Pride - Matthew Shepherd
Rebecca Clancy
Amos 4:1-3 Matthew 5:43-48
There are many proverbs that can be considered to capture, in one way or another, the spirit of the Bible:
There but by the grace of God go I.
Two wrongs don’t make a right.
Count your blessings.
All you need is love.
Every cloud has a silver lining.
Forgive and forget.
Patience is a virtue.
But there's one proverb that can, in no way, be considered to capture the spirit of the Bible. It is: Live and let live. That proverb, in fact, flies in the teeth of the spirit of the Bible. Live and let live should never be found in the mouth of any Christian.
Harsh words...you may be thinking. What could possibly be so wrong with a proverb that would seem to extol personal freedom and individual rights?
One indicator that the proverb may not be all it is cracked up to be is that was found in the mouths of the citizens of Laramie, Wyoming in the wake the murder of Matthew Shepherd. Some of you are no doubt familiar with Matthew Shepherd. The movie called The Laramie Project
was made about him. Matthew Shepherd was a freshman at University of Wyoming in Laramie. He was a distinctive young man in some respects. He was born premature and so was tiny and delicate in stature. But his diminutive size was coupled with a robust and scintillating personality. In an ironic way, he was larger than life.
Matthew Shepherd was murdered for being gay. There is no nice or pleasant way to be murdered, but Matthew's murder was particularly heinous. He was kidnapped, robbed, then tied to a fence post in an open field. He was then brutally beaten, tortured, terrorized, and left for dead. He was discovered the following day, still tied to the fence post clinging to life. His face was covered with blood and dirt except for where it had been cleansed by two tear tracks. He survived in a coma for a few days, then died.
The movie sought to understand what had happened, what sort of culture could have produced such a monstrous crime. Indeed, as the movie began, the citizens of Laramie voiced disquiet that their culture indeed had produced such a monstrous crime -- that Matthew's two murderers were from among their ranks. Somehow, they concurred, it would been easier to take if the murderers had been outsiders. But one of them? One of their own?
As the citizens of Laramie were interviewed, it soon became crystal clear how the murderers were from among their ranks. This was a typical response. I quote (and please excuse my language). “I don’t give a damn one way or another (if someone is a homosexual) so long as they don’t bother me. That’s the attitude of most of the people of Laramie. Laramie is live and let live.” There's that proverb. Live and let live.
I heard an interesting lecture at Elmhurst College a while back. It was about bullying. I thought I knew all about bullying, because I really hate bullying and seek to know it so I can combat it, but this offered a new take on it, for me at least. The lecturer contended that bullies have an uncanny knack of targeting victims they know that no one will defend. So if you think about it, then, bullies are merely mirroring back to us our own prejudices. In a way, they are merely our henchmen.
In the case of Laramie, the citizens in their interviews made it clear that they didn't much care for homosexuals. This created a culture of homophobia. The bullies, or in this case the murderers, exercised their uncanny knack of targeting a victim they knew no one would defend. And yet, in a consummate act of cognitive dissonance, at the same time, they kept asserting the validity of live and let live.
Matthew Shepherd did not stand a chance under live and let live -- not given the reality of life. That's the thing about live and let live. It doesn't begin to grasp the reality of life. Live and let live presumes that there's no one out to get anyone else. Live and let live presumes we all start out on a level playing field, and on that level playing field, I will do my thing, and you can do yours. I will bloom in my way, and you can bloom in yours. Live and let live presumes that everyone is safe to pursue personal freedom and individual rights.
But that is not, as I said, not the reality of life. There is hatred out there, and fear and violence and aggression, and it is very often directed against those no one will defend - people who are homosexuals, or of dark races, or of strange religions, or from foreign countries, or who have diseases, or who are poor. Can we really say to these people I’ll live my life and you live yours? Can we really say to these people live and let live?
Well they can't live, any more than Matthew Shepherd could live. They need our help. They need our support. They need our protection. They need our resources. They need our advocacy. They need our intervention. They need our prayers. This is why live and let live flies in the teeth of the spirit of the Bible. The Bible declares that other people, and especially those I've just delineated, are our responsibility.
