blessed with several responses, especially given how quick a response I had asked for in my request. Here’s just a sample.
One friend is a Muslim woman. She and her husband are immigrants from Pakistan. They have three children. She told me that their eldest has pale skin and, when little, was often mistaken for a Caucasian. His experience was quite different from that of his little brother. The younger brother tans easily and has a mole on his forehead. From early elementary school, he was teased. In Middle School, he was called names like “Zit Face,” “terrorist,” “Gandhi dot,” and “sand monkey” – to mention just a few of the names that his mother is aware of.
A European-American shared some incidents she witnessed or learned about in her neighborhood. In Union City, after an off-campus shooting, the Union City police pulled together suspected gang members and their friends, all of whom were African American, for questioning. She wonders what role racism played in that roundup.
Her neighbor reported his car tagged with a gang symbol. Some of the responding police suggested the perpetrators were wannabe gang members and called them “grease monkeys” and “welfare cases.”
Another friend, a middle-aged woman from south Asia, immigrated in 1978 and became a citizen in 1986. She shared how for the first twenty-plus years she lived in the United States, she volunteered in her children’s schools, in Girl Scouts, in camps, in sports programs, and on the boards of several non-profit organizations. Then came the attacks on September 11, 2001. “It is painful to be labeled as terrorist,” she told me, “because of the 9/11 tragedy, [especially] after being a part of the American fabric for over 20 years and serving and trying to make America a better nation for all. Our loyalties are questioned every day since that tragedy by asking us to condemn those or any other terrorists acts since then, no matter who is responsible and where it happens.”
This is a woman with a deeply compassionate heart, and she told me about another incident that happened to a young Latina who worked in Starbucks. One day, my friend saw that the barista was upset and asked her what had happened. Earlier that day, a customer had asked the barista a question about school. The barista proudly told the customer that she had just graduated from high school. The customer responded, “So this is it for you because your kind do not go to college, you will get pregnant and have babies.” The barista was too stunned to respond, even though she could have said that she had a full scholarship to attend a university that fall.
These stories I’ve shared are about just one form of power that Racism takes. You know the old expression, “It’s only the tip of the iceberg.” It refers to the fact that the vast majority of an iceberg is underwater. It applies here. These overt acts of racism are the portion of the iceberg we can easily see. Below the surface there are other powers at work.
The first power we see is “Power Against” or “Power Over.” This is the power I’ve talked about so far, the power that works against people of color. When racism wields this power, it tells the shop clerk to follow that African-American kids through the store because she is suspect, that it’s okay for a cop to label a Latino kid a “grease monkey,” and that the future for a 2-year-old black boy is jail.
The second power of racism is often harder to see. It is the “Power For” people who are white. This is the power that allows me to assume I will be treated justly in the court system, or to assume that I will get a job interview based solely on the fact that my name “sounds” white. This is the power that gets me a bank loan when an equally qualified person of color doesn’t get it. It is the power that allows me to assume that I will be shown the apartment if it’s available, as assumption people of color cannot always make.
One of the people who I asked to share stories of racism told me one about a time her daughter got caught shoplifting. The mom threatened to “let them” have her arrested, and that this would ruin her chances to get into college, and there would be all kinds of consequences for her stupid actions, and (as the mom put it) “blah, blah, blah.” The mom talked about grounding, severe consequences at home that hadn’t yet been imagined. She said to the child that you need to apologize, assure the store person that you will never do anything like this again. This went on until the store person said to the mom, “Obviously, you will make sure this doesn’t happen again. Your child’s name will be kept on our records and isn’t allowed back in here.” No police report filed. No jail time. No criminal record. The daughter got to go home, got go to college. The mom points out that she and her daughter are white.
This is racism’s Power For white people at work.
So is the fact that the GI Bill made home loans available to white GIs after World War II, but not to black GIs.
One of my friends pointed out that white people general don’t acknowledge that their families have benefited from access to college educations, home loans, inherited wealth, job preferences, networking, safe travel, white-biased testing, financial and social training, etc. All this is racism’s Power For white people.
And then there’s the third power of racism, the Power that Distorts the truth: that we are each and all made in the image of God. This is the power of racism that gets deeply and perhaps I should say demonically internalized. Any time I feel better than, more than, scared of someone of darker hue, this is the result of this third power of racism distorting the truth in me.
A white friend shared with me about dating an African-American man. My friend said, “Watching women clutch their purses or actually cross the street when they walked by my beautiful and gentle boyfriend was shocking to me. Overhearing a family ask to move their seats away from our vicinity in a Black Angus restaurant was an eye-opener.” This is racism’s Power that Distorts at work. Racism distorted these strangers’ views of my friend’s boyfriend.
It is the same Power of racism at work in a friend who is of several races. He shared with me how through his adolescence he tried so hard to be white. He said, “I desperately wanted to be accepted by the White community. I wanted to be as white as possible, forsaking the color of my skin, my heritage, and my culture,” this despite the fact that his white friends often bullied him, calling him “half-breed.” Racism distorted my friend’s sense of his own full humanity and it has taken a lot of personal work to reclaim it.
Being aware of these Powers racism has is a start, but it is not enough. Some of the work that we need to do is very personal, and I’ll talk about that next week. The other work is communal work. Obviously, standing up to overt acts of racial prejudice is one way we can address racism’s Power Against. Working on policy change so that racism’s Power Against and Power For are rooted out is another activity we can engage in. For instance, we could work for criminal justice reform and an end to mass incarceration. And we as a congregation could develop partnerships with faith communities whose members are predominantly people of color.
The past sermons in this series have shown just how deeply racism runs in our culture and country. We are not going to get rid of it easily. But the more we are aware of racism’s powers, the more likely we will find ways to cast out this demonic legion that possesses us.
 Kelly Brown Douglas, “The Stories That Matter from a Black Mother to Her Son,” Sojourners, https://sojo.net/articles/faith-action/stories-matter-black-mother-her-son (posted and accessed 20 March 2017).
 Fremont, Newark, and Union City are called the “Tri-Cities” here in the San Francisco Bay Area.
 See, for instance, http://americanexperience.si.edu/wp-content/uploads/2015/02/After-the-War-Blacks-and-the-GI-Bill.pdf and http://www.demos.org/blog/11/11/13/how-gi-bill-left-out-african-americans.
A sermon preached at Niles Discovery Church, Fremont, California,
on Sunday, March 19, 2017, by the Rev. Jeffrey Spencer.
Scriptures: 1 John 4:18-21 and Deuteronomy 24:14-22
Copyright © 2017 by Jeffrey S. Spencer
It might be helpful if I being with a little glossary. Refugees are people fleeing civil unrest, war, famine, or persecution, sometimes a combination. They are leaving everything they have known to start over in a place they believe is safe. Not all people who flee civil unrest, war, famine, or persecution end up fleeing to another country. Some simply move to another part of their country – and are called “internally displaced.” But when they move to another country, they are considered “refugees.”
We are probably more aware of the refugees fleeing Syria and Iraq than other refugees. However, because of famine that is looming in four countries, I suspect we will be seeing more refugee crises.
In addition to the four countries mentioned in that video, the United Nations has identified Kenya as another country facing a food crisis, where more than 2.7 million people are food insecure, and that this number could reach four million by April.
When we talk about U.S. immigration policy, we’re talking about refugees, yes. But more likely, we’re talking about immigrants. Immigrants are people moving from one country to another primarily for economic or educational opportunities, or for family reunification. Immigrants can follow a process defined in law and go to a new country legally, or they can go to a new country without following the process defined in law and go to the new country illegally. Immigrants who come to the United States legally often, but not always, have a specific opportunity identified – a job lined up or a college admission. Immigrants who come to the United States illegally rarely have a specific opportunity identified.
When my great-great-great-great – actually, I don’t remember how many greats it is – grandparents moved to this continent, they didn’t have visas. The people who lived here at the time didn’t issue visas. John and Priscilla were on a boat called Mayflower and they thought that the permission of the English government to establish a colony was all the permission they needed.
150 years later, their descendants (at least some of them) decided it was time to declare their independence from Great Britain. Thirteen years later, the founding fathers got around to putting together the nuts and bolts of the new nation and its government, and when the first Congress convened in 1790, one of the first acts they passed was a naturalization act. This law “provided the first rules to be followed by the United States in the granting of national citizenship. This law limited naturalization to aliens who were ‘free white persons’ and thus left out indentured servants, slaves, free blacks, and later Asians, as well as women.”
It would be anachronistic to call this restriction “racist” (or “sexist”). Notions of race weren’t really developed for another hundred years or so. Still, as I’ve talked about in previous sermons in this series, this attitude that white Anglo-Saxons are better than other humans weaved the patterns of racism into the fabric of our nation.
Immigration into this new nation came from two places initially. The bulk of the immigration was from Western Europe. There was also, until 1804, the importation of Africans to serve as slaves. (After 1804, the slave population continued to grow because the child of a slave was a slave.) The Western Europeans were sufficiently like the Anglo-Saxon founders of the nation and they assimilated rather smoothly. The Africans were held in bondage and so were not seen as a threat to the Anglo-Saxon-American way of life. But that started to change in the 1800s.
If you’re like me, you were taught that the Irish potato famine was caused by a fungal blight that wiped out the potato crop in Ireland. “While the blight did strike and take down most of Ireland’s potatoes, the truth is that Ireland was exporting more than enough food to feed everyone at the same time as the famine was happening. Run as a colony of the vast British Empire, Ireland was a colonial food-producing operation, much like India and the sugar islands of the Caribbean, but locals were not allowed to eat the very food they were producing.
“In other words, a million Irish starved for no reason other than greed.” But this is a sermon on immigration policy, not economic policy, so we’ll save that line of thought for another day.
Not only did a million of Irish starve, but about two million emigrated, most (about three-quarters) coming to the United States. They faced suspicion upon their arrival here. They weren’t WASPs, and this bothered those who were in power. As with other non-WASP immigrants, they faced a “nativist” backlash. Catholics, Jews, and people speaking anything other than English were the favored targets of nativism. Technically speaking, “Nativism is the political position of supporting a favored status for the native majority of a nation while targeting and threatening newcomers or immigrants.” In the United States, “native majority” had nothing to do with Native Americans. It meant – and still means – English-speaking, white people.
Also in the middle of the 1800s, gold was discovered in California. Not only did this mean that east coasters came to the west coast, but people from all around the world came to the west coast – even from China. “There is a rich an interesting history of the conflicts that developed between the Chinese immigrants and the Americans who had migrated from the eastern United States. Riots and violence were regularly recurring features. A generation of populist politicians built their careers by stirring up hysteria against the yellow peril. Finally, agitation reached a level sufficient to persuade congress to pass the Chinese Exclusion Act” in 1882. Not only did the Chinese Exclusion Act keep new immigrants from China out of the country, it also “affected the Chinese who had already settled in the United States. Any Chinese who left the United States had to obtain certifications for reentry, and the Act made Chinese immigrants permanent aliens by excluding them from U.S. citizenship.”
“When the US entered World War I, about one in four US residents were not native born. Tension between the new arrivals and the nativists was chronically high. Following the war this resulted in an effort to shut down immigration. This was codified in the Immigration Act of 1924. Also know as the Johnson-Reed Act, it “limited the number of immigrants who could be admitted from any country to 2% of the number of people from that country who were already living in the United States in 1890…. The law was aimed at further restricting the Southern and Eastern Europeans who were immigrating in large numbers starting in the 1890s, as well as prohibiting the immigration of East Asians and Asian Indians.”
My maternal grandmother got caught by this act. There were so few Swiss in the United States in 1890, the number allowed in during the mid and late 1920s was very small, and she repeatedly didn’t make the quota. I need to do a little family archeology to find out how she eventually made it into the United States.
