Word of Life

This sermon was heard at the First Presbyterian Church in Marshall, Texas on Sunday January 2, 2011, the 2nd Sunday of Christmas.

Jeremiah 31:7-14

Psalm 147:12-20

Ephesians 1:3-14

John 1:10-18

May the words of my mouth and the meditations of our hearts be acceptable to you, O Lord, our rock and our redeemer. Amen.

In the mid-80’s the R&B group Cameo brought suburban kids everywhere the expression “word up.” The band teaches us that “it’s the code word, no matter where you say it, you know it will be heard.” The video for the song, typical of 80’s R&B, starred LeVar Burton as “The Detective” in such a melodramatic performance that is should lead us to believe the word of “word up” is “cheesy.”

Those of you who enjoy movie musicals will remember that in the late 70’s, Frankie Valli taught us that “Grease is the word.” He sings “it’s got groove, it’s got meaning.” I say movie musicals because Frankie’s movie theme song was never in the stage version. Grease must not have been the word on Broadway.

We can go back deeper in the 70’s and listen to Billy Joel lament, “If I only had the words to tell you, if you only had the time to understand.” This was also about the time that Elton John taught the world that “‘Sorry’ seems to be the hardest word.”

There is power in the word. The hymn reminds us there is power in the blood. As for me, I absolutely love that the PC (USA) Book of Order’s Directory for Worship tells the church “Song is a response which engages the whole self in prayer. Song unites the faithful in common prayer wherever they gather for worship whether in church, home, or other special place.”[1]

When we were little we were taught to say “sticks and stones can break my bones, but names will never hurt me.” Honestly, don’t we all know that’s just a load? Consultant and Counselor John Bradshaw turns this on its ear. He writes “Words are extremely powerful. Kind words can create a whole day of happiness. Critical words can put us in a funk for a week.” He finishes this thought turning that old expression on its ear, “Sticks and stones will break your bones, but names will hurt you more.”[2]

In the Greek New Testament rendering of John’s gospel, the phrase “the word”[3] is used seventeen times. In English bibles, it is translated to mean “the saying” in chapter four’s “Thus the saying ‘One sows and another reaps’ is true.” In chapter six, it is translated as teaching instead of expression, but it’s still the same thing. John 10 is the first time we get the phrase “The Word of God.” There is my word and the word of the prophet Isaiah. There is the word spoken, the word written and the word of truth.

In a fit of Greek grammatical gymnastics in chapter seven this phrase is used in the verbal clause, “What did he mean when he said…” In all, the Greek version of “the word” appears in fifteen verses in John’s gospel.

But it is only in the prologue to John’s gospel, our reading from this morning, that the phrase “the word” is used completely unrelated to anything else. In every other place it is the word of something or the word in something or some sort of saying.[4] To my friends who are bible language geeks, this is very important. In John 1 the word has an identity of its own, distinct from everything else. Only in John 1 is the word (in lower case letters) The Word (in capital letters). Every other time “The Word” follows in John’s gospel, it must be interpreted through the identity John 1 establishes.

John’s gospel begins: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it.”

The hymn reminds us there is power in the blood; Bradshaw reminds us that there is power in the word. Our reading from John also reminds us that there is power in The Word. It is the distinctive teaching of the Fourth Gospel that this divine ‘Word’ took on human form in a historical person, that is, in Jesus.[5]

This concept was brand new to writers of the synoptic gospels. In these gospels and in the book of Acts, the word is the message about Jesus.[6] Jesus is guarded as the one who gives the word, but not until John did “The Word” (capital letters again) apply to Jesus’ whole fully human fully divine earthly manifestation as well as his speech. Mark’s gospel ended with Jesus speaking the word, John’s begins with the word itself Incarnate, the living and being Jesus of Nazareth.

When Shakespeare’s Prince Hamlet is asked a question about what he’s reading, he responds, “Words, words, words” — implying that the words in front of him are meaningless. And we’ve all been told at one time or another that what’s important are deeds, not words.[7]

Genesis shares the truth that “God said, ‘Let there be light’; and there was light.” God didn’t build a light-generating apparatus but instead spoke light into being. Then God did the same for the sky, the land, the seas, the plants, the animals and even humankind itself. On each day of creation, God spoke a truly creative word.

