Pastor's Newsletter Column
still a bit of time before this goes to press; as always, I’d appreciate any comments
A Wee Word from the Pastor
I usually try to avoid the talking heads on TV, but in recent weeks Glenn Beck has made himself unavoidable. Perhaps you missed the media fracas—if so, consider yourself lucky. Perhaps you have not heard of Glenn Beck, the polarizing author, talk show host, political commentator, and conspiracy theorist—if so, bless you. But since Beck recently made some sweeping generalizations about Christians and Christianity that caused quite a stir, I figure I should probably write a little something in response.
To catch you up: on a recent television show Glenn Beck claimed that “social justice is a perversion of the Gospel” and urged Christians to leave their churches if their congregations preached “social justice,” or if their websites contained the words “social justice.”
On the surface, we Hallock Presbyterians are safe and sound—at least since I’ve been here. I checked: we don’t have a website with the words “social justice” (we don’t have a website at all!). And I did a computer word search of my sermons and the words “social” and “justice” have never appeared in the same sentence together. Whew!
But Beck, not known for apologizing or backing down, ramped up his rhetoric. After many Christians responded negatively to Beck’s critiques, starting petition campaigns and speaking out online, claiming that it is the call of all Christians everywhere to seek social justice, Beck took things to the next level. Beck dedicated a week of his show to fighting the Christian-based organization Sojourners’, and its founder Jim Wallis. Now Jim Wallis is another guy happy to spend some time in the spotlight. Wallis did so by peddling his books, (including “God’s Politics: Why the Right Gets it Wrong and the Left Doesn’t Get It” and “Rediscovering Values”), but also by responding with sound judgment and helpful history.
In a recent Washington Post Op-Ed article “Christians Stand up to Glenn Beck” Wallis writes,
While the term has sometimes been used to support ideologies of the left and right, social justice is in fact a personal commitment to serve the poor and to attack the conditions that lead to poverty. These are some of the most passionate beliefs of a younger generation of Christians and one of their most compelling attractions to Jesus Christ.
Dr. Martin Luther King Jr. was the archetypal “social justice Christian” and the one from whom many of us have drawn inspiration. King inspired me to build movements for change, not to build big and tyrannical governments, as Beck has charged. King clearly called for more than private charity: He called for changing structures and, yes, for using the “government” to end racial segregation and establish voting rights for African Americans. And it was King acting in what he believed to be obedience to God, not a preference for totalitarian governments, that led to remarkable achievements of helping to realize a more just society.
Wallis is right to defend those of us who seek “social justice” in the world. Indeed, leaders in the Roman Catholic Church, Baptist, Lutheran, Methodist, and even Glenn Beck’s own Mormon church have publically challenged Beck’s understanding of social justice.
The Presbyterian Church is no different. The six “great ends of the church” that are outlined in the Book of Order of the Presbyterian Church (U.S.A.) are:
- The proclamation of the gospel for the salvation of humankind
- The shelter, nurture and spiritual fellowship of the children of God
- The maintenance of divine worship
- The preservation of the truth
- The promotion of social righteousness
- The exhibition of the Kingdom of Heaven to the world
It’s pretty near impossible to seek the full fellowship of God’s children without working for social justice. The “promotion of social righteousness” is integral to the PC(USA)’s essential purpose.
I will refrain here from any further cultural analysis of Glenn Beck or the justice-seeking state of the mainline church in the US at the moment. What social justice really looks like is a topic for another day, as are the ulterior motives of Beck’s show. But since First Pres Hallock doesn’t have a website, and since I haven’t said it explicitly from the pulpit in the past six months, let me be clear: Individually, and as a body of believers, an essential part of our response to God’s love is our call to seek social justice. Call it “mission,” call it “social justice,” call it “whirled peas”—whatever—but, with God’s help, let us seek it together.
Palm/Passion Sunday Meditation
Palm/Passion Sermon
Luke 19-23
What more is there to say? What words could ever make sense of these stories? What explanation could ever suffice? What more to say?
