Dan Harper | Sermons

Category: Western Religious Traditions

  • No Rehearsal Christmas Pageant, 2021

    An edited version of the Pageant enacted at the Unitarian Universalist Church of Palo Alto. This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License.

    Opening words

    Excerpt from the poem “I’m not a religious person but” by Chen Chen.

    Chalice Lighting

    We stand at the turning of the year,
    Poised in a moment of stillness.
    The past spreads out behind,
    What is to come lies before us.
    The sun lies low in the sky,
    The days are brief and cold.
    Night enfolds in lingering time
    Our cares, our grief, our hopes.
    We await the return of light.
    [adapted from public domain material]

    Reading

    from A Christmas Carol by Charles Dickens
    read by 2 Narrators

    A: Christmas as we know it today is a nineteenth century invention. The reading this morning is from one of the chief inventors of Christmas, a Unitarian named Charles Dickens.

    B: “A merry Christmas, uncle! God save you!” cried a cheerful voice. It was the voice of Scrooge’s nephew, who came upon him so quickly that this was the first intimation he had of his approach.

    A: “Merry Christmas!” said Scrooge, “What right have you to be merry? You’re poor enough.”

    B: “Come, then,” returned Scrooge’s nephew gaily. “What right have you to be dismal? You’re rich enough.”

    A: Scrooge having no better answer ready on the spur of the moment, said, “Bah!” again; and followed it up with “Humbug.”

    B: “Don’t be cross, uncle!” said the nephew.

    A: “What else can I be,” said Scrooge indignantly, “when I live in such a world of fools as this? Merry Christmas! Out upon merry Christmas! What’s Christmas time to you but a time for finding yourself a year older, but not an hour richer? If I could work my will, every idiot who goes about with ‘Merry Christmas’ on his lips, should be boiled with his own pudding, and buried with a stake of holly through his heart!”

    B: “Uncle!” pleaded the nephew.

    A: “Nephew!” returned the uncle sternly, “keep Christmas in your own way, and let me keep it in mine.”

    B: “I am sure I have always thought of Christmas time,” returned the nephew, “when it has come round, as a good time; a kind, forgiving, charitable, pleasant time; the only time I know of, in the long calendar of the year, when men and women seem by one consent to open their shut-up hearts freely, and to think of people below them as if they really were fellow-passengers to the grave, and not another race of creatures bound on other journeys. And therefore, uncle, though it has never put a scrap of gold or silver in my pocket, I believe that it has done me good, and will do me good; and I say, God bless it!”

    The No-Rehearsal Christmas Pageant

    Narrated by 2 readers.

    The minimalist costumes were made out of cardstock. Click here for instructions and patterns. You should also make a large Star out of cardboard (most art stores can sell you shiny silver or gold cardboard). You’ll also want a supply of shiny gold pipe cleaners, from which people can make Angel halos (a simple circle that you put on your head — make a sample to show people as they come in).

    You’ll want to have someone pass out the animal headbands, sheep masks, shepherd’s head scarves, pipe cleaners, and Wise Person crowns as people come into the service. For those who pass out costumes, note the following: each person may choose ONE animal headband; AND they may choose a sheep mask OR a shepherd’s head scarf; AND they may take a Wise Person’s crown if they wish; AND they may choose to take a gold pipe cleaner from which to make an angel’s halo. So each person can take at most 4 items.

    Be sure the Narrators have one each of: animal headband; sheep mask; shepherd’s head scarf; Wise Person crown — so they can demonstrate how to put the costume on. The Narrators will also take Herod’s crown, the laurel leaves, and the Star.

    A: We are going to retell the old story of the miraculous birth of Jesus this morning, but we are going to give it our own slant. We’ll base our story on two early Christian stories of Jesus’s birth, the books of Matthew and Luke. We’ll make this a story of freedom and liberation. And since we are Universalists, ours is a story of hope for all people.

    B: Instead of just listening to or watching the story of the birth of Jesus, we are going to get inside it. At various points in the story, I will ask if some of you would be willing become one of the characters in the story. To make this a truly immersive theatre experience, everyone will remain in their seats. Children and adults who took costumes as you came in, you may put them on at the correct time (wait until we tell you to do so). [If you kept extra costumes to distribute during the pageant, mention this now.] And in a couple of cases, I will ask for specific volunteers to have very simple costumes.

    A: Now let’s begin. If you wish, close your eyes for a moment. Transport yourself to another time and another place. Imagine that a story is going to unfold before your very eyes, a brand-new story you’ve never heard before. Imagine that after years and years of hearing stories about women and men bowing down before powerful kings and emperors and dictators and tyrants, you finally hear a story in which three powerful wise people kneel down alongside some shepherds before one tiny, new-born child.