If we’re surveying U.S. immigration policy, we can’t skip over the so-called “Mexican Repatriation” – a blot on our country’s history that I never learned about in school. “The Mexican Repatriation refers to a forced migration that took place between 1929 and 1939, when as many as one million people [estimates vary from hundreds of thousands to two million people] of Mexican descent were forced or pressured to leave the US. The term ‘Repatriation,’ though commonly used, is inaccurate, since approximately 60% of those driven out were U.S. citizens.” Because the forced movement was based on race while it ignored citizenship, one might wonder if this effort meets the modern standards to label it an incident of ethnic cleansing.
As we did following World War I, after World War II, the United States tightened immigration rules. The Immigration and Naturalization Act of 1952 organized the various rules and laws into one act. On the surface, it looked like the law moved away from racism. “The Act abolished racial restrictions found in United States immigration and naturalization statutes going back to the Naturalization Act of 1790.” However, these restrictions were replaced with nation-of-origin quotas. But if you allow 51,227 people to immigrate from Germany but only 512 from the Belgian Congo – well, maybe you just have racial restrictions by another name.
The nation-of-origin quotas actually only applied to one class of immigrant, topping the number of these regular immigrants at 270,000 per year. This did not include those with special skills for employment or who had relatives who were U.S. citizens; they were exempt from the quota. And it did not include refugees, who could apply for immigration under a procedure set following World War II though international agreement.
The last significant immigration act was passed in 1965. This act “abolished the national origins quota system that had structured American immigration policy since the 1920s, replacing it with a preference system that focused on immigrants’ skills and family relationships with citizens or residents of the U.S. Numerical restrictions on visas were set at 170,000 per year, not including immediate relatives of U.S. citizens,” and some other rarified cases. While this was a step in the right direction, vestiges of racism remain in the practice of administering immigration law. Officially, Congress ended the national-origins quotas to create a policy that was “equal.” But “equal” means that every country has the same cap, and this was actually done to limit legal immigration from Mexico and countries in Asia. A 1986 law included extra visas for nationals from 36 countries, most of which are in Europe. The Diversity Visa program launched by the 1990 immigration reform bill was established to favor Europeans.
This brings us to today. Today, we live in a country of about 320 million people. About 300 million of them are citizens. Of the remaining roughly 20 million, about half are legal immigrants and the other half are in the country illegally. The immigrants who are here without documentation either came without documents or overstayed the permission they had to be here. It has been the policy of the United States to deport the people who are here without documentation. Poking around trying to find numbers, I discovered that definitions have changed. It looks to me like administrations didn’t classify removals of people who had just illegally crossed the border as deportations until the Obama administration (and it’s not clear to me when the Obama administration started calling them deportations). So President Obama may or may not have deported more people than any other President (at least so far) – it’s unclear.
Two things are clear:
- Deportations are continuing under the Trump administration – though according to the USA Today, “The first major immigration raid under President Trump shows a clear shift in the federal government’s deportation strategy, focusing more on undocumented immigrants without criminal records than under President Obama.”
- The levels of anxiety in families where one or more of the parents is here without documentation is skyrocketing as they fear that their families may be torn apart by a deportation.
Meanwhile, President Trump has tried yet again to ban travel from Syria, Iran, Libya, Sudan, Yemen, and Somalia – at least temporarily. (Yes, the last two countries on that list are facing famine.) The order also bans all refugees from entering the country for at least 120 days. While the ban has been halted by federal judges, it is clear what the President wants to do.
I don’t want to argue the constitutionality of order – I’ll let the lawyers and judges hash that out. What I want to talk about is how this legacy of racism in our immigration policies goes against the gospel of Jesus Christ. When our policies say – directly or indirectly – that you are more or less worthy because of your race (in this case, worthy or unworthy to become part of our country), that goes against the truth that we are all created in the image of God, that we are all precious in the heart of God, that we are all equal in the eyes of God.
Heck, it goes against one of the strongest through line in scripture. Listen to this.
Listen again to these words from our lesson from 1 John: “Those who say, “I love God,” and hate their brothers or sisters, are liars; for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen. The commandment we have from him is this: those who love God must love their brothers and sisters also.”
So, how do we as a church address this legacy of racism in our immigration policy? I’ve got a couple ideas. We could investigate becoming a sanctuary congregation. We could volunteer to sponsor a refugee family. A contingent of our congregation could participate in a border immersion program and report back to the congregation. And if you want to do something personally, you can volunteer at an immigrants’ rights organization.
Since we are a non-creedal church, we generally don’t recite creeds. I know I’m resistant to reciting creeds because I want to go through them with a pen so I can cross out things that I don’t believe or that I think are too easily open to misinterpretation. Still, I’m going to invite you to join me in reciting a creed today – not as a statement of belief, but as a statement of hope.
I believe in Almighty God, who guided the people in exile and in exodus, the God of Joseph in Egypt and Daniel in Babylon, the God of foreigners and immigrants.
I believe in Jesus Christ, a displaced Galilean, who was born away from his people and his home, who fled his country with his parents when his life was in danger. When he returned to his own country he suffered under the oppression of Pontius Pilate, the servant of a foreign power. Jesus was persecuted, beaten, tortured, and unjustly condemned to death.
But on the third day Jesus rose from the dead, not as a scorned foreigner but to offer us citizenship in God’s kingdom.
I believe in the Holy Spirit, the eternal immigrant from God’s kingdom among us, who speaks all languages, lives in all countries, and reunites all races.
I believe that the Church is the secure home for foreigners and for all believers. I believe that the communion of saints begins when we embrace all God’s people in all their diversity. I believe in forgiveness, which makes us all equal before God, and in reconciliation, which heals our brokenness.
I believe that in the Resurrection God will unite us as one people in which all are distinct and all are alike at the same time.
I believe in life eternal, in which no one will be foreigner but all will be citizens of the kingdom where God reigns forever and ever. Amen.
 “UN aid chief urges global action as starvation, famine loom for 20 million across four countries,” UN News Centre, http://www.un.org/apps/news/story.asp?NewsID=56339#.WM4hgxiZOH1 (posted 10 March 2017; accessed 15 March 2017).
 I think it’s something like 13 or 14 “greats” between John Alden and Priscilla Mullins (they married once they were in the Americas) and me.
 Ocean Malandra, “EarthRx: The Irish Potato Famine Was Caused by Capitalism, Not a Fungus,” Paste, https://www.pastemagazine.com/articles/2017/03/earthrx-the-irish-potato-famine-was-caused-by-capi.html (posted 13 March 2016; accessed 17 March 2017).
 Lyon, op. cit.
 Wikipedia, “Chinese Exclusion Act,” https://en.wikipedia.org/wiki/Chinese_Exclusion_Act (accessed 18 March 2017).
 Lyon, op. cit.
 Wikipedia, “Immigration and Nationality Act of 1952,” https://en.wikipedia.org/wiki/Immigration_and_Nationality_Act_of_1952 (accessed 18 March 2017).
 These are sample numbers shared with my by Jim Peck.
 Students at the University of Washington-Bothell, “1965 Immigration and Nationality Act …” U.S. Immigration Legislation Online, http://library.uwb.edu/Static/USimmigration/1965_immigration_and_nationality_act.html (accessed 18 March 2017).
 David Cook-Martin and David Scott FitzGerald, “How Legacies of Racism Persist in U.S. Immigration Policy,” Scholars Strategy Network, http://www.scholarsstrategynetwork.org/brief/how-legacies-racism-persist-us-immigration-policy (posted June 2014; accessed 18 March 2017).
 “Population Distribution by Citizenship Status,” The Henry J. Kaiser Family Foundation, http://kff.org/other/state-indicator/distribution-by-citizenship-status/?currentTimeframe=0&sortModel=%7B%22colId%22:%22Location%22,%22sort%22:%22asc%22%7D (accessed 18 March 2017).
 Alan Gomez, “Trump immigration raids show greater focus on non-criminals,” USA Today, http://www.usatoday.com/story/news/nation/2017/02/16/president-trump-immigration-raids-target-fewer-criminals/97988770/ (posted 16 February 2017, accessed 19 March 2017).
 See, for instance, Andrew Gumbel, “Doctors see a new condition among immigrant children: fear of Trump,” The Guardian, https://www.theguardian.com/us-news/2016/nov/25/donald-trump-immigration-deportation-children-doctors (posted 25 November 2016; accessed 18 March 2017).
 Written by José Luis Casal, now director of Presbyterian World Mission, prepared it for a worship service for the Assembly of APCE in Chicago around 1998 or 1999.
A sermon preached at Niles Discovery Church, Fremont, California,
on Sunday, March 12, 2017, by the Rev. Jeffrey Spencer.
Scriptures: Galatians 3:23-39 and Daniel 1:1-21
Copyright © 2017 by Jeffrey S. Spencer
“Despite bitter cold, wind, rain and hail,” the PBS Newshour reports, “hundreds of members of Native American tribes and supporters from around the country turned out Friday to march on the White House, in an effort to turn the momentum of the Standing Rock protests [against the building of a oil pipeline through and near reservation land] into a more sustained movement for native rights.
“The march and a rally in Lafayette Square across from the White House came after four days of protest, prayer and lobbying on Capitol Hill, where Native communities called for the protection of natural resources and demanded the new administration honor treaties with indigenous peoples.”
Five and a quarter centuries after the Doctrine of Discovery emboldened Europeans to come to the Americas and claim them, five and a quarter centuries after the people living on America’s soil were first enslaved or killed with the blessing of the church, the descendants of those first nations are still fighting for their rights and their sovereignty.
If you’re wondering how it is possible that the Doctrine of Discovery is still active in our society, the answer is easy: It’s in our cultural DNA. Let me explain what I mean.
Last week, I talked about how the church is responsible for creating the Doctrine of Discovery and blessing the colonial expansion of Christian nations, which of course meant European countries. Thanks to the Doctrine, by the 1600s, Spain had established colonies in Central and South America, the Caribbean, and what is now Florida. Likewise, the Portuguese had established a foothold in South American.
England had gained military power and started establishing colonies in North America. The Doctrine of Discovery gave the justification for the English to do this. Back in 1497, just a few years after Columbus’ first voyage to the Americas, a English-financed explorer planted the English flag in what is now Newfoundland, so they felt they could claim they had “discovered” the land. In 1607, they founded Jamestown, and in 1621 the Plymouth colony was established by English Pilgrims.
In 1619, a year before the Pilgrims set out to establish their utopia, a Dutch ship arrived in Jamestown that would have repercussions for the next four hundred years. The ship carried Africans, but they were not passengers. They were the cargo. While they may have been the first slaves brought to an English colony as cargo, they were hardly the first slave brought from Africa to the Americas. “By 1619, a million blacks had already been brought from Africa to South America and the Caribbean, to the Portuguese and Spanish colonies, to work as slaves.”
The African slave trade was justified the same way the conquest of the Americas and the enslavement or murder of the native peoples living there was justified: the Doctrine of Discovery. Successive Popes had said that European kings should “invade, capture, vanquish, and subdue … all Saracens and Pagans and all enemies of Christ … to reduce their persons in perpetual slavery … and to take away all of their possessions and property” (to quote the 1452 Papal Bull Dum Diversas). Historian Howard Zinn notes, “By 1800, 10 to 15 million blacks had been transported as slaves to the Americas, representing perhaps one-third of those originally seized in Africa. It is roughly estimated that Africa lost 50 million human beings to death and slavery in those centuries we call the beginnings of modern Western civilization, at the hands of slave traders and plantation owners in Western Europe and America, the countries deemed the most advanced in the world.”
A century and a half after the English started establishing colonies in North America and importing Africans to work as slaves, the colonists decided it was time to break ties with the king. And so they fought a war and managed to win, declaring their independence with the words, “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” Of course, when they said “all men,” they didn’t mean all people. They meant all property-owning, white, males.