The stories we read today are from the core of the gospels; absolutely essential to the faith. As the hymn “God is Here” puts it: “here the cross has central place.”
So we meet to tell the old old story, once again. Of Jesus’ triumphal entrance to Jerusalem, of his shared meal with the disciples, his betrayal and Peter’s denial, of the farcical trial and, eventually, Jesus’ death on a cross.
At the foot of the cross we stand today, with palms still green, fresh from welcoming Jesus to Jerusalem, now sullied with blood and sin.
So as we read the story, we wonder, “Who’s story is this? Who did we read about today?”
First, surely, it is God’s story. God’s story of goodness over evil. God’s story of not abandoning us, even when we deny our Lord, even as we still disobey. It is God’s story of care for God’s children throughout the ages.
Second, of course, it is Jesus’ story. A sad one now, but infinitely powerful as well. A cross for an innocent man. A life of sacrifice, a life of perfection, a life showing the way to live — caring for others, claiming the good and rebuking evil. Bringing healing and wholeness to the world. This is, for certain, Jesus’ story.
But, finally, the story is ours as well. The story of us denying our Lord just as Peter did. The story of us betraying the truth as did Judas. The story of our lack of sacrifice, and tendency to shout “crucify him” with our actions. But, thanks be to God, it is our story of redemption as well. Our story — God’s story, Jesus’ story, but our story — of grace, forgiveness, of new life through power of the Holy Spirit.
So perhaps there is nothing more to say. Perhaps it is best to allow the words of scripture, the story of God’s provision, our denial, and Jesus’ forgiveness to speak for itself. Maybe words, as powerful as they are, are not the thing for today.
Instead, let us just reflect. Reflect on how our story intersects with God’s story. Reflect on the cross, its power to forgive, and our grateful response. Reflect on how we must return, a week from now, to look at the cross again. But then….empty. Empty, as will be the tomb. Reflect because after reflection, after contemplating these stories afresh, reflection might lead to action.
There is nothing more to say. But there is always something more to do. Reflect, believe, and respond: Jesus, the crucified one, is Lord of all. Amen.
Virtual Choir, Real Art, What Next?
Ok, this is pretty darn cool. The YouTube video below is a virtual choir singing Eric Whitacre’s Lux Aurumque. “Wait, what’s a ‘Virtual Choir’?” you ask? Don’t feel bad if you haven’t heard of it before since, with this piece, Whitacre is breaking new ground.
You have to watch the video to really get it, but here’s what happened as I understand things. Whitacre posted a YouTube video with him talking-through and then conducting the piece, and thousands of singers recorded their individual parts on their computers, responding to Eric’s conducting (more here). Then, Eric (or his helper, actually), spliced the piece together so it looks like the individual singers are arranged as a traditional choir, even though their videos were recorded by themselves in otherwise silent rooms all over the world.
I don’t want to overanalyze, but one could really get going on this. I sang this marvelous piece with the St. Olaf Choir in 2005, and took it on tour to Norway (buy the CD here if you like). I sang in a choir of 75 friends whom I knew well. We held hands when we sang, responding to the conductor feet away from us differently every night as he conducted each concert slightly — or very — differently depending on the space, audience, atmosphere, etc.
This choir had little of that in-person personal touch, but they perhaps had something more as well. Though they will never meet each other and hold hands in a concert, though they will never speak to Whitacre in the flesh, through technology they have shared music together. The video is a melding of voices, spirits, sounds, and offerings and becomes an artistic experience beyond what any of the singers could do alone. Put simply: it sings.
The text of the poem is simple Latin, though it was actually originally written in English and translated into Latin for the choral setting. I’ve always thought of the prologue to John’s gospel when singing it, but that’s maybe just me. Jesus, the Word, as the light of the world has always been an image that really moved me. The piece, as well as any art, moves me to that place where I can meditate on God. I’m grateful Whitacre has taken his art to a new place that helps me ponder all God’s children all around the world, as well.