This was precisely what the biblical prophets were burdened to declare to the people of Israel. Take the prophet Amos, for instance, from this morning's Old Testament lesson. Amos addressed himself to the cows of Bashan, his unflattering epithet for the wealthy matrons of society. They lived on top of Mount Samaria - roughly the equivalent of Beverly Hills. They cows of Bashan would have been all for live and let live. Because they were women of great privilege, live and let live to them meant living lives of impervious and complacent self-indulgence. Who were they really hurting, besides perhaps their husbands, at whom they carped, "Bring that I may drink?"
Amos happened to think that they were hurting someone. He thought that by their indolence, their indifference, their self-vaunting, they were hurting those who lived at the foot of Mount Samaria. At the foot of the mountain lived the poor. Amos' were times economic disparity, like our own times, but worse, much worse.
Amos lived in a time when at the top of Mount Samaria the cows of Bashan lounged on furniture made of ivory. Yes, ivory. We all know where ivory comes from. It comes from Elephant tusks. Elephants weren't native to the region. Their tusks had to be imported from Africa. The expense must have been astronomical. Nonetheless, it was the current badge of affluence so the cows of Bashan had to have it. At the foot of Mount Samaria were debtor prisons.
It was, and is, very easy for the poor to find themselves deeply in debt. They simply cannot pay what the system costs, or you could even say what the system extracts. You can't get blood from a turnip, as another proverb advances. And so the system punished them for their non-payment with interest, fines, etc. Deeper and deeper grew the hole they were in. This may sound familiar. And so they were sold into debtor prison.
The jailer paid off their debts, in exchange for which he exploited them through lengthy terms of hard labor. Families were separated or worse, children indentured as well. Live and let live? But how could they live? This is what enraged Amos into epithet. The poor, Amos declared, were the responsibility of the cows of Bashan. And so Amos declared God judgment upon them.
The prophets of Israel did not agree on everything, but they did agree on this. If we bid others, live and let live, it is our responsibility strive for their life. This is the reality of existence. If the citizens of Laramie had, Matthew Shepherd would still be alive today.
Jesus in our gospel lesson asked a simple question, "What more are you doing than others?" What he meant was, what more are you doing than those who would say live and let live? He expects us as his followers to do more. To take risks. To take initiative. To act. To make sacrifices. To make the most revolutionary and dangerous witness that can be made - the witness of love in the face of hatred.
Christians do not leave others to their own devises. Any more than Jesus left us to ours. Amen.
Romans 8:25 Waiting on the Lord Many years ago, almost too many to count, I had the opportunity to study the Old Testament at the University of Edinburgh. That means that I had the opportunity to live in Scotland for a time -- so I am here to tell you that there is more to Scottish culture than kilts and bagpipes. There is the Scottish national dish -- Haggis to be precise. In case you’re unfamiliar with Haggis, it is made from the liver, heart, and lungs of a sheep. They pack them into the sheep’s stomach, toss in a little oatmeal, and boil it. I only tried it once. Once was enough. Then there’s the Scottish national flower – the thistle. You see thistles everywhere -- on flags, coats of armor, dishware. They were once even featured on the currency. I would have thought that heather would have been a better contender for the Scottish national flower -- it is everywhere, and it’s much less prickly -- but no one consulted me. Then there’s the Scottish national poet, Bobby Burns. Burns wrote in Old Scottish. I actually picked up quite a bit of Old Scottish during my time in Edinburgh. I pride myself that I can recite much of his poetry by heart. Old Scottish is unintelligible to the modern ear, but the Scots still love him. I used to walk past the Scottish National Gallery of Art on the way to class. You could peer in the front door and see the famed portrait of him. If you’re unacquainted with his work, he wrote, To a Mouse. To a Louse. And, I kid you not, Address to a Haggis. And