Christmas 1, 2020, And the Word Became Flesh, St. Mark's Episcopal Church, Little Rock, Arkansas

Christmas 1B, 2020 And the Word became Flesh

December 27 St. Mark’s, Little Rock, John 1:1-14.

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him.”  / This is John’s Christmas story. Christmas is a time for stories.  Here is another lesser known Christmas story about the Word given to us by Barbara Brown Taylor.

Once upon a time, before time begins, before clocks, calendars, or churches, God makes the universe. Only two stories survive telling us how this happens because only the three selves of God, God the Creator, God the Word, The Logos, and God the Holy Spirit are present at the beginning. During this time before time, God, who loves to make things, creates a world and fills it with the most amazing things: humpback whales that sing, fish that swim upstream,/ birds with more colors than a box of Crayola crayons.  God sits back and looks at it all, and God is pleased./ But something seems missing. It dawns on God that everything God has made is interesting and gorgeous, but nothing looks exactly like God. It is as if God paints this huge masterpiece and fails to sign it. So, God makes his signature piece, two of something made in God's own image, so anyone who looks at them will know who the artist is.

Flesh is God’s medium—flesh and blood—extremely flexible, warm to the touch./ God watches his two creatures walk hand in hand, laugh and run, and God falls in love with them. God enjoys being with them better than any other creatures he has made. God especially enjoys walking with them in the garden in the cool of the evening.

It almost breaks God's heart when they do the only thing God asks them not to do and then hide. God searches the garden until way past dark, calling their names over and over again.

 Things become different after that.  God still loves the human creatures best of all, but the attraction is not mutualBirds are crazy about God, especially the mallards and those tiny sandpipers on the ocean's edge. Dolphins and deer can not get enough of him, but human beings have other things on their minds. They keep busy learning how to make things, grow things, buy things, sell things, / and the more they learn to do for themselves,/ the less they depend on God. Night after night God throws pebbles at their windows, inviting them to go for a walk, but they say, “So sorry. We are too busy/ or too tired.”

Soon most human beings forget all about God. They call themselves "self-made" men and women, as if that is a significant achievement. They honestly believe they have created themselves, and they like the result so much that they divide themselves into groups of people who look, think, and talk alike.  Those who still believe in God draw pictures of God that look exactly like them, making it easier to exclude people who look different.

Meanwhile, God SHOUTS to them from the sidelines with every means God can think of, miracles, messengers, manna. God gets inside people's dreams, wakes them up in the middle of the night with his whispering. No matter what God tries, however, he meets the barriers of flesh and blood. Humans are made of it and God is not, which makes translation difficult.  God says, "PLEASE!" but all they hear is THUNDER. God says, "I love you as much now as the day I made you, " but all they hear is the persistent honk of the Canadian geese majestically flying south./

BABIES are the exception to this sad state of affairs. While their parents seem deaf to God's messages, babies have no trouble hearing God. They spend all their time LAUGHING at God's jokes or CRYING with God when God cries, which goes right over their parents' heads. "COLIC" the grown-ups say, or "Isn't she cute?  She's laughing at the dust mites in the sunlight." Only she really laughs because God just whispered to her that it is cleaning day in heaven, and what she sees are fallen stars/ the angels shake from their feather dusters.

Babies do not go to war. They never make hate speeches or litter or refuse to play with each other because they belong to different political parties.  They depend on other people for everything, and a phrase like "SELF-MADE BABY" would make them LAUGH until their bellies ache. While no one asks their opinions about anything that matters,/ almost everyone seems to love them, and THAT GIVES GOD AN IDEA.

Why not become one of these delightful babies HIMSELF?

God presents the idea at his cabinet of archangels. At first, God's celestial advisors are silent. Eventually, the senior archangel, Gabriel, steps forward and tells God they would worry if God does this. God would put himself at the mercy of his creatures. If God seriously means to become one of them, there would be no escape, if things do not work out. Why not at least create himself as a magical baby with super hero powers? Maybe the ability to become invisible, or the power to hurl bolts of lightning if the need arises. The baby idea is a stroke of genius./ It really is,/ but it lacks adequate safety features.

