A Community of Abundant Welcome to All, Growing Together in Christ and serving with Love

Mother's Day Sunday Worship - May 8th

Information for this Sunday’s Worship

Mother’s Day Sunday

May 8, 2022 - 10 a.m.



(found on church website Franklinfederated.org and FaceBook page and in-person!)

Service will be live-streamed for all who cannot attend in person. Order of Worship:

  • Prelude

  • Welcome and Announcements

  • Call to Worship

  • Hymn: # 79 “God Is My Shepherd”

  • A Message to Children of All Ages

  • Scripture Reading: Psalm 23 ( Contemporary Language Paraphrase by singer/songwriter Bobby McFerrin, dedicated to his mother)

  • Sermon: “God, Our Mother"

  • Pastoral Prayer

  • Lord’s Prayer

  • Hymn: #581 “Near to the Heart of God”

  • Benediction

  • Postlude

Link to Scripture: Psalm 23


Hymns for May 8, 2022

#79 God Is My Shepherd
#581 Near to the Heart of God

Sermon:  “The Power of Gratitude”

Message to Children of All Ages

 

I brought something with me today for “show and tell.”

 

Has anyone ever done “show and tell” in school or somewhere else?

 

I think it might be an old-fashioned thing, so if you’ve never done it, let me explain how it works.  A person brings something to show other people that is meaningful to them, and then they tell people why it’s meaningful. 

 

So, today I have brought with me a bucket. 

 

I’m going to read a list of things that people have used buckets for, and I’d like you to raise your hand if you’ve ever used a bucket in this way:

 

1.      To put water in so you can clean something, like a car or a floor.

2.      To use at the beach to make sand castles

3.      To put cookies in to give to your pastor--i mean, to someone for a present

4.      To use when you’re sick--i won’t go into details on that one--and you don’t have to raise your hand

5.      To use to pack cleaning supplies to send to people in need

6.      To use as a planter for flowers

7.      To put Gatorade in to pour over someone’s head

8.      To pull water up out of a well.

 

That last use is what i want to talk about today.  For thousands of years--before we had indoor plumbing and people used town water--people used to get their water from a town well or a well in their own yard.  The way it worked is that people would dig a hole deep into the ground until they found water, and then, to get the water out, they would use a bucket attached to a rope and someone would drop a bucket down the hole and let it fill up with water, and then, using the rope, lift the bucket full of water up out of the hole.

When the bucket full of water was lifted up out of the hole, people would be happy, because they had water to drink and cook with and clean with. 

 

In the Hebrew language, the language in which the Hebrew Scriptures--the part of the Bible that we call the Old Testament--is written, there is a special word for lifting a bucket of water up from a well--and that word is pronounced “ruum.”** 

 

It is a word that is used twice in verse 1 of our scripture reading today.  Verse one reads:  “I will extol you, O Lord, for you have drawn me up…”  In other words, “I will “ruum” you Lord, for you have “ruumed” me..”--“I will lift you up, Lord, for you have lifted me up…” 

 

Like a bucket drawn up from a well, God lifts us up when we are feeling down.  God gives us life and hope and strength.

 

So we lift up our voices to give thanks to God in return for what God has done.  And that act of Thanks lifts our spirits even more. 

 

So next time you lift up a bucket to use for anything.  Think of the ways that God lifts you up, and give thanks.  And speaking of giving thanks, as Steve has explained for the deacons, be thinking of something you are thankful for, and you will have an opportunity to write that one thing down after the sermon.  On the sticker in the bulletin--or in comments on line, and we will collect them to put in the church Gratitude Book. 

 

 **New Interpreter’s Bible Commentary, Vol. IV, p. 796 

 

Scripture Readings: 

Psalm 30

Thanksgiving for Recovery from Grave Illness

A Psalm. A Song at the dedication of the temple. Of David.

I will extol you, O Lord, for you have drawn me up,
    and did not let my foes rejoice over me.
O Lord my God, I cried to you for help,
    and you have healed me.
O Lord, you brought up my soul from Sheol,
    restored me to life from among those gone down to the Pit.

Sing praises to the Lord, O you his faithful ones,
    and give thanks to his holy name.
For his anger is but for a moment;
    his favor is for a lifetime.
Weeping may linger for the night,
    but joy comes with the morning.

As for me, I said in my prosperity,
    “I shall never be moved.”
By your favor, O Lord,
    you had established me as a strong mountain;
you hid your face;
    I was dismayed.

To you, O Lord, I cried,
    and to the Lord I made supplication:
“What profit is there in my death,
    if I go down to the Pit?
Will the dust praise you?
    Will it tell of your faithfulness?
10 Hear, O Lord, and be gracious to me!
    O Lord, be my helper!”

11 You have turned my mourning into dancing;
    you have taken off my sackcloth
    and clothed me with joy,
12 so that my soul may praise you and not be silent.
    O Lord my God, I will give thanks to you forever.

Matthew 6:21 

21For where your treasure is, there your heart will be also.

 

 Sermon:  “The Power of Gratitude”

 

In the message to Children of all ages, I used the image of a bucket to explain how God lifts us up--or “draws us up” like a bucket from a well--and gives us life and hope and strength.

 

Today’s reading, Psalm 30, uses that image in the first verse.  We extol God--we lift our praise to God--because God has first lifted us up; like water in a bucket, God pulls us up from the bottom of a well, and our response to that lifting is to lift our voices in praise.

 

This Psalm is a very old Psalm.  It is categorized as an individual Psalm of Praise or Thanksgiving, and tradition has it that it was written by King David, who ruled Israel around 3000 years ago.  But, back when our Scriptures were written, it was common practice to write under the name of someone famous if you were writing something that fit with their school of thought, so all that to say it’s impossible to know for certain whether or not David actually wrote this.  However, what we can know is that it was written by a person of faith, someone who had an experience similar to David’s.  It was written by someone who knew what it was like to be prosperous and successful, happy and healthy, and then have everything come crashing down around them, dragging them down into the pit of despair.  It was written by someone who knew what it was like to have enemies and to be sick to the point of almost dying.

 

This Psalm describes the writer’s experience of crying out to God in the midst of their despair--and then the experience of having their cries heard and their prayers answered:  the person was healed and restored to life.  But rather than just cracking open a bottle of champaign, throwing a party, and getting on with life--the person not only remembers to say “thank you” to God--but also writes down his “thank you” as lyrics to a hymn of praise, which is why we have it today in the book of psalms

 

In fact, this Psalm is being read in churches all over the world today as they celebrate the Easter Season--and it is read in synagogues throughout the world in December when they celebrate Hanukkah. 

 

This Psalm was preserved and became part of our cherished Scriptures because it celebrates something very important:  that God is always present with us, even in difficult times of sickness or struggle.  And God’s presence with us lifts us up--like water from a well--when we open ourselves to God’s presence.

 

And that’s where gratitude comes in.  Gratitude--the theme of today’s worship service--is a primary means by which we can open ourselves to God’s presence and power.

 

Being grateful for the good things in our lives--even in the midst of pain--makes it possible for God to lift our spirits and fill us withw strength to live through whatever we are facing.  Or in the words of Psalm 30, verse 11, to “turn” our “mourning into dancing” and “clothe” us “with joy.”

 

Not surprisingly, medical science backs up this spiritual truth.  Walt Larrimore, M.D., author of the book 10 Essentials of Highly Healthy People*  writes about the power of gratitude and its positive effects on our physical and emotional health.  He looks at research done by behavioral psychologists who have concluded that the act of being grateful and giving thanks can actually change our attitude from negative to positive and ease our emotional burdens and stress.   He writes about QUOTE

“a growing understanding among professionals and laypeople that it's not life events that make a person happy or unhappy; it's how a person copes with those events that makes the difference.”

 “Or, as [his] granddad used to say, 'Walt, if you're not content with what you have, you'll never be content with what you want!'”

It’s gratitude for what we have that lifts us up and determines our well-being!

 

Dr. Walt Larrimore points out that gratitude isn’t just a feeling that comes over us from time to time when good things happen; gratitude is a practice, a discipline, a response that we need to cultivate.  And one way we can do that is through keeping a gratitude journal. 

 

In his book, Dr. Larrimore invites his readers to conduct an experiment on themselves by keeping a gratitude journal, something he referred to as taking an “emotional aspirin.”  His simple instructions are this:  take 5 minutes every night before you go to bed to list 5 things you are grateful for and then to give thanks to God for those things.  At the end of the week, see how you feel. 

 

The deacons thought it would be good to do a version of this, as a church, as we move out of the pandemic and into the future.  They are inviting all of us to take part in a church “gratitude book.”  We are starting it today--and in future, you are invited to contribute to it often as you wish.

 

Take a moment now and write down one thing you are thankful for--church, family, friends, healing, restoration--just to name some possibilities.  Write them on the sticker in the bulletin--or, if you are worshipping with us on line, write them in the comment section, and someone will copy them down later in the week--and all of the gratitudes will be collected and put in our book.

 

Going forward, you are invited to contribute any time, and some entries to the book will be read out loud on communion Sundays, so we can share in each other’s gratitude, inspire each other, give thanks to God as One Body, and allow God to lift us up not only as individuals but also collectively as a church. 

So, take a moment now, while Julie plays some music, and then, when the basket is passed, those of you who are here can put your entry into the basket.  And those who are on-line can type in something you are grateful for into the comments.  Thanks be to God!

 

*Quotes from and summaries of Walt Larrimore’s teaching are taken from his book 10 Essentials of Highly Healthy People, pages 125-128.

 

Rev. Dr. Marlayna Schmidt

Franklin Federated Church

Franklin, MA

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

May 1st Worship Information

Information for this Sunday’s Worship

Gratitude Sunday

May 1, 2022 - 10 a.m.


(found on church website Franklinfederated.org and FaceBook page and in-person!)

Service will still be live-streamed for all who cannot attend in person.
Order of Worship:

  • Prelude

  • Welcome and Announcements

  • Call to Worship

  • Hymn 528: “Give Thanks”

  • Readings from Our Gratitude Book

  • A Message to Children of All Ages

  • Scripture Readings: Psalm 30 and Matthew 6:21

  • Sermon: “The Power of Gratitude"

  • Pastoral Prayer

  • Lord’s Prayer

  • Communion of the Lord’s Supper

  • Hymn: #649 “Give Thanks for Life”

  • Benediction

  • Postlude


Link to Scripture: Psalm 30
Matthew 6:21

Hymns for May 1, 2022

#528 Give Thanks
#649 Give Thanks for Life

April 24th Worship Information

Information for this Sunday’s Worship

Second Sunday of Easter
April 24, 2022 - 10 a.m.