According to the prophet Isaiah, God insists that “my word… shall not return to me empty, but it shall accomplish that which I purpose, and succeed in the thing for which I sent it.” For God, “deeds, not words” really doesn’t make sense. The Lord doesn’t have to make a distinction between deeds and words. For God, words are deeds. God uses words to do work.

John’s point, the importance of the person who is the word, is further made when this expression is not used again in the gospel to refer to Jesus. After John sets the table in the prologue there is no reason to put out more silverware.

The significance of God’s word reaches its peak in the New Testament, in which we learn that God’s “Word became flesh and lived among us” as Jesus of Nazareth. No longer simply to speech, God’s Word actually takes human form, becomes incarnate and begins to walk among us as a living and breathing expression of God’s grace and truth. Word, deed, flesh and spirit all come together in Jesus, to show us most clearly what God desires for us. “No one has ever seen God,” claims John in his gospel. “It is God the only Son, who is close to the Father’s heart, who has made him known.”

The word shall not return to God empty but shall accomplish God’s goals.

The word became flesh and lived among us, full of grace and truth.

In 1985, Allen Carr wrote The Easy Way to Stop Smoking, and 25 million people kicked the habit. Two years later, author Randy Shilts wrote “And the Band Played On,” forcing the world to pay attention to AIDS.

In the early ’90s, Peter Kramer’s best seller “Listening to Prozac” got America popping pills in a whole new way. According to “mental_floss” magazine, Kramer noted that drugs such as Prozac seem to make many people—including those who aren’t depressed—more confident, less sensitive to rejection and more willing to try new things. The jury is still out, of course, on whether people who are not depressed should be popping Prozac.

In 2001, Barbara Ehrenreich went undercover as an unskilled laborer and attempted to survive on $5.15 per hour. Her book “Nickel and Dimed” was one of the forces that led to changes in minimum wage. And last summer, we watched in amazement as social-networking technologies spread news about the Iranian elections like wildfire. Nationwide protests erupted, fueled by Twitter, YouTube and cell-phone communication.

Words have the power to change lives. The Word, whether in capital or lower case letters, has the power to change lives.

Matthew’s gospel begins with a history lesson. Mark’s begins with John the Baptist. Luke splits the difference by giving us a history lesson about John the Baptist. Oh but John, John gives us this wonderful poetically theological introduction that connects the beginning of the gospel with the beginning of all that has ever begun. “In the beginning” he writes; “in the beginning.”

There is no Messianic secret in this gospel. There is no time for us to spend wondering just when Jesus will reveal himself to the world. The Word became flesh and lived among us, full of grace and truth.

Words have creative power and can actually change the world. These are the words that created life. These are the words that give new life.

The Gospel teaches us that there are people in the world who do not know God, but it is through God’s words, the words that God gives us that we are able to take the Gospel into the world.

To recapture power of the Word, we must again learn to speak the word of life so that those who will hear us will understand we have something to say. And what a thing we have to say. We believe that faith makes a difference in our lives.

As the apostles shared with the world on the day of Pentecost, we are called to share. Our stories tell others about who we are and whose we are. We all have stories, but we only share in the Pentecost when we share these stories. We are called to know our stories, the stories of our faith that shows others the difference a relationship with the triune God makes in our lives. And we must be able to communicate this story so that those with ears may hear. We, we who carry the cross of Christ into the world must learn to speak the Word so that the world may hear.

We can gain wisdom on this matter from ancient Celtic Christianity.[8] In 563 AD, about a century after the death of St. Patrick, Columba sought off to an island off of the western Scottish coast. This isle would be his base to reach the Picts of Scotland. Columba took a sizeable corps with him and they learned the culture of the Picts. They chose to pay the price to understand the Picts. Columba’s way of doing mission was the opposite of the model James Michener presented in his novel “Hawaii.” They learned about the people, their language, and their culture. They sent out teams from their island settlement—a little place called Iona—and in 100 years the Picts were significantly Christian.