Although this new nation was founded on freedom from tyranny, the idea that white people and Christians had certain divine rights was nevertheless ingrained in our nation’s cultural DNA and quite literally into our policies. As someone raised in New England and whose family goes back to the Mayflower, I like to think of myself as coming from a people who opposed the evils of slavery. But New Englanders profited directly and indirectly from the slave trade and the three-fifths compromise in our constitution was pushed by the Yankees. They didn’t want Blacks counted as people when it came to deciding how many Representatives southern states received. And nobody wanted the Indians counted. Thus, it was compromised that the population of the states would be set by “adding to the whole Number of free Persons, including those bound to Service for a Term of Years [that is, indentured servants], and excluding Indians not taxed, three fifths of all other Persons.” Well, the only other people who were left were slaves of African ancestry.
Another way this supremacy of the white people because part of our policies and cultural DNA was through the court. The 1823 Supreme Court decision in Johnson v. M’Intosh is a key example. While the decision is often framed as “private citizens could not purchase lands from Native Americans,” what it really said is that Indians really didn’t own the property in the first place. The decision “begins with a lengthy discussion of history of the European discovery of the Americas and the legal foundations of the American Colonies. In particular, [the decision] focuses on the manner in which each European power acquired land from the indigenous occupants. Synthesizing the law of nations, [it] traces the outlines of the ‘discovery doctrine’ – namely, that a European power gains radical title (also known as sovereignty) to the land it discovers. As a corollary, the discovering power gains the exclusive right to extinguish the ‘right of occupancy’ of the indigenous occupants, which otherwise survived the assumption of sovereignty.”
Then the decision says that when the United States “declared independence from Great Britain, the United States government inherited the British right of preemption over Native American lands. The legal result is that the only Native American conveyances of land which can create valid title are sales of land to the federal government.” The decision literally calls the Native peoples “heathens” in justifying this decision.
For Native Americans, this decision foreshadowed the Trail of Tears and almost two hundred years of forced removals, violence, and broken treaties. The very things the Standing Rock Sioux were protesting this weekend are a direct legacy of these attitudes and this decision.
In 1845, the political leader and prominent editor named John L. O’Sullivan gave the Doctrine of Discovery a uniquely American flavor when he coined the term “Manifest Destiny” to defend U.S. expansion and claims of new territory to the west. It furthered the sense among U.S. citizens of an inevitable or natural right to expand the nation and to spread “freedom and democracy” (though only to those deemed capable of self-government, which certainly did not include Blacks or Native Americans). Of course, Johnson v. M’Intosh gave the legal cover for simply taking the land from the inhabitants as our nation pushed west.
Our denominations are not immune from the racism of the Doctrine of Discovery and the United States’ spin on it, Manifest Destiny. The Christian Church (Disciples of Christ) was complicit in white American exceptionalism. The denomination’s founders, Barton Stone and Alexander Campbell, were 19th century men. As white, free, land-owning, educated, males, they acquired great privilege. There is little wonder they adopted, most likely without any conscious thought, the American power construct.
Campbell was an immigrant from Scotland. Immigrants choose to live in a land different from their birth, and Campbell had a deep desire for his chosen nation to be the best. Fully adopting the social concept of manifest destiny, adding a touch of Protestant superiority, mixing in some white superiority, and Campbell developed a social construct for Disciples. Writing “The Destiny of Our Country” in the August 1852 edition of the Millennial Harbinger, Campbell pronounced, “In our countries [sic] destiny is involved the destiny of Protestantism, and in its destiny the destiny of all the nations of the world. God has given, in awful charge, to Protestant England and Protestant America – the Anglo-Saxon race – the fortunes, not of Christendom only, but of all the world.”
As the issue of slavery took on a greater and greater importance in the United States, Campbell wrote, “Much as I may sympathize with a black man, I love the white man more,” thus endorsing a church system that places white folk first and theologically supported Aquinas’ argument of soul layering (which I talked about last week), placing the white soul a notch higher than the soul of a person of color.
After the Civil War, during the initial months of his administration, President Ulysses S. Grant decided he needed to address the so-called “Indian Problem.” Disciples pastor David Bell points out, “five years earlier the United States had ended a war to ensure only one nation would occupy the land from sea to shining sea. However, once the Civil War was over, the reality that years of treaty making between the U.S. and American Tribes had created multiple independent Indian nations across the American landscape confronted the Grant administration. The question before the Grant administration was how to eliminate the Indian nations – thus the Grant Peace policy.
“To eliminate Tribal sovereignty and nationhood the U.S. had to first ‘abrogate’ existing treaties. A rider on the March 3, 1871 Indian appropriation bill made it a reality that, ‘no Indian nation or tribe within the territory of the United States shall be acknowledged or recognized as an independent nation, tribe, or power with whom the United States may contract by treaty’ [U.S. Statutes at Large, 16:566]. This radical congressional action of dismantling Tribal identity and structure changed the U.S. government’s opinion of American Tribes from that of sovereign nations to that of designated ‘wards.’”
Now that Native Americans were considered wards, the United States initiated a program to do away with Indian identity. In 1870, Congress passed an appropriation for Indian education. This allowed the government to recruit a wide variety of Christian denominations to establish Indian mission school with the goal of converting and civilizing the Indians. Attendance at these mission schools was made mandatory on many reservations for all native children aged six through sixteen. I’m not sure if the Disciples of Christ actually ran such a school on the Yakama Reservation in Washington, but I do know that the DOC has had a mission on the reservation since about this time, a mission that still functions today.
The good news is that how the mission functions has changed in many ways since it was founded. Just this year, they have supported the call for Native rights at the Standing Rock demonstrations and at Oak Flats, and they will be working with the Inter-Tribal coalition of the Diné, Ute Mountain, Hopi, Zuni, and Ute to bring awareness and support for the Bears Ears National Monument. The Yakama Christian Mission has gone from a tool of white supremacy to a vehicle of protection of “the North American Landscape and her Indigenous People.”
The United Church of Christ is also complicit in white supremacy. The Congregationalists (one of the predecessor denominations of the UCC) sent missionaries out into the world – that is, out to the heathens who just happened to be non-whites – to bring them Christianity and civilization. One of the places they went was Hawaii. The Congregationalist missionaries and perhaps moreso their children were complicit in the overthrow of Queen Liliʻuokalani.
As the UCC said in their 1993 apology to the Hawaiian people, “Some of these [missionary] men and women … sometimes confused the ways of the West with the ways of the Christ. Assumptions of cultural and racial superiority and alien economic understanding led some of them and those who followed them to discount or undervalue the strengths of the mature society they encountered. Therefore, the rich indigenous values of na Kanaka Maoli, their language, their spirituality, and their regard for the land, were denigrated. The resulting social, political, and economic implications of these harmful attitudes contributed to the suffering of na Kanaka Maoli in that time and into the present.” The United Church of Christ’s apology came with some money for restitution, too.
Apologies and restitution are a start. Changing behavior to demonstrate a new attitude is a start. But what else can we as a church do to overcome how deeply ingrained racism is not just in our society, but in the churches as well?
If we really believe what Paul wrote to the Galatians, that distinctions of ethnicity and distinctions of economic and societal status and even distinctions of gender do not matter, for we are all one in Christ, then we need to do our best to remove racism from our cultural DNA.
The culture that Daniel and his friends were forced into wanted them to violate their consciences. The Babylonians wanted them to do things that went against their values, but they held fast and made a way of conscience when one might of thought there could be no way. My hope is that we can do the same – that we will hold fast to our values of equality and community even when the culture around us continues to allow white supremacy to function.
Last year, the General Board of the Disciples of Christ received a report from the “Racist Language Audit Task Force.” The report goes through the official documents of the denomination – the bylaws (called the “Design”), the standing rules for meetings, denominational policies, and other such documents – and makes specific recommendations of how these documents can be changed to be less racist. In essence, they made recommendations for how the General Ministries of the DOC can work to remove some of the racism from the denomination’s DNA.
As you know, during this sermon series, I am making a suggestion of a possible action we as a congregation or we as individuals can take to respond to some aspect of racism. My suggestion for this week is that we create our own Racist Language Audit Task Force to recommend how our bylaws, policies, and meeting rules (and even our Strategic Plan, if it’s needed) could be less racist.
That’s one concrete example of something we can do to be less racist. I want to offer one more concrete example of something some other people did. I’m not sure how we can apply it to our congregation, but it is a story that gives me hope.
About five weeks ago, a Native American man told Diana Butler Bass a story about something that had happened at the Standing Rock protests in the preceding months. She wrote about this story: “At the height of the prayer protest, there was also great violence. At one point, a white man stood up and called out, ‘Everyone here who is white, come to the front! We will form a shield that the security forces must shoot us first!’ And they did so. All the white folks who had gathered at Standing Rock surrounded all the native people, all holding hands, and stood between the water protectors and the guns.
“The native man told me this story with tears in his eyes. ‘Yes,’ he said, ‘terrible things are happening. But never in my life – never in the history of my tribe – did white people stand between us and the bullets. Terrible things are happening. And beautiful, brave things as well.’”
May we all find beautiful, brave things to do. Amen.
 Elizabeth Flock and Iman Smith, “Strengthened by Standing Rock, Native Americans march on D.C. What’s next for the movement?” PBS Newshour, http://www.pbs.org/newshour/updates/strengthened-standing-rock-native-americans-march-d-c-whats-next-movement/ (posted and accessed 10 March 2017).
 Howard Zinn, “Drawing the Color Line,” History Is a Weapon, http://www.historyisaweapon.com/defcon1/zinncolorline.html (accessed 10 March 2017).
 The Constitution of the United States of America, Article 1, Section 2.
 Alexander Campbell, quoted by David B. Bell, “Disciples Unified Destiny,” Landscape Mending, https://landscapemending.wordpress.com/bent-grass-a-breif-history-of-cdod-and-doc/ (posted 20 July 2011; accessed 10 March 2017).
 David B. Bell, “An 1870 Faith Based Initiative,” Landscape Mending, https://landscapemending.wordpress.com/bent-grass-a-breif-history-of-cdod-and-doc/ (posted 20 July 2011; accessed 10 March 2017). Verb tenses changed to fit the past tense voice of the sermon.
 Diana Butler Bass, in a Facebook post https://www.facebook.com/Diana.Butler.Bass/posts/10154589452273500 on 11 February 2017 (accessed most recently on 10 March 2017).
A sermon preached at Niles Discovery Church, Fremont, California,
on Sunday, March 5, 2017, by the Rev. Jeffrey Spencer.
Copyright © 2017 by Jeffrey S. Spencer
My mother, it turns out, was right. I was in ninth grade when I announced that I wanted to become a minister when I grew up. While my parents thought this was just the latest in a string of professions I wanted to pursue (in third grade, I wanted to be a forest ranger), my mother took full advantage of the announcement.
The public high school I went to was large enough and well funded enough that it offered several options and several levels for classes in many subjects. Several languages were taught at various levels. Everything from math basics to second year calculus were taught by the math department. The social studies department offered several choices of subjects.
I was taking World Civilizations I in ninth grade and had no desire to take World Civilizations II in tenth grade – too much reading and writing. But my mother said that if I wanted to be a minister, I needed to know my history so I needed to take World Civ II in tenth grade.
That’s right: my mom knew how to take advantage of whatever resources were at hand to get her kids to do what she wanted. And, yes, she was right: Understanding history is important for doing theology.
Today, we’re going to do a little history because it’s a necessary part of understanding the church’s role in normalizing racism in the United States. Oh, but the history we learn versus the history that actually happened …
For instance, in fourteen hundred and ninety-two, Columbus sailed the ocean blue. And what is Columbus famous for? Well, I was taught that Columbus discovered America. But I’m getting ahead of myself.