Travel Mug Marvel
Some people have life goals of curing cancer or climbing Everest; I search for the perfect coffee mug. My most beloved non-travel mugs are all handmade pottery, most from North Carolina. Such beautiful and functional mugs are not easy to find, but they are out there at least, awaiting my discovery if I invest enough time, energy, blood, sweat, and tears. The perfect travel mug is more elusive.
While not quite perfect, I have found a pretty darn good travel mug that I commend to your drinking pleasure.
The Contigo AUTOSEAL Stainless Steel Travel Mug is leakproof, extremely insulating, and looks good too. It
uses a patented sealing technique that completely closes the lid (that screws on well) until a button is released when you grab it to drink. So it functions as an adult sippy cup. It holds 16 oz, perfect for your grande extra hot non-fat vanilla latte. Some reviews said it’s difficult to wash, but the lid is dishwasher safe and all taller mugs take a little work at the sink. “Wait, is this the perfect mug?” you say. Well, it comes very close, but there’s a few downsides. First, and this sounds petty but it’s true: the mug keeps coffee almost too hot. I like hot coffee, but sometimes I need it to cool a bit before I drink it so my tongue can still taste later. If the lid is on the Contigo mug it takes several hours for coffee to cool. No joke. That’s usually great — I now just keep the lid off for a few minutes when I get a really hot cup of joe — but it’s worth noting, I guess. The only other downside is that the amount of liquid you get from each sip is a little smaller than I’d prefer. The flow isn’t as bad as some mugs, but if you’re a big gulper you might notice.
All is all, I really recommend the Contigo mug (I found mine at Target, after hours of internet research) and will take a respite from further life goal pursuing. By the way, if you’re in the market for a travel mug, do not be tempted by the Starbucks Recycled Tumbler which is a worthless excuse of a travel mug. It’s fancy lid makes a mess and lets out a really small amount of coffee. The whole thing smells plasticy and it doesn’t insulate for anything. Nice try Starbucks, but you need to learn a thing or two from Contigo. Now I’m off to reassess my life goals. Next up: best pair of socks 
Sermon: "Lavish Gifts" John 12:1-8
First Presbyterian Church Hallock, Minn.
Adam J. Copeland, pastor
Mar. 21, 2010
Lavish Gifts
John 12:1-8
Couldn’t Mary, at least, have used a towel? I mean, come on, wasting a bottle of perfume worth nearly a year’s salary is pretty gusty, but, really? Did she have to use her hair as a towel? Couldn’t one of the disciples find a dish cloth, or handkerchief, or something less offensive, less sexually suggestive, less in-your-face than Mary’s long black to wipe the perfume from Jesus’ feet?
Most likely, Mary could have used a towel if she wanted to. But part of the nature of Mary’s gift was its audacity. Mary threw caution to the wind, risked her reputation, and spent a whole lot of money on a lavish act of devotion: anointing Jesus’ feet with costly perfume.
Now I don’t want to presume, but I know enough about Scandinavian and Scot immigrant farmers in these parts to know many of you have the same reaction to this text as I do. If we’re honest, our first thought is like that of Judas. We’re about good sense and careful stewardship, after all. You don’t run a farm or a household by throwing away good product, or wasting extremely expensive perfume on a one-time use. Sure, you may look at that extended cab pickup, the heated seats but those are a justifiable small luxury. But, few of us really checkout that Lexus or Lamborghini. We’re careful with our funds. Truth be told, many of us, especially us church folk, are really uncomfortable with Mary’s gift. It seems extreme, excessive, even wasteful.
Matt Skinner gets it right when he says, “[In this passage] lavish devotion contrasts critical stinginess. This passage gives permission, so to speak, to honor Jesus in extravagant ways, perhaps even by giving a massive donation to the poor. It warns against mistaking discipline for discipleship.” [http://workingpreacher.org]
So this story asks us to consider this morning: how are we extravagant in our giving? How are we lavish in our life of faith? … Continue Reading
Organic Milk Mystery: Solved, not Expired
Do you know organic milk doesn’t go bad as quickly as the regular stuff? Do you know why? I do. I will share.