(found on church website Franklinfederated.org and FaceBook page and in-person!)

Service will still be live-streamed for all who cannot attend in person.

Due to challenges with timing and technology, we will not be able to receive prayer requests via the livestream on April 24th. If you are joining worship via facebook and have a request you would like mentioned in the prayer time, please email Rev. Mary Poole by Saturday morning at revmarypoole@gmail.com.

  • PRELUDE

  • WELCOME & ANNOUNCEMENTS

  • CALL TO WORSHIP

  • HYMN: # 230 "Now The Green Blade Rises" (v. 1-2)

  • A DRAMATIC READING OF THE GOSPEL - ACT I: John 20:19-25

  • HYMN: # 230 "Now The Green Blade Rises" (v. 3)

  • A DRAMATIC READING OF THE GOSPEL - ACT II: John 20:26-31

  • HYMN: # 230 "Now The Green Blade Rises" (v. 4)

  • SERMON: “Rising Up" -- Rev. Mary Poole

  • BLESSING OF THE BUCKETS – with Nancy Ross

  • PASTORAL PRAYER

  • LORD’S PRAYER

  • HYMN: #21 “Let the Whole Creation Cry” (v. 1-3)

  • BENEDICTION

  • POSTLUDE


Link to Scripture: John 20:19-25;
John 20:26-31

Hymns for April 24, 2022

#230 Now the Green Blade Rises
#21 Let the Whole Creation Cry

April 17th - Easter Worship Information

Information for this Sunday’s Worship

Easter - April 17, 2022 - 10 a.m.

(found on church website Franklinfederated.org and FaceBook page and in-person!)

Service will still be live-streamed for all who cannot attend in person.
Order of Worship:

  • Prelude

  • Welcome and Announcements

  • Opening Song: “Easter Song” - Kathy Danielson and Julie Gorman

  • Call to Worship

  • Hymn 216: “Christ the Lord Is Risen Today”

  • Scripture Reading: John 20:1-18

  • A Message to Children of All Ages

  • Song: “The Risen Christ” - Kathy Danielson and Julie Gorman

  • Sermon: “An Easter Message"

  • Pastoral Prayer

  • Lord’s Prayer

  • Hymn: #224 “Christ Arose”

  • Benediction

  • Postlude: “Hallelujah Chorus” on video


Link to Scripture: John 20:1-18

Hymns for April 17, 2022

#216 Christ the Lord Is Risen Today
#224 Christ Arose!

April 10th Worship Information

Information for this Sunday’s Worship

 

Palm Sunday
April 10, 2022 - 10 a.m.


(found on church website Franklinfederated.org and FaceBook page and in-person!)

Service will still be live-streamed for all who cannot attend in person.

  • Prelude

  • Welcome and Announcements

  • Call to Worship

  • Hymn: “Hosana, Loud Hosana”

  • Palm Parade

  • A Message to Children of All Ages

  • Scripture Reading: Matthew 21:1-11

  • Sermon: “Letting Jesus In"

  • Pastoral Prayer

  • Lord’s Prayer

  • Hymn: #192 “All Glory, Laud, and Honor”

  • Benediction

  • Postlude

Link to Scripture: Matthew 21:1-11

Hymns for April 10, 2022

— Hosanna, Loud Hosanna (TNCH)
#192 All Glory, Laud, and Honor

Sermon:  “Blessed Are the Those who Are Persecuted for Righteousness’ Sake”

Scripture:  Matthew 5:1-12

1When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2Then he began to speak, and taught them, saying:

3“Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4“Blessed are those who mourn, for they will be comforted. 5“Blessed are the meek, for they will inherit the earth. 6“Blessed are those who hunger and thirst for righteousness, for they will be filled. 7“Blessed are the merciful, for they will receive mercy. 8“Blessed are the pure in heart, for they will see God. 9“Blessed are the peacemakers, for they will be called children of God. 10“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. 11“Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. 12Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.

 

Sermon:  “Blessed Are the Those who Are Persecuted for Righteousness’ Sake”

 

Jesus said:  “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.”  And then he goes on from there and expands on what it means to be persecuted—tells us that those who are persecuted for righteousness will be rewarded.  In heaven. 

 

On first read, it actually sounds like Jesus is saying:  “Be a good Christian, follow the values of the Bible, seek justice, righteousness, peace-- and, in the short run, in THIS life, you will be hungry, thirsty, poor, and persecuted—but, hey, look on the bright side:  heaven is gonna be great!  So, keep your chin up, wait for it, and know that you’ll be blessed.  Eventually.”

 

If THIS is the correct interpretation of Jesus’ words, it does NOT sound like very good news!  In fact, what FIRST comes to mind when I read this beatitude are some lines   from a song   by Billy Joel,

 

“They say there’s a heaven for those who will wait. 

Some say it’s better, but I say it ain’t.

I’d rather laugh with the sinners than cry with the saints.  

The sinners have much more fun!

Only the good die young.”

 

 But, while Billy Joel is an excellent song-writer, he’s not such a good theologian.

  

In fact, in the Beatitudes—the verses we are focusing on today and all of them—Jesus is talking about how to live here and now, in the present moment, not in some distant future heaven.  And Jesus tells it like it is.  He does not sugar-coat his message.  He tells his disciples that in this world, it’s not all fun and games.  You’re going to run into difficulty if you try to do the right thing.  If you speak out about justice and try to treat people fairly, things won’t always be rosy for you.  In fact, speaking out for justice and trying to treat all people fairly will sometimes incite your fellow human beings to             “revile and persecute” you. 

 

This is something we learn when we’re kids, isn’t it?  That if you try to be fair, sometimes you are not treated well.  Let me give you a relatively mundane example.  I remember back when I was in 4th grade--it was recess, and all the kids in my class were outside in the schoolyard playing a game called “Four Square.”  If you’ve never played it, all you need to know for the purpose of this story is that it’s played on a court, and people use their hands to bounce a ball around into different quadrants. 

 

Well, the most popular, coolest kid in the class—let’s call him Robert (not his real name) hit the ball out of bounds—and it went flying across the school yard.  He then turned to my friend, let’s call her Mary, and said to her, “Mary, go get the ball.” 

 

“What?”  Mary said back to Robert, “That’s not fair.  I didn’t hit it out of bounds, you did.  You should get the ball.”  Now, you’d think that everyone would stand up for Mary, because she was right.  Robert wasn’t being fair.  It was Robert’s responsibility to get the ball himself—not to order other people around. 

 

But guess what, people didn’t get mad at Robert—maybe because everybody wanted to be Robert’s friend.  They got mad at Mary! 

 

My classmates started saying things like, “Just get the ball, Mary.  Come on!  Recess is almost over, and we want to play the game.  Do what he says.  You’re wrecking it for everyone!”  But Mary didn’t budge—good for her!  She stood up for what was fair, even though it meant other people got mad at her.  (And in case you are wondering, we never did finish the game.  Though I ended up getting the ball.  Not my best moment.) 

 

In our Scripture reading for today, Jesus tells us that speaking out for justice and fairness will sometimes incite your fellow human beings to “revile and persecute” you.  (My friend Mary got a very small taste of what that was like back in 4th grade, and it wasn’t fun.) 

 

Let me stop here for a minute and play an audio file by Aramaic scholar Neil Douglas-Klotz so we can hear him read verse 11 11“Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account.”

 

I’ll ask Steve to put up the slide with the phonetic pronunciation of the Aramaic words, and I’ll play the file:

 

Tubwayhun immath damhasdeen l’khon waradpin l’khon wamrin eleykon kul milla bisha metolath b’dagalutha

 

In Aramaic, the language that Jesus spoke, the word translated into English as “revile”--damhasdeen--is a very evocative word.  In his book, Prayers of the Cosmos, that I’ve referred to throughout this sermon series, Neil Douglas-Klotz tells us that damhasdeen (reviled) refers to people who “have the strength sucked out of them,” who are completely sapped of energy.  This word-- damhasdeen-- carries “the image of being covered with a sticky glaze of blame,” like a spider web.  (Hence the picture in the bulletin this morning.)  So, when Jesus talks of people who are persecuted and reviled “for righteousness’ sake,” the audience listening to his words would have gotten a very clear picture of someone whose energy was sapped and who felt completely powerless to extricate themselves from the false and scathing criticism that stuck to them like glue.  (Prayers of the Cosmos, p. 71)

 

Like the mean things that my classmates said to my friend Mary, back in 4th grade, which she couldn’t easily shake off.  

 

Like the hateful things that I referenced last week--death threats and racist remarks directed at Rev. Dr. King, Rosa Parks, and Mahatma Ghandi when they stood up for justice. 

 

Like the vitriolic criticism leveled at politicians of both parties in our country when go against the party line to voice an unpopular opinion in the name of justice.

 

Like the angry words any of us receive when we call out a truth that another people don’t want to hear.

 

It is to such people, who are suffering--to a small or great extent-- because they try to do the right thing, that Jesus says, “You are blessed!...Your reward is great in heaven, for in the same way they persecuted the prophets who were before you.” 

 

I think what Jesus is saying here is this:  Don’t get stuck in people’s criticism.  When people revile you and say horrible things about you because you are trying to do the right thing, don’t let their critical words stick to you.  Remember who you are—you are part of God’s family, standing in a long line of people who fought for justice.  Take your eyes off the sticky web of blame, and put your eyes on Jesus and remember how he trusted in in God’s love.  Remember that justice will prevail in the end and the sticky web will eventually be washed away. 

 

I heard a psychologist on the radio a while back—Susan David—who wrote a book called Emotional Agility: Get unstuck, Embrace Change, and Thrive in Work and Life.  Her point?  The way we think and feel about our world--what we choose to focus on and what we tell ourselves about what we choose to focus on-- directs our behavior.  If we let ourselves get hooked into an angry, negative mindset, our behavior will follow suit. 

 

As an analogy, she told the story of a sea captain who saw what he thought was an approaching ship on the sea at night.  The sea captain radioed the other ship and said, “Change course,” but the other ship did not answer.  The sea captain stubbornly continued on his course, and, as the lights of other vessel loomed larger and larger ahead, he kept radioing as he approached, becoming more and more angry and fearful and belligerent when the other ship wouldn’t answer, “I said, ‘Change course, CHANGE COURSE!!’” 

