What is in Kelvin's Head?

Sunday’s Sermon

29/01/2013

Many people were kind enough to say encouraging things on Sunday after I preached this. Sadly I’ve got some problems with the video and don’t know whether I can make that appear later.

In the mean time, here’s the text:

And the eyes of everyone were upon him.

In the name of God, Creator, Saviour and Liberator. Amen.

I have already spoken to some of you of the most powerful moment in my recent three month sabbatical. It was the moment on the US election day when I found myself in Washington DC and someone had taken me sightseeing. As the votes were being counted, I found myself standing on the very spot that Martin Luther King preached his famous â€œI have a Dreamâ€ sermon to the thousands who had flocked to the National Mall.

As I stood on that spot gazing out into the night, I could imagine the crowds heading off into the distance coming to hear their champion of civil rights lay out his hopes for a better world.

As I stood there and night drew in I could feel America holding its breath wondering whether the people there had done something most people in that former crowd would scarcely have been able to image â€“ that America had re-elected a black president. It was a moment when I found myself unexpectedly in tears. Tears for the loss of Martin Luther King, tears of joy that though there is much still to do, aspects of his dream have become todayâ€™s reality and tears for America â€“ a country where the idea that the blue sky just around the corner is, if not constitutional, almost a theologically defining belief.

The next day I set out to explore the city and returned to the National Mall. As I walked up and down seeing the sights, (more…)

4 responses to “To be an Episcopalian is not to be respectable”

Eamonn

23/08/2017

Superb take on this difficult story from Matthew, and the other stories of Jonathan Daniels and Robin Angus. Thank you.

Reply
Philip Almond

23/08/2017

But Mark records Jesus as saying, ‘Permit first to be satisfied the children;for it is not good to take the bread of the children and to the dogs to throw[it]’. That word ‘first’ tells us that Jesus already knows that there will be a ‘second’, that his ministry will extend beyond the lost sheep of the house of Israel.

These words of Jesus also suggest that ‘I was not sent except to the lost sheep of [the] house of Israel’ refers to this phase of his ministry.

Also, if the following incidents were earlier in time than the incident of the healing of the woman’s daughter, your

‘In that moment, she seems to know his mission to save the whole world considerably better than he did. And she changes him. He thinks again’.

is disproved.

Luke’s account (chapter 4) of the visit to Nazareth, because Jesus’ reference to Naaman and the widow of Sidon suggest that he was aware that his mission, like that of Elijah and Elisha, would extend beyond the covenant people.
Matthew’s account (chapter 8) of the healing of the centurion’s servant, giving rise to Jesus’ ‘And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth’.
Jesus’ explanation (Matthew 13) of the parable of the tares of the field: the one sowing the good seed is the Son of man; the field is the world (my emphasis); the good seed are the sons of the kingdom; the tares are the sons of the evil one.

What are your reasons for being sure that these three events are later in time than the healing of the woman’s daughter?

Reply
Martin Reynolds

23/08/2017

We do not live for the poor, we do not live with the poor, we do not identify with the poor.
We wear silk vestment adorn ourselves with elegant titles and eat at the best tables and are welcome in the highest corridors of power.

Reply
Sarah Lawton

29/11/2017

Kelvin, thank you for your email today pointing back to this sermon. I appreciate your pointing to Jonathan Myrick Daniels, who was a friend of my parents. My mother always felt she had a part in his death, I think, because she was one of the organizers of the seminary group that responded to the Rev. Dr. King’s call for church leaders to go to Selma, and it was she who persuaded Jon to go. One of her last acts on this Earth was to help put his name on our Church’s calendar (first reading, General Convention 1991). But then, we are baptized into Christ and therefore each other, which is I think what you are saying in this sermon. That means we are implicated in the ills of this world but also share in Jon’s martyrdom. We live in the hope of resurrection but the way there is through the utter scandal of the cross. Jon in his latter months of life rejected theologies of complacency and also self-righteousness as he committed himself to a ministry of presence.

Martin Reynolds, there is no question our particular church tradition has some history with money and power. My own little congregation identifies strongly with the poor, the folks sleeping rough right outside our doors, and the immigrant families of our neighborhood. Our Sunday services can be a little chaotic as a consequence of the varieties of folks in various states of mind who come on a Sunday, but our spiritual life as a congregation is pretty good; it honestly feels like a gift to be there in the communion circle. We’re a longtime LGBT congregation, so I think it’s part of who we are to have economic diversity and also a rejection of traditional social masks. We’re also deeply rooted in prayer, which is how we got through worst of the AIDS years and all the funerals.

Reply