Sermon manuscript (revised) for Green Lake Church of Seventh-day Adventists
For Sabbath, January 24, 2017
It was the end of
March, spring time in Memphis, 1968. The azaleas were approaching
their peak bloom. The days were gloriously warm and bright. The
street we lived on was lined with massive elm trees that arched
across the street. They were vivid with new baby leaves. There was
one flaw in this glorious spring. The garbage was piling up by our
back gate. In our neighborhood, garbage trucks drove the alleys
instead of the streets. But for the last six weeks, there had been no
garbage trucks in the alley. The garbage men were on strike.
This was not
acceptable. If the mayor goes on vacation, nobody notices. If the
garbage men miss one day, it's trouble. If they miss a week, we are
in deep mess. There had been no garbage collection in Memphis for six
weeks!
We were mad at the
garbage men. What right did they have not to work? What business did
they have demanding better pay. After all, they were mere garbage
men. And on top of that, they were black. Lots of black people in
Memphis were unemployed. So these garbage men were supposed to
grateful for any paycheck at all. Yes. They worked in miserable,
dangerous conditions. A couple of garbage men had been crushed to
death in a compactor. That's what precipitated the strike. But hey,
accidents happen. Get over it.
The garbage men
refused to get over it. The mayor demanded they return to work. They
refused. The main newspaper in town, the Commercial Appeal, cheered
the mayor on as he swaggered and talked tough. The white population
cheered every insult the mayor hurled at the recalcitrant strikers.
The garbage
men—sanitation workers—held on. They refused to obey the mayor.
They refused to agree that they deserved lower pay than the white
drivers of their garbage trucks. They refused to agree that their
families should live in poverty while they collected the garbage in
the alleys behind large homes on tree-shaded streets.
But it was hard. All
the powers were arrayed against them. The mayor. The police with
their dogs and mace and billy clubs. Major local businesses. Justice
hung in the balance.
Martin Luther King,
Jr. came to Memphis to encourage them, arriving on Friday, March 29.
Monday and Tuesday
at school, I listened to the rumors swirling among my classmates. A
group of white men had bound themselves with an oath to guarantee Dr.
King would not get out of town alive. Communist agents were in town
to agitate the black people and provoke them to violence. The
strikers were quitting their strike. Dr. King was wasting his time.
Wednesday came.
Wednesday night Dr. King addressed a huge crowd. He cited the Hebrew
prophets and their bold protestations against the perversion of
justice by the powerful. He talked of the ultimate triumph of
non-violence, about the glory and risk of that present moment in the
great march of history toward justice and peace. Police violence
would not win. Mace and billy clubs would not triumph. Not
ultimately. Not if the people stayed united and true to their
principles.
Then at the heart of
his sermon, he told the story of the Good Samaritan.
A man was traveling the wild, desolate road from Jerusalem to
Jericho. He was jumped by thieves and robbed and beaten. Two
religious dignitaries passed the injured man. First a minister, then
a deacon. They could see he needed help. They probably wanted to
help. But they asked the very sensible question, “What will happen
to me if I help?”
Then along came another man, a Samaritan—a Muslim in Christian
America, a Black man in White America, a Mexican in Anglo America, a
Jew in neo-Nazi America, a Republican in Seattle (I say this with a
good-natured smile)--this other man changed the question. He did not
ask what will happen to me if I help. He asked what will happen to
him if I do not help?
The question asked
by the religious dignitaries—what will happen to me—is a sensible
question. But it was not the right question. The right question was,
“What will happen to him, if I do not help?” Dr. King applied the
question to the situation in Memphis. He challenged his audience,
“What will happen to the strikers who have risked their families
and their entire future struggling for justice if you do not help?
What will happen to the children of these strikers, if we leave them
to struggle alone? What will happen to this city if we fail to come
to the aid of those who need us now?
What will happen to
them if we do not help?
This question
remains one of the most probing questions we can ask. It is the
burning question facing us right now across the United States and
Europe. The entire western world is being seduced by the allure of
the reasonable, smart-sounding question: What will happen to us if we
help? The world is richer than ever before in history. There is
enough food, enough money, enough money. But we are weary with
helping.
Still, the noble
challenge presented so clearly by Jesus in the story of the Good
Samaritan and given new voice by Martin Luther King confronts us:
what will happen to them if we do not help?
What will happen to the children born in a poverty they did not earn
if we do not help?
What will happen to senior citizens who spend their entire careers
working in day care?
What will happen to the people who have manicured our lawns and
washed the dishes in our favorite restaurants and cleaned the
bathrooms in the airports we passed through on our way to our
vacations in Mexico? What will happen to them when they get sick or
old?
What will happen to families coping with mental illness?
What will happen to grandmothers raising grandchildren because the
middle generation got lost in addictions?
What will happen if we do not help?
Across the nations
that used to be Christian, there are louder and louder voices
celebrating the privilege of the privileged and denouncing the need
of the needy.
I am not optimistic
in the short term about our ability to avoid a sharp lurch into the
ditch of fear and narrow self-interest. But I am confident of this:
We—the members of this family, citizens of the Beautiful City,
devotees of Jesus—we will ask the right question. We will not allow
the teachings of Jesus to be muted.
When Dr. King talked
about asking the sensible question, “What will happen to me if I
help?” it was not a theoretical exercise. The air was full of
threats. He knew people wanted him dead. Men heavy with hatred and
guns. Coming to Memphis was a dangerous move. Still he came because
the brothers in Memphis needed help. Their struggle for justice faced
deeply entrenched opposition. So Martin asked the right question,
What will happen if I do not help. And he came to Memphis knowing
there he was wearing a target.
Helping sometimes
requires great courage, holy courage. But that is the native culture
of the Beautiful City.
In our New Testament
reading we heard the cynical challenge to Jesus from the religious
conservatives of his day.
Some Pharisees warned Jesus that Herod was out to get him. They
advised him to leave town. (They, of course, cared nothing about
Jesus' well being. They were trying to scare Jesus into leaving town.
They wanted to get rid of his bothersome presence.) Jesus laughed
them off. Go tell that old fox that I am going to keep doing what I
do. I will be casting out demons and healing people here. And three
days from now I will be in Jerusalem doing the same thing. If you are
going to do me in, you might as well do it in Jerusalem, that's where
all good prophets go to die.
The same thing is
happening today. Religious conservatives are trying to silence the
annoying teachings of Jesus. A famous evangelical preacher New York
recently told an interviewer, the teachings are Jesus are not the
main point of Christianity. Jesus saves us from out guilt. That's the
big thing. Those teachings about loving our neighbors and laying down
our lives for our friends and serving the least of these—all of
that is quite secondary. What matters is getting myself saved.
We do not agree. We
do not believe the most important question is what will happen to me?
We join Jesus and Martin and the ancient prophets, Amos and Jeremiah,
in asking what will happen to them? And not just on Judgment day off
in the future, but today. Here. Now.
What will happen if
we do not help.
We do not wait until
it is convenient to ask the question. We do not wait until we have
power. We simply own the question as central to our religion as
followers of Jesus. We claim this question as central to the
constitution of our spiritual city: What will happen to them if we do
not help?
When people threaten
us with the power of the swaggering, belligerent Herod, we reply,
“Tell the old fox we will continue our ministry. We will continue
to do what we can to heal and help. And we will not be silent.”
It may cost us. But
that is what courage is for. To pursue truth and justice.
May God help us.
1 comment:
loved this
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