God thanks the archangels for their concern but says, no, he will be a regular baby… 6 lbs, 11 oz, 20 inches tall, limited vocabulary, unemployed, zero net worth. A nobody. God's agent. The last, the least of all.  How else can God gain the trust of God’s creatures? How else can God persuade us that God knows our lives inside out,/ unless God lives a life like ours?  There is a risk. A HUGE risk. But this is what God wants his creatures to know: that God will risk everything to get close to us, so we might know how much God loves us.

It is a daring plan. When the angels see that God is dead set on it, they break into applause—not the hysterical kind but the steady clapping that goes on and on when you witness something you know you will never see again.

God then meets privately with his three selves, the Creator, the Word and the Spirit. They do not record this intimate conversation. This is the rumor of what occurs./ God says, “I’d go there myself, but how?” After much loving and respectful dialogue, the Creator kindly says, “I think the Word, the Wisdom, is hearing this as a calling.” “I agree,” says the Spirit, “and I will do everything I can to help.” The Word says, “Let it be with me/ according to your word.”

The Word leaves the cabinet chamber and sheds his majestic robes.  The angels follow him and watch his midnight blue mantle fall to the floor as all the stars on it collapse in a heap. Then a strange thing happens./ Where the robes fall, the floor of heaven evaporates/ and opens up to reveal a scruffy brown pasture speckled with sheep and several shepherds sitting around a campfire drinking wine out of a skin. Who knows who is more surprised, the shepherds/ or the angels. As the shepherds look up at them, the angels push their senior member to the edge of the hole. Looking down at the human beings who are trying to hide behind each other, the angel says in as gentle a voice as she can muster, “Do not be afraid; for I bring you good news of great joy/ for all people: to you is born this day in the city of David/ a savior who is Christ, the Lord.”/

And away up the hill, in the direction of the town/ comes the sound of a newborn baby’s cry. /

“And the Word becomes flesh and lives among us.”

Merry Christmas.

Barbara Brown Taylor, "God's Daring Plan," Bread of Angels, pp. 31-35.

Cloth for the Cradle, Iona Community Wild Goose Worship group, pp. 86-90.

Advent 1B Wake Up Sunday

Advent 1B Wake Up Sunday

Mark 13:24-37, November 29, 2020 St. Mark’s

This first Sunday in Advent is always “wake up Sunday,” but we are already awake. We can’t sleep. Friends are sick or dying. Leaving home takes us into a dangerous world. Our planet is heating up to dangerous levels. Storms and fires destroy our country. We live in scary times that could sound like Mark’s prediction of the second coming.

How do we survive with this high anxiety? Some turn off the news. Others are drinking more. Online shopping is at a new high.  One of the most benign answers has been the Hallmark explosion.1  The continuous stories with a happy ending on Hallmark have moved its ratings beyond CNN. It soon may surpass ESPN and Fox news./ But in our tradition on the first Sunday in Advent, we are accustomed not to escape reality but to expect something, and Mark’s story tells us who and where.“

Summer is near.. He is near.” 

Barbara Brown Taylor2 tells us that Christ has been coming back for so long that many have given up on him. Before he dies, Jesus tells his followers, “I’ll be right back.” People make no long-range plans. A decade passes, then another. Those who knew Jesus die off. We have Mark’s gospel because someone wakes up and says, “There are almost no eyewitnesses left. We must record what they know.”

 Scholars’ best guess is that Mark’s gospel is written at least 30 years after Jesus’ death.3 The stars are still in the sky, but that is about all. Mary is probably dead. Peter and Paul are martyred in Rome. Jerusalem and the temple are destroyed. The emperor keeps inventing ways to kill Christians. There is fighting among the Christians themselves with entire families torn apart. Things are going to pieces, and Mark has a lot to explain.

“Summer is near... He is near.”

Jesus’ wake up message today doesn’t leave Mark’s audience or us still in this chaos. Jesus tells us to be alert, wait for him. Then he gives clues where and when we will see his coming, his presence, his light amid what seems like darkness.