then, of course, there’s Greyfriars Bobby. I guess you could call Greyfriars Bobby the Scottish national dog. Grayfriers Bobby was a good Scottish breed -- the Skye Terrior. He and his master were inseparable, and after his master’s untimely death, Greyfriars Bobby remained at his master’s graveside -- day in and day out -- for 14 years, until he himself died. Greyfriars Bobby is a testament of devotion and loyalty not just to the Scottish, but to everyone. A statue of Greyfriars Bobby stands in the heart of town. At the funeral of his master, when the casket was being lowered into its final resting place, Greyfriars Bobby gave way to grief. He whined, whimpered and pawed at the grave. Beyond his grief, however, Greyfriars Bobby settled into a daily routine. Every day, when the 1:00 gun was fired, a man by the name of William Dow, who had befriended Grayfriers Bobby, picked him up at the cemetery. They strolled together to a local coffee shop, where Grayfriers Bobby ate his daily meal. After a bit of socializing, they strolled back to the cemetery. Greyfriars Bobby settled back onto his master’s gravesite and watched the sunset. There were attempts to lure Greyfriars Bobby away from his master’s graveside, especially in inclement weather, but they were fruitless. Greyfrirs Bobby refused to leave. Greyfriars Bobby is all the proof I need that dogs go to heaven. Do you really think that he when arrived at the Pearly Gates to be reunited with his master, Peter, who Jesus entrusted with the keys to bound and to loose, turned him away on the grounds that he was a dog? That makes no sense to me. And I’m sure it made no sense to Peter. There’s a lesson we can learn this morning from Greyfriars Bobby. And lest you register skepticism that there’s a lesson we can learn from dogs -- this is the whole point of the book of Ruth – that we can learn lessons in unexpected places. Ruth was a despised foreigner. She was feared. She was suspected. She was accused. Yet there were lessons that the people of Israel learned from her. There are lessons we can learn in unexpected places. At least that’s what the Bible proclaims. And it’s not just Ruth. It’s Ruth, yes. But it’s also the Good Samaritan; it’s the Magi, it's the Roman Centurion, it’s the Canaanite woman, it’s the Ninevites, it’s the Ethiopian eunich, it’s Cornelius. And if the Bible hits you over the head with something that many times, and you still refuse to accept it, you’re just being stubborn. There are lessons we can learn in unexpected places. And the more unexpected the place, the more important the lesson. Sure, there’s a lesson we can learn from Greyfriars Bobby about loyalty and devotion, but there’s also a lesson we can learn from him about waiting for someone. Because if you think about it, we are all waiting for someone. Every one of us. It could be someone who is angry with us – someone who holds a grudge against us, someone who dislikes us, someone from whom we are estranged. It could be someone who is stationed at a far-flung corner of the earth -- someone who is called to serve and sacrifice, someone who has placed himself in harm’s way, someone we may never see again. It could be someone who has fallen prey to an addiction – someone who is facing an uphill battle, someone who has made strides only to fall back, someone whose potential and possibility are under siege. And it could be, like with Greyfriars Bobby, someone that we lost – someone who is irreplaceable, someone who enriched and defined our lives, someone who spared us from loneliness and aimlessness. We are all waiting for someone. And so, we can learn a lesson from Greyfriars Bobby, and it is this. Yes, for a time we grieve their absence. We weep. We mourn. We despair, even. We do all these things…for a time. But then we must get back to the business of living. As Langston Hughes reminds us, Life is for the living. We must get back to the business of living – of caring for others, of speaking the truth, of practicing fairness, of sacrificing for others, of sharing our abundance, of striving for peace – of doing the best we can to prove, day by day, that we have heard the upward call of Jesus Christ. While all the while we are waiting for someone. But here’s the thing. We don’t wait in vain. Because we wait, ultimately, through Jesus Christ -- so we wait for our eternal home in heaven where those for whom we wait are waiting for us. And we will know that joyous reunion that Greyfriars Bobby and his master now know. Amen.