The lessons we take from this is that there are people close to us who do not know the Word of God. We need to learn about how they speak and show them the Gospel in words they understand. Peter and the Apostles did this miraculously; Columba and the Iona community did this diligently. We need to learn how to share the story of faith so that those with ears may be able to hear the word of life.

So today, let us all regain the elemental presence of the Word. We come to the font of many blessings overflowing with living water and remember our baptism. We come to the table with the cup and the plate to partake in the food that feeds our bodies and our souls. We hear the Word proclaimed and even more so, we come to know the Word Incarnate, the Son of God.[9] Again, let us rejoice and as the Word was in the beginning with God, let us be with the Word now. As we are with the Word now, let us take the word of life out into the world.

---

[1] Book of Order, Directory for Worship, 2009-2011 Edition, W-2.1003

[2] Bradshaw, John, “Homecoming, Reclaiming and Championing Your Inner Child.” New York: Bantam Books, 1990, page 93.

[3] In Greek o` lo,goj

[4] The Theological Dictinary of the New Testament. Volume IV. Gerhard Kittel, Ed. Grand Rapids, MI: Wm. B. Eerdmans Publishing, 1967, page 128.

[5] lo,goj, BDAG,

[6] Ibid, page 129.

[7] http://homileticsonline.com/subscriber/btl_display.asp?installment_id=93040502

[8] Hunter, George C. III, The Celtic Way of Evangelism. Nashville: Abingdon, 2000, page 36.

[9] http://timelovesahero.blogspot.com/2009/05/unforeseen-hope.html

Words

This sermon was heard at the First Presbyterian Church in Berryville, Arkansas on Sunday January 3, 2010, the Second Sunday after Christmas.

Jeremiah 31:7-14
Psalm 147:12-20
Ephesians 1:3-14
John 1:10-18

May the words of my mouth and the meditations of our hearts be acceptable to you, O Lord, our rock and our redeemer. Amen

In the mid-80’s the R&B group Cameo brought suburban kids everywhere the expression “word up.” The band teaches us that “it’s the code word, no matter where you say it, you know it will be heard.” The video for the song, typical of 80’s R&B, starred LeVar Burton as “The Detective” and would have us believe the word is “cheesy.”

Those of you who enjoy movie musicals will remember that in the late 70’s, Frankie Valli taught us that “Grease is the word.” He sings “it’s got groove, it’s got meaning.” I say movie musicals because Frankie’s movie theme song was never in the stage version. Grease must not have been the word on Broadway.

We can go back deeper in the 70’s and listen to Billy Joel lament, “If I only had the words to tell you, if you only had the time to understand.” This was also about the time that Elton John taught the world that “‘Sorry’ seems to be the hardest word.”

Words, particularly words in music can teach us the power of words. Things like “sorry.” There are even words we use to explain that we don’t have the words to explain.

There is power in the word. There is power in the word. The hymn reminds us there is power in the blood. As for me, I absolutely love that the PC (USA) Book of Order’s Directory for Worship tells the church “Song is a response which engages the whole self in prayer. Song unites the faithful in common prayer wherever they gather for worship whether in church, home, or other special place.”[1]

When we were little we were taught to say “sticks and stones can break my bones, but names will never hurt me.” Honestly, don’t we all know that’s just a load? John Bradshaw turns this on its ear. He writes “Words are extremely powerful. Kind words can create a whole day of happiness. Critical words can put us in a funk for a week.” He finishes this thought turning that old expression on its ear, “Sticks and stones will break your bones, but names will hurt you more.”[2]

John’s gospel begins: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it.”