If you drink enough milk not to care about the expiration dates, you may not have noticed that organic milk expiration dates are sometimes eight weeks or longer than regular milk dates. For someone splitting time between two houses each week, this non-spoilage is really handy and I’ve greatly enjoyed the same half gallon of my un-sour organic milk for the past several weeks. But, why? How?
Well, I wanted to know so I asked a dairy farmer. She had no idea. [I’m being serious here, by the way, which is noteworthy both because in the US today, (1) how many people personally know a farmer let alone a dairy farmer and (2) I guess a regular dairy farmer doesn’t actually have to know much about organic milk processing procedures.] So, when at first you don’t succeed, ask the internet. Google quickly found this handy article in Scientific American.
It turns out, it all goes back to distribution. Since organic milk tends to be shipped further and sits on the shelf longer, it is processed in a way that prolongs the expiration date. To be precise, it undergoes “ultrahigh temperature processing” (UHT) in which the milk is heated to 280 degrees F for 2-4 seconds. This zaps dead all bacteria (that’s a scientific term). Normal milk undergoes pasteurization under lower temps for longer times which kills many bacteria but not all.
Pasteurized milk has a shelf life of about two weeks, but organic can get up to six months of shelf life and — get this — it doesn’t even need to be refrigerated (but who wants to drink warm milk anyways?)
So, now you know. Some say UHT treatment makes milk taste a little sweeter, so it is not preferred by the masses. It strikes me, also, that if all milk was processed by UHT, much less milk would go bad and demand from dairies would go down and that would not be good for the milk industry. If you want the ultra urban organic shopping lowdown check out Well and Good NYC’s post.
As for me, I’m just happy I can easily purchase organic milk in the area that doesn’t go bad before I drink it. It’s udderly great!
image by greschoj
Sermon: "Feasting After Forgiveness" Joshua 5:9-12
First Presbyterian Church of Hallock, Minn.
Adam J. Copeland, pastor
Mar. 14, 2010
Feasting After Forgiveness
Joshua 5:9-12, Luke 15:11b-32
Have you noticed that cooking is really the popular thing these days? The Food Network is thriving, cookbooks have become bestsellers, and men as well as women are taking pride in their culinary skills. A Hollywood movie even came out recently called Julie and Julia, about a girl named Julie who cooked, in a year, every single recipe from Julia Child’s famous bestseller: Mastering the Art of French Cooking.
It’s rather ironic, in an age where families seldom sit around a dinner table to eat a leisurely meal, that cooking has gained such popularity. But it has. (Though who can say if we really love cooking more now, or if we just long for a world with fewer meals interrupted by sports practices, meetings, and the television.)
Sure, on a basic level we eat food to give our bodies energy, but how we eat tells us something about our culture and values.
Today’s short scene from Joshua 5 is an eating scene, a feasting scene. We read, “While the Israelites were camped in Gilgal they kept the passover in the evening of the fourteenth day of the month in the plains of Jericho.”
As the Presbyterian Women who are studying Joshua this year know, the Israelites have had quite a journey to get to Gilgal. They wandered in the wilderness for forty years. Forty years! Moses started the trek, but later God calls Joshua in to finish the journey. Each one of these years, God provided manna for them in the desert. A type of food — probably a bit bland — but good enough to see them through. Six days a week they collected manna every morning and then, on Friday, they collected a little more to hold them through the sabbath on Saturday. For forty years God provided. Day after day, God fed them, manna in the wilderness.
But now, in Joshua 5, the Israelites finally get to the promised land. After forty years of the kids whining every morning “are we there yet” the parents can finally say, “Thank God, we are here.” The promised land.
And what do they do? How do they remember God’s faithfulness that saw them through even when even when wandered far from God? Well, they ate. The Israelites held the Passover feast. It was the right time of the year — the fourteenth day of the right month — and so they held the feast, commemorating the day God delivered them in Egypt. Joshua doesn’t go into the details of the Passover in these verses, but they had it — a ritual feast to remember God’s faithfulness to them since they were slaves in Egypt, a feast also, to commemorate a new beginning in the promised land.
Connect Online