    Imagine that after years of hearing story after story telling of terrible wars, you are at last hearing the friendly story of a baby: the story of a humble carpenter and his wife, the baby that is born to them in a stable, shepherds in a star-lit field who go to see the new-born child, and peaceful animals who gather round in the stable where the baby lies in the cow’s feeding trough. Imagine that at last you are going to hear a story in which everyone is longing for peace on earth and good will to all persons, everywhere.

    Imagine that after years of hearing stories about the results of hatred and oppression and persecutions, you finally are hearing a story about the transforming power of love. Now slowly open your eyes. Listen and watch carefully. Let the story begin!

    B: To start the story, we need someone to be Caesar Augustus, Emperor of Rome. I’m going to bring Caesar the laurel leaf crown (you may keep the laurel leaves when we’re done).

    [Narrator brings cardstock Laurel Leaves to someone in the congregation. A good person to choose for Caesar is the board president or treasurer.]

    A: In those days, long, long ago, a decree went out from the Emperor, Caesar Augustus, saying: “All the world should be registered so they can pay taxes to me!”

    All the people were required to go to the town where they had been born to register. For some people, that meant a long journey. Joseph, a carpenter, had to go all the way from the town of Nazareth in Galilee, to Judea, to Bethlehem, the city of David. He went with Mary, the woman he was planning to marry, because she was expecting a child. They started on their long journey, traveling by day, and sometimes even by night, their road lit only by stars.

    B: If you look carefully, you’ll see an imaginary Mary and Joseph walking on their way to Nazareth. Since this a starlit night, could everyone else please hold up your hands like this [show], as if your hands are twinkling stars…

    A: Joseph and Mary knew it was not going to be an easy journey, because Mary was almost ready to have her baby. At least they had a donkey Mary could ride on. And at least the twinkling stars made the road seem friendly.

    B: Thank you for the stars. Now that Joseph and Mary are in Bethlehem, you can put your hands down.

    A: When Joseph and Mary got to Bethlehem, they discovered that there was no room at the inn. But the inn was the only place in town with comfortable beds. Mary and Joseph had to take shelter in a stable cut into the side of a hill. And they settled in to sleep there among the animals.

    B: Next we need some animals. If you received an animal ear headband as you came in this morning, you can put it on now, like this [demonstrate putting on a headband]. — [If you have extra headbands, you can say: “We have extras, so if you’d like one now, please raise your hand.” The other Narrator can distribute them.] — We’re going to have cows, mice, donkeys, bunnies, and chickens.

    A: The gentle animals welcomed Joseph and Mary into their stable. And that very night, the time came for Mary to give birth. It was a stable, so when the baby was born of course there was no cradle for Mary to lay her baby in. But one of the cows was kind enough to lend her feeding trough for a cradle, and Joseph and Mary laid their new baby there among the hay in the feeding trough.

    B: Now we need some shepherds. If you borrowed a shepherd’s head scarf as you came in, you can put it on now, like this [demonstrate]. We also need sheep for the shepherds to watch. If you took a sheep mask as you came in, you can hold it up now, like this [demonstrate holding the sheep’s mask in front of your face].

    A: In that region, there were shepherds who lived for months at a time out in the fields, watching over their flocks of sheep by night. They had to watch over their sheep because there were wolves in the hills that would gladly eat a sheep, if they could get one. Do I hear any Wolves out there in the wilderness?

    [Wait for someone in congregation to howl like a Wolf.]

    B: Now we need some Messengers from the God of the Israelites, also known as Angels of the Lord. If you made an angel halo from the gold pipe cleaners we passed out to people as they came in this morning, you can put your halo on now.

    A: On this night, as the shepherds stood watch in their fields, a messenger from God, also known as an angel, stood before them. This angel was truly magnificent, a being who was neither male nor female, and the glory of the God of the Israelites shone around the shepherds. Not surprisingly, when the shepherds saw a messenger from God, they were terrified. But the angel spoke gently, saying to them:

    “Do not be afraid, for I have appeared to bring you good news of great joy for all the people of Israel. To you is born this day in the city of David a savior, who is the messiah. This will be a sign to you: you will find a child wrapped in strips of cloth and lying in a cow’s feeding trough.”

    Then the angel who had spoken went on to say: “Glory to God in the highest, and on earth let there be peace and goodwill among all people everywhere.”

    B: Now anyone who wants to be an angel, whether or not you have a halo, please stand up and become a whole host of angels. If you have a halo, put it on like this [demonstrate].

    A: And there was a whole host of angels singing and praising God, and the shepherds were amazed.

    B: Angels, you can sit down again. Now it’s time for a quick costume change, because we need shepherds, sheep, and friendly animals once again [demonstrate costume change — take off halo, put on one of the other costumes].

    A: Upon hearing the message from their God, and hearing the songs of the angel choir, the shepherds said to one another, “This is amazing! Let’s go up to Bethlehem and actually see the baby the angel told us about!” Being good shepherds who cared about their sheep, they brought the sheep along.