 

Ultimately, the story ends with the angry and fearful sea captain discovering--in the nick of time-- that what he thought was an approaching ship intent on running him down was actually NOT a ship at all, but a light house that he almost crashed into because he let his own anger and fear and stubbornness take control and direct his behavior.

 

I think this is what Jesus is getting at in the beatitudes.  How we think about the world-- what we choose to focus on and what we tell ourselves about what we choose to focus on-- determines how we behave.  If we let ourselves get hung up in the sticky web of blame or our own anger at other people’s reactions, we will not be effective in working for justice and fairness in the world, which is what God calls us to do. 

 

In the Beatitudes, Jesus reminds us what our focus should be.  He reminds us that we are blessed-- that our job is to align our thoughts, feelings, and behavior with God’s values, NOT to let ourselves get distracted by other people’s criticism of us.  Because their criticism will not have the final word.  God’s love will prevail in the end.  So align yourself with God’s love, says Jesus, and your reward will be great.  You will be eternally connected to God and God’s expanding kingdom of Love.  In fact, as you align yourself with God’s love, you will help establish God’s Kingdom starting here and now.  Thanks be to God.

 

Rev. Dr. Marlayna Schmidt

Franklin Federated Church

Franklin, MA

 

 

 

April 3rd Worship Information

Information for this Sunday’s Worship

Fifth Sunday of Lent
April 3, 2022 - 10 a.m.


(found on church website Franklinfederated.org and FaceBook page and in-person!)

Service will still be live-streamed for all who cannot attend in person.

  • Prelude

  • Welcome and Announcements

  • Call to Worship

  • Hymn: # 683 "O For a World"

  • Scripture Reading: Matthew 5:1-12

  • Sermon: “Blessed Are Those Who Are Persecuted for Righteousness Sake"

    • (in Aramaic: Tubwayhun layleyn detrdep metol khenuta dilhon(hie) malkutha dashmaya.

    • - translation from Prayers of the Cosmos by Neil Douglas-Klotz, p. 68)

  • Pastoral Prayer

  • Lord’s Prayer

  • The Sacrament of Communion

  • Hymn: #442 “We Are Walking” - V1 (English), REPEAT V1, use “singing”

  • Benediction

  • Postlude

Link to Scripture: Matthew 5:1-12

Hymns for April 3, 2022

#683 O For a World
#442 We Are Walking

Update to our Covid Protocols:  Mask Choice


People are welcome to choose whether or not they will wear masks in church. We still ask that people who have recently tested positive for Covid, have been exposed to someone who has Covid, or have symptoms themselves to please not attend worship or other activities until it is safe to do so.

Sermon:  “Blessed Are the Peacemakers”

Scripture:  Matthew 5:1-12

1When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2Then he began to speak, and taught them, saying:

3“Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4“Blessed are those who mourn, for they will be comforted. 5“Blessed are the meek, for they will inherit the earth. 6“Blessed are those who hunger and thirst for righteousness, for they will be filled. 7“Blessed are the merciful, for they will receive mercy. 8“Blessed are the pure in heart, for they will see God. 9“Blessed are the peacemakers, for they will be called children of God.

 

Sermon:  “Blessed Are the Peacemakers”

 

I once read a joke about Peace that made me smile--not because it was so funny--it wasn’t, actually, that funny--but it rang true.  The joke went like this--oh, and before I tell it, I picture the late comedian, Jerry Stiller, who played George Castanza’s father on the TV show Seinfeld, as the old man:

 

“A journalist assigned to the Jerusalem bureau takes an apartment overlooking the Wailing Wall (the ancient ruins of the Temple where people go to pray.) Every day when she looks out, she sees an old man praying vigorously. So, the journalist goes down and introduces herself to the old man.

 

She says, “You come here every day to the wall. How long have you done that and what are you praying for?”

 

The old man replies, “I have come here to the Wailing Wall to pray every day for 25 years. In the morning I pray for world peace and for the brotherhood of man. I go home have a cup of tea and I come back and pray for the eradication of illness and disease from the earth.”

 

The journalist is amazed. “How does it make you feel to come here every day for 25 years and pray for Peace and Healing?” she asks.

 

The old man looks at her. “How does it feel, coming to the Wailing Wall, praying for Peace and Healing, every day, for the past 25 years?  It feels like I’m talking to a wall.” (https://igbarb19.wordpress.com/2010/04/20/some-rather-few-peace-related-jokes)

 

Jesus said, “Blessed are the peacemakers, for they will be called children of God.” 

 

This statement is found in the Sermon on the Mount, Matthew Chapter 5, verse 9.  For the past several weeks, I’ve been doing a sermon series on a section of that sermon called “The Beatitudes” (Blessings), and each week we’ve taking one beatitude and looking in depth at the meaning of the words that Jesus used.  Jesus originally spoke these words in Aramaic, an ancient Middle Eastern language. 

 

I am going to ask BRADY to put up a slide of the phonetic pronunciation of the Aramaic words.  And then I’ll play an audio file of scholar Neil Douglas-Klotz pronouncing the words in Aramaic, to give you an approximate sense of what it might have sounded like to hear Jesus speaking.  The file lasts 40 seconds, and verse 9 in Aramaic is spoken 3 and a half times.

 

[PLAY FILE of Aramaic:  Tubwayhun lahwvday shlama dawnaw(hie) d’alaha nitqarun. - translation from Prayers of the Cosmos by Neil Douglas-Klotz, p. 65]

 

“Blessed are the peacemakers, for they will be called children of God.” 

 

Although the work of Peace is “blessed” by God, peacemaking is NOT an easy business.  I am pretty sure that everyone who has tried to make peace—on a big or small scale—has felt, much of the time, like the man in the joke I just told—like they are talking to a wall.  Or much worse.

 

History is full of examples where people, in the role of peacemaker, unfairly bear the brunt of other people’s anger.  We can see this in the lives of famous peacemakers of the last century, such as:

·        Rev. Dr. Martin Luther King, Jr. who was threatened and eventually killed for preaching racial equality;

·        Rosa Parks, who lost her job and received death threats for years following her act of non-violent resistance to segregation;

·        Mahatma Gandhi, who was imprisoned for many years for his leadership in the non-violent movement to end British colonial rule in India; he was killed by someone who opposed his views, including his work of reconciling people of different religions.

I could go on, because, sadly, the list of famous peacemakers unfairly bearing the brunt of other people’s anger is long.  And I am sure that the list of non-famous peacemakers, who do their work on a smaller scale, and also unfairly bear the brunt of other people’s anger is long as well.   Had I been in any of their shoes, I’m NOT sure I would have had the strength to continue working for Peace when facing such strident and violent opposition.  It’s hard enough working for Peace when you feel like you are talking to a wall who isn’t listening; it’s a whole different level when the wall actually starts using violence to silence you. 

 

Yet Jesus says Blessed are the Peacemakers.

 

What does he mean by this?  Author John Dominic Cross-an in his book How to Read the Bible and Still be a Christian talks about how Peace in the Bible is inexorably linked to justice.  And justice, Cross-an says, is “primarily about a fair distribution of God’s [resources] for ALL of God’s people.”  (p. 17)  This was the view of Jesus when he said, “Blessed are the Peacemakers.”  In Aramaic, the language that Jesus spoke, the word used for Peace is shlama.  It has the same root as the Hebrew word shalom and the Arabic word sa-lam. The Aramaic word for Peace, shlama, refers to the health, safety, and well-being not just of one individual, but of an entire assembly of people-- including opposing parties.  (Prayers of the Cosmos, p. 66)  So Peace, as Jesus envisions it, is the state of everyone—all of God’s children-- being treated fairly and having what they need to survive and thrive. 

 

Further, the Aramaic word Jesus used for “makers” (as in peacemakers) sheds even more light on what it means to make Peace.  The Aramaic word for “makers” is pronounced lav-die, and scholar Neil Douglas-Klotz gives us this definition (and I will read it):   “[Lav-die/makers] refers to those who not only make or perform an action but also are committed to it.  The old roots call up …images of planting:  tilling the ground, laboring regularly bringing forth fruit…the emphasis is on that which is done periodically and regularly—despite the odds, as one might say.”  (p. 66)

 

I know that many of you understand what goes in to “planting.”  Many of you have gardens; you know that planting is hard work!  You don’t just stick a few tomato seeds in the ground, walk away, and expect you can harvest your tomatoes for lunch when you come back in the afternoon.  No.  You till the soil; add your compost; plant the seeds; water them daily; weed, mulch, stake the plants; keep the slugs and the birds off them; fence them in against rabbits, deer, skunks or golden retrievers; and then, eventually, if the weather cooperates, and you keep up this work day after day, you can harvest a crop several weeks later.  It’s this kind of care, commitment, work and attention that making Peace requires.  Peace is not something that can be achieved overnight.  Like growing consistent crops, it is the work of a life-time. 

 

So one possible new translation of verse 9 that Douglas-Klotz gives is:  “Blessed are those who plant peace each season; they shall be named the children of God.”

 

Peace--or lack thereof-- has been on all of our minds lately, as theb Russian President pursues his war against Ukraine.  Our hearts go out to the people of Ukraine being unfairly attacked--and to the people of Russia, who risk severe punishment if they dare to protest what is happening.  How many of us are fearful-- and feel helpless-- because the whole world is being drawn into this maelstrom against our will and our leaders, at least so far, haven’t been able to stop it?  At least, in a Democracy, we have the privilege and the obligation to discuss and debate our options and make our views known to our senators and representatives in congress.  And I trust we are doing that.

 

But working for Peace is about more than what our government does on an international level.  Working for Peace is also about how we choose to conduct ourselves in our interpersonal relationships. 

 

A few years ago, in the newspaper, I read a human interest story about someone whom I would call a Peacemaker—a young man named Andrew Forsthoefel.  After graduating from Middlebury College in Vermont, he set off to walk across the United States, and on his back he wore a sign, “Walking to listen.”  He started off from his home in Pennsylvania, then walked south and west, “through Louisiana and Texas, through the Southwestern desert to the edge of the continent in California.” 

 

All along the route he stopped to listen to a variety of people.  People told him “about their formative experiences:  love, loss, addiction, the military, religious conversion.”  He said that when he started out, he didn’t even really know what the sign on his back—“Walking to Listen”—meant; he discovered its meaning as he went along and heard people’s stories.  Heard their pain and their joys.  He confronted his own prejudices—some of which he didn’t even know he had.   He said he discovered that “the more authentically interested [he] was, the better [he] listened, the more it seemed people opened up.”  