We actually need to start before Jesus. We need to start back with Aristotle. Aristotle thought that all living things (plants, animals, humans) have a structure. Plants have a vegetative structure that is primarily about taking in nutrients, reproducing, and such. Animals have this structure plus a sensitive structure that interacts via the sense with the environment and that creates desire. Humans add to this a rational structure – which, according to Aristotle, makes us unique. Thus, Aristotle thought there was a hierarchy of living things, with humans at the pinnacle.
Saint Augustine of Hippo took Aristotle’s argument and restructured it into a theological construct. In his famous Confessions, Augustine held “… a perfect man to be in Christ – not the body of a man only, nor, in the body, an animal soul without a rational one as well, but a true man. And this man I held to be superior to all others, not only because he was a form of the Truth, but also because of the great excellence and perfection of his human nature, due to his participation in wisdom.”
If I’m reading this correctly, Augustine held that humans were superior to other creatures because of our connection to and our participation in wisdom. That is, humans are special because of our rationality. And I think he may also be suggesting (or at least he could be interpreted to be suggesting) that Christians (that is, those who are in Christ) are more connected to rationality than other humans.
“Thomas Aquinas furthers Augustine’s work of setting the ‘rational soul’ of humans against that of the ‘animal soul.’ Aquinas holds much of creation has a soul, yet there is clearly a difference between the rational soul of humans and [the soul] of, say, a dog. This standpoint places the rational human soul as better than and therefore above all other created souls. Thus, Aquinas argues for soul layering where the human rational soul is above all other created souls. This soul layering argument allowed Christianity to create a structure of belief where not only does the animal soul reside at a level lower than that of the rational human soul, but also, those humans who are not rational have a soul that resides somewhere between that of the rational person and that of a dog.”
A couple hundred years before Aquinas, “in 1095, at the beginning of the Crusades, Pope Urban II issued an edict – the Papal Bull Terra Nullius (meaning empty land). It gave the kings and princes of Europe the right to ‘discover’ or claim land in non-Christian areas. This policy was extended in 1452 [a couple hundred years after Aquinas] when Pope Nicholas V issued the bull Romanus Pontifex, declaring war against all non-Christians throughout the world and authorizing the conquest of their nations and territories. These edicts treated non-Christians as uncivilized and subhuman, and therefore without rights to any land or nation. Christian leaders claimed a God-given right to take control of all lands and used this idea to justify war, colonization, and even slavery.
“By the time Christopher Columbus set sail in 1492, this Doctrine of Discovery was a well-established idea in the Christian world. When he reached the Americas, Columbus performed a ceremony to ‘take possession’ of all lands ‘discovered,’ meaning all territory not occupied by Christians. Upon his return to Europe in 1493, Pope Alexander VI issued the bull Inter Cetera, granting Spain the right to conquer the lands that Columbus had already ‘discovered’ and all lands that it might come upon in the future. This decree also expressed the Pope’s wish to convert the natives of these lands to Catholicism in order to strengthen the ‘Christian Empire.’”
Keep in mind that all of this is happening before the Reformation. So this is action by our direct spiritual ancestors. And I can’t escape a connection to this Doctrine by saying that I’m a Mayflower descendant, not a descendant of the Spanish. You see, the Doctrine of Discovery is baked into our United States culture (and I’ll get into that next week).
No, this Doctrine of Discovery, which allowed European kings and princes to send armies into non-Christian lands (that is non-European lands), allowed Europeans to come to the Americas and subjugate the peoples already living here, for they were judged to be insufficiently rational to be equal to the European conquerors.
I find this philosophy that allowed Christians to come and kill people just because they were not Christian to be directly contradicted by the brief section of the Sermon on the Mount we heard today. When Jesus said, “Love you enemies,” I don’t think he meant we should kill them, or enslave them, or commit genocide against them. Yet that is what Christians did when they “discovered” the Americas.
But maybe that’s too easy, too glib a biblical response to this history of ours. The story of Jesus and the Syrophoenician woman invites us to a little more nuance, in part because the story is troubling. The story is troubling because Jesus comes across as a bit of a jerk. A desperate woman with a seriously sick child comes to Jesus seeking help, and Jesus response is an ethnic slur. No theological tap dance can avoid it: Jesus calls this unnamed woman a dog, and that’s an ethnic slur. And though the modern concept of “race” had not yet been developed, this ethnic slur is pretty close to being a racial slur.
“To be clear,” writes David Henson, “while there is some debate about the social and cultural dynamics at work here, Jesus holds all the power in this exchange. The woman doesn’t approach with arrogance or a sense of entitlement associated with wealth or privilege. Rather she comes to him in the most human way possible, desperate and pleading for her daughter. And he responds by dehumanizing her with ethnic prejudice, if not bigotry. In our modern terms, we know that power plus [racial] prejudice equals racism.”
When faced with the complexities of the sin of personal and systemic racism, it is much easier to think of Jesus as transcending them all and loving all peoples regardless of skin color or culture of origin. We want Jesus to be the simple, easy answer to all our problems and to all of society’s problems. Jesus loves the little children of the world, and their little dogs, too.
In truth, at least in Mark’s gospel, rather than being part of the solution to ethnic prejudice, Jesus seems to be very much part of the problem, according to this story. When confronted with the gentile pagan in this story, he explains that his message and ministry are for Israelites only, a comment of ethnic exclusion and prejudice that calls to mind a similar refrain from a more modern time – whites only – that reverberated throughout our country not too long ago, and seems to be echoing still. It wouldn’t be fair, Jesus explains, to take the banquet prepared for his people – the children, the humans – and give it to gentiles – the dogs, the less than human.
If it does nothing else, the story of the Syrophoenician woman teaches us the dynamics of power and prejudice, of how even the best of humanity (I’m talking Jesus here) can get caught up in systems of oppression, in a culture of supremacy. Just as we are today in our culture, Jesus was reared into the prejudiced worldview of his culture. He could not easily escape it. And neither can we.
“But being caught in such evil, however, does not make one an overt racist. It is what happens in the moments afterwards that makes that determination. How we respond, when confronted with the narratives of the oppressed or the Other, reveals who we truly are. Do we continue to ignore or deny these realities of oppression? Mock them? Continue to brush them aside with dismissive prejudice as dogs?
“Or do we, like Jesus, do the miraculous and listen to them, be changed by the power of the truth they are speaking?
“When this woman, in boldness, confronts Jesus and his ethnic slur, Jesus listens. And he hears.
“[I think] it is the only time recorded in the gospels in which Jesus changes his mind.
“‘But even the dogs get table scraps,’ she replies, a subtle calling out of his dehumanizing language.
“Jesus is astounded, the holy wind knocked out of him. A moment before, she was but a dog to him. In the next, the scales fall from his eyes as he listens to her and sees her for what she truly is, a woman of great faith.
“Jesus does the most difficult thing for those of us born into prejudice and power.
“He listens. And allows himself to be fundamentally changed.
“When it happens, when we finally have ears to hear, we will never be the same, will never be able to listen to the lies of the dominant oppressors the same way again.”
The movie The Mission (a movie that connects to the sin of the Doctrine of Discovery deeply) ends with the slaughter of a group of native peoples in South America by European “discoverers.” Then, in the penultimate scene, Señor Hontar, the governor of the Portuguese-claimed territories and the Papal emissary Cardinal Altamirano are together in a room when they get news of the slaughter.
The Cardinal corrects him: No, Señor Hontar. Thus have we made the world.
The Christian church, through the Doctrine of Discovery, has made this corner of the world racist. So what do we do about it?
My goal in this sermon series is to give you something concrete you can do individually or we can do as a congregation to address some aspect of racism. Here’s what I have in mind this week. Because the church has normalized the sin of racism by espousing the Doctrine of Discovery, it seems to me that the first thing we can do it to repudiate the Doctrine.
And we actually have an opportunity to do this as a congregation. The Disciples of Christ will hold their General Assembly this summer and one of the resolutions that will be voted on will be a repudiation of the Doctrine of Discovery. We can, as a congregation, endorse this resolution formally and send word to the General Assembly of our action. Copies of the resolution are in the fellowship hall, I believe on the snack table.
I think that, if we are to endorse the resolution, endorsement should be done by a formal vote of the congregation, and there are three ways we can do that:
- One or more of you can request that the Cabinet call a Special Congregational Meeting, which could be held in April, for the purpose of voting on endorsement.
- One or more of you can ask the Cabinet to put endorsement of the resolution on the Annual Meeting agenda (which will be held on May 7).
- Or, if it’s not on the Annual Meeting agenda, one of you can make a motion at the Annual Meeting that we endorse the resolution.
How we proceed – if we proceed – is really up to you.
 John G. Messerly, “Summary of Aristotle’s Theory of Human Nature,” Reason and Meaning, http://reasonandmeaning.com/2014/10/17/theories-of-human-nature-chapter-9-aristotle-part-1/ (posted 17 October 2014; accessed 4 March 2017).
 Quoted by David B. Bell, “When Reason Becomes Faith,” Bent Grass: DoD and DOC History, https://landscapemending.wordpress.com/bent-grass-a-breif-history-of-cdod-and-doc/ (posted 2 July 2011; accessed 4 March 2017).
 Bell, “When Reason Becomes Faith,” op. cit.
 “Lewis and Clark: The Unheard Voices,” Anti-Defamation League, http://archive.adl.org/education/curriculum_connections/doctrine_of_discovery.html (posted 2005; accessed 4 March 2017).
 David R. Henson, “Crumbs: Jesus and the Ethnic Slur,” Patheos, http://www.patheos.com/blogs/davidhenson/2015/09/crumbs-jesus-and-the-ethnic-slur-lectionary-reflection-mark-724-37/ (posted 2 September 2015; accessed 4 March 2017).
A sermon preached at Niles Discovery Church, Fremont, California,
on Ash Wednesday, March 1, 2017, by the Rev. Jeffrey Spencer.
Copyright © 2017 by Jeffrey S. Spencer
This sermon may be more of a testimony than a sermon. I want to tell you about the evolution of my daily examen.
The Examen is an ancient spiritual practice in the Church. As you may have guessed from its name, in involves examining something. As a spiritual practice, it typically involves examining oneself. The purpose of the practice is to help one see when and where and how God has been at work in one’s life.
The Daily Examen, as the name suggests, is an examen that is done on a daily basis. In other words, if one participates in a daily examen, one spends time, typically at the end of the day, prayerfully examining the day, reflecting in some way on when and where and how God has been at work in one’s day – and when and where and how one has been a faithful disciple of Jesus.
There are many prayer techniques, many ways of doing a daily examen, the most famous of which is probably the one developed by St. Ignatius of Loyola. Ignatius lived through the first decades of the Protestant Reformation and he founded the religious order known as the Jesuits. I don’t know if or how his experience being devoted in obedience to the Pope (as all Jesuits were) or being an instrumental part of the Counterreformation influenced what became his spiritual exercises or the specific form of his daily examen. What I do know is that he is remembered much more for his spiritual exercises than for anything else, except maybe for founding the Jesuits.
As I said, there are many ways of praying a daily examen. I’ve found that there’s a flipbook available to help you with a daily examen. I found a daily examen outline that has an ecological focus. There’s even an app for it.
Whatever technique you use for a daily examen, one of the important element of it is thanksgiving. While it may be a framed less than explicitly, every daily examen that I’ve found has thanksgiving as a core step to it. That’s why about three and a half years ago I decided to make thanksgiving the central part of a prayer practice I started.
I was going to be leading a workshop on social media and spirituality for Christian educators and I started an experiment so I could share my personal experience with my workshop attendees. I decided to write and post on Facebook a prayer of thanksgiving each night (well, almost each night – I missed some over the course of the past three and a half years). This is the form the practice took at first. I would sit at the computer and think about the day. I would think about what happened, where and when and how I sensed the presence of God during the day. I would decide what I wanted to thank God for. And I would write a prayer of thanksgiving and click “post.”