Edgar Allan Poe also wrote a story about similar clues.

In the story of the “Purloined Letter,” a famous amateur detective C. Auguste Dupin attempts to find a letter stolen from a woman’s boudoir by an unscrupulous minister who blackmails his victim. Other police and detectives thoroughly search the hotel where the minister lives, behind the wallpaper, under the carpets, examining tables and chairs with microscopes, probing cushions with needles, and have found no sign of the letter. Dupin gets a detailed description of the letter, visits the minister at his hotel, complaining of weak eyes, wearing green spectacles, so he can disguise his eyes as he searches for the letter. There it is, hiding in plain sight/ in a cheap card rack hanging from a dirty ribbon! He leaves a snuff box behind as an excuse to return the next day and switches out the letter for a duplicate.

 Like Inspector Dupin, we are called to put on a new pair of glasses to see the depth of the world around us. We are to observe carefully, not just to be awake,/  but to be alert.  

Jesus’ illustration of what is in plain sight is the parable about a sprouting fig tree.  “From the fig tree, learn its lesson. Summer is near…. he is near.” If you want to learn what God is up to, we must pay attention to the world immediately near, the world right around us.

Let’s read it again from Eugene Peterson’s The Message Study Bible (28-31). “Take a lesson from the fig tree. From the moment you notice its buds form, the merest hint of green, you know summer is just around the corner. And so it is with us. When we see all these things, you know he is at the door. Don’t take this lightly. This is not just for some future generation, but for this one, for us.”

 Mark and Peterson are telling us, “Look closely. Pay attention.” Parables are happening on every street corner in the most ordinary events of our lives with clues to the presence of the kingdom in every square foot of earth, but many of us have forgotten to look for them. God constantly speaks to us, but we often are not present to the present, present to the present moment, the now./

One significant barrier is the CNN Complex. We become glued to our televisions and smart phones, watching the same political battles over and over again. The CNN Complex is the postmodern addiction to breaking news. It is an addiction to information. Whether we understand or comprehend the information is immaterial. We are pathologically addicted simply to the information itself, which puts us into an addiction black out spell to the world immediately around us. We INGEST information, but rarely DIGEST it. We take in information without comprehending or conceptualizing it and crave for more.

We take for granted and ignore the immediate world around us as we carry the syndrome over to seeing and hearing/ but not really seeing and hearing what is immediately around us. We are like people living near train tracks who are so accustomed to hearing the train they no longer hear its approaching clickety-clack across the tracks.4

We live close to Interstate 430, but our minds block out the loud rumbling of 18 wheelers crossing the Arkansas River bridge. On my desk are icons to call me to God, but I look right past them as I obsess about my daily trials and the condition of the world./

 This is Jesus’ early morning Advent wake up call to become aware of our everyday lives. Take a break from news, shopping and listen to the people and the world around us./

Pay special attention to the world outside where fig trees and the evergreens surround us. Let their majestic beauty transform us, photosynthesize us to live into the moment. Sit outside, take a walk, engage in the outside world rather than television or iPhone screens./

“Summer is near.. He is near.”

Pay special attention to the interruptions from our multi-tasked agendas. They cause the squirrels running around in the cage in our minds to come to a screeching halt and open us to the present moment, the now.

Pay attention to children. They live in the present. I recall one afternoon when our young daughter comes running in shouting. “Mom, Mom, come see the rainbows!” Only by God’s Grace do I stop/ and go outside to see a sprinkler in our yard, where sunlight is producing multiple rainbows in and out of the water streams. This was a personal God moment, sharing joy and beauty with my young daughter in the present moment. This was a small taste of the second coming. The stars did not fall, and I was surrounded only by a tiny angel, but I saw the love and joy of Christ in the joy and love of a small child./

 Jesus comes to us in the present moment, not the past or the future. The precious present is where God meets us./

Apocalypse means “revelation,” where we look at something in our life and suddenly see it for the first time,/ whether it is the sunlight changing water into rainbows, or the love we see in our neighbor’s eyes, or the trees outside our window. Revelation is the moment we see through, see into, see beyond what is going on, to what is really going on—not because of our intellectual knowledge but because God opens our eyes, and we pay attention to what is nearby us, and the word that never dies comes in.5 //

 We have been promised in the resurrection to live in the realm of God where there is no sorrow, no pain, but until that time we also can experience a taste of what that life is like today.6 Advent calls us to that life.