 

In the newspaper article, Andrew related a story   that was shared with him   by a woman in Las Vegas,  who was an activist for gay rights.  The woman told Andrew how one day she was walking down a desolate street in the city, no one else was around, and then, out of no-where, approaching her a big man appeared.  He was scowling and he looked inebriated, and she was scared.  But, she kept walking toward the man, and as she got closer, she decided, unexpectedly, to smile at him, and, unexpectedly, the man decided to smile back.  “[I realized that] We’re all scared of something,” she said, and “We’re all angry at something.”  (Boston Globe, The Way Forward, by James Sullivan, March 9th, 2017)

 

Being a Peacemaker is metaphorically—and sometimes literally—walking with other people.  It is seeing the humanity in our neighbors—even those who are very different from us.  It is recognizing—and helping others recognize--that we are all in the same boat.  It is listening to people long enough to hear their fear and their anger, their pains and their joys.  It is sharing our joys and pains with them. Being a peacemaker is following in the footsteps of Jesus, who was called the Prince of Peace.  Being a peacemaker is engaging in God’s work to make sure that ALL of our fellow human beings have what they need to survive and thrive—physically, emotionally, and spiritually. 

 

As we do this, says Jesus, we will be blessed; we will be aligned with God and God’s values.  We will be tuned in to God’s heart and be part of God’s family.  May God help us all to engage in this crucial work of Peacemaking.   Blessed are the peacemakers, for they will be called children of God.  Let us pray…

March 27th Worship Information

Information for this Sunday’s Worship

Fourth Sunday of Lent
March 27, 2022 - 10 a.m.



(found on church website Franklinfederated.org and FaceBook page and in-person!)

Service will still be live-streamed for all who cannot attend in person.
Order of Worship:

  • Prelude

  • Welcome and Announcements

  • Call to Worship

  • Hymn: # 530 “I’ve Got Peace Like a River”

  • Scripture Reading: Matthew 5:1-9

  • Sermon: “Blessed Are The Peacemakers…”

    • (in Aramaic: Tubwayhun lahwvday shlama dawnaw(hie) d’alaha nitqarun.)

    • - translation from Prayers of the Cosmos by Neil Douglas-Klotz, p. 65)

  • Pastoral Prayer

  • Lord’s Prayer

  • Hymn: “Lead on, Eternal Sovereign” (from UCC New Century Hymnal, #573)

  • Benediction

  • Postlude

Link to Scripture: Matthew 5:1-9

Hymns for March 27, 2022

#530 I've Got Peace Like a River
— Lead on Eternal Sovereign (TNCH)

Sermon:  “Blessed Are the Pure in Heart…”

Scripture:  Matthew 5:1-8

1When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2Then he began to speak, and taught them, saying:

3“Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4“Blessed are those who mourn, for they will be comforted. 5“Blessed are the meek, for they will inherit the earth. 6“Blessed are those who hunger and thirst for righteousness, for they will be filled. 7“Blessed are the merciful, for they will receive mercy. 8“Blessed are the pure in heart, for they will see God. 9“

 

Sermon:  “Blessed Are the Pure in Heart…”

 

In one of the churches I served several years ago, the one in Maine, there was a man who liked to play the piano.  When I was new at the church, I didn’t know anything about this man—other than somebody telling me that the man sometimes played the piano at church in the summer when the organist was away.  So, I am talking to this man at coffee hour, getting to know my new parishioners, making “small talk,” like you do at coffee hour or fellowship time, and I say, “Bob [not his real name], I hear you like to play the piano.”  “Yes,” he says, with a big smile, and then he mentions something offhand about his upcoming concert at Carnegie Hall in New York City. 

 

And here is where the conversation goes awry.  I assume the man is joking!  I mean, how many actual Carnegie Hall musicians do you run into at church coffee hours?  To my knowledge, up to this point, I had never run into any—it might have been different if I was in New York City instead of Maine, but I wasn’t.  Plus, the man was smiling—which I interpret to mean that he’s pulling my leg.  So, going in to comedian mode, I say, “Hey, Bob, how do you get to Carnegie Hall?”  I say this, expecting him to play along and finish the old joke with the line, “How do you get to Carnegie Hall?  Practice, practice, practice!”  (Ba-dum-bum.)  But he doesn’t.  He looks at me, and because he doesn’t know me very well either, he assumes I’m not joking, and he starts giving me actual directions to Carnegie Hall, which he knows by heart, because, it turns out, he plays there so often.  (Note to self:  when you don’t know people, don’t assume you know when they are joking.)

 

I tell you this story for 2 reasons:  1) It illustrates how words can be interpreted differently, depending on the background of the speaker and the hearer; and 2) The punchline to the joke, “Practice, practice, practice,” is part of the theme of today’s scripture reading. 

 

Today we are focusing on verse 8 from the Beatitudes section of Jesus’ “Sermon on the Mount,” that we have been reading for 6 weeks now.  Verse 8 reads, “Blessed are the pure in heart, for they shall see God.” 

 

I am going to ask Steve to please put up a slide of the phonetic spelling of verse 8 in Aramaic, the language that Jesus spoke.  And, in just a minute, I will play an audio file of verse 8.  In this audio file, you will hear Scholar Neil Douglas-Klotz speaking this verse in Aramaic.  I play it to give you an approximate idea of what it might have been like to hear Jesus say the words himself.  The file is about half a minute long, and the verse will be spoken 3 times.

 

[PLAY FILE]

 

(in Aramaic:  Tubwayhun layleyn dadkeyn b’lebhon d’hinnon nehzun l’alaha.) - translation from Prayers of the Cosmos by Neil Douglas-Klotz, p. 62)

 

“Blessed are the pure in heart, for they will see God.”

 

I would hazard a guess that most of us, in our culture, when we hear this phrase “pure in heart” interpret it as referring to those who are “wholesome and untainted by immorality, especially that of a sexual nature,” to quote my computer’s dictionary.  (Apple MacBook Pro.)  Bearing out this definition, when I Googled the phrase “pure in heart,” one of the first things that came up was a letter by a Catholic Bishop that denounced the evils of pornography.  (http://www.catholicculture.org/culture/library/view.cfm?id=7438)  Even Protestant commentators give a similar interpretation, one referring to the avoidance of “impure thoughts” and “sexual fantasies.”  (New Interpreter’s Bible Commentary, Vol. VIII, p. 179)  However, to their credit, both the Catholic Bishop and Protestant Commentator said that the phrase “pure in heart” isn’t limited to that meaning.  Both theologians talked about the deeper meaning of the phrase “pure in heart” being those whose hearts are “undivided,” those who are whole-heartedly devoted to serving God and neighbor. 

 

And, speaking of deeper meanings, if we look more deeply into the language that Jesus spoke, Aramaic, then we can get a fuller interpretation of the phrase that is translated into English as “pure in heart.”  Unlike the English word “pure,” the Aramaic word for “pure” dadkeyn does not refer to sexual morality at all.  In Aramaic, the phrase “pure in heart” dadkeyn b’lebhon is much more closely related to the “whole-hearted” devotion to which the commentators also referred.  In Aramaic, dadkeyn b’lebhon refers to those whose “lives radiate from a core of love,” to those who are “consistent in love or sympathy,” to those “whose natural reaction is sympathy and friendship.”  (Prayers of the Cosmos, p. 62-3.)

 

Capturing this understanding, Aramaic scholar Neil Douglas-Klotz offers what seems to me to be a more accurate translation of “Blessed are the pure in heart.”  Remembering what we’ve looked at in previous sermons, that the word “Blessed” doesn’t mean happy, but rather refers to being “tuned” to God (like you would tune a musical instrument) and aligned with God’s values and priorities, Douglas-Klotz gives this translation for “Blessed are the pure in heart”: “Aligned with the One are those whose lives radiate from a core of love.” [REPEAT] (Prayers of the Cosmos, p. 62.)

 

Which raises the question:  how do we do this?  How do we align our lives with God so that our lives radiate from a core of love?  How do we make sure we are “consistent in love or sympathy?” How do we make “sympathy and friendship” our “natural reaction”? 

 

Answering those questions brings me back to the punch-line of the Carnegie Hall joke I started out with:  How do we do these things?  Practice, practice, practice.  If we want to improve in anything—dancing, singing, basketball, writing, cabinet-making, cooking--we know we have to practice.  If we are doing these things for school or work or for fun, we practice them—don’t we?--until we get consistent results.  Take cooking, for example.  How many of you who enjoy cooking—and I know there are a lot of you out there, thanks be to God!-- make your favorite dish now the same way you made it when you first tried the recipe?  I bet none of you.  All of the people I have met who enjoy cooking start out with a recipe-- for soup or cookies or lasagna-- and then keep making little changes over the years until they get it to the place where nothing needs improving and they can consistently create it for family and friends (or perhaps for the church auction?  Just a suggestion.  But I digress.)

 

The same is true for being “pure in heart.”  If we want our lives to “radiate from a core of love,” if we want to be “consistent in love or sympathy,” if we want to get to the place where “sympathy and friendship” are our “natural reactions,” then we have to practice. 

 

Every day, life presents us with opportunities to interact with other people, with animals, with the planet.  And, every day, in those interactions, we have the opportunity to practice how to be loving, caring human beings. 

 

Some of the interactions may be anonymous and feel like no big deal—a telemarketer calls us on the phone, interrupting our day with “hard sell” tactics OR someone cuts us off in traffic.  In both of those cases, it’s tempting-- and easy-- to be rude back to the person who is being rude to us.  No one is holding us accountable.  But if we see those situations as training exercises in being “consistent in love,” then we have the opportunity to practice respectfully saying “no” to hard sell tactics or showing restraint in our reactions to bad drivers on the road.  If we practice being loving, caring human beings in the small things, then when the bigger things happen, our natural reaction will be to respond with love instead of fighting fire with fire.

 

In our world today, there is a lot of fear and tempers flare when we talk about incidents we hear on the news, horrible incidents of war crimes, gun violence, decisions of politicians that scare us.  How do we even talk about such things without getting into heated arguments?           Practice, practice, practice.  We ask God to keep us aligned to the Source of Love, because we can’t do it all by ourselves.  Then we take a deep breath, and we listen more than we talk.  We ask questions more than we make judgments.  Not that we don’t state our opinions, but, when we do, we make sure that we state them respectfully.  (Like it says in our church’s Covenant for Christian communication.)  