    So the shepherds went to Bethlehem with their sheep, and there they found Mary and Joseph and the new baby, just as that angel had told them. (Afterwards, the shepherds would tell everyone what the angel had said to them about Mary and Joseph’s new baby, and everyone who heard their story was amazed.)

    As for Mary, she already knew her baby was wonderful. But she listened carefully to what the shepherds said, and treasured all she heard in her heart.

    The shepherds and sheep gathered around the feeding trough admiring the baby. They praised their God for this wonder of new birth, and they prayed and hoped that what the angel said would come true — that there would be peace on earth and goodwill for all people, even for lowly shepherds.

    B: Now we need some Wise People, who are also royalty. If you’d like to be one of the Wise People, please put on a crown, like this [demonstrate].

    A: After Jesus was born in Bethlehem, three wise persons, who were kings and queens from the Far East, came to Jerusalem. As these three wise persons journeyed their long, slow journey to Bethlehem (actually, it took them 12 days to get there, which is why we talk about the twelve days of Christmas), they noticed that their way was lit by a large and bright star.

    B: We need someone to be King Herod. I’m going to bring Herod a crown (you may keep the crown when we’re done).

    [Narrator brings cardstock crown to someone in the congregation. It’s fun to give this to a board member or other well-known congregational leader.]

    A: First the wise persons went to visit King Herod and asked, “Where is the child who has been born king of the Jews? For we observed his star in the skies and we have come to praise him and bring him gifts.”

    The three wise persons learned from King Herod about a prophecy which had been spoken long ago, that the messiah would be born in Bethlehem. So the wise persons set out for Bethlehem, and as they walked, they saw ahead of them the star as they first had seen it in the Far East.

    B: Would someone be willing to hold up the star? (You may keep the star when we’re done.)

    [Narrator brings cardstock Star to a member of the congregation]

    A: The wise persons followed the star until it stopped over the stable where the newborn child was lying in the cow’s feeding trough.

    When the wise persons entered the stable and saw the new baby, they were overwhelmed with joy at this new life. They knelt down to worship him, and they opened their bags and brought out gifts of gold (because the crowns of kings were made of gold) and frankincense and myrrh (myrrh was what was put in the oil used to anoint kings).

    B: Now we are done. But please leave one of your costumes on, while we finish telling the story.

    A: Look around at this scene. It is a special night, with stars and angels and shepherds and wise persons and animals. And they are all admiring a special baby that has just been born. Why would all these people stand around for such a long time to admire a tiny new baby? There is only one reason I can think of — because the birth of a child always brings hope for the future. And for a people who lived under oppressive Roman rule, all the while longing for liberation, the birth of a child must have been fraught with extra meaning. Will this be the child who leads us to freedom? Will this be the child who breaks our bonds of slavery and establishes a reign of peace and righteousness?

    So it is in our world today. In a world that sometimes seems hopeless, we still look with hope to the future. Every time a baby is born, we hope that this child will be one of the ones who leads us to a world of righteousness. And every time we tell this Christmas story, it reminds us that we must go out and work for liberation and justice. We — you and I — are the ones who are responsible for making sure the world is a better place for all the babies that are born.

  • Life in a Judean Village in the year 29

    The sermon below was preached by Rev. Dan Harper at the Unitarian Universalist Church of Palo Alto, California, at the 9:30 and 11:00 a.m. services. The sermon text below is a reading text; the actual sermon contained improvisation and extemporaneous remarks. Sermon copyright (c) 2018 Daniel Harper.

    Readings

    The first reading is from the essay “The Aims of Religious Education” by Gabriel Moran:

    Teaching is what every human being and some non-humans do. Teaching is one of the most important and regular acts that we perform in life. Humans have to learn nearly everything they know; humans learn by being taught. We are shown how to do something, and we respond. In modern educational theory, teaching has been reduced to explaining, giving reasons, or providing information. In most of the rest of history, including today’s actual practice, teaching means to show someone how to do something, a process that may or may not include explanations, reasons, and information. In its most comprehensive meaning, to teach is to show someone how to live….

    The second reading is a poem by Everett Hoagland [not reproduced here in order to respect copyright].

    Hymn — In 1916, in the midst of the First World War, the English poet Clifford Bax wrote a poem about the insanity of war which began “Turn back, O Man, forswear thy foolish ways.” Then, in the middle of the Vietnam War, Stephen Swartz used a version of Clifford Bax’s poem in his rock musical Godspell. We Unitarian Universalists have updated the poem with gender-neutral language — but we are still waiting for an earth made fair, with all her people free. Please rise as you are willing and able and sing hymn 120, “Turn Back.”