About a year and a half ago, I decided to use journaling for my pre-thanksgiving prayer reflection. I have kept a journal on and off for years – more off than on. But I bought myself a new journal and I had an old fountain pen repaired, and I started journaling. And journaling has been part of my daily examen since then.
Let me just say, if you want to journal as a spiritual practice, find a journal that has paper you enjoy writing on and a pen or pencil you enjoy writing with. It will make the practice much easier to maintain. For some of you, that will mean getting a spiral notebook and a Bic pen. For me, it meant getting a bound journal I liked and getting my fountain pen working again.
Then, last year, my daily examen took another change. Our Ash Wednesday worship service was essentially the same as tonight’s service. We had four scripture readings – the same readings we will use tonight. Each was followed by a question – the same questions we will ask tonight. And we sang hymns after the times of reflecting on those questions – the same hymns we will sing tonight.
The four scriptures and questions were selected in the hopes that each of us would connect to at least one them. Using the work of Corrine Ware, Pastor Brenda and I recognized that some people find their spirituality grounded in thoughtfulness, that some people have what Ware calls “a head spirituality.” Others find their spirituality grounded in feelings, especially feelings evoked through their connections with others. These people have what Ware calls “a heart spirituality.” Others find their spirituality grounded in contemplation and have what Ware calls “a mystic spirituality.” And other find their spirituality grounded in expressing compassion and working for justice. These people have what Ware calls “a kingdom spirituality.”
So last year – like tonight – we had four readings and four questions, each corresponding to one of these four spiritual types. What happened to me after last year’s Ash Wednesday service is that I started asking myself four more questions during Lent I don’t remember how I framed the questions at the beginning of Lent, but I can tell you how I ask them each night now. I ask myself:
- How have you practiced Study today? (head spirituality)
- How have you practiced Community today? (heart spirituality)
- How have you practiced Stillness today? (mystic spirituality) and
- How have you practiced Service today? (kingdom spirituality)
Some days my answer to one or more of those questions is, “Not at all.” Sometimes one of those questions will remind me of something that happened during the day and I will know of one more reason to give thanks.
So, my daily examen now has five steps.
- I sit and center for a moment.
- I journal about the day.
- I ask myself those four questions (and I’ve actually added a fifth, but it is the material for another sermon on another day) and journal my answers.
- I write my prayer of thanksgiving.
- And I post it online.
The result has been a deeper relationship with God, a deeper sense of my own discipleship, an awareness of my growing edges and my spiritual needs, and a life that at least nightly brings me to give thanks no matter how sad or angry or hurt or helpless I’ve felt during the day.
I hope you hear this sharing in a couple ways. I hope you hear that spiritual practices take exactly that – practice. I hope you hear that I have found meaning in our worship services and that sometimes they can even impact my daily life. And I hope you hear an invitation – to explore and experiment with your spiritual practices – and a hope – that you, too, might find something helpful in this worship service not just for tonight, but for the rest of Lent, and maybe even beyond.
A sermon preached at Niles Discovery Church, Fremont, California,
on Sunday, January 19, 2017, by the Rev. Jeffrey Spencer.
Scriptures: Matthew 16:13-28 and Isaiah 42:1-9
Copyright © 2017 by Jeffrey S. Spencer
Brian McLaren calls Jesus’ visit with his disciples to Caesarea Philippi a fieldtrip. I think that’s an interesting framing (it reinforces the idea of Jesus as a teacher) and, if nothing else, it lifts up the importance of the location.
And the location is important. Jesus and his disciples are in Caesarea Philippi, 25 miles north of their base in Galilee. The location has a long history as a place of worship. Canaanites worshiped the god Baal there. Later, the Greek god Pan was worshiped there. Eventually, the Romans replaced the Greeks and around the time of Jesus’ birth, it was part of the region the Romans had Herod the Great controlling.
When Herod the Great died, the area he ruled was divided among his surviving sons to rule. This area north and east of the Jordan was placed by the Roman emperor under Philip’s control. He changed the name of the town to Caesarea Philippi – the first part of the name honoring his patron, Caesar Augustus, the Roman emperor; the second part of the name honoring himself (can you say, “ego issues”?). The second part of the name actually did serve a practical purpose. There was another community called Caesarea on the Mediterranean coast, so calling this community Caesarea Philippi did distinguish it. But, yeah, ego issues.
Imagine what it would have been like for a rabbi to take a group of Jews to this Caesar-ville. You walk the streets and are reminded, simply by the location, that a foreign army occupies your country. You walk the streets and you are reminded that you are not free. It might be like a Native American teacher taking a group to Wounded Knee or a Japanese teacher taking a class to Hiroshima.
There in the middle of a place where many gods have been worshiped over the centuries, there in the middle of the latest Caesar-ville, Jesus asks his disciples, “Who do people say that the Son of Man is?” This vignette takes place in Mark and Luke as well, only the question is a little different. In Mark and Luke, Jesus asks the disciples, “Who do people (or the crowds) say that I am?” In Matthew, the question is, “Who do people say that the Son of Man is?” So there’s a reason Matthew uses “Son of Man.”
In Matthew’s gospel, when Jesus uses “Son of Man,” he is almost using it as a first person pronoun, so at one level Jesus is essentially asking the same question as in Mark and Luke. But that’s not the only way Matthew uses “Son of Man.” There is a strong association of “Son of Man” in Matthew’s gospel with “the Son of Man” being the judge at the end of time and of “the Son of Man” having a kingdom.
So, here we are in Caesar-ville, and Jesus is asking who the people say the final judge is. His disciples’ answers express some of the theology of the day. Maybe the Son of Man was a prophet of old. Maybe the Son of Man was John the Baptist (who has been killed by this point in Matthew’s narrative).
As I read Matthew’s version of the exchange, I feel like Jesus knows the answer he going to get to his next question. “But who do you say that I am?” The obvious answer is, “the Son of Man,” the one who will judge the nations at the end of time, the one who has the alternative kingdom. I don’t get that feeling in Mark’s and Luke’s versions, but here in Matthew’s version Jesus’ second question feels almost like a leading question.
Peter offers the answer: “You are the Messiah (or in Greek, the Christ), the Son of the living God.” Not just the Son of Man, mind you, but the Son of the living God. To our ears, this sounds like a theological claim, but given the setting, it is as much a political statement as it is a theological statement. In Greek, Christ, in Hebrew, Messiah – it means “the one anointed as liberating king.”
“To say ‘liberating king’ anywhere in the Roman empire is dangerous, even more so in a city bearing Caesar’s name. By evoking the term Christ, Peter is saying, ‘You are the liberator promised by God long ago, the one for whom we have long waited. You are King Jesus, who will liberate us from King Caesar.’
“Similarly, son of the living God takes on an incandescent glow in this setting. Caesars called themselves ‘sons of the gods,’ but Peter’s confession asserts that their false, idolatrous claim is now trumped by Jesus’ true identity as one with authority from the true and live God.”
Here’s what McLaren says about Jesus response to Peter’s confession. “[Jesus] speaks in dazzling terms of Peter’s foundational role in Jesus’ mission. ‘The gates of hell’ will not prevail against their joint project, Jesus says, using a phrase that could aptly be paraphrased ‘the authority structures and control centers of evil.’ Again, imagine the impact of those words in this politically-charged setting.”
Most (maybe even all) Jews who thought God would send the Messiah during the Roman occupation assumed the Messiah to be a liberating king by being the leader of an army – an army that would prevail against the powers that oppressed them. This is the Messiah Peter was expecting. And if Jesus truly was the Messiah, then the one thing he cannot be is defeated. He will conquer and capture the enemies. He must torture and kill the enemies. But that’s not what Jesus says will happen.
Yes, he’s going to travel south to Jerusalem, the seat of power. But he’s not going with an army and he’s not going to wage a war. He is going to be conquered, captured, tortured, and killed by the very agents of oppression that the Messiah is supposed to save them from. And then be raised.
But Peter doesn’t seem to hear that last part. He takes Jesus aside. That’s not the way the story is supposed to go. “God forbid it, Lord! This must never happen to you.” “Like most of his countrymen, Peter knows with unquestioned certainty that God will send a Messiah to lead an armed uprising to defeat and expel the occupying Roman regime and all who collaborate with it. But no, Jesus says. That way of thinking is human, Satanic, the opposite of God’s plan.”
Since the beginning, Jesus has taught a different way, a third way to over come the principalities and powers. If you’re not a part of the Adult Sunday School class, I encourage you to join. And if you can’t join, I encourage you to read the book they are reading and discussing anyway. They are about halfway through The Powers That Be, by Walter Wink, and in it Wink speaks directly to today’s gospel lesson.
“The Domination System,” he says, “grows out of the fundamental belief that violence must be used to overcome violence.” Thus, the Domination System is stuck in a cycle of violence. As a program to overcome the Domination System, the kin-dom of God must overcome this cycle of violence, so that is what Jesus did. That is why Jesus said that he is going to Jerusalem and why he would be killed. The cross laid bare the domination system and refused to play its game of cycling violence.
“When the Powers That Be [that’s Wink’s term for the principalities and powers of oppression] catch the merest whiff of God’s new order, they automatically mobilize all their might to crush it. Even before the full fury of the Powers was unleashed on Jesus, he apparently predicted the outcome of the confrontation [as we heard in today’s scripture lesson]. The Powers are so immense, and the opposition so weak, that every attempt at fundamental change seems doomed to failure. Merely winning does not satisfy the Powers; they must win big, in order to demoralize opposition before it can gain momentum. Gratuitous violence, mocking derision, and intimidating brutality in the means of execution typify the Power – all this is standard, unexceptional. Jesus died just like all the others who challenged the world-dominating Power.
“Something went awry in Jesus’ case, however. The Powers scourged him with whips, but each stroke of the lash unveiled their own illegitimacy. They mocked him with a robe and a crown of thorns, spitting on him and striking him on the head with a reed, ridiculing him with the ironic ovation, ‘Hail, King of the Jews!’ – not knowing how their acclamation would echo down the centuries. They stripped him naked and crucified him in humiliation, all unaware that this very act had stripped the Powers of the last covering that disguised the towering wrongness of the whole way of life that their violence defended. They nailed him to the cross, not realizing that with each hammer’s blow they were nailing up, for the whole world to see, the affidavit by which the Domination System would be condemned.”
We heard our invitation to participate in this work in our gospel lesson. “Then Jesus told his disciples, ‘If any want to become my followers, let them deny themselves and take up their cross and follow me.’” Wink interprets this for us: “One does not become free from the Powers by defeating them in a frontal attack. Rather, one dies to their control … [W]e are liberated, not by striking back at what enslaves us – for even striking back reveals that we are still controlled by violence – but by a willingness to die rather than submit to its command.…
“We must die to such things as racism, false patriotism, greed, and homophobia. We must, in short, die to the Domination System in order to live authentically.”
What Wink is saying is just as paradoxical as what Jesus said: “For those who want to save their life will lose it, and those who lose their life for my sake will find it.” But, as Wink points out, “Dying to the Power is not, finally, a way of saving our souls, but of making ourselves expendable in the divine effort to rein in the recalcitrant Powers. When Jesus said, ‘Those who try to make their life secure will lose it, but those who lose their life will keep it’ (Luke 17:33), he drew a line in the sand and asked if we would step across – step out of one entire world, where violence is always the ultimate solution, into another world, where the spiral of violence is finally broken by those willing to absorb its impact with their own flesh. That approach to living is nonviolence, Jesus’ ‘third way.’”
Jesus’ third way is intensely powerful. It is a way that is alternative to both the way of remaining victim and the way of participating in the cycle of violence. It is a way that both refused to submit to evil and to oppose evil on its own terms. It is a way that is both assertive and nonviolent. It is the way of the kin-dom of God.
I’ve spoken of it before, so I won’t go into much detail here. I would like to share an example of how it is at work today.