 

Which brings us to the second part of our Scripture verse for today, “for they shall see God.”  When we practice being aligned with God’s love, Jesus tells us “we will see God.”  The Aramaic words for this part of the verse are d’hinnon nehzun l’alaha. 

 

Neil Douglas-Klotz tells us that “Nehzun could be translated ‘see,’ but also points to inner vision or contemplation. The old roots [of the word] evoke the image of a flash of lightning that appears suddenly in the sky [he says] insight comes like that.”  So putting both parts of the verse together, Douglas-Klotz offers this illuminating translation, “Aligned with the One are those whose lives radiate from a core of love; they shall see God everywhere.”

 

My friends, in this Lenten season, may we experience the truth of this Beatitude.  May we practice showing love and sympathy until we are consistent--until our lives radiate from an inner core of love.  And as we do this more and more, may God give us insight--that we may see God in all our interactions. 

 

Blessed are the pure in heart, for they shall see God.  May it be so.

 

Rev. Dr. Marlayna Schmidt

Franklin Federated Church

Franklin, MA

 

March 20th Worship

Information for this Sunday’s Worship

Third Sunday of Lent
March 20, 2022 - 10 a.m.


(found on church website Franklinfederated.org and FaceBook page and in-person!)

Service will still be live-streamed for all who cannot attend in person.
Order of Worship:

  • Prelude

  • Welcome and Announcements

  • Call to Worship

  • Hymn: # 97 "Fairest Lord Jesus"

  • Scripture Reading: Matthew 5:1-8

  • Sermon: “Blessed Are The Pure in Heart…”(in Aramaic: Tubwayhun layleyn dadkeyn b’lebhon d’hinnon nehzun l’alaha.)
    - translation from Prayers of the Cosmos by Neil Douglas-Klotz, p. 62)

  • Pastoral Prayer

  • Lord’s Prayer

  • Hymn: #2 “Joyful, Joyful, We Adore Thee”

  • Benediction

  • Postlude

Link to Scripture: Matthew 5:1-8

March 20, 2022 Hymns

#97 Fairest Lord Jesus
#2 Joyful, Joyful, We Adore Thee

Sermon:  “Blessed Are the Merciful”

Scripture:  Matthew 5:1-7

1When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2Then he began to speak, and taught them, saying:

3“Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4“Blessed are those who mourn, for they will be comforted. 5“Blessed are the meek, for they will inherit the earth. 6“Blessed are those who hunger and thirst for righteousness, for they will be filled. 7“Blessed are the merciful, for they will receive mercy.

Sermon:  “Blessed Are the Merciful”

Jesus said, “Blessed are the Merciful, for they will receive mercy.”

When I hear the word, “mercy,” an image immediately comes to mind:  Queen Victoria in her 19th century regalia pardoning a peasant for participating in a protest against the government.  (That comes first to mind, probably, because I watch too much PBS.)  But, also, it comes to mind because the definition of mercy involves someone in a position of power bestowing a kindness on someone else who is less powerful.   Or, in the actual words of the dictionary, “[Mercy is] compassion and forgiveness shown toward someone whom it is within one’s power to punish or harm.”  (Dictionary on MacBook Pro).  REPEAT

 

But here’s the thing about that definition of mercy.  It doesn’t have to come from the heart.  The person in power, in my example, the queen, could have an ulterior motive for showing mercy.  Showing mercy to a peasant could help the queen in the court of public opinion.  So, showing mercy doesn’t necessarily mean that the person in power cares one way or the other about the person to whom they are showing mercy.  Showing mercy to someone could just be the means toward another end, not the means toward a deeper relationship with the person to whom mercy is granted.

 

But that is not the kind of mercy that Jesus is talking about in this passage from the Beatitudes.  In verse 7, when Jesus says, “Blessed are the merciful…” he’s not talking about a shallow kind of mercy.  

 

But before I delve deeper into that, I’m going to ask Steve to put up a slide with the phonetic spelling of the Aramaic words that are translated into English as, “Blessed are the merciful for they will receive mercy.”  I’m going to play the audio file of those words in Aramaic, so you can hear how they would have sounded when Jesus spoke them.  On this recording, which lasts about 30 seconds. scholar Neil Douglas-Klotz repeats the phrase 3 times

 

[M plays file, track 17, trimmed short versionTubwayhun lamrahmane delayhun nehwun rahme.  - translation from Prayers of the Cosmos by Neil Douglas-Klotz, p. 59]  THANK YOU, Steve

 

In Aramaic, the language Jesus spoke, the words translated here as “merciful” lamrahmane and “mercy” rahme share the same root meaning “womb”--as in the place where a child developes inside their mother.   The connotation of the word is that the mercy spoken of here comes from the deepest place within one’s being.  (Douglas-Klotz, p. 59-60.)  It is not a shallow mercy or a mercy with ulterior motives.  The mercy Jesus speaks of is a deep compassion--as in the compassion of a mother for her child-- that comes from the core of one’s being and “gives birth,” if you will, to a love that lives and grows in the world.

 

Which reminds me of a cross-stitched proverb that my grandmother had displayed in her living room when I was a kid.  The proverb went something like this, “Never criticize someone until you’ve walked a mile in their moccasins.”  REPEAT.   As a kid, I used to puzzle over what that proverb meant—to begin with, I couldn’t make sense of the whole moccasin thing.  I mean, my grandmother always wore dresses with low-heeled pumps—she wouldn’t ever wear moccasins around the house, never mind going outside walking a whole mile in someone else’s shoes! …But as I got older, I realized that I was focusing on the wrong thing.  The proverb wasn’t about footwear at all; it was about compassion!  It was about the kind of mercy and compassion that Jesus speaks of in this passage, about taking the time to walk with someone through their pain, listening to the story of their lives, not looking at them with a judgmental, critical eye.

 

And this kind of mercy and compassion takes work, doesn’t it?  If it were easy, I suppose, Jesus wouldn’t have to remind us to do it.  It takes work and time and energy and patience and honesty and humility.  But, my friends, mercy is a gift we can give to the world if we are willing to do it.  And when I say that it is a gift we can give to the world, I do not say that glibly.  I honestly believe that our merciful words and actions—or should I say God’s mercy shining through our words and actions-- really can change the world. 

 

We’ve seen this happen, haven’t we?  When people choose to allow God’s love and mercy to shine through what they/we say and do, it makes a difference.  Or, as one person said in a Bible Study that I led on this passage a few years ago, “mercy leads to mercy.”  And it’s not usually grand acts of mercy, though sometimes it is.  In that same Bible study, someone brought up grand acts of mercy that we’ve seen in great literature, like in Les Miserables.  [LAY Mee -zeh- rhab- bluh]   As you know, from the book or the musical, the bishop  shows mercy to Jean Vajean, who is about to get thrown back into prison for stealing silver, and the bishop says, “No, I gave that to him.”  That act of mercy by the bishop helped transform Jean Val Jean into a merciful man himself. 

 

Another example of mercy in literature that may also be familiar is Portia’s famous speech from the Merchant of Venice, a speech persuading a money-lender, to be merciful to a man who has defaulted on a loan. 

 

Although I read the Merchant of Venice when I was a freshman in High School, since that was 10 years ago… OK, 45 years ago-- I confess I had to Google “Portia’s speech” to remind myself of its content.  Have you listened to it lately?  If not, go to YouTube and type in Laura Carmichael “The quality of mercy.”  This actor from Downton Abbey does a superb job with this Shakespeare solo  produced by the Guardian. 

 

[I had hoped to be able to play it for you, but, sadly, despite Julie’s valiant efforts, we were not able to get permission in time to play it this morning.  If we get permission, I will play it next week.]

 

It is a beautiful speech that extols the beauty and power of mercy.  I bet many of you remember at least some of it.  Alluding to a passage from the Hebrew Scriptures, Deuteronomy 32:2, it begins, “The quality of mercy is not strained, it droppeth as the gentle rain from heaven on the place beneath.  It is twice blessed.  It blesseth him that gives and him that takes.” 

 

What a lovely description of the power of mercy to change for the better the person who shows it, AND the person who receives it!  I bet we can all think of examples of small acts of mercy effecting this kind of blessing and positive change.  For example, have you ever been tired and angry and snapped at a loved one and said something unkind?  (I’m sure that’s never happened to any of us.)  But, hypothetically, in that situation, we might well deserve to have the person we’ve snapped at snap back at us, and that’s how a lot of arguments start, isn’t it?!  Start and escalate.  BUT when the person we’ve snapped at turns around and responds instead with mercy, grace and compassion, saying something like, “Are you okay?  You don’t seem like yourself right now.”  That merciful response has the power to diffuse our anger and get to the heart of what is really bothering us.  It can lead to a double blessing. 

 

Having ministered with you for over a year and a half now, I have seen a number of examples of you offering mercy to each other and to people in the Greater Franklin Community.  But sometimes a preacher’s job is to encourage a congregation to “keep on doing what you are already doing,” reminding you that’s it worth it.  So, brothers and sisters in the faith, may you continue to walk in each other’s moccasins, showing mercy and compassion.  And, as you do so, may you know that God will bless you—and that God will use you to bless the world, a world that is in dire need of mercy that comes from the depths of our being.

 

Rev. Dr. Marlayna Schmidt

Franklin Federated Church

Franklin, MA

March 13th Worship

Information for this Sunday’s Worship

Second Sunday of Lent
March 13, 2022 - 10 a.m.



(found on church website Franklinfederated.org and FaceBook page and in-person!)

Service will still be live-streamed for all who cannot attend in person.
Order of Worship:

  • Prelude

  • Welcome and Announcements

  • Call to Worship

  • Hymn: #517 “Love Divine, All Loves Excelling"

  • Scripture Reading: Matthew 5:1-7

  • Sermon: “Blessed Are The Merciful…”(in Aramaic: Tubwayhun lamrahmane delayhun nehwun rahme.)
    - translation from Prayers of the Cosmos by Neil Douglas-Klotz, p. 59)

  • Pastoral Prayer

  • Lord’s Prayer

  • Hymn: #452 “Here I Am, Lord ”

  • Benediction

  • Postlude

Link to Scripture: Matthew 5:1-7

March 13, 2022 Hymns
#517 Love Divine, All Loves Excelling
#452 Hear I Am, Lord

Sermon:  “Blessed Are Those Who Hunger and Thirst for Righteousness”

Scripture:  Matthew 5:1-6

1When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2Then he began to speak, and taught them, saying:

3“Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4“Blessed are those who mourn, for they will be comforted. 5“Blessed are the meek, for they will inherit the earth. 6“Blessed are those who hunger and thirst for righteousness, for they will be filled.