The hymn reminds us there is power in the blood; Bradshaw reminds us that there is power in the word. Our reading from John also reminds us that there is power in the word. It is the distinctive teaching of the Fourth Gospel that this divine ‘Word’ took on human form in a historical person, that is, in Jesus.[3]

When Shakespeare’s Prince Hamlet is asked a question about what he’s reading, he responds, “Words, words, words” — implying that the words in front of him are meaningless. And we’ve all been told at one time or another that what’s important are deeds, not words.[4]

Genesis shares the truth that “God said, ‘Let there be light’; and there was light.” God didn’t build a light-generating apparatus but instead spoke light into being. Then God did the same for the sky, the land, the seas, the plants, the animals and even humankind itself. On each day of creation, God spoke a truly creative word.

According to the prophet Isaiah, God insists that “my word… shall not return to me empty, but it shall accomplish that which I purpose, and succeed in the thing for which I sent it.” For God, “deeds, not words” really doesn’t make sense. The Lord doesn’t have to make a distinction between deeds and words. For God, words are deeds. God uses words to do God’s work.

The significance of God’s word reaches its peak in the New Testament, in which we learn that God’s “Word became flesh and lived among us” as Jesus. No longer simply to speech, God’s Word actually takes human form, becomes incarnate and begins to walk among us as a living and breathing expression of God’s grace and truth. Word, deed, flesh and spirit all come together in Jesus, to show us most clearly what God desires for us. “No one has ever seen God,” claims John in his gospel. “It is God the only Son, who is close to the Father’s heart, who has made him known.”

The word shall not return to God empty but shall accomplish God’s goals.

The word became flesh and lived among us, full of grace and truth.

In 1985, Allen Carr wrote The Easy Way to Stop Smoking, and 25 million people kicked the habit. Two years later, Randy Shilts wrote “And the Band Played On,” forcing the world to pay attention to AIDS.

In the early ’90s, Peter Kramer’s best seller “Listening to Prozac” got America popping pills in a whole new way. According to “mental_floss” magazine, Kramer noted that drugs such as Prozac seem to make many people—including those who aren’t depressed—more confident, less sensitive to rejection and more willing to try new things. The jury is still out, of course, on whether people who are not depressed should be popping Prozac.

In 2001, Barbara Ehrenreich went undercover as an unskilled laborer and attempted to survive on $5.15 per hour. Her book “Nickel and Dimed” was one of the forces that led to changes in minimum wage. And last summer, we watched in amazement as social-networking technologies spread news about the Iranian elections like wildfire. Nationwide protests erupted, fueled by Twitter, YouTube and cell-phone communication.

Matthew’s gospel begins with a history lesson. Mark’s begins with John the Baptist. Luke splits the difference by giving us a history lesson about John the Baptist. Oh but John, John gives us this wonderful poetically theological introduction that connects the beginning of the gospel with the beginning of all that has ever begun. “In the beginning” he writes; “in the beginning.”
There is no Messianic secret in this gospel. There is no time for us to spend wondering just when Jesus will reveal himself to the world. The Word became flesh and lived among us, full of grace and truth.

Words have creative power and can actually change the world.

The Gospel teaches us that there are people in the world who do not know God, but it is through God’s words, the words that God gives us that we are able to take the Gospel into the world.

To recapture power of the Word, we must again learn to speak so that those who will hear us will understand we have something to say. And what a thing we have to say. We believe that faith makes a difference in our lives.

As the apostles shared with the world on the day of Pentecost, we too are called to share. Our stories tell others about who we are and whose we are. We all have stories, but we only share in the Pentecost when we share these stories. We are called to know our stories, the stories of our faith that shows others the difference a relationship with the triune God makes in our lives. And we must be able to communicate this story so that those with ears may hear. We, we who carry the cross of Christ into the world must learn to speak the Word so that the world may hear.

We can gain wisdom on this matter from ancient Celtic Christianity.[5] In 563 AD, about a century after the death of St. Patrick, Columba sought off to an island off of the western Scottish coast. This isle would be his base to reach the Picts of Scotland. Columba took a sizeable corps with him and they learned the culture of the Picts. They chose to pay the price to understand the Picts. Columba’s way of doing mission was the opposite of the model James Michener presented in his novel “Hawaii.” They learned about the people, their language, and their culture. They sent out teams from their island settlement—a little place called Iona—and in 100 years the Picts were significantly Christian.