Erdem Gunduz was called “the standing man of Turkey.” His story goes back to June of 2013. The Turkish government had cleared Taksim Square after weeks of clashes with the police. That “might have seemed like the end of it for many protesters, until [this] lone man decided to take a stand, literally, against the government. For more than six hours [one] Monday night, Erdem Gunduz stood motionless in Taksim Square, passively ignoring any prodding or harassment from police and people passing by.” He stood alone for hours, and then other people began to join him, silently staring toward the cultural center. By midnight, several hundred people had joined Gunduz’s protest.
“As word of the standing man spread across the Internet, Turks adopted the hashtag #duranadam, which means ‘standing man’ in Turkish. Before long, people in other parts of Turkey began their own standing protests in solidarity with the man.”
The Standing Man of Turkey and those who followed his lead did not stop the domination system in their country. But they found a way to resist it, to refuse both to be victims of it and to be participants in its violence. They found Jesus’ third way.
When theologian and historian Diana Butler Bass looks at what is going on in this nation and in other countries (especially in western Europe), she see troubling evidence of the domination system at work. She says that there are many causes, including economic anxiety, racism, generalized fear, misogyny, etc. “But,” she says, “this has been primarily motivated by a idolatrous vision of God – one that believes God is a white-skinned, gendered Judge, Father, and King who sits on a throne in heaven. They want that God to punish their enemies, heretics, and evildoers, and bless them, His faithful people, with material prosperity and power – and to return everything to their imagined vision of Eden.
“It isn’t that complicated. There was deep appeal to a myth, the primary myth at the center of European Christianity.
“Through time, this myth was rejected by many – mystics, saints, and seers – but was perpetrated by a church of the rich and powerful. We are living in that story still. A story where the empire of wealth uses a convenient God to enslave the many; and where a sacred resistance grows to protest on behalf of truly God – the One who is Compassion, Who is Love.
“Jesus hates that we have used him in service to a myth of power. For he came and still cries out against this idolatry.”
Now, as we move into our time of quiet, I invite you to reflect on …
… anything from the sermon or scripture that caught your attention; or
… a time when you were completely certain about something, and then you realized you were completely (or at least partly) wrong; or
… what it means for you to take up your cross and follow Jesus in your life and in the midst of current events; or
… this: Imagine you are Peter after he hears the words, “Get behind me, Satan!” Listen for ways your thinking is out of sync with God’s ways. Imagine what you would want to say to Jesus in reply.
 This is also McLaren’s term.
 The New Interpreter’s Dictionary of the Bible, Vol. 5 (Nashville: Abington Press, 2009) s.v. “Son of Man,” 345.
 McLaren, op. cit., 117.
 Ibid, 117-118.
 Ibid, 118.
 Walter Wink, The Powers That Be, (New York: Doubleday, 1998), 91.
 Ibid, 82-83.
 Ibid, 93-95.
 Ibid. 97.
 See Chapter 5 of The Powers That Be for a full explanation of Jesus’ third way.
 Andy Carvin, “The ‘Standing Man’ Of Turkey: Act Of Quiet Protest Goes Viral,” The Two Way, http://www.npr.org/sections/thetwo-way/2013/06/18/193183899/the-standing-man-of-turkey-act-of-quiet-protest-goes-viral (posted 18 June 2013; accessed 16 February 2017).
 Diana Butler Bass, Facebook post on 7 February 2017 https://www.facebook.com/Diana.Butler.Bass/posts/10154577500398500 (accessed 18 February 2017). I have changed what she had as ALL CAPS to italics.
A sermon preached at Niles Discovery Church, Fremont, California,
on Sunday, February 12, 2017, by the Rev. Jeffrey Spencer.
Scriptures: Luke 16:19-31 and Jonah 4:1-11
Copyright © 2017 by Jeffrey S. Spencer
Imagine that you lived along the coast of what is now Humboldt County, say a thousand years ago. In the direction of the rising sun, there are trees that tower so tall they seem to touch the sky. You know they don’t, since you’ve been further east and climbed mountains taller than the trees and you haven’t touched the sky, but the trees are still impressive. When you stand at the water’s edge, you look out across a vast ocean. At the end of the day, you can watch the sun dip down across the edge of the ocean. You’ve traced its path, rising from behind the great trees arching across the sky, and descending down to the water’s edge, down to where the dome of the sky comes down to the earth.
Through your own observations (and maybe through the stories you’ve been told since your childhood), a model of the cosmos begins to emerge. The ground and the mountains and the lakes and the oceans are like a table, lumpy in some places and wet in others. Above is a dome on which hang the stars, the moon, and the sun. Water sometimes comes out of the sky, so there must be waters beyond the dome. And there must be something under the earth that holds it up, some sort of foundation. And, if you believe that there is a god or gods who seem to be controlling the capriciousness of life, they must live beyond the dome or under the earth (or people would have seen them by now).
I don’t know what sort of diagram of the cosmos a person who lived north of us between the ocean and the trees a thousand years ago would have drawn, but it wouldn’t surprise me if it was something like what I’ve described. What I’ve described is what a Jew or Christian or Muslim of a thousand years ago would have drawn, would have understood. It would have been the cosmology they would have held. Well, it would have been the basics of it. Muslim cosmology of that time would have been more complex, with seven heavenly domes, one arching over the next, all over the earth. And there would have been seven earths. But the basic model was considered sound across these faith traditions.
The cover art on your announcement folder is a drawing of this model. You’ll notice scriptural references from the Christian Bible – both the Old and New Testament references – to support this cosmology. This view of the cosmos is typically called a three-tiered cosmology. The underworld is below; the earth is in the middle; and the heavens (or heaven) are above.
In her book, Grounded, Diana Butler Bass wrote about this cosmology: “Not so long ago, believers confidently asserted that … [w]e occupied a three-tiered universe, with heaven above, where God lived; the world below, where we lived; and the underworld, where we feared we might go after death. The church mediated the space between heaven and earth, acting as a kind of holy elevator, wherein God sent down divine directions and, if we obeyed the directives, we would go up – eventually – to live in heaven forever and avoid the terrors below. Stories and sermons taught us that God occupied the high places, looking over the world and caring for it from afar, occasionally interrupting the course of human affairs with some miraculous reminder of divine power. Those same tales emphasized the gap between worldly places and the holy mountains, between the creation and an Almighty Creator. Religious authorities mediated the gap, explaining right doctrine and holy living. If you wanted to live with God forever in heaven, then you listened to them, believed and obeyed.”
Jesus was born into a world that believed this three-tiered cosmos was reality. God was in heaven, and hell … well hell is more complicated. Brian McLaren writes, “The idea of hell entered Jewish thought rather late. In Jesus’ day, as in our own, more traditional Jews … had little to say about the afterlife … Their focus was on this life and on how to be good and faithful human beings within it. Other Jews … had welcomed ideas on the afterlife from neighboring cultures and religions.
“To the north and east in Mesopotamia, people believed that the souls of the dead migrated to an underworld whose geography resembled an ancient walled city. Good and evil, high-born and lowly, all descended to this shadowy, scary, dark, inescapable realm. For the Egyptians to the south, the newly departed faced a ritual trial of judgment. Bad people who failed the test were then devoured by a crocodile-headed deity, and good people who passed the test settled in the land beyond the sunset.
“To the west, the Greeks had a more elaborate schema. Although there were many permutations, in general, souls were sorted into four groups at death: the holy and heroic, the indeterminate, the curably evil, and the incurably evil. The curably evil went to Tartarus where they would experience eternal conscious torment. The holy and heroic were admitted to the Elysian Fields, a place of joy and peace. Those in between might be sent back to Earth for multiple reincarnations until they could be properly sorted for shipment to Tartarus or the Elysian Fields.
“Then there were the Persian Zoroastrians to the east. In Zoroastrianism, the recently departed souls would be judged by two angels, Rashnu and Mithra. The worthy would be welcomed into the Zoroastrian version of heaven. The unworthy would be banished to the realm of the Satanic figure Ahriman – their version of hell.
“A large number of Jews had been exiles in the Persian empire in the sixth century BC, and the Persians ruled over the Jews for about 150 years after they returned to rebuild Jerusalem. After that, the Greeks ruled and tried to impose their culture and religion. So it’s not surprising that many Jews adopted a mix of Persian and Greek ideas of the afterlife. For many of them, the heaven-bound could be easily identified. They were religiously knowledgeable and observant, socially respected, economically prosperous, and healthy in body … all signs of an upright life today that would be rewarded after death. The hell-bound were just as easily identified: uninformed about religious lore, careless about religious rules, socially suspect, economically poor, and physically sick or disabled … signs of a sinful, undisciplined life now that would be further punished later.”
The gospels certainly lead us to believe that Jesus thought there was an afterlife. The story of the rich man and Lazarus includes an afterlife – for both the rich man and the poor man. But we may have missed how scandalous the story is. “There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. And at his gate lay a poor man named Lazarus, covered with sores, who longed to satisfy his hunger with what fell from the rich man’s table; even the dogs would come and lick his sores. The poor man died and …”
Well, conventional theology would have said that he, the poor man, should have ended up in eternal torment and that the rich man would end up at Abraham’s bosom. But that’s not how Jesus tells the story. No, the roles are reversed.
In Jesus’ theology, “Heaven’s gates are opened wide for the poor and destitute who shared in few of life’s blessings; the sinners, the sick, and the homeless who felt superior to nobody and who therefore appreciated God’s grace and forgiveness all the more; even the prostitutes and tax collectors. Imagine how this overturning of the conventional understanding of hell must have shocked everyone – multitudes and religious elites alike.
“Again and again, Jesus took conventional language and imagery for hell and reversed it. We might say he wasn’t so much teaching about hell and he was un-teaching about hell. In so doing, he wasn’t simply arguing for a different understanding of the afterlife. He was doing something far more important and radical: proclaiming a transformative vision of God. God is not the one who punishes some with poverty and sickness, nor is God the one who favors the rich and righteous. God is the one who loves everyone, including the people the rest of us think don’t count. Those fire-and-brimstone passages that countless preachers have used to scare people about hell, it turns out, weren’t intended to teach us about hell: Jesus used the language of hell to teach us a radical new vision of God!”
All that said, Jesus was still using the conventional cosmology. But for me, the old, three-tiered cosmology has crumbled. Copernicus helped start that crumbling by describing a model that had the sun at the center with the earth revolving around it, rather than the sun going around the earth. Then we got airplanes and we didn’t see God in the clouds. And we sent spaceships beyond the earth, and we didn’t find heaven. And, it turns out, the earth doesn’t just revolve around the sun. The sun is moving through space, so the earth is moving in a spiral, a vortex. Take a look at the first minute of this video.
So, since the old cosmology doesn’t work anymore, where is God? God isn’t up there in heaven (because heaven isn’t “up there). No, God isn’t up there. God is with and within. God is with and within each one of us and with and within all of creation. And each one of us and all of creation is with and within God.
But what about heaven and hell?
As far as heaven goes, the old three-tiered model tells us that heaven is up and God is in heaven. Maybe rather than saying that God is where heaven is, we should be saying that heaven is where God is. That is, heaven is with and within each one of us and with and within all of creation. And each one of us and all of creation is within heaven. So heaven is where (or maybe better, heaven is when) the hungry are fed and the thirsty have clean water to drink and the stranger is welcomed and the prisoner is seen and the ill are healed.
Bass points out that “the book of Revelation is not a heavenly escape story. Instead, it tells the opposite tale. We do not go to heaven. Heaven comes to us. The end of history is not destruction; rather, its end is sacred restoration. When sin and evil pass away, a holy city descends to us …”
As for hell – well, it’s moved in right next door, too. If World War II taught us anything, between the Holocaust and the Bomb, we learned “that we are fully capable of creating the terrors of hell right here and no longer need a lake of fire to prove the existence of evil.”