 Today Jesus asks us to wake up, be alert, to be fully alive,  so we will recognize very near beside us, the one who was born, who has died, who is risen, and who comes again--- and again, and again, and again. /

“Summer is near… He is near.”

 

1Barbara Brown Taylor, “How to live with High Anxiety,  Always a Guest, (Westminster 2020) pp. 1-8.

2Barbara Brown Taylor, “God’s Beloved Thief,” Home by Another Way,  pp. 3-9.

3Barbara Brown Taylor, “With Power and Great Glory,”   Gospel Medicine, pp 133-137.

4Lillian Daniel, Feasting on the Word, year B volume 1, pp. 20-24

5Barbara Brown Taylor, “Apocalyptic Figs,”  Bread of Angels, pp. 156-160.

6Martin Copenhaver, Feasting on the Word, year B volume 1, pp. 21-25.

 Joanna joannaseibert.com

 

 

 

21 A Matthew 21:28-32, Hypocrisy and Good Intentions, St. Mark's Episcopal Church, Little Rock, September 27, 2020 10:30 am

Matthew 21:28-32

Yes and No brothers

21A Sept 27, 2020 St. Mark’s

This is the last week of Jesus’ life. He has either completely ignored his public relations staff, or more likely they have abandoned hope that he might be the least bit politically correct. According to Matthew, the week begins with Jesus riding into Jerusalem on a stolen donkey. Next he chases the merchants out of the temple. The following morning, he curses a fig tree for not bearing fruit. Today he returns to the scene of the crime, the same temple, to teach, and soon is cornered by the religious leaders who are livid. “Who does this nobody from the country think he is? Where do you get your authority?”

We should know by now how Jesus will answer. It is with a question and a story. He does not address the question of authority but instead looks into the hearts of the priests and elders to consider why they ask that question. Jesus knows that truth is not something people are told, but something they need to discover for themselves. So, he tells this story, hoping to bring them and us to a moment of clarity, a moment of awareness of the difference between what we think and believe/ and our actions.

Barbara Brown Taylor calls this the story of the Yes and No brothers. A father asks two sons to work in his vineyard. The first says, “No, this is not for me,” but later changes his mind and goes. The second one says, “Yes,” but never goes. “Which brother,” Jesus asks, “does the will of his father?” It is an easy answer. The first brother who actually goes. It is not what we say that matters, but what we finally do.

But the story is not what gets Jesus killed that week. The chief priests and elders become enraged when they hear this second part,/ when Jesus tells them which brothers they are. They are the Yes men who say all the right things, believe all the right things, stand for all the right things but never do the right things God asks them to do. They talk the talk,/ but do not walk the walk. They may think they were doing the right things, but they are so attached to their own ideas that it is hard to accept any change in how they live. Jesus tells them that people they despise are going into the kingdom ahead of them, not instead of them, but ahead of them.

Jesus is talking about hypocrisy, the major charge against religious people, that we say one thing and do another, loving each other on Sunday and ignoring each other on Monday because we are too busy living our own overwhelming life. This is usually not a conscious act. I do not know exactly how it starts. It is the human condition. We call it “good intentions.” Maybe we have such good imaginations that we believe we have done things we have only thought about doing. Consider everyday life, especially in this difficult time. Have you ever thought about calling or taking food to a neighbor, then decided on a card instead. Even that is still a gracious gesture, and you congratulate yourself on your thoughtfulness? I often even have a hard time later remembering whether I really sent the card./

In the past I looked out of my office window at home into the house of an elderly widower living alone. For years, I thought of all the kind things I would like to do for him, take him to lunch, get groceries for him, call him each day. Instead, I just rolled the ideas around in my head. I ended up only visiting him once when he went to the hospital before he died and then saying prayers the day of his death. Still, my husband and I will always treasure and will never forget even these two simple encounters with him.