The lessons we take from this is that there are people close to us who do not know the Word of God. We need to learn about how they speak and show them the Gospel in words they understand. Peter and the Apostles did this miraculously; Columba and the Iona community did this diligently. We need to learn how to share the story of faith so that those with ears may be able to hear the word of God.

So today, let us all regain the elemental presence of the Word. We come to the font of many blessings overflowing with living water and remember our baptism. We come to the table with the cup and the plate to partake in the food that feeds our bodies and our souls. We hear the Word proclaimed and even more so, we come to know the Word Incarnate, the Son of God.[6] Again, let us rejoice and as the Word was in the beginning with God, let us be with the Word now. As we are with the Word now, let us take the word out into the world.

[1] Book of Order, Directory for Worship, 2007-2009 Edition, W-2.1003
[2] Bradshaw, John, “Homecoming, Reclaiming and Championing Your Inner Child.” New York: Bantam Books, 1990, page 93.
[3] logos, BDAG, Greek-Hebrew Lexicon
[4] http://homileticsonline.com/subscriber/btl_display.asp?installment_id=93040502
[5] Hunter, George C. III, The Celtic Way of Evangelism. Nashville: Abingdon, 2000, page 36.
[6] http://timelovesahero.blogspot.com/2009/05/unforeseen-hope.html

Plain Speaking

This sermon was heard at the First Presbyterian Church in Berryville, Arkansas on Sunday Juanary 18, 2009, the 2nd Sunday in Ordinary Time.

1 Samuel 3:1-10
Psalm 139:1-6, 13-18
1 Corinthians 6:12-20
John 1:43-51

May the words of my mouth and the meditations of our hearts be acceptable to you, O Lord, our rock and our redeemer. Amen

There’s an old saying I believe is attributed to Thomas Aquinas. “Share the gospel, and when necessary, use words.” We are called to do the right thing. Doing is how people who see us know us, more than what they hear from us. If you hear me preach patience on Sunday and then hear me honking the horn as I get cut off in the Wal-Mart parking lot on Monday, which would you say more represents the value I place on patience? Frankly, this is why you have never heard me preach on patience.

What gets lost in this old saying is the fact that sometimes it is necessary to use words. Sometimes the first impression people have about us is by what we say. These words come from our reading from John’s gospel this morning.

The reading begins as Jesus tells Philip “Follow me.” There’s nothing flowery, emotional, or logical in this request, a simple imperative request. Follow me. Jesus doesn’t say why. Jesus doesn’t tell Philip who he is. Jesus doesn’t promise wealth, either in this world or the next. Jesus makes a very plain request.

Could Philip have had any idea what he was getting himself into?

In what seems to be missing from the narrative, Jesus and Philip spend some time together, maybe a meal, maybe a few hours or maybe even days. So later, Jesus isn’t present when Philip finds Nathanael, and when he does he shares the good news. We have found him! “We have found him about whom Moses in the law and also the prophets wrote, Jesus Son of Joseph from Nazareth!”

Philip speaks plainly. We have found him! In no uncertain terms he makes sure Nathanael knows who “he” is too. He is “Him,” Him with a capital “H.” We have found The Him.

Of course, as a big city boy from the teeming metropolis of Cana, Nathanael is not impressed with Nazareth. He was expecting someone with more impressive credentials, someone from the big city, Jerusalem. So with just the right touch of disrespect, Nathanael slams even the idea that “Him with a capital ‘H’” could come out of Nazareth. “Phil, friend, I’m from Eureka Springs, what has ever come out of Berryville that could possibly impress me? I’m waiting for the expert from the university in Fayetteville or the capital in Little Rock.”

Is that a little too close to home? It’s just a little plain speaking from Nathanael’s mouth.

Anyway, Philip then says the smart thing. “Come and see.”