The purpose of the fire and brimstone language of Jesus “was to wake up complacent people, to warn them of the danger of their current path, and to challenge them to change – using the strongest language and imagery available. As in the ancient story of Jonah, God’s intent was not to destroy but to save. Neither a great big fish nor a great big fire gets the last word, but rather God’s great big love and grace.
“Sadly, many religious people still use the imagery of hell more in the conventional way Jesus sought to reverse. Like Jonah, they seem disappointed that God’s grace might get the final word. If more of us would reexamine this fascinating dimension of Jesus’ teaching and come to a deeper understanding of it, we would see what a courageous, subversive, and fascinating leader he was, point us to a radically different way of seeing God, life, and being alive.”
Now, as we move into a time of quiet, I invite you to reflect on …
… anything from the sermon or scripture that caught your attention; or
… a time when someone confronted you with a mistake or fault and you didn’t respond well; or
… the parable of the rich man and Lazarus ; or
… the image of the rich man walking by Lazarus in the gutter and ask God if you are stepping over anyone in life.
 Diana Butler Bass, Grounded (New York: HarperCollins, 2015), 4.
 Ibid, 113.
 Watch a minute or two of this video: https://www.youtube.com/watch?v=0jHsq36_NTU&spfreload=10.
 Bass, op. cit., 269.
 Ibid, 6.
 McLaren, op. cit., 114.
A sermon preached at Niles Discovery Church, Fremont, California,
on Sunday, February 5, 2017, by the Rev. Jeffrey Spencer.
Scriptures: Luke 18:15-30 and Luke 18:35–19:9
Copyright © 2017 by Jeffrey S. Spencer
One of the things that biblical scholarship has embraced quite fully is the idea that one needs to understand the cultural context in which a scripture was written if one is going to fully understand what a scripture might mean for that time which, in turn, gives us some sense of what it might mean for today. So, one needs to understand the cultural context of Roman occupied Judea about 2,000 years ago if one is going to understand what the gospel writers meant and what Jesus was all about. And I think knowing what the gospel writers mean and what Jesus was all about is pretty important to this community, Niles Discovery Church, since we are a community of Jesus-followers. So, let’s spend a little while reflecting on Jesus’ cultural context.
The world into which Jesus was born and grew up was what Marcus Borg and other scholars call “an imperial form of a preindustrial agricultural domination system. This was the most common type of society from the development of agriculture … until the industrial revolution of a few centuries ago. The piling up of adjectives – imperial preindustrial agricultural domination system – may be inelegant and even discouraging, but each illuminates a central feature of Jesus’s world.”
Let’s start in the middle and work our way out. By “agricultural,” we mean it was an agrarian culture. Food wasn’t simply hunted and gathered; it was cultivated. Being “preindustrial,” the fuel source for work – agricultural and otherwise – was human or animal muscle.
Now we get to the interesting words: imperial domination system. Domination systems are characterized by four primary features. “First, these societies were politically oppressive. They were ruled by a few, typically by a monarchy and aristocracy and their associates. With their extended families, the ruling elites (as they are commonly called) were usually about 1 to 2 percent of the population.… Ordinary people had no voice or power in the shaping of society.
“Second, these societies were economically oppressive. The wealthy and powerful acquired a high percentage of the society’s annual production of wealth, typically from half to two-thirds [of the wealth].…
“Third, these societies were religiously oppressive. According to religion as developed by the elites, rulers ruled by divine right, and the social order and its laws reflected the will of God. Rulers maintained that they did not set it up this way – God did. Of course, religion sometimes became the source of protest against such claims. But in all premodern societies known to us the wealthy and powerful used religion to legitimate their place in the social order.
“Fourth, these societies were marked by armed conflict, by organized violence. Elites could increase their wealth and power only by increasing agricultural production from their own people or by acquiring land and its agricultural production from another society. The ruling elites thus needed armies, whether to increase their own holdings or to defend their holdings against others. Wars were common. They were not fought for nationalistic reasons … but were initiated by ruling elites for the sake of acquiring wealth from the agricultural lands of neighboring societies.”
The result of these commonalities of domination systems was that they ended up having two classes. Yes, there were distinctions within the two classes, and I’ll get to those in a moment, but there were just two classes. In that world, “there was no ‘middle class’ in our sense of a bulge in the middle. Rather, there was a very small class at the very top, no significant middle, and the vast majority of the population (around 90 percent) at the bottom.”
The divisions between these two classes were political – there were the rulers and the ruled – and economic – there were the wealthy, their retainers (government and religious officials, military officers and bureaucrats, managers and stewards, scribes and servants, and urban merchants who sold to them – about 5 percent of the population), and the peasant class.
The typical way to depict this social structure is with a pyramid. Here’s one I found on the web. The problem with this depiction is that it suggests that there was a middle class of sorts. I think an old oilcan is a much better graphic. The elites and their retainers make up the long neck of the oilcan, and the base holds the peasant class This group was “mostly agricultural workers; some owned small parcels of land and others were tenant farmers, sharecroppers, or day laborers. It also included other manual workers such as fishermen, construction workers, artisans, miners, and low ranking servants. At the very bottom were the radically marginalized: the homeless, beggars, the lame and blind, the unclean and untouchable,” and slaves.
Tiberius was Caesar, he was at the top. His local rulers – Pilate, governor of Judea; Herod Antipas, “king” of Galilee; Philip, ruling the area north and east of Galilee – were all beholden to the top of the oilcan. They had power only as long as their patron allowed them to have power. Thus, though the brothers Herod and Philip were Jews, they were first and foremost collaborators with the Roman Empire.
Jesus and his family were part of the peasant class. If Joseph was a carpenter, he would have been a laborer who, if he got work today, would have money to buy food today. If he didn’t get work, his family went hungry. That’s the world Jesus grew up in. That’s the world in which Jesus heard the Hebrew Prophets read. That’s the world in which the story of the Exodus was told. That’s the world that shaped him.
90 percent of the population were like Jesus, at least in this regard. 90 percent. I think it’s fair to call them the multitudes.
In his parables and actions, Jesus “constantly made heroes of people from the multitudes: day laborers, small farmers, women working in the home, slaves, and children. He captured the dilemma of what we would call middle management – the stewards, tax collectors, and their associates who extracted income from the poor and powerless below them for the sake of the rich and powerful above them. And he exposed the duplicity and greed of those at the top – especially the religious leaders who enjoyed a cozy, lucrative alliance with the rich elites.”
Jesus addressed the social realities of his day by constantly turning the oilcan over. Through his actions and words, he lifted up a vision of what could be. He called this vision “the kingdom of God.” While this may have come from his experience in an imperial preindustrial agricultural domination system, it also seems to have come from his compassion. Matthew describes Jesus looking at the multitudes and then write this: “he had compassion for them, because they were harassed and helpless, like sheep without a shepherd.” (Matthew 9:36)
We see this attitude in our readings today. First, there’s an exchange about children. No adult male would waste his time with children, at least not children who were not his own. His disciples thought that their important teacher has important things to do, so they sent the children away. But Jesus rebuked them, saying that the kingdom of God belongs to them. To them. To children. In the hierarchy of the peasant class, children were pretty darn low. But Jesus turns the oil can upside down.
Luke juxtaposes this interchange about the children with an encounter with “a certain ruler.” This is someone from somewhere along the long, narrow neck of the oilcan. He wants eternal life, the life that is full, the life of the kingdom of God. Jesus tells him to sell what he owns and give the money to the poor. Become like them. Become part of the multitude and turn the oilcan upside down.
How hard it is to let go of power, be it economic or political or religious. The ruler really didn’t like Jesus’ suggestion of what to do. “It is easier,” Jesus says, “for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”
Society would tell you that Jesus didn’t have time for a blind beggar. After all, someone who is disabled and a beggar is way down there with the children – maybe even lower. But Jesus says, “Bring him to me,” and gives him vision. And the oilcan is turned over.
And Luke again juxtaposes this story with an encounter of someone who is rich. Zacchaeus was a Roman collaborator (for he collected taxes), so that put him right around the connection of the narrow neck of the oilcan to the main body of the can. He was curious about who this Jesus was that people were all excited about. Jesus goes to his home (how upsetting that must have been to the multitudes) to share a meal. Zacchaeus says he is giving away half his possessions to the poor. Half his possessions. And, he says, if I’ve been a cheat (something tax collectors were notorious for being), that he would pay back four times what he cheated.
This is a story of someone there at the bottom of the neck stepping away from power and joining the multitudes. Jesus characterizes this as “salvation coming to this house.”
Those four examples come from just one chapter in one gospel. The gospels are full of such stories, of Jesus siding with the multitudes. “Blessed are you who are poor, for yours is the kingdom of God.” (Luke 6:20) The Catholics have a term for this phenomenon. They call it God’s “preferential option for the poor.”
Latin American liberation theologians (mostly Catholic, but some Protestants, too) noticed “a trend throughout biblical texts, where there is a demonstrable preference given to powerless individuals who live on the margins of society.” God, they concluded, must side with the poor whenever there’s a question. That’s certainly what I see Jesus doing.
So what does that mean for us? To quote Catholic canon law, “The Christian faithful are … obliged to promote social justice and, mindful of the precept of the Lord, to assist the poor.” If God takes the side of the poor, then we who call ourselves Christians have an obligation, first and foremost, to care for the poor and vulnerable.
Which brings us to today. We are two weeks into the Trump presidency. Speaking only for myself here, I have seen actions he has taken – formal, like Executive Orders, and informal, like insulting comments at the National Prayer Breakfast – that have upset me and in some cases caused me to fear for our constitutional democracy. Some of the analysis I’ve read has added to this anxiety. And so has my reading of the Bible.
I planned today’s readings and topic a year ago. As I’ve prepared for this sermon, I’ve read some scholarly work comparing the Roman imperial preindustrial agricultural domination system with the United States, including sections of Richard Horsley’s 2003 book, Jesus and Empire. He finds many parallels between the first century Roman Empire and the United States of America. If I may quote him.
“Both in the period of settlement and in the Revolutionary War, the colonists and rebels understood themselves as a biblical people, the new Israel achieving liberation from political and religious tyranny and establishing a new democratic covenant. In the excitement of independence, however, political leaders reached for a more grandiose sense of what they were about. The new nation was a new Rome, practicing republican virtue. They soon pretended, however, that building an empire would not corrupt that virtue. … Despite the hesitation of some, the American Republic like the Roman Republic proceeded to build an empire, practicing the same brutality against the people it conquered.”
In drawing parallels between the Roman Empire and the American Empire, Horsley points to our engagement in armed conflict, from the conquest of the land through the near genocide of the Native people, to the conquest of half of Mexico in war, to the seizing of Cuba, Puerto Rico, Guam, Wake Island, and the Philippines, to our undeclared war in Vietnam, to the killings by U.S. trained death squads in Latin America.
He points to our political oppression – not so much at home (at least not yet), but like the Roman Empire, in other territories, squashing political freedom in other countries like Guatemala and Iran under President Eisenhower and Chile under President Nixon. His book was published before our overthrow of the government in Iraq.
And he points to our economic oppression wielded internationally through the International Monetary Fund and the World Bank. He notices that we consume 75 percent of the world resources while we have only 4.4 percent of the world’s population.
The only thing missing from Borg’s list of hallmarks of an imperial preindustrial agricultural domination system is religious oppression, and with President Trump’s attempted ban on some Muslim immigrants and refugees and the fact that one of his chief advisors has a record as an anti-Semite, we may have that fourth hallmark now.
I don’t know what we should do politically about this situation – I’m not a political scientist. I am, however, a theologian. And I can tell you where Jesus would be. Jesus would be with the multitudes. And I can tell you what God’s preference is. God has a preferential option for the poor. And maybe those realities can inform what we, a Christian community, should be doing.