John 20:1-18 But why? Why did Mary stand weeping outside the tomb? There is, of course, the easy answer. Mary stood weeping outside the tomb because, arriving at the tomb, she discovered that Jesus’ body had been stolen. But that’s the easy answer. Easy answers are, as often as not, simplifications; and simplifications are, as often as not, distortions. So, let us look beyond the easy answer and ask again, Why did Mary stand weeping outside the tomb? Mary was one of those people whom nature had favored. And nature does play favorites -- that much is undeniable. Mary was tenacious, discerning, steadfast, spontaneous, courageous – not to mention brimming with natural affections. Yes, she was one of those people whom nature had favored, but sometimes that is not enough. Mary had a bad start in life, and that tends to temper even nature’s most generous gifts. When Jesus first encountered Mary, she was not of sound spirit. She was afflicted and tormented. But Jesus performed a miracle that recalled her to life. She became his passionate and devoted follower. It would seem that her past was behind her. Like with so many others Jesus encountered, Mary had been lost and now was found. But this only led her to the foot of his cross. She had endured the entire spectacle. Dark men – petty, jealous, and scheming -- closed in on him. They subjected him to a farce of a trial, and this only as a formality. They intended to see him executed from the very beginning. The disciples, for their part, panicked and scattered. What if they were next to be targeted? But not Mary. She abided with him those endless hours as he hung on the cross right through to his death agony. She watched from a distance as Joseph of Arimathea and Nicodemus deposed his body from the cross and laid it in a tomb. Mary was shattered. She was traumatized. She was devastated. She was forced to endure the unthinkable – the death of one deeply beloved, and to malicious violence. But Mary was not entirely bereft. She still had his body. She could cleanse and anoint it, bestow upon it what loving care she could. And going forward she could become that person – the one who visits the graveside, the one who keeps memories alive, the one whose tears are never exhausted. In time she would achieve a sort of notoriety for it, but it’s the kind of notoriety no one wants. But she arrived at his tomb only to discover that his body had been stolen. So why did Mary stand weeping outside the tomb? She stood weeping outside the tomb because she had hit rock bottom. I have never hit rock bottom. If dread keeps it at bay, dread has done that much for me. But I have seen others who have. It’s a terrible thing to witness, much less to experience. A kind of derangement takes hold. They aren’t recognizable. They aren’t themselves. This is why Mary couldn’t add up two and two. She peered into the tomb and saw two angels robed in white raiment. Why are you weeping? They asked. Now they didn’t ask because they wanted to hear her theory about the graverobbers. This was not the sense of their question. Woman, why are you weeping? They were asking to convey that there was nothing to weep about. And it was the same thing when the resurrected Jesus asked the same question. Woman, why are you weeping? There’s nothing to weep about. I am alive. I am here. I am with you. Dry your tears. But Mary had hit rock bottom, so it didn’t add up. But then Jesus said something. Something cataclysmic. Something earth shattering. Something beyond description and explanation. And something right under our noses. If there’s one trait we all share, one thing we are all good at, one thing we are all GREAT at, it’s not seeing what’s right under our noses. Jesus called her by name. Mary! he said. And suddenly the truth broke in on her. Dimly, but at the same time, and paradoxically, with crystal clarity. She knew. She knew how we know most deeply – in our bones, in our guts, in our hearts. This man so beloved by her – her teacher, healer, leader, friend….he was much more than that. He was the one that time could not bind, the one that darkness could not thwart. He was the one over whom death had no dominion. He was the one she declared him to be. He was the Lord. And he called her by name . Rock bottom? There was no rock bottom. There was only hope, consolation, meaning, purpose, direction, relief, and rejoicing. From his height to her depth, he called her by name. Rock bottom? She now had good news to proclaim, and she proclaimed it for all she was worth. Friends in Christ, her good news is our good news. No matter what you’ve done, what you are doing, or what you will do. No matter how low you fall. No matter how deep you sink. No matter how bad you’re stuck. His deliverance has your name on it. His triumph has your name on it. His love has your name on it. So let us call him by name – Jesus Christ, our Lord. Amen.