Now I have been arguing with people for years, it’s a hobby. I have been skeptical and dealt with other skeptics since nineteen-forever. This is the only real answer you can share with a skeptic that has any real future, “come and see.” Words can only go so far, experience takes the next step on the journey.

If Nathanael is going to be skeptical, it’s up to Philip to tell him to come and see.

Thank God Nathanael took Philip up on his request. As Jesus sees Nathanael coming Jesus says “Here is truly an Israelite in whom there is no deceit!” This prompts Nathanael’s “whatchu talkin’ ‘bout Willis” response. Jesus tells him, “I saw you under the fig tree before Philip called you.” Yes, Jesus says I saw you before you had even heard of me.

Nathanael followed Philip’s advice—he came and he saw, and what he saw made the Israelite in whom there is no deceit cry out, ”Rabbi, you are the Son of God. You are the King of Israel!”

In a word, Nathanael goes from skeptic to believer. He is a believer in Jesus as a holy man, the Son of God. He is a believer in Jesus as a political figure, the King of Israel. These are important distinctions. In a way of speaking that we might gloss over, Nathanael declares his allegiance to Jesus in spiritual and political ways. Nathanael swears his faithfulness to the King of Kings of the earth and Lord of Lords of heaven.

The words that were spoken by Jesus, Philip, and Nathanael were plain. Jesus didn’t say who he was or why he came, the messianic secret is safe for the time being. Still, by what was said, Philip and Nathanael knew enough.

It was simple and plain. This was no Vegas magic show. There were no lofty speeches. This was the power of the Gettysburg Address, only shorter. There were no hidden agendas, not in Philip’s request or in Nathanael’s skepticism. Not in Jesus’ greeting or in Nathanael’s response.

One of the chapters of Merle Miller’s oral biography of Harry Truman deals with his early stint in politics, particularly his election as Judge of the Eastern District of Jackson County, Missouri. Like here in Arkansas, the County Judge is the county’s chief administrator. Early in the election process, Truman learned “If you’re going to be in politics, you have to learn to explain to people what you stand for.”[2] This is sage advice in all walks of life. If you have something to say, you have to learn how to say it well—the simpler the better.

Our gospel reading gives us several wonderful examples of plain speaking. Jesus tells Philip to follow. Philip tells Nathanael who has found him. Nathanael tells Philip he is not impressed, until Jesus just as plainly introduces himself. Then Nathanael tells the world who has found him, the great leader, head of the church and the head of the nation.

There is nothing complex about this and that may well be the lesson of the day. In a world that is increasingly complex, we are called to know what we value and share it with others in simple unadorned ways. We are to listen to others as they share with us the journeys of life. We are to find joy in the ways these threads intertwine to form the fabric of our lives together. Then, as the children of God we are to take that journey together with our Lord.

Things get complicated because we let them get complicated. We forget Ockham’s razor, often paraphrased as “All other things being equal, the simplest solution is the best.”[3] Plain speaking suits Ockham’s razor better than flowery language. Plain speaking helps us keep to the simplest solution, the best solution—the simpler the better.

There is one more element to this reading that is not as plain as the rest. Our reading ends with Jesus promising Nathanael if he believed because Jesus told him about the fig tree; he will see far greater things.

This benediction is made perhaps a little plainer, or at least as plain as poetry allows, by Dr. Seuss.[4]

And when things start to happen,
don't worry. Don't stew.
Just go right along.
You'll start happening too.

OH!
THE PLACES YOU'LL GO!

You'll be on your way up!
You'll be seeing great sights!
You'll join the high fliers
who soar to high heights.

Oh, the places we’ll go. When we hear the voice of the Lord calling us, we should rejoice and ask God to lead. If we think this isn’t child’s play, we only have to look to the example of Samuel. When the boy heard his name, not knowing who was calling, he ran to Eli saying “Here I am.” Samuel did not approach his vocation until he followed Eli’s instructions. Only when Samuel answered the call saying “Speak for your servant is listening” did he begin his journey.

Samuel, Philip and Nathanael heard the simple words, and their responses led to, well, to use Seuss’ paraphrase of Jesus in John 1:50 and 51, “Oh the places you’ll go.”