It is so easy to get thoughts mixed up with actions. Right now, I know each of us is aware of at least ten people in this congregation and our life who are lonely during this pandemic who would be energized by just a phone call or even a card. If you do this, I can promise/ it will also change you. This will become the most joyful part of your day.

We all long also to care for creation. I remember the year I decided to simplify my life. I have a whole bookcase full of books about making my life simpler, taking care of the environment, returning to Walden Pond. At the end of the year, I only made one change in my life. I stopped using paper towels… and that only lasted for a year. It is a peculiar thing, this vacuum between our thoughts and our actions. We say we are going to work in the vineyard, but instead of harvesting the grapes we spend our time rearranging the stones along the path. When we fail to remember our ministry to each other, when we say love/ and do indifference, or say right/ and do wrong, or say “I will go,” and go nowhere,/ our heart hardens. As we stop reaching out to see the Christ in each other, we have more difficulty feeling and knowing the Christ within ourselves. There is no creed or a mission statement in the world that is worth more than one visit or call or card to a friend, or one cup of water held out to someone in need.

This is also infectious. Several weeks ago, I had a call from an old friend I had not spent quality time with for several years. When I heard she was calling, I thought, she is going to ask me to do something. It turned out, the call was all personal. She wanted me to know how much she treasured our relationship. We shared stories about our children and our grandchildren and how they were helping us make it through this pandemic. Even more powerful, her call empowered me to do the same to old friends I had not been able to meet or talk with. Caring is an action verb that can be more infectious than this virus.

If you have read Isak Dinesen’s wonderful book, Out of Africa,1 or seen the movie, you remember the story of a young Kikuyu boy named Kitau who comes to Dinesen’s home in Nairobi one day, asking for work. He becomes one of her most trusted servants, but after three months he asks for a letter of recommendation to Sheik Ali bin Salim, a Muslim in Mombasa. Dinesen offers to raise Kitau’s pay considerably, but he is resolute about leaving.

He finally explains he is trying to decide whether to become a Christian or a Muslim. The purpose of his living with her has been to see the ways and habits of Christians up close. Now he will live for three months with Sheik Ali to see how Muslims treat each other and then decide. Stunned,/ Dinesen says, “Good God, Kitau, you might have told me that when you came here.”

God does not tell us ahead of time, or more to the point, God keeps telling us all along.

Kierkegaard tells us Jesus wants followers, not admirers. Whether we say yes or no to him is apparently less important than what we do. The important thing is what our lives say, /and this is as easy to figure out as the story of the Yes and No brothers. Jesus asks us to look into the mirror. What is moving? Is it our mouths… or our hands and our feet?

Barbara Brown Taylor, “The Yes and No Brothers,” Home By Another Way, pp. 187-191.

Joanna Seibert. joannaseibert.com


21 A Matthew 21:28-32, "Revelation," St. Mark's Episcopal Church, Little Rock, Arkansas, September 27, 2020, 8 am

21 A Matthew 21:28-32 “Revelation”

Sept 27, 2020, St. Mark’s 8. Joanna Seibert

The religious leaders of Jerusalem have heard about Jesus and are seeing him for the first time. They immediately question his authority, especially in their Temple where they are the authority. Jesus is a country boy from the north with no advanced degrees or resume. Jesus has the nerve to tell them they are not practicing what they preach. Their mouths say “yes” to God’s law, but their actions say “no.” Jesus tells a story hoping they will realize what they are doing.

Perhaps if Jesus wanted to tell a story today about authority and our place in God’s kingdom, he might retell Flannery O’Conner’s last short story, “Revelation.”

The story opens in the waiting room of a doctor's office in the South, where a smug Ruby Turpin chats amicably and surveys and assesses others in the room. A gospel hymn plays on the radio, “When I looked up, and He looked down.” A homely girl, Mary Grace, whose face is blue with acne, sits nearby reading a thick blue book. She is home from Wellesley College.