    Sermon — “Life in a Judean Village in the Year 29”

    The sermon below was preached by Rev. Dan Harper at the Unitarian Universalist Church of Palo Alto, California, at the 9:30 and 11:00 a.m. services. The sermon text below is a reading text; the actual sermon contained improvisation and extemporaneous remarks. Sermon copyright (c) 2018 Daniel Harper.

    “Turn back… forswear thy foolish ways….” It seems as though every generation finds itself asking: When will we have an earth made fair, and all her people free? — when will the era of justice and righteousness finally begin? And it seems as though every generation finds the same answer: Not just yet. Not just yet. Yet every generation must find something to believe in, some ethical guide for action….

    And what do we Unitarian Universalists believe in? The poem by Everett Hoagland that Brian led is my favorite Unitarian Universalist poem, because it captures an essential truth about us: We try to get beyond belief. Getting beyond belief does not mean that we have to be cynical and critical; getting beyond belief means getting to the realization that belief is not enough.

    For most people in the United States today, “religion” means the same thing as “belief in God.” But that’s not true for us Unitarian Universalists. Our religion requires neither belief in God, nor disbelief in God. What is important is what you do with your life, and how you make meaning as you live.

    This creates some very interesting side effects for us — as, for example, when we start teaching our kids about Jesus. For most of United States society, Jesus is a being that you either believe in or don’t believe in. But rather than telling kids to believe or to disbelieve in Jesus, we have them travel back in time to the year 29, to a village in the land of Judea, which was a province of the Roman Empire.

    That is what our Sunday school is doing this spring — traveling in time to the year 29 in the land of Judea. And this year, for the first time, I am able to take all you people in the adult worship service back to the year 29. You see, it takes far more energy to send adults back in time, but with the solar panels on our roof and over our parking lot, we now have enough energy for our time machine to accommodate you.

    Here’s our official UUCPA time machine; let’s all step inside. I’m going to set the space-time coordinates for the year 29, Roman Empire, Province of Judea. (I really wish I could cue up some eerie music right now — time machines work better if you have some eerie music.)

    Ah! The time machine has stopped! Let’s open the door and step outside. We’re near the marketplace of a small village. It’s dusty and hot. Everyone we see is wearing what looks like a dress or long robe, and a cloth head covering. As we start walking around the marketplace, I’m glad that I have a ponytail, because all the men and women have long hair. However, my lily-white skin really stands out when everyone else has brown skin.

    The marketplace is fascinating. Look at all the craftsmen — and most of them do seem to be men — selling all kinds of goods, from pottery to metal ware; the craftspeople are even making some of their wares as they wait for customers. Everything is so different from twenty-first century Palo Alto: nothing has been imported from China; everything is made with human or animal power, without any fossil fuel; it smells completely different; oh, and I notice that people are scratching at body lice, so I know there are no showers and no washing machines.

    As we walk around the marketplace, notice how children are fully integrated into the life of the community. Children don’t go to school, they help their parents make a living. Here come some shepherds bringing their sheep to market, and sure enough there are children helping herd the sheep. There’s a potter working at his trade, with a child nearby wedging clay.

    While most of the people in this marketplace seem to get along with each other, one person is obviously hated by everyone — the Tax Collector. A Tax Collector in the Roman Empire gives a new perspective on the Internal Revenue Service; the IRS, while sometimes annoying, is mostly governed by the rule of law. But in the ancient Roman Empire, there was no such thing as the rule of law; a Tax Collector could extort as much money from the people as he thought he could get away with, and that way he made a nice personal profit for himself.

    The Roman soldiers who strut through the marketplace are an uncomfortable reminder that Judea is ruled by Rome. Judea had been independent for about a century under the rule of Judah Maccabbee and his successors, but the Romans first installed client kings over Judea, and then in the year 6 took direct control of the once independent land.

    The current Jewish leaders, centered in the great Temple of Jerusalem, have been happy to cooperate with the Romans. The Romans gave them a major renovation of the Temple. And the Jews are the only people in the Roman Empire who do not have to publicly worship the Roman gods and goddesses. But in the village, it seems people are not entirely happy with their Roman overlords. As we walk around, we hear some people talking quietly about their dislike of Rome — but they talk very quietly, because if you’re not a full citizen of Rome, you have legal no rights. And we hear strange rumors going around, like the rumors that there are bands of rebels living in the hills, waiting to sweep down and drive Rome out of Judea.

    The strangest rumors we hear concern a man from Nazareth named Jesus. He’s supposed to be a son of a carpenter, which means he should be a carpenter himself, but people are saying that he’s now a rabbi (although it is not clear that he actually knows how to read, so he’s not an official rabbi). Some of the rumors say that Jesus performs healing miracles — remember that in a world where only the most wealthy people can afford a doctor, people depend on faith healers. The rumors have it that Jesus is a holy man, a sort of Thich Nhat Hanh or the Dalai Lama for the first century. People in the marketplace repeat wisdom sayings attributed to Jesus.