One of the places we will go today is the installation of Carolyn and Ken to the Session for another three year term. In this part of the service, we will begin with words, the Word of God from 1Corinthians. We will then not only ask them to affirm what they believe and where they place their trust, but they will also be asked if they will seek to follow the Lord Jesus in their own lives, loving their neighbors, working for the reconciliation of the world seeking to serve the people with energy, intelligence, imagination, and love.[5]

In these deeds, they will share the gospel with both actions and words. But first within this liturgy, we the congregation will be asked to do the same as the people of God.

Could Philip have had any idea what he was getting himself into? I dare say no, neither Philip nor Nathanael nor Samuel before them could have any idea where the plain speech of the Lord would lead. Still, as plain as these words are, the words can only go so far, experience takes the next step on the journey. It might begin with the words, but to be a disciple our words must lead to actions.

Samuel teaches us when the Lord calls, we are to listen. “Speak, for your servant is listening.” And by the example of Jesus, Philip, and Nathanael in John’s gospel, we are to speak plainly. Then only after we listen; do we respond and follow.

[1] HomileticsOnline.com, Triple Nines, http://homileticsonline.com/subscriber/printer_friendly_installment.asp?installment_id=93000114, retrieved January 5, 2009.
[2] Miller, Merle, Plain Speaking, an Oral Biography of Harry S. Truman. New York: Berkley Publishing, G. P Putnam’s Sons, 1973, 1974, page 125.
[3] Occham’s razor, http://en.wikipedia.org/wiki/Achems_razor, retrieved January 17, 2009.
[4] Dr. Seuss, Oh, the Places You’ll Go. New York: Random House, 1990. This copy taken from “Seuss World”, http://schools.fsusd.k12.ca.us/schools/fhs/teacher/link/GigioC/Dreamweaver%202/Oh%20The%20Places%20you%27ll%20Go.htm, retrieved January 15, 2009.
[5] The Office of Theology and Worship for the Presbyterian Church (U.S.A.) Book of Occasional Services, A Liturgical Resource Supplementing the Book of Common Worship, 1993. Louisville: Geneva Press, 1999, page 24.

Witnesses of the Light

This homily was delivered in the chapel of St. John's Hospital Berryville, Arkansas on Christmas Day, 2006

John 1:1-14

Today as I was doing my rounds, I went into a room where the shades were drawn and the lights were turned off. It was pretty dark. The next room I went into didn’t have the lights on either, but the shades were open. And the open shades allowed the light to pour into the room. Have you ever noticed that? Of course you have! But note that the darkness doesn’t spill into the room—the light goes to the dark. Our gospel reading deals with the true light in a dark place.
In this gospel reading, there are two principles in this passage. The first is God; God in Word, as God the Father, in the light, and in the flesh. The second is the witness.

On this Christmas Day we come and we testify as the witness to the birth of the Lord in the flesh. God has chosen to come among us and walk as we walk, hope as we hope, and pray as we pray. Fully human and fully divine, Jesus came as a babe, swaddled by his mother and laid in an animal’s pen.

Yes, God could have come in honor and triumph, but instead he came as we come into the world in the stench of a sty to experience life, joy, and pain just like we do.

Just as we do, Jesus lives and works with his people. The hospital is a place where the healing ministry of Jesus extends through your hands. Regardless of your responsibilities, you extend the healing ministry of Jesus in this place. Our Savior came as a child, and experienced a painful and humiliating death. Our patients come the same way, and in every way in between.

And we are the witnesses. We are the witnesses that as our Lord came to heal, he heals as one who experienced the same ailments and afflictions we do. He shares our joys and our sorrows as God and as a man, a man born of a woman in a barn in Bethlehem. Let us witness the ministry of God as we participate in his healing ministry. Let us bear witness to the Light of the world. Shine, reflecting his light in this world and in this hospital.

Jesus is the light of the world and we are the witnesses. Let us bear witness to the joy of the light that the darkest corners may be lit.