Mrs. Turpin feels a tremendous self-satisfaction regarding her own position in the world and the waiting room. Her caste classification boils down to race and ownership of land. As she and husband Claud own a house and a little land to raise pigs on, she is obviously superior to people who own only a house. Since she is white, she is superior to any blacks, regardless of how much property they own. What she is really thinking is how could anybody be superior to Mrs. Turpin?

Inevitably Ruby Turpin joyfully speaks out, "When I think who all I could have been besides myself and what all I got, I just feel like shouting, 'Thank you, Jesus, for making everything the way it is!' It could have been different!... Thank you, Jesus, thank you!"

Mary Grace no longer tolerates this self-congratulatory blather and hurls her book, Human Development, at Mrs. Turpin, hitting her over the left eye. Mary Grace then lurches across the waiting room and lunges for her throat. Mary Grace is subdued and falls into some kind of fit. Mrs. Turpin leans over Mary Grace and asks, "What have you got to say to me?" Mary Grace answers as she is transported from the waiting room to a psychiatric hospital, "Go back to hell where you came from, you old wart hog!"

Mrs. Turpin wonders if this may be some message from God. "How," she asks God, "am I both a hog and me? How am I being both saved and from hell?"/

In O'Connor's world-view, both are perfectly consistent. O'Connor believes Mrs. Turpin is indeed a hog, just like the ones she raises. Simultaneously, Mrs. Turpin is saved because all are entitled to God’s saving grace. That Mrs. Turpin is neat, clean, pleasant to the black workers, and volunteers time at her church is nice, but it is not what entitles her to God’s grace; God offers grace freely to all: prostitutes, tax collectors, poor and well-to-do blacks and whites. Note that the name of the harbinger of this message is Mary/ Grace.

At home on her farm, Mrs. Turpin questions God out loud. She sees a vision of the souls of the people from the waiting room walking up to Heaven. “There were entire companies of those who are dirt poor, clean for the first time, and bands of blacks in white robes, and battalions of people she considers freaks and the lowest dregs of society shouting and clapping and leaping like frogs. And bringing up the rear of the procession are people like herself and Claud who have had a little of everything and the God-given wit to use it right. They are marching behind the others with great dignity, accountable as they always have for good order and common sense and respectable behavior. They alone sing on key. Yet she can see by their shocked and altered faces that even their virtues are being burned away.” And all the souls are shouting Hallelujah.

“Truly I tell you, the tax collectors and the prostitutes are going into the kingdom of God ahead of you… the tax collectors and the prostitutes believed him; and even after you saw it, you did not change your minds and believe him.”

There is a difference between Mrs. Turpin and the chief priests. When Ruby Turpin has “the book thrown at her,” she stops to hear the message. The priests do not. They look to destroy the messenger whose words of change are too painful. /

During this pandemic we have experienced change after change after change in our lives. Each of us here has made a decision like Ruby Turpin to listen to the messenger and change to save our lives, wear masks, stay socially distant. It has not been easy. Sometimes we had to have the book of Human Development thrown at us! But we are here celebrating the life of the messenger who constantly sends other messengers, other authorities to save us. Let us celebrate today the life and death and resurrection of the messenger who promises resurrection, new life daily/ and in the life to come.

May we sit close to Mary Grace in the waiting rooms of our lives as she tells us about change, and ask her to tell us a little more about Human Development, because we are a people who so much want to keep singing Hallelujah,/ on/ or off-key.

Flannery O’Connor, “Revelation,” Flannery O’Connor The Complete Stories, pp. 448-509.

Joanna Seibert. joannaseibert.com


18 A Jonathan Daniels Pilgrimage, September 6, 2020, 10:30, Romans: 13:8-14, St. Mark's Episcopal Church, Little Rock Arkansas

18A Jonathan Daniels Pilgrimage September 6, 2020. Romans: 13:8-14.