    And then there are the parables told by Jesus. These short pithy stories, well-suited to oral transmission, get repeated and passed along, and some of these stories we’re hearing make it seem Jesus criticizes Roman rule. The parables make it sound like Jesus treats everyone as an equal. Imagine that! He supposedly says you should treat everyone else the way you yourself would like to be treated.

    I’m sure we’d all like to see more of this Judean village, but the power levels in our time machine have dropped, and we need to leave now. Let’s get into the time machine and return to our own time — and let’s hope we don’t bring any body lice back.

    Now you’ve heard the story behind our Judean Village program. In part, this program is our way of teaching kids about Jesus, and we make it clear that there are many different possible opinions about Jesus. We acknowledge that some people in the year 29 probably believed that Jesus was divine — but the main arc of our story also makes it clear that Jesus was fully human, and very much a product of his time and place. (I should add an important point: in the Judean Village program, Jesus is always off stage; that way, we don’t impose one limited image of what Jesus might have looked like.)

    The remarkable thing about the Judean Village program, from my point of view as an educator, is how much the kids like it. We were supposed to offer Judean Village last spring, but the Children and Youth Religious Education Committee and I decided to pilot an ecology program instead. I thought we were going to face an armed insurrection by children and middle schoolers; we had to promise them that we would definitely have Judean Village this year.

    Why do the kids like Judean Village so much? I don’t think Jesus is the big draw. More important, I think, is that this is education that has NOT been reduced to explaining, giving reasons, or providing information. Instead, the kids get to serve as “apprentices” to various “shopkeepers,” and they get shown how to do things like simple weaving, small-scale pottery, brick-making, making a simple musical instrument, writing with a quill pen made out of a feather, and so on. They love choosing which shopkeeper they get to learn from THIS week.

    And while they’re making these simple things, there’s time to talk, to socialize with one’s peers and with other age groups — because we include all ages in the program from kindergarten to grade 8. The middle schoolers are the senior apprentices who help show the little kids how to make things, something they love to do, and something the little kids like, too. They love to try to fool the Tax Collector who comes around shaking down the various shopkeepers (please note that we try to make clear the difference between the corrupt ancient Roman Tax Collector and the IRS).

    Embedded in all this fun are stories and thoughts that intrigue our kids. Our kids are confused by the many myths and stories and beliefs they hear about Jesus. To our skeptical, thoughtful Unitarian Universalist kids, the conflicting stories about Jesus in the Judean Village program help them make sense out of the cultural phenomenon of Jesus. They learn that even in his own day, people had different opinions about Jesus. They learn that Jesus was a human being, which makes sense to them. They learn that Jesus was Jewish, not Christian (because, after all, that’s true). And they learn that Jesus cared about people who were poor or homeless, that Jesus was willing to stand up to a corrupt regime.

    Our way of teaching about Jesus helps our kids confront the confusing reality that some of their friends think Jesus was a god, and some of their friends think Jesus is humbug. We offer a third alternative: Jesus was a radical, rabble-rousing rabbi from Nazareth. I have used that phrase when I telling stories about Jesus, and I’ve heard back from parents that when their conventionally Christian relatives come over, and corner their seven year old child, and ask that child who Jesus was, some children reply: “Jesus was the radical rabble-rousing rabbi from Nazareth!”

    We have to repeat our messages about Jesus frequently and memorably, because the wider culture around us tells our children over and over again that Jesus is a god; even atheists who say, “I don’t believe in Jesus,” are still affirming that Jesus is a god whom they don’t believe in. Our response to this societal pressure is to try to move beyond belief. Rather than focusing on the historical facts about Jesus, or the Christian dogma about Jesus, we simply tell stories about Jesus that convey important truths: Take care of people who are poor or homeless. Treat everybody the way you’d like to be treated yourself. Stand up to injustice.

    Indeed, why bother children and middle schoolers with all the historical arguments for and against the historical Jesus? It makes more sense to focus on the ethical content of the Jesus stories: Jesus cared for homeless people, he stood up to injustice, he treated everyone as equals. Tell powerful and ambiguous stories, and let those stories start the process of ethical reflection.

    And one way we make the Jesus stories especially powerful is by assuming that Jesus was fully human. If you’re a god, it must be pretty easy to care for poor and homeless people, stand up against injustice, and treat all humans as being equal to one another. But if you are a human, then it is NOT easy to stand up to the oppressive forces in society; it is NOT easy to care for people who were poor and homeless; it is NOT easy to treat other people the way we want to be treated. When you tell the Jesus stories with Jesus as fully human, that makes the stories far more ethically interesting.