I Samuel 16:4-5 Matthew 5:9 To set the scene for our Old Testament lesson -- Tension was rife. Anxiety was rife. Dread was rife. And why? It was because there was conflict, and conflict produces tension. Conflict produces anxiety. Conflict produces dread. And let’s not pretend that it doesn’t. The hold outs among us might stick their chests out and assert that conflict has no effect on them -- that they are immune from conflict. But personally, I’m a bit skeptical. As I’ve mentioned before, in my various vocations and avocations, I have been subjected to psychological tests. And not just a few of them. And one of the areas that is tested is how you react to conflict – whether you are conflict tolerant or conflict intolerant. According to the tests, I am conflict tolerant, as conflict tolerant as one can be. According to the tests, there is nothing that makes me more comfortable, and more relaxed, and more at ease than conflict. Conflict? Bring it on. There’s nothing I relish more. At least according to the tests. But why is it that in the face of conflict, I become preoccupied. I can’t get it off my mind. I become sleepless. I toss and turn at night. And I feel an enormous sense of relief when the conflict is resolved. So, in my own experience at least, conflict produces tension. Conflict produces anxiety. Conflict produces dread. And that leads us back to our Old Testament Lesson. Talk about conflict! But to understand it, we must back up a bit. In fact, we must back up quite a bit. We all know that Moses received the Ten Commandments atop Mt. Sinai. We all know that with the Ten Commandments in hand, Moses wandered with the people in the wilderness for forty years toward the Promised Land. But we might not all know what happened next. What happened next is that Moses died. Moses was succeeded by Joshua, who conquered the Promised land. And after that? The people settled onto the Promised Land. Since the people were comprised of twelve tribes they settled into the Promised Land accordingly. Each tribe deployed itself on a parcel of land. And they all lived happily ever after. Or not. Problems emerged in short order. The tribes did not get along. Surprise, surprise, the strong tribes picked on the weak ones. Why is it that at all times, and in all places, the strong pick on the weak? But that’s another question. Bottom line, there was disunity among the tribes. Beyond that, they were twelve tribes who each deployed itself on a parcel of land. But they were surrounded by enemies, enemies that had not been wandering around in the wilderness for the past 40 years. Enemies who were trained to fight. So, the people were threatened from within and from without. The closest thing that they had to a leader was Samuel, so they demanded of Samuel a king, a king to unify them and protect them from their enemies. Samuel listened to their demand and anointed King Saul. King Saul was the man of the hour. He was a standout. He stood head and shoulders above all others, was strikingly handsome, and teamed with charisma. He was clearly meant to be. So once again, they all lived happily ever after. Or not. There was something wrong with Saul. Now sometimes when there is something wrong with someone it’s obvious, it’s easy to name – as in the case with addiction, or physically abuse, or mental illness. But sometimes it’s not obvious. Ask twelve scholars what was wrong with Saul, you’ll get twelve different answers. For whatever reason, he proved not to be the stuff of it. He had some fatal flaw. Was it his temper? Was it his jealousy? Was it his paranoia? Was it his anger? Was it his desperation? Because all those things can prove to be fatal flaws. In that last analysis, it doesn’t matter what was wrong with King Saul – simply that there was something wrong with him. Predictably, those closest to him saw it first. But no one else was inclined to believe them. They believed what they wanted to believe, what was easiest to believe. And this is how it goes. The ones closest see it first, and no one is inclined to believe them. Moveover, they didn’t want to face the fact that King Saul was one big false start. But King Saul had some fatal flaw. And fatal flaws are fatal. King Saul deteriorated. It became increasingly difficult to deny. Conflict was brewing. It was not yet open conflict. Soon it would be and in terms too horrific to describe. But rumors were circulating. The atmosphere became charged, and not in a good way. Not one knew just how the thing would play out, but everyone sensed that it would not end well. And that brings us to our Old Testament Lesson. Samuel arrived in Bethlehem, unannounced, unexpected -- in full vestment and with full retinue. What did he want? Why did he single them out? What had they done wrong? Was he there to exact vengeance? In a spark would they all be dead? To set the scene for our Old Testament lesson -- Tension was rife. Anxiety was rife. Dread was rife. And why? It is because there was conflict, and conflict produces tension. Conflict produces anxiety. Conflict produces dread. And so, the people approached Samuel with a question. It was the right question. It was the key question. It was the decisive question. It was this question: Do you come in peace? If you remember one thing about this passage, if you remember one thing about the whole book of Samuel, remember this question. Do you come in peace? Because the people’s question to Samuel is the people’s question to us. Do we come in peace? In the face of conflict do we come in peace? Do we come in peace, or do we come bearing blame for things for which we know we are full well complicit? Do we come in peace, or do we come exacting retribution demanding an eye for an eye? Do we come in peace, or do we come rehearsing old grievances, resentments, jealousies, and grudges? Do we come in peace, or do we come pressing our advantage -- power up, poised to defeat? Because the people’s question to us is also Christ’s question to us? Do we come in peace? Have we gone that extra mile for the one who has burdened us? Have we turned the other cheek? Have we declined to let the sun set on our anger? Have we made peace with our accusers? Do we come in peace? For Christ declares that the peacemakers would be blest, and that through them, but only through them, would his kingdom grow. Amen.