As we move into our time of quiet, I invite you to reflect on …
… anything from the sermon or scripture that caught your attention; or
… a time when you felt like one of the multitude, or like one of the elites; or
… the idea of Jesus having a “preferential option for the poor”; or
… the image of some group of people you normally turn away from and repeat these words silently: “They are harassed and helpless, like sheep without a shepherd.”
 Marcus Borg, Jesus: Uncovering the Life, Teachings, and Relevance of a Religious Revolutionary (New York: HarperCollins, 2006), 79.
 Ibid, 81-82.
 Ibid, 83.
 Kira Dault, “”What is the preferential option for the poor?” U.S. Catholic: Faith in Real Life, http://www.uscatholic.org/articles/201501/what-preferential-option-poor-29649 (posted January 2015; accessed 1 February 2017).
 Quoted in Ibid.
A sermon preached at Niles Discovery Church, Fremont, California,
on Sunday, January 29, 2017, by the Rev. Jeffrey Spencer.
Scriptures: Mark 4:1-20 and Mark 4:21-34
Copyright © 2017 by Jeffrey S. Spencer
Who is Jesus to you?
If I call myself a Christian, I am saying that I am a follower of the one who is called the Christ, namely Jesus. So my answer to the question, “Who is Jesus to you?” will impact how I live my life as a Christian. If you don’t mind me answering, at least to start, in the negative, I would say that I am becoming less and less convinced that Jesus saw himself as the Messiah. After his death and resurrection, the early church clearly came to see him as the Messiah, but prior to that, I’m leaning toward Jesus not thinking of himself as the Messiah. And if he didn’t think of himself as the Messiah, I suspect he wasn’t as eschatologically focused as the gospels make him out to be. In other words, I don’t think Jesus was as concerned about death and the afterlife and the end of time and the final judgment as he is often portrayed as being. Jesus was much more concerned about this world and this life.
Jesus showed that concern in several ways. He was a spirit person, someone who was experientially aware of the reality and presence of God. He showed his concern for this world in his mediation of the sacred to others. He was a healer. I talked about this last week, and all I’ll add today is that he showed his concern for this world by transforming the lives of people around him. He was a social prophet, “similar to the classical prophets of ancient Israel. As such, he criticized the elites (economic, political, and religious) of his time, was an advocate for an alternative social vision, and was often in conflict with authorities.” We will touch on this today and next week. He “was a movement founder who brought into being a Jewish renewal or revitalization movement that challenged and shattered the social boundaries of his day, a movement that eventually became the early Christian church.” This also will be explored, at least a bit, this week and next. And he was a teacher – the primary subject of today’s sermon.
I suppose that all of these descriptions of Jesus overlap or intersect. One of the ways he showed he was a spirit person was by healing people. I don’t think you can separate his social prophecy from his becoming a movement founder. He taught through his healings. “By healing blindness, for example, Jesus dramatized God’s desire to heal our distorted vision of life. By healing paralysis, he showed how God’s reign empowers people who are weak or trapped.… And by casting out unclean spirits, he conveyed God’s commitment to liberate people from occupying and oppressive forces – whether those forces were military, political, economic, social, or personal.”
In synagogue gatherings and on hillsides, he gave talks about things theological. At a dinner party when an uninvited guest showed up and in public places when his critiques tried to catch him with tricky questions, he found teachable moments. His guerrilla-theater demonstrations (like on Palm Sunday) and his acts of civil disobedience (like chasing money changers from the Temple), provided learning opportunities for people who were paying attention. “Once he demonstrated an alternative economy based on generosity rather than greed, inspired by a small boy’s fish-sandwich donation.”
And then there were his parables.
Perhaps it is time for a quiz. What is greater than God and more evil than the devil, the poor have it, the rich need it, and if you eat it you’ll die? (Answer: Nothing.) How about this one: You threw away the outside and cooked the inside. Then you ate the outside and threw away the inside. What did you eat? (Answer: An ear of corn.)
John Dominic Crossan points out that one of the primary ways to understand or interpret some of the parables attributed to Jesus in the gospels is to see them as riddles. He says that when a parable is a riddle narrative, “not only the general story itself, but even its multiple parts each and all point elsewhere. Such riddle parables are also called allegories.”
That is certainly how Mark treats the parable of the sower. We heard this in our first lesson from Mark. Jesus tells the story about a farmer who goes to sow some seed and the seed falls in six different kinds of soil. We usually only notice that there are four kinds of soil – the path, the rocky, the thorny, and the good – but the good really comes in three kinds – soil that produces a thirty-fold crop, soil that produces a sixty-fold crop, and soil that produces a one-hundred-fold crop. Still, we see a silly farmer, casting seed where even the horticulturally-challenged know it won’t produce anything.
But, of course, the parable isn’t about horticulture and it isn’t about a sower. The parable, as Mark understands it, is a riddle, an allegory.
Another way to understand and interpret some of the parables of Jesus is to see them as example parables. Example parables are stories that invite us to go and do (or, in some cases, don’t do) likewise. Aesop’s fables fall into this category.
You might remember the story of David and Bathsheba in 2 Samuel. King David spies this sexy woman taking a bath and decides he wants her for himself. To do this, he has to get rid of her husband, Uriah, one of his generals. So David sends Uriah on a suicide mission and he is killed. God is none too pleased with this and sends the prophet Nathan to David to set him straight. Would you like that job? Go and tell the king, who had one of his generals killed, that God is not pleased? Nathan does this by telling an example parable.
“There were two men in a certain city, the one rich and the other poor. The rich man had very many flocks and herds; but the poor man had nothing but one little ewe lamb, which he had bought. He brought it up, and it grew up with him and with his children; it used to eat of his meager fare, and drink from his cup, and lie in his bosom, and it was like a daughter to him. Now there came a traveler to the rich man, and he was loath to take one of his own flock or herd to prepare for the wayfarer who had come to him, but he took the poor man’s lamb, and prepared that for the guest who had come to him.” (2 Samuel 12:1-4)
Crossan says, “Although a ruler should always be apprehensive at the approach of a prophet, David walks right into Nathan’s parabolic trap:”
Then David’s anger was greatly kindled against the man. He said to Nathan, “As the Lord lives, the man who has done this deserves to die; he shall restore the lamb fourfold, because he did this thing, and because he had no pity.”
Nathan said to David, “You are the man!” (2 Samuel 12:5-7a)
Yes, it’s sad that Nathan completely misses how the system promotes the objectification and possession of women, but his story is still a great example of an example parable.
Crossan has also identified a third way to understand and interpret Jesus’ parables. He says that Jesus’ parables were challenge parables, at least originally, though they were changed into example parables and riddle parables by the gospel authors. Challenge parables challenge “us to think, to discuss, to argue, and to decide about meaning.” They challenge us, the hearers, “to step back and reflect on the world and on God in new, counter-intuitive ways. They invite [us] their hearers to ponder ‘whatever is taken totally for granted in our world’.”
While I haven’t delved very deeply into Crossan’s work on parables (yet), I think he is on to something. I imagine that maybe half of Jesus’ parables include the phrase “the kingdom of God” or “the kingdom of heaven” – and this kingdom totally challenges what is taken for granted in our world. We heard this today in our second reading. “The Kingdom, something great, is compared to something very tiny: it is like ‘a grain of mustard seed.’ Moreover, mustard was a weed, thus, the Kingdom is like a weed. [In another parable,] The Kingdom is compared to something impure: it is like a woman (associated with impurity) putting leaven (which was impure) into flour.” And on they go, overturning conventional wisdom.
“[F]or Jesus, the kingdom of heaven wasn’t a place we go up to someday; it was a reality we pray to come down here now. It was at hand, or within reach, today. To better understand this pregnant term, we have to realized that kingdoms were the dominant social, political, and economic reality of Jesus’ day. Contemporary concepts like nation, state, government, society, economic system, and civilization all resonate in that one word: kingdom.”
Brian McLaren writes, “The kingdom, or empire, of Rome in which Jesus lived and died was a top-down power structure in which the few on top maintained order and control over the many at the bottom. They did so with a mix of rewards and punishments. The punishments included imprisonment, banishment, torture, and execution. And the ultimate form of torture and execution, reserved for rebels who dared to challenge the authority of the regime, was crucifixion. It was through his crucifixion at the hands of the Roman empire that Jesus did his most radical teaching of all.
“Yes, he taught great truths through signs and wonders, public lectures, impromptu teachings, special retreats and field trips, public demonstrations, and parables. But when he mounted Rome’s most powerful weapon, he taught his most powerful lesson.
“By being crucified, Jesus exposed the heartless violence and illegitimacy of the whole top-down, fear-based dictatorship that nearly everyone assumed was humanity’s best and only option. He demonstrated the revolutionary truth that God’s kingdom wins, not through shedding the blood of its enemies, but through gracious self-giving on behalf of its enemies. He taught that God’s kingdom grows through apparent weakness rather than conquest. It expands through reconciliation rather than humiliation and intimidation. It triumphs through a willingness to suffer rather than a readiness to inflict suffering. In short, on the cross Jesus demonstrated God’s nonviolent noncompliance with the world’s brutal powers-that-be. He showed God to be a different kind of king, and God’s kingdom to be a different kind of kingdom.”
When Martin Luther King, Jr., talked about the “Beloved Community,” I think he was talking about the kingdom of God. The King Center explains it this way: “Dr. King’s Beloved Community is a global vision, in which all people can share in the wealth of the earth. In the Beloved Community, poverty, hunger and homelessness will not be tolerated because international standards of human decency will not allow it. Racism and all forms of discrimination, bigotry and prejudice will be replaced by an all-inclusive spirit of sisterhood and brotherhood. In the Beloved Community, international disputes will be resolved by peaceful conflict-resolution and reconciliation of adversaries, instead of military power. Love and trust will triumph over fear and hatred. Peace with justice will prevail over war and military conflict.”
As lofty and utopian as this may sound, when King talked about the Beloved Community, he wasn’t talking about something found only in the great beyond. He was talking about something attainable, something that is at hand. “The Beloved Community was for him a realistic, achievable goal that could be attained by a critical mass of people committed to and trained in the philosophy and methods of nonviolence.”
We have seen in the past few weeks how our nation has moved away from the Beloved Community. Most recently, the ban on refugees and immigrants and visitors from a handful of nations that are Muslim-majority is an example. People with valid visas and green-cards are being detained at the border. This is empire action that is completely contrary to the values of the Beloved Community, contrary to the values of the kingdom of God. And that is why people have taken to the sidewalks and airport terminals – to help our country move in the direction of the Beloved Community, not away.
We still need Jesus the teacher. We need to pay attention to his actions and his words. We need to follow him toward the kingdom of God, the Beloved Community, the way of living and being in community that challenges the most basic values of the powers that be.
As we move into our time of quiet, I invite you to reflect …
… on anything from the scripture readings or sermon that caught your attention; or
… on the memory of one of the most important teachers in your life and what made him or her so significant; or
… how you might translate or reinterpret the term “kingdom of God;” or
… how the “kingdom of God” is coming in your life, your family, your community.
 Marcus Borg, Meeting Jesus Again for the First Time, (New York: HarperCollins, 1994). 30.
 Ibid, 102.
 These two riddles are from Mike Page, “Classic Riddles 1-100,” Savage Legend, https://savagelegend.com/misc-resources/classic-riddles-1-100/ (accessed 28 January 2017).
 John Dominic Crossan, The Power of Parable: How Fiction by Jesus Became Fiction about Jesus, (New York: HarperCollins, 2012), 18.
 Ibid, 35.
 Ibid, 47.
 Greg Carey, “Crossan on Parables and Gospels,” The Huffington Post, http://www.huffingtonpost.com/greg-carey/dont-fear-this-book-cross_b_1417435.html (posted 16 April 2012; accessed 28 January 2017).
 Borg, op. cit., 80.
 McLaren, op. cit., page 103.
 Ibid, 103-104.