    By now, you will have noticed that this is not like the STEM education taught under a Common Core curriculum. Providing information, giving reasons, and explaining do not take center stage. We weave stories that help kids make meaning in their lives. We hope to prompt them to ask themselves: What would I do if I were faced with the massive injustice of the ancient Roman empire? — would I openly follow someone who stood up to that injustice, or would I try to live my own life and stand up to injustice quietly when I could do so without fear of reprisal against me and my family? How will I treat people who are poor or homeless? — will I ignore them so I can focus on my own needs, or will I do what I can to help out other people? More generally, how will I treat other people? — will I be able to treat all other people as true equals, as the stories say Jesus did, regardless of economic status, incarceration record, race, ethnicity, religion, gender, and so on?

    A kindergartner probably won’t get to this level of moral reflection. But last week, when we were talking with the middle schoolers about Judean Village, we explained that they are going to become characters in the story, which means they will help talk about the rumors about Jesus. They have to decide, as characters in the story, what opinions they would hold. Would their character support Jesus against the Romans? Would their character be pro-Roman instead? One of the middle schoolers said that their character wouldn’t be someone who would stand up to Roman oppression OPENLY, that would be too dangerous, and that their character also would be someone who’s skeptical of any rumors about miraculous people. Thinking about what their Judean Village character would do allows the middle schoolers to think about what they themselves might do in real-life situations.

    So it is that the Judean Village program uses the old Jesus stories to help young people begin to think about some big ethical questions. And every time I teach in the Judean Village program, and hear again those old stories, I find that I ask myself these same big questions:

    — What would I have done to stand up to Roman oppression? And how much am I willing to risk to stand up to oppression and injustice today?
    — Had I lived in Judea in the year 29, would I have treated everyone as an equal? And in today’s world, how do I treat people who have a different economic status, race, ethnicity, religion, gender identity, sexual orientation?
    — How do I help people who are homeless or poor? Is there ever going to be a solution to homelessness and poverty?

    Perhaps as you hear about this Judean Village program, you have started thinking about these ethical questions yourself. This is what we Unitarian Universalists do: we listen carefully those old amazing religious stories, and regardless of whether we believe them or not, we use them to make meaning out of our own lives. We listen to those old, ambiguous, rich and complex stories — and what always catches our attention are the moral questions raised by those old stories.

    Questions like:
    What will I do about homelessness and poverty?
    How will I stand up to injustice?
    Am I able to treat all others as true equals?

    There is no final answer to any of these questions — there is only the never-ending effort to make meaning out of our lives.

  • A curious incident on the road to Jerusalem

    The sermon below was preached by Rev. Dan Harper at the Unitarian Universalist Church of Palo Alto, California, at the 9:30 and 11:00 a.m. services. The sermon text below is a reading text; the actual sermon contained improvisation and extemporaneous remarks. Sermon copyright (c) 2015 Daniel Harper.

    In the story for all ages this morning, I told you about how Jesus came to Jerusalem, and about how for some people he may have symbolized the hope of spiritual leadership against the occupation of Judea by the foreign Roman Empire.

    Now I would like to tell you story of a curious incident that happened while Jesus was traveling to Jerusalem. We Unitarian Universalists are quite comfortable with the idea that Jesus was a religious leader who fought for social justice, like Martin Luther King. We are much less comfortable with the story of this curious incident. But since I am a Unitarian Universalist, I feel we should look carefully at that which makes us uncomfortable.

    So here’s the story of the curious incident:

    Jesus is on his way to Jerusalem. Of course he knew he was taking a risk by traveling to Jerusalem: that his visit could be perceived as defiance to the Roman empire, and that his visit could be perceived as challenging the religious leaders at the Temple of Jerusalem. When we remember that we Unitarians insist on the full humanity of Jesus, and when we remember that the we just recognized the fiftieth anniversary of Martin Luther King’s march to Selma, you and I will be tempted to draw parallels between Dr. King’s religiously-inspired social justice movement, and whatever it was that Jesus was doing.

    But —

    According to the old stories, Jesus was also a faith healer.

    On their way to Jerusalem, Jesus and his many followers traveled through the city of Jericho. As they were leaving Jericho, according the book of Christian scriptures called the Gospel of Mark, a blind beggar sitting by the side of the road called out to Jesus. When you imagine this blind beggar, call to mind someone who is wearing cast-off clothing, someone who is dirty, someone who lives on the streets because there is no other place for him to live, someone who is as low in the social hierarchy as you can go. If you’re thinking about a street person that you might see in the city, go lower still: there were no social services in Judea, there was a much wider divide between the haves and the have-nots, and physical disabilities were most often perceived as the result of a person being taken over by a demon. No, this blind beggar that called out to Jesus was lower in the social hierarchy than a street person is in the United States — and that’s saying something.

    This blind beggar calls out to Jesus, “Jesus, Son of David, have mercy on me!”