“Love your neighbor as yourself. Love does no wrong to a neighbor; therefore, love is the fulfilling of the law.

On the second Saturday in August, people all over the country assemble in Hayneville, Lowndes Country, Alabama, to remember the martyrdom of an Episcopal seminarian, Jonathan Myrick Daniels, brutally murdered on August 20, 1965, as he protected an African American teenage girl, Ruby Sales, from a shotgun blast aimed at her.1

The pilgrimage starts at the courthouse where a trial lasting less than an hour found the white man who murdered Daniels “not guilty.” It moves to the place where once stood a small country store where Jonathan was killed. The pilgrimage then moves back to the courthouse for Eucharist, where the bread and the wine are consecrated on an altar once used as the judge’s bench for that 1965 sham trial.

Bishop Kendrick of the Central Gulf Coast recalls last year that this march takes place on the same date as the disastrous march of white supremacists in Charlottesville, now three years ago. The similarities are too much to bear, reminding us to question the advancement in racial justice in our last three quarters of a century. Too often we fail to recognize who our neighbor is. We pray that the next generation can do better.

“Love your neighbor as yourself. Love does no wrong to a neighbor; therefore, love is the fulfilling of the law.”

The twenty-six-year-old Daniels hears the call by Martin Luther King, Jr. for students to join him in the Selma to secure voting rights for African Americans. Simultaneously, Jon hears King’s words blending into the ancient melody of the Song of Mary, the Magnificat, as he sings at Evening Prayer: “He hath put down the mighty from their seat/ and exalted the humble and meek.”2 Jonathan is given leave from Episcopal Seminary in Cambridge, Massachusetts, to go to Alabama.

In Selma, he brings small groups of black high school students to services at St. Paul’s, the local Episcopal church. They are initially shut out but eventually seated while parishioners openly scowl at them./ Recently, Bishop Michael Curry preaches at that church when he visits Selma. His message is, “See, we can change.” (Henry Hudson presently serves at St. Paul’s.)

Jon returns to seminary in May to complete his examinations. In July he returns to Alabama, where he lives with a black family and works on resources for people of color.

On August 13, Jon and others travel to Fort Deposit to picket three whites-only local businesses. Just eight days earlier, Lyndon Johnson signed the historic Voting Rights Act. On that Southern-hot-Saturday, all twenty-nine protestors are arrested and taken in a garbage truck to the nearby jail in Hayneville, the county seat. They are held in cramped conditions in the crowded, unsanitary jail without air conditioning or showers, and little water for six days before receiving bail.

Daniels writes his last letter to his mother from the jail for her birthday. “Dearest Mum, An eminently peculiar birthday card…from the Lowndes county jail… The card I bought and the present will have to wait, but I sure will be thinking of you with love and prayers!” The hastily written note arrives on his mother’s 60th birthday, the day of his murder.

After their release Friday, August 20, Jon, a Catholic priest, and two black girls, seeking relief from the heat, go to purchase sodas at a Varner’s Cash Store, one of few local businesses serving non-whites. Tom Coleman, an unpaid special county deputy poised with a 12-gauge automatic pump shotgun, meets them at the door with the message to leave or be shot. The part-time deputy aims the gun at a seventeen-year-old Ruby Sales, a student at Tuskegee. Jon pushes her out of the way, takes the bullets, and dies instantly. Ruby Sales describes the horrific scene as seeing love and hate, the best and the worst of white America in a split second. Ruby is so damaged by the incident that she does not speak for six months.3,4 Coleman also shoots and seriously wounds Richard Morrisroe, the Catholic priest.

When Martin Luther King Jr. hears of Daniels’ murder, his response is: "one of the most heroic Christian deeds of which I have heard in my entire ministry was performed by Jonathan Daniels."

“Love your neighbor as yourself. Love does no wrong to a neighbor; therefore, love is the fulfilling of the law.”

The all-white jury acquits Coleman after a trial of less than one hour. Only registered voters can be on a jury, which excludes most blacks.

The murder of Jon Daniels shocks the Episcopal Church into the realization of racial inequality and moves the church on an expanded path of working for civil rights.

