Pastor Pilgrim’s Sermon “Joy in the Midst of Trials”
YOUR DETOUR AROUND UNSIGHTLY CONDITIONS
In order to maximize the efficient use of your valuable time, you need read no further. Here, as usual, is a YouTube link to the