    Many among the followers of Jesus tried to hush him up. Here’s how I imagine the conversation: “Dude, what are you doing, we’re on our way to JERUSALEM! Jesus doesn’t have TIME for this right now. Look, here’s a piece of silver [that would be a lot of money to give a beggar!] — here’s a piece of silver, now hush up.”

    Imagine if Martin Luther King Jr. were on the march to Selma, doing that arm-in-arm social justice walking thing with some heavyweight social justice leaders — as in that famous photograph that shows Dr. King with John Lewis, Ralph Abernathy, and Rabbi Abraham Joshua Heschel — imagine if Dr. King were walking along like that, when up pops this homeless disabled guy and says, “Dr. King, heal me!” All the organizers of the march are going to converge on that homeless guy, slip him twenty bucks, and get him to shut up so that Dr. King can proceed to Selma without being delayed.

    But whatever Jesus’s followers said to the blind guy, he wouldn’t shut up. He shouts out: “Son of David, have mercy on me!”

    Son of David, indeed! Here’s this blind beggar shouting out his feeling that Jesus is descended from the line of kings of Jerusalem. Talk about deliberately provoking the Roman authorities!

    And what does Jesus do? He stops, and tells his followers to bring the blind guy over. The blind beggar makes his way through the crowd to Jesus, and Jesus says to him: “What do you want me to do for you?”

    The blind man says, “My teacher, let me see again.”

    To which Jesus responds: “Go; your faith has made you well.”

    Upon which, the blind man regained his sight and… (1)

     

    Upon which — my Unitarian Universalist skepticism kicks in. (Did you notice the same thing in yourself? Did you notice your skepticism kicking in?) The blind man regained his sight? — I don’t think so! Modern medical science would not be able to cure someone of blindness just by saying “Your faith has healed you”; so there’s no way some wandering, semi-literate Judean religious teacher could cure blindness in this way.

    And here we might get into arguments with our conservative Christian neighbors. There are many conservative Christians in the Bay Area who do believe that Jesus made it so that this blind man could see again. We might also get into arguments with some of our more liberal neighbors, people inspired by the New Age, who are not conservative Christians, but who do believe that such miracles happen. We might also get into arguments with our liberal Christian neighbors who don’t believe in the literal truth of such miracles but who see miracles as metaphorically true, or who choose not to impose anachronistic twenty-first century Western worldviews on first century Middle Eastern stories. Being Unitarian Universalists, we find it easy to get into arguments with lots of different people!

    But personally, I’m not particularly interested in getting into such arguments. I am especially not interested in arguments that aim to debunk this story of healing because it is unscientific. I am not interested in such arguments because from my point of view, there’s a big difference between curing someone, and healing someone. In a perfect example of what I mean, I can point to hospice programs. A hospice program cares for people as they are dying. Hospice programs do not cure people, nor keep people from dying. But I can tell you from personal observation that hospice programs do provide some sort of healing benefit to people. My mother was in hospice before she died; my partner’s mother was in hospice before she died; my father is currently in hospice. In each case, from the point of view of the dying person, hospice helped them to become more whole as persons, to be healed even as they moved towards death.

    There is a difference between what dying feels like to the person who is dying, and what an objective scientific observer would report from the outside. An objective scientific observer who is confronted with a terminally ill person is going to conclude that death is — let’s say — 99% likely. That’s the objective viewpoint. From an objective viewpoint, we might say that if there is a one percent chance that the person might actually recover, then we should keep that person in a scientifically-run hospital with all the latest technology, hoping to prolong their life as much as possible. But the dying person might have another viewpoint; they might prefer the quality of life they get in hospice care, avoiding what appears to them to be intrusive medical procedures.

    There is a difference between curing and healing. The science of medicine now has a great deal of technical know-how, and medicine can cure many ailments that would have baffled the people of Jesus’s time. Thank God for that! I for one am glad that we can cure so many ailments.

    But healing is a different matter. If you are healed, as opposed to cured, the final result will be different. To illustrate what I mean, let me tell you another brief story from early on in Jesus’ ministry. Here is how the story is translated in the New Revised Standard Version of the Bible:

    “Now Simon’s mother-in-law was in bed with a fever, and they told [Jesus] about her at once. He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them. That evening, at sundown, they brought to him all who were sick or possessed with demons. And the whole city was gathered around the door. And [Jesus] cured many who were sick with various diseases, and cast out many demons.” (2)

    Feminist Bible scholars have pointed this translation is wrong. Instead of saying, “she began to serve them,” the translation should read, “she ministered to them.” In the original text, the word used for what the woman does is “ministered” — the same word that is used to describe what the male followers of Jesus get to do. In other words, this woman engages in the same kind of religious leadership that the male followers of Jesus do. Unfortunately, the sexism that pervades our modern culture always tends to obscure the religious leadership of women. In fact, this woman does more than many of Jesus’s male followers: her house becomes the place where Jesus does even more healing. (3)