Ruby3,4 goes on to attend the same seminary as Daniels and now heads the SpiritHouse Project in Atlanta, a program using art, spirituality, and education to bring about justice/ with redemption. Ruby believes that a four hundred-year-old “culture of whiteness” is destroying our nation. She reminds us it is not white people, but this canonized “culture of whiteness” that is our socialized problem from birth. But she preaches hope in believing that we are redeemed by telling our story to each other, finding out where that inner hurt comes from that makes us believe the color of our skin can be used as a hierarchical power over others, especially as the circle of whiteness narrows in our country. We are called not to look at the color of someone’s skin, but like artists, look for the life behind and within each other’s faces. Love becomes the frame we see people in.5 How do we do this? Sales 3,4 believe that we must share our collective and individual stories, through the arts, spiritual reflections, and literature/seeking justice/ in the spirit of redemption.

At Daniels’ alma mater, VMI,6 an archway in the barracks is dedicated to him, marked by a plaque with words from Daniels’ 1961 valedictorian address to other graduating cadets: “My colleagues and friends, I wish you the joy of a purposeful life. I wish you new worlds and the vision to see them. I wish you the decency and the nobility of which you are capable.” Every VMI entering class views the documentary Here Am I, Send Me: The Story of Jonathan Daniels.

“Love your neighbor as yourself. Love does no wrong to a neighbor; therefore, love is the fulfilling of the law.”

Bishop Curry7 recently describes Jon Daniels as, “an ordinary Episcopalian just like you and me, an ordinary Episcopalian just like you and me, and so many other ordinary Episcopalians we do not know about, who hear about the love of Jesus and are moved by the suffering of others not treated as neighbors. Ordinary Episcopalians who are led to pray on their knees and then pray with their feet.”

Our associate priest, Michael, reminds me that the School of Theology, Sewanee, Tennessee, loads all first-year students into a bus at seminary orientation to go to the Jonathan Daniels pilgrimage. He describes it as a moving experience, as many are visiting the site of a martyrdom for the first time.

Because of the pandemic this year, the march is live streamed from the Diocese of Alabama. I watched it last month, and the pilgrimage is just as powerful as Michael says. I share with you the most moving moment for me at the close of the pilgrimage.1

Participants hold up pictures of the martyrs of Alabama, men, women, children black and white killed because of our blind belief that people of color should be denied basic rights, only available to persons with white skin. A member of the congregation holds up a larger-than-life picture when each martyr’s name is called. That participant holding the picture then loudly responds, “PRESENT.” Would you join me in speaking again this response: PRESENT?

We see and hear called out the names of four young black girls killed instantly by a bomb shortly before church services in 1963 in Birmingham at the 16th Street Baptist Church: “Addie Mae Collins, 14, PRESENT; Denise McNair, 11, PRESENT; Carole Robertson, 14, PRESENT; Cynthia Wesley, 14, PRESENT; and finally, we see and hear Jonathan Myrick Daniels, 26, PRESENT.”

1Virtual Jon Daniels Program 2020, Diocese of Alabama.

2The Jon Daniels Story, William J. Schneider, ed. (The Seabury Press, 1967).

3Ruby Sales Ted Talk, “How We Can Start to Heal The Pain of Racial Division,” September 2018. https://www.ted.com/talks/ruby_sales_how_we_can_start_to_heal_the_pain_of_racial_division

4Way of Love podcast about Daniels and Sales Going where it Hurts with Bishop Curry https://wayoflove.episcopalchurch.org/episodes/season/3/episode/7

5Frederick Buechner in Beyond Words, originally in Whistling in the Dark.

6Virginia Military Institute Archives.

http://digitalcollections.vmi.edu/digital/collection/p15821coll11/id/1216

7Bishop Curry on Jonathan Daniels Sunday https://www.episcopalnewsservice.org/2020/08/17/episcopal-martyr-jonathan-myrick-daniels-honored-in-online-commemorations/

Joanna. Joannaseibert.com