Sermon:  “Blessed Are Those Who Hunger and Thirst for Righteousness”

As you may know, my husband Paul and I have a dog—a foxhound, or more specifically, a Treeing Walker Coonhound-- named Moosie.  Some of you have met her.  She looks like a large beagle, but she doesn’t have the typical, excitable beagle personality.  Moosie is extremely laid back and mellow.  She doesn’t bat an eye when the mail carrier comes to the door, she doesn’t notice when a squirrel runs across the window screen, she pays no attention when crazed hockey fans in the living room erupt in spontaneous applause while watching a game on TV. 

In fact, there seems to be only one sounds she reacts to:  the clink of the dry kibble dog-food hitting her bowl.  Even when she is fast asleep upstairs, if we start to get her dinner ready, the next thing we know, she comes running into the kitchen, tail wagging, smile on her face.  And she devours the bowl full of food, as if she were a canine vacuum cleaner.  Those of you who have dogs—or granddogs—of similar breeds know what this is like, right?  And then, when every last crumb is gone, she turns around and looks expectantly at us, as if to say, “Is that all?  Are you sure?  Because I could eat another bowl, no problem!” 

That’s the thing with fox hounds, I’ve learned, they are always hungry.  And always hopeful.  Hopeful that we’ll forget we fed her and give her another bowl of food.  Hopeful that when we open the fridge to get our own dinner, we’ll drop a rotisserie chicken and forget to pick it up.   

Jesus said, “Blessed are those who hunger and thirst for righteousness.”  I am pretty sure that Jesus was not thinking of a Fox Hound when he uttered those words, but the concept of hunger is something that many creatures understand, human beings included.  The crowd to whom Jesus spoke in the Sermon on the Mount was, by and large, not made up of people of means.  (Interpretation Commentary:  Matthew, p. 38.)  They were people whose country was occupied by the Roman Empire, an oppressive foreign power.  Sadly, they would have known all too well what it was like to be physically hungry--sometimes extremely hungry, while the ruling elite had more than their share, and Jesus is not afraid to call attention to this inequity.

“Blessed are those who hunger and thirst for righteousness,” says Jesus.  “for they will be filled.”  I am going to ask Steve to put up a slide of what that sentence would sound like in Aramaic, the language that Jesus spoke.  You can see on the screen the phonetic spelling of the words, and in a moment, I’ll play the audio file of Scholar Neil Douglas-Klotz repeating the whole sentence in Aramaic 4 times.  The audio file lasts a little less than a minute.  As he speaks, I invite you to listen to the sound of the words and practice saying them yourself if you wish.

[PLAY FILE]  Tubwayhun Layleyn D’Kaphneen Watzheyn L’khenuta D’hinnon Nisbhun.)

[THANK YOU, STEVE]

Let’s look at the Aramaic words used here to get a deeper understanding of what the sentence “Blessed are those who hunger and thirst for righteousness” means.

I’ll take the words in order--looking at the first 4 and then the last 3.

First, Tubwayhun--we’ve looked at that word in depth already, so I will only review:  Tubwayhun means blessed, happy, healed, healthy, aligned with the One, tuned to the Source.  In other words, aligned with and atuned to God’s Love and justice.

Next, Layleyn.  Because it’s translated “those who” in English, one might expect this word to be rather mundane in Aramaic as well.  But that is not the case.  According to Douglas-Klotz, the Aramaic roots of the word layleyn “go back to an image of one watching by night, waiting by lamplight for something to happen.” (Neil Douglas-Klotz, p. 57.) 

The next word D’Kaphneen, translated “hunger”, may mean literally “to turn the mouth toward something” or to “long for strengthening the physical being.” 

And, Douglas-Klotz continues, the word watzheyn, translated “thirst,” “…conveys an image of being parched inwardly, dried out (we might say ‘burnt out.’).” 

So, putting those 4 words together Tubwayhun Layleyn D’Kaphneen Watzheyn--"blessed are those who hunger and thirst,” it is obvious in Aramaic that Jesus was referring to a deep hunger and thirst, to the state of being weakened and dried out inside, longing for sustenance—both physical and spiritual.  

One way Douglas-Kotz translates the phrase “Blessed are those who hunger and thirst” is:  “Aligned with the One are those who wait up at night, weakened and dried out inside by the unnatural state of the world.”  (Douglas-Klotz, p. 56)

Sadly, in our world today, I think this feeling of “waiting up at night, weakened and dried out inside” by things happening in the world around us is all too common.  Who among us has not been kept awake at times worrying about what we see and hear in the news—and what the future will hold?  Particularly hearing the news from Ukraine, I am fairly certain that most of the world feels that way.  Certainly, from interviews I have heard on the radio (NPR), many citizens of Ukraine feel this way--those who are fleeing their homeland, as well as those who have decided to stay and defend it.  

What we might not think about as much is how some Russians also share this sentiment.  I heard one interview about a week ago with an anguished mother from a small town in Siberia who talked about how the young men and women from her town, having very few options in their lives, joined the Russian military and are now engaged in a war that she said no one in her town wants.  I found that interview both eye-opening and heart breaking.

“Blessed” are we, says Jesus, when we feel this way!  When we are awake, longing for righteousness.  In our culture, the word “righteous” is often combined with the word “self” to describe someone who is convinced of their own moral superiority “in contrast with the actions and beliefs of others.”  (on-line Merriam Webster dictionary.)  But that’s not what Jesus is describing here. 

In Aramaic the word translated “righteousness” is khenuta.  Douglas-Klotz says that khenuta “…refers to both and inner and an outer sense of justice.”  (D-K, p. 57)   The same is true in Greek.  In the Bible, the word translated as “righteousness,” dikaiosne also means “justice,” and its primary meaning is “actively doing the will of God.” (NIB, Vol. VIII, p. 179)  In other words, people who hunger and thirst for righteousness are people who long for God’s kingdom to come and God’s will to be done, on earth, as it is in heaven,     who long for God’s love and justice to be lived out in daily life,     who long for ALL people to be treated justly and fairly and lovingly.  When we hunger and thirst for these things, we are aligned with God, says Jesus, we are tuned to God’s heart, for God longs for the same thing.

But, you might be wondering, where does this longing lead?  What good comes from it?  Jesus tells us that when we hunger and thirst for righteousness, we will be satisfied.  In Aramaic, the word translated as satisfied is Nisbhun, and it is a word that has agricultural connotations.  It literally means “to be ‘surrounded by fruit,’” as in a bountiful harvest with plenty for all.  It can also mean “encircled by birthing” and “embraced by generation” (D-K, p. 57) --which implies being creative and life giving to all.

And that’s a beautiful image, isn’t it? but practically, what does it mean?  Does Jesus mean that we will be satisfied--that ALL will share the fruit of a bountiful harvest--sometime in the distant future—at the end of the age, when God’s kingdom finally comes, when we reach “heaven”?  Yes, I think he does mean that--but not only that.  In the Sermon on the Mount, Jesus repeatedly reminds us that one day God’s kingdom really will come.  But he doesn’t remind us of this so that we can be complacent and just wait for it.  No.  He reminds us that God’s kingdom will come so that we can live with hope now in the present moment.  AND so that we can act now in ways that align with God’s righteousness, justice, fairness, love.  (New Interpreter’s Bible, Vol. VIII, p. 177.) 

We actually have many opportunities each day to act in ways that align with God’s righteousness, justice, fairness, love. 

Many—maybe even most—of these opportunities are small and subtle, but when we make it a habit to look for them and act on them, they add up.  Some examples could be:  an opportunity to speak up for someone who is being maligned in conversation,    an opportunity to apologize for jumping to judgment before hearing all the facts, an opportunity to listen carefully to someone else’s story.   These are just a few ways we can act in the present moment, by the strength of God’s Spirit, to align with God’s righteousness, justice, fairness, love.

Today in church, our Mission Moment and a few of our announcements offer other opportunities as well.  Filling up clean-up buckets that go to people in need.  Participating in the Shamrock Walk to raise money for our new neighbors from Afghanistan--or sponsoring a walker.  Donating to help displaced people from Ukraine.  Buying an extra box of Cheerios for the Boston Medical Center when we go to the grocery store.  I realize that we each have only a limited amount of resources--time, energy, and treasure, so we may not be able to participate in these opportunities-- to the extent we want to.  And that’s okay.  None of us can do everything.  And Jesus is not calling us to that.  The important thing is that each of us does something--it doesn’t matter how big or small. 

So, may God be with us as we hunger and thirst for righteousness, as we witness or experience injustice in the world and long for God’s kingdom.  May we choose to live our lives like Foxhounds—always hungry, and always hopeful.  Hungry for God’s love and justice, hopeful in our knowledge that God’s kingdom will come eventually.  And, in the meantime, let us align ourselves with God’s Kingdom and help others get a taste of it now.

Blessed are those who hunger and thirst for righteousness, for they will be filled.

Rev. Dr. Marlayna Schmidt

Franklin Federated Church

Franklin, MA

 

 

March 6th Worship Information

Information for this Sunday’s Worship

First Sunday of Lent
March 6, 2022 - 10 a.m.



(found on church website Franklinfederated.org and FaceBook page and in-person!)

Service will still be live-streamed for all who cannot attend in person.
Order of Worship:

  • Prelude

  • Welcome and Announcements

  • Mission Moment

  • Call to Worship

  • Hymn: #419 "All Who Hunger, Gather Gladly"

  • Scripture Reading: Matthew 5:1-6

  • Sermon: "Blessed Are Those Who Hunger and Thirst for Justice…”

    • (in Aramaic: Tubwayhun Layleyn D’Kaphneen Watzheyn L’khenuta D’hinnon Nisbhun.)

    • translation from Prayers of the Cosmos by Neil Douglas-Klotz, p. 56)

  • Pastoral Prayer

  • Lord’s Prayer

  • Communion of the Lord’s Supper

  • Hymn: #658 “Restless Weaver”

  • Benediction

  • Postlude

Link to Scripture: Matthew 5:1-6

Hymns for Sunday March 6, 2022
#658  Restless Weaver
#419  All Who Hunger, Gather Gladly
 

Sermon:  “Blessed Are The Meek”

Scripture:  Matthew 5:1-12

1When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2Then he began to speak, and taught them, saying:

3“Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4“Blessed are those who mourn, for they will be comforted. 5“Blessed are the meek, for they will inherit the earth.

Meek is not a word you hear every day.  And when you do hear it, it’s not exactly used as a term of endearment.  The dictionary on my computer defines meek as “Quiet, gentle, and easily imposed on; submissive.”  (Dictionary by Apple, version 2.2.1) 

In a similar vein, I remember my mother sometimes using the word “meek” like this to describe someone who was not only shy, but also cowardly.  My mother would say, in her southern accent that she retained from childhood, “She was so meek, she wouldn’t say ‘boo’ to a mouse!”  My mother would say this when she’d witness someone who was afraid to speak up for herself--or others. 

To be “meek” in this sense of the word is not something any of us aspire to.  So, if you’re like me, when you hear the word “meek” in the Bible--like in today’s reading, verse 5, “Blessed are the meek, for they will inherit the earth”--your first response may be to cringe.  Or maybe to get angry, thinking something like this:  Really?  Jesus wants us to be meek?!  I’ve spent years and hundreds of dollars in therapy learning how to find my voice, learning how to speak up for myself and others--and now Jesus is telling me I’m blessed when I keep quiet?!  You’ve got to be kidding me?!

In case you have any of those thoughts, never fear.  Being easily imposed upon, being submissive--or too cowardly to speak up is not what “meek” means when used in the Bible. 

In today’s sermon, I’m going to look first at what the Greek word translated “meek” means in today’s Scripture passage.  Then I’ll deepen that definition by looking at the meaning of the Aramaic words that Jesus would have spoken.  Then, finally, I’ll talk about why these definitions are important and what impact they could have on our actions.

According to the New Interpreter’s Bible commentary, the Greek word translated “meek” in this verse, Matthew 5:5, is praus.  [spelled P-R-A-U-S in English.]  Praus is a key word used in the Gospel of Matthew, most often used to describe Jesus himself.  (New Interpreter’s Bible, Vol. VIII, p. 179)  You may be familiar with two popular verses where the word is used.  In Matthew, Chapter 11, verse 29, Jesus says to his disciples and the crowd, “Take my yoke upon you and learn from me, for I am gentle and humble in heart [--Greek praus--] and you will find rest for your souls.  For my yoke is easy and my burden is light,” says Jesus.   The other popular verse where the Greek word praus is used is in Matthew, Chapter 21, Verse 5--the traditional Palm Sunday reading that quotes the prophecy about Jesus, “…’See, your king comes to you, gentle [--Greek praus--] and riding on a donkey, and on a colt, the foal of a donkey.’”

It is clear from the context that when the Greek word praus is used in the Gospel of Matthew to describe Jesus--the claim is not that Jesus was easily imposed upon, submissive, cowardly, and/or unwilling to speak up for himself or others.  No.  To the contrary, it was Jesus’ unflinching determination throughout his ministry to stand up for God’s justice and speak up for the oppressed that eventually got him killed by the Roman empire.  So, what “meek” refers to in the Bible is someone who renounces the violence of the empire and chooses, instead to submit themselves to God’s way of love, even when it takes courage to do so.  (NIB, Vol. VIII, p. 179)

Backing up this understanding of “meek” is Psalm 37--which is what today’s beatitude is based on.  Matthew 5:5--“Blessed are the meek for they will inherit the earth”--is almost a direct quotation of Psalm 37:11, which reads, “But the meek will inherit the land and enjoy peace and prosperity.”  And, when you read the entirety of Psalm 37, it becomes clear that “the meek” are those who--unlike their wicked oppressors--refrain from anger and do not use violence against the poor and needy.  (Psalm 37: 8 & 14.)  

Building on this understanding, when we look at the Aramaic word translated praus in Greek and “meek” in English, we get an even fuller grasp of the meaning of verse 5.  (And, just to review, Aramaic, as we’ve seen the last 2 weeks, was the ancient middle eastern language in which Jesus primarily spoke and taught.) 

To begin, I’m going to ask Steve to pull up a slide so you can see the phonetic version of Matthew 5:5 in Aramaic.  Tubwayhoon l’makikhe d’hinnon nertun ar’ah.  “Blessed are the meek, for they will inherit the earth.” 

Today, I have an audio file to play for you of Aramaic scholar, Neil Douglas-Klotz, reading the phrase in Aramaic--to give you a sense of how the words would have sounded when Jesus spoke them. 

The file is 1 and a half minutes long, and it is read in “language lab style” to teach us how to pronounce the words. So, you’ll hear the whole phrase a couple of times, and then you’ll hear the individual words spoken, with pauses in between.  In the pauses, feel free to practice saying the words yourself. 

So, let’s look at the meaning of 4 of these Aramaic words.

First, a review of Tubwayhoon, the word translated “blessed.”  Tubwayhoon, as we’ve seen the last 3 weeks, doesn’t just mean “happy” or “favored,” it also means, “healthy,” “healed,” “aligned with the One” and “tuned to the Source.”  That is, aligned with and attuned to God --and God’s way of Love.

Second, makikhe.  This is the Aramaic word translated “meek.” Like the Greek word, praus, MA-key-kay means humble and gentle, but it means more than just that.  Neil Douglas-Klotz tells us:

Behind these words, the old roots carry the meaning of one who has softened that which is unnaturally hard within, who has submitted or surrendered to God, or who has liquified rigidities…  (Prayers of the Cosmos, p. 54)  [LET ME REPEAT THAT]

And, to explain why this expanded meaning of “meek” might be important, Douglas-Klotz goes on to talk about the final 2 words of this verse, nertun ar’ah.  He says,

Nertun can mean “inherit,” but in the broad sense of receiving from the universal source of strength... In this case, softening the rigid places within leaves us more open to the real source of power--God acting through all of nature, all earthiness.  (Prayers of the Cosmos, p. 54)

Putting together all of these understandings, Douglas-Klotz gives some suggestions of how the verse could be more accurately translated.  I’ll share three of them:

- Blessed are the gentle; they shall inherit the earth.

- Aligned with the One are the humble, those submitted to God’s will; they shall be gifted with the productivity of the earth.

- Healthy are those who have softened what is rigid within; they shall receive physical vigor and strength from the universe.

                                      (Prayers of the Cosmos, p. 53)

What this exploration of the original meaning of “Blessed are the meek…” says to me is that, as followers of Jesus, we are called to be meek--but not in the sense of cowardly submission to the forces in this world beyond our control. 

Rather, we are called to be meek in the sense that Jesus was meek--that is, we are called to speak up and renounce the powers of this world--like the Roman empire of Jesus’ day--that engage in violence and bullying in order to repress people.  AND, in the Aramaic sense of meekness, we are called to let go of our rigid resistance to such powers, our tendency to fight fire with fire.  In other words, we are called to let go of the human temptation to rigidly control the oppressive powers of this world through our own use of violence or bullying. 

Instead, like Jesus, we are called to soften the rigidness within us by surrendering and submitting ourselves to God’s love.  In that way, we become open to receive God’s strength, strength that enables us to fight back against repression NOT with violence or bullying but rather by speaking up and standing up for justice with bold integrity.

Obery Hendricks, in his book, The Politics of Jesus, refers to this as “non-violent resistance.”  (p. 174-5.)  Hendricks says:

“…what Jesus taught his followers was that they should not resist evil by resorting to violence.  In other words, they should not fight evil with evil, violence with violence; they should not diminish their own humanity by mimicking their oppressors’ inhumanity.”

Sadly, today, we live in a world where we witness, almost daily, politicians and others demeaning the humanity of people they disagree with.  It has become acceptable--even in “the land of the free”-- to speak and act in ways that promote violence and bullying.  And, right now, this week, on an international level with the invasion of Ukraine, we are also witnessing what happens when threats of violence and bullying are carried to their extreme. 

What are we to do in the face of such violence?  I believe today’s Scripture encourages us to be meek in the sense that Jesus was.  Following his example, I believe we are called to align ourselves with God’s Love and boldly speak out against violent and bullying behavior wherever we witness it, whether that be at a local, national, or international level. 

And, as we do so, may we learn the truth of Jesus’ words: 

- Aligned with the One are the humble, those submitted to God’s will; they shall be gifted with the productivity of the earth and receive strength from the universe. 

Let us pray.

Today I begin our prayer time with a prayer for Ukraine from the Church of Scotland.

February 27th Worship Information

Information for this Sunday’s Worship

Eighth Sunday After Epiphany
February 27th, 2022 - 10 am

(found on church website Franklinfederated.org and FaceBook page and in-person!)

Service will still be live-streamed for all who cannot attend in person.
Order of Worship:

  • Prelude

  • Welcome and Announcements

  • Call to Worship

  • Hymn: #599 “Day by Day”

  • Scripture Reading: Matthew 5:1-5

  • Sermon: “Blessed Are the Meek"

    • (in Aramaic: Tubwayhun l’makikhe d’hinnon nertun arha)

    • translation from Prayers of the Cosmos by Neil Douglas-Klotz, p. 53)

  • Pastoral Prayer

  • Lord’s Prayer

  • Hymn: #22 “All Creatures of Our God and King”

  • Benediction

  • Postlude

Link to Scripture: Matthew 5:1-5

Hymns for Sunday, February 27, 2022
#599  Day by Day
#22  All Creatures of Our God and King
 

Sermon:  “Blessed Are the Poor in Spirit”

Proverbs 11:2

“When pride comes, then comes disgrace; but wisdom is with the humble.”

Scripture:  Matthew 5:1-12

1When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2Then he began to speak, and taught them, saying:

3“Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4“Blessed are those who mourn, for they will be comforted. 5“Blessed are the meek, for they will inherit the earth. 6“Blessed are those who hunger and thirst for righteousness, for they will be filled. 7“Blessed are the merciful, for they will receive mercy. 8“Blessed are the pure in heart, for they will see God. 9“Blessed are the peacemakers, for they will be called children of God. 10“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. 11“Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. 12Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.

Sermon:  “Blessed Are the Poor in Spirit”

I’d like to begin this sermon with a quote from a prophet of old, who once said, “When you ain't got nothin', you got nothin' to lose.”  The prophet to whom I am referring is, of course, Nobel laureate Bob Dylan, and this is a line from his 1965 song, Like A Rolling Stone.  (I won’t sing it for you, because my impression of Dylan sounds even worse than Dylan himself.)  For those of you who don’t know the song, it is a song about someone of privilege who has fallen upon hard times and is having trouble getting used to it. 

The disciples and crowds, to whom Jesus was speaking in today’s Gospel reading, shared an experience similar to that of the subject of Dylan’s song.  Not that most of them had been people of privilege, but all of them had fallen upon hard times.  The Roman occupation of the Holy Land had taken a toll on the people of Israel; the enormous tax burden alone had crippled the poor and was wiping out the middle class.  The people were trapped in an unjust system that—in the words of one commentator-- was “rigged in favor of the rich and powerful.”  (Interpretation Commentary:  Matthew, p. 38.) 

And to the people who had fallen on hard times, Jesus speaks words, some of which, on the surface, make no sense.  He says, “Blessed are the poor…Blessed are those who mourn…Blessed are the meek…Blessed are those who hunger and thirst…” Jesus’ words are so surprising, they are such a reversal of what we might expect, that it is hard to believe we’ve heard him correctly.

But I think PART of Jesus’ point may be similar to Bob Dylan’s, “When you ain’t got nothin’, you got nothin’ to lose,” which, oddly enough, can be an incredible blessing, in some ways.  Perhaps Jesus is reminding the people:  when you’re not distracted by the material things of life; when things are not going your way; when you suddenly realize that much of what is happening around you is NOT something you can control; then, says Jesus, THEN your hearts and minds can be more free to focus on what is truly MOST important:  deepening connection to God and to our fellow human beings.

Over the next several weeks, I plan to preach a series of sermons on this passage from Matthew that is called “the Beatitudes.”  (The word “beatitude” being based on the Latin word for “blessings.”)  Today, I am focusing on the first beatitude in verse 3—“blessed are the poor in spirit, for theirs is the kingdom of heaven.”

I learned a lot about the Beatitudes from a little book called The Prayers of the Cosmos--a book I highly recommend if you are interested in gaining new insight into the Beatitudes.  The book is written by a scholar and mystic--Neil Douglas-Klotz-- who examines the Beatitudes and the Lord’s Prayer in Aramaic, the language that Jesus spoke and in which he preached and taught.  Aramaic, as you may know, is an ancient Middle Eastern Language.  It was the language that all middle eastern people had in common until it was replaced by Arabic--a derivative language-- during the rise of Islam (which started in the 7th century CE.)   You may have thought, as I did at one time, that Jesus spoke and taught only in Hebrew, but Hebrew was a language used primarily for formal worship in the Temple.  Jesus spoke and taught primarily in Aramaic.

Scholars are divided as to which language came first--Aramaic or Hebrew--but either way, Aramaic was the main spoken language of the middle eastern people of Jesus’ day, and interestingly enough, Aramaic continues to be the main language spoken in some parts of Syria to this day and “is still used in the entire church of the East.”  (Douglas-Klotz, p. 2)

To go along with Neil Douglas-Klotz book, you can download an album, where the author reads the Lord’s Prayer and Beatitudes in Aramaic and chants them--and teaches you how to read and chant them as well.  The first thing that struck me in listening to the Aramaic version of the Beatitudes--and learning to speak and chant the words myself--is that the sound of the words themselves have a mystic quality to them that focuses your breathing and your mind and grounds you in the present moment.  The sound of the words themselves remind me of some yoga meditations I’ve done--and some of you may have done as well.   

I would have played Douglas-Klotz speaking today’s beatitude in Aramaic but because of licensing issues on the livestream, I can’t play it.  But I will speak it for you myself, so you get a sense of what it sounded like when Jesus spoke: 

Tubvayhoon l’meskena-ee barukkhh   dill-lhoounay  maaaalkutah  dashmyyyya

-blessed are the poor in Spirit for theirs is the kingdom of heaven--

Now I want to say a little bit about the meaning of some these words.  (The meanings below are discussed on p. 47 & 48 of Prayers of the Cosmos.) Each word in Aramaic has multiple meanings, which is hard to convey in one English translation.  But Jesus’ original audience--hearing him speak in Aramaic, the language they all spoke-- would have understood the words and the many meanings they represent. 

The first word--Tubvayhoon--is translated into English as “blessed.”  It doesn’t just mean “happy” or “favored by God,” as we primarily understand the word to mean.  In Aramaic, Tubvayhoon also means “aligned with the One” and “tuned to the Source.”  So, playing that out, to be blessed means to consciously choose to align ourselves with God, to get in tune with the melody of God’s love, if you will. 

Other meanings of the word Tubvayhoon--blessed-- include being “healthy” and “healed” and “resisting corruption, possessing integrity.” 

The next words--l’Meskena-ee barukkhh--are translated into English as “poor in Spirit.”  The Aramaic root of the word translated into English as spirit is “rukkhh,” which is similar to the Hebrew word for spirit or breath.  So, some possible English translations of poor in spirit include:

- those who “live by breathing unity.”

- those who “hold fast to the spirit of life.”

- those who “devote themselves to the link of the spirit.”

Further the words “poor in spirit” taken together are actually an Aramaic phrase that means “humble.”  (p. 48) In other words, “Blessed are the humble,” says Jesus,
for theirs is the kingdom of heaven.”  

Delving a little bit deeper still into the concept of humility, Leslie Weatherhead, a minister who was preaching and writing in London during World War Two, has a lot to say on the subject of humility.  In a book that examines the meaning of the Kingdom of Heaven, Weatherhead describes the arrogance of world leaders after World War One, who actually thought they had come up with a scheme that would prevent all future wars.  Tragically, their scheme, their plan for Peace, did not work.  The truth they failed to take into account, says Weatherhead, is that humanity cannot legislate love.  REPEAT  (p. 21 of In Quest of a Kingdom.)

Or, to put it another way:  if we human beings think we can fix the world solely on our own, WITHOUT God, if we think that through the right government programs or social reforms, scientific discoveries or economic systems WE can set up God’s Kingdom of Love on earth, we are sorely mistaken. (p. 13)  Blessed are the humble, for they recognize that only God’s Love can truly change the world, and while we and our programs can and should be vessels for that change, the change does not start with us, it starts with God.  It starts with prayer. 

A modern English translation of verse 3, reads:  “You’re blessed when you’re at the end of your rope.  With less of you there is more of God and God’s rule.”  (The Message, Matthew 5:3.) 

So, what does all of this mean for us?  Is it just a bunch of interesting semantics?  Or could it impact our lives and our world in some way?

That’s a question, of course, that each of us have to [prayerfully answer for ourselves.  But let me share how it impacts me.  What I take from this passage and this scholarship is that my primary job as human being--an individual and a church member-- is to align myself with God’s Love, God’s kingdom, God’s rule.  (Oh--another interesting thing that is clear in Aramaic is that “kingdom” is a gender inclusive term.  The word translated “kingdom”--Malkutah--shares the same root as a name used for “The Great Mother” in the middle east thousands years before Jesus.) (D-K, p. 20)

But let me get back to the impact of this text on my life.  I see this teaching as telling me--perhaps us?-- that my/our first job is to take time each day, multiple times a day, to pray and to breathe in God’s love and to first let it change US, body, mind, and spirit.  And when we see things in our world that worry us, that trouble us, that frighten us, that anger us, our primary response needs NOT to be blame--as in, how can those other people make the world so rotten?!  Our primary response needs to be humility, which is opposite of the contentious spirit running rampant in our world today.  Humility gives us the perspective to recognize that WE too are flawed and we cannot change the world by ourselves alone.  We must begin by bringing our concerns to God and asking God to first help us change, and THEN, use us to change the world.

Which makes me think of a song by 1980’s pop star, Michael Jackson.  (I know Michael Jackson was a flawed human being, but some of his music was amazing.) 

The lyrics to the song I’m thinking of go like this, (and again, I will not sing it…)

“I’m gonna make a change, for once in my life

It’s gonna feel real good, gonna make a difference

Gonna make it right... I’m starting with the man in the mirror

I’m asking him to change his ways

And no message could have been any clearer

If you wanna make the world a better place

Take a look at yourself, and then make a change.”

My friends, I know all of us want to make the world a better place.  That’s part of why we come to church—to help align ourselves with God, with Jesus and his teachings.  So, may today’s Scripture readings inspire each of us each of us to start with ourselves, humbly asking God to change us in the ways we need to be changed.  Then, as we align ourselves with those changes, may God make us channels of change and blessing in the world.  Amen.  

[Earlier versions of this sermon were preached in November, 2011 and January, 2017, and February, 2019.] 

It's Not Easy

Then Peter came and said to him: “Lord, if another member of the church sins* against me, how often should I forgive? As many as seven times?” Jesus said to him, “Not seven times, but, I tell you, seventy-seven times.” (Matthew 18:21-22, NRSV).

Forgiving is sometimes simple, even when it is not easy. Separating parents do it for the sake of children; children love parents in spite of abuse; even victims sometimes forgive perpetrators. In the legal system, it’s relatively easy to assign blame; a judge or a jury of six or twelve listens to evidence and sides either with the accused or with the victim. Once decided – that’s the “truth”, folks, no matter what actually happened.
For us as Christians, however, sometimes forgiveness can be complicated, especially when forgiving a perpetrator further victimizes the injured person or someone else. Some behaviors even threaten the fabric of society, and they sometimes uncover ways in which others have been victimized. Shunned perpetrators have no incentive toward reform and unrecognized victims develop maladaptive and sometimes anti-social coping habits. Some injuries cannot be repaired, and everyone must carry on under this burden. These conundrums are common in a world of troubled families, and, as de facto lawyer-in-residence, I’ve even participated in some agonizing discussions within our own church family. It’s not easy to forgive, to be fair, to be a Christian.
The Saturday AM Bible study considered the ramifications of forgiveness in the story of a man and his two sons, commonly called “The Prodigal Son.” The questions raised are many: Who is to blame? What would the father’s forgiveness look like? What happens to the younger son who has spent his inheritance? What about the older son, has he been hurt? Will he have to share his part of the inheritance? What will happen when the father dies? Can you imagine the buzz of conversation after Jesus told this parable? (Which, of course, was the point of the parable.) Forgiveness can be complicated, and sometimes not everyone can be made whole. We do the best we can.

Lyn Pickhover, Trying

* Did you catch it? “Member of the church”? Really, this is carrying inclusive language too far! The Greek word is “adelphos” which old versions accurately translate as “brother,” and some modern language renditions try for something genderless like “colleague.” The drafters of the NRSV – our pew Bibles – should have known better. There was no “church” in Jesus’ time, or probably in Matthew’s time, either. A further observation: This translation also divides the world into “church” and “not church,” just another “us and them” duality, this time, ironically, in the name of inclusiveness. Read your Bible carefully, no matter which translation you choose.