    (And if I were in a snarky mood — OK, OK, I am in a snarky mood! — since I am in a snarky mood, I could go on to point out that, like Biblical scholarship, supposedly-objective science is also pervaded by sexism. We all know that science is sexist, we all know that women are underrepresented in the hard sciences, we all know how medical science is more likely to research specifically male medical problems than specifically female problems. All this can be objectively proven. And beyond sexism, we know that science is pervaded by racism, beginning with the Enlightenment attempts to provide scientific “proof” for race and racism, proceeding through the twentieth century with scientific eugenics, up to the present day is ways we may only dimly recognize but which will no doubt embarrass us when the next generation points it out to us. That’s enough snark for now, and so I’ll return to the sermon.)

    Of course, ancient Judea was also pervaded by sexism and racism, and Jesus himself certainly appears sexist by my standards (though he seems to me to be less racist than anyone living in the United States today). But the feminist interpretation of the story makes the point that when the woman was healed of her fever by Jesus, she immediately turned around to engage in ministry herself. She was healed, and then she became a religious leader; and the way she became a religious leader was to minister to others, to even heal them of their weariness and their hurts and their self doubts.

    This I believe is really the point of Jesus’s healing ministry. Did he actually cure people of physical ailments? We have no way of objectively answering this question two thousand years after the fact. Many of us skeptical Unitarian Universalists would say — no, he didn’t actually cure people.

    But did he heal people? Oh yes. Yes indeed. I think Jesus healed people in much the same way hospice heals people who are dying: they are still going to die, but instead of being emotionally overwhelmed by death, they are healed to that they can more fully experience the love that surrounds them. So it is that when Jesus heals the blind beggar, Jesus may not cure his eyesight, but Jesus does heal his soul. And so the blind beggar “followed Jesus in the way” — he followed in the way of love and kindness, and by so doing he both loved and experienced the love of others. When Jesus healed the woman with the fever, she in her turn took on religious leadership, and in her turn helped to heal others; and that makes two miracles: a woman in religious leadership, and a person following in the way of love and kindness.

    When we can see this difference between curing and healing — where curing can be objectively measured and subject to scientific rigor, while healing must be judged by the subjective viewpoint — when we can see this, we might better understand some otherwise intractable problems.

    Let’s take for example the problem of racism in the United States. We can provide cures for racism through laws and regulations, through addressing objective mechanisms that perpetuate racial bias; we can even provide cures for racism through physical actions like marching on Selma and protesting Ferguson and writing letters to elected representatives. But we also need healing, and therein lay the brilliance of Martin Luther King Jr.: he not only worked toward a cure for racial bias, he helped heal people of racism.

    Let’s go on to the problem of death and dying. In the end, medical science cannot cure death: my father is in hospice, and he will not be cured. But he is in hospice care, and that has helped to bring him some healing — not a cure, but healing.

    We could go on to many other problems that face us. For some of the problems that face us, it is not enough to cure the problem by finding a rational, scientific solution — we also need healing. And for some of the problems that face us, a cure may not impossible — but healing may be possible.

    As a skeptic, I do not believe that the blind beggar was cured by Jesus. Jesus did not repair whatever physical ailment afflicted his eyes or his nervous system. In fact, the Gospel of Mark says only: “Jesus said to him, ‘Go; your faith has made you well.’ Immediately he regained his sight and followed him on the way.” His faith made him well; he was healed, not cured. As a blind beggar, he had been kicked to the margins of society; but Jesus helped heal his soul, so that he could once again see love and kindness. No wonder he followed Jesus in the way. No wonder he joined a religious movement that promised to spread love and kindness throughout Judea, even to Jerusalem, even to the place that embodied oppressive foreign rule.

    And we may all hope for this kind of healing in our own lives. Each one of us probably has problems or pain or sorrow that we wish could be cured, but where we know a cure is difficult or impossible. Yet even when a cure is impossible, we may still be healed. And if we are healed — even if we get just a little bit of healing — we may find ourselves like the blind beggar, getting up off the side of the road, and following in the way of love and kindness. We may find ourselves like the woman with a fever, who was healed, who got up, and who continued her healing by ministering to others. For this is how healing works: when we begin to be healed, we are no longer isolated in pain or difficulties, we are returned to the web of interdependence of all beings, we are returned to love.

     

    Notes

    (1) Retold from Mark 20.46-52, New Revised Standard Version translation.

    (2) NRSV, Mark 1.29-34

    (3) For a concise statement of this viewpoint, see Mary Ann Tolbert, “Mark,” The Woman’s Bible Companion, ed. Carol A. Newsome and Sharon H. Ringe (Louisville, Kentucky: Westminster John Know Press, 1992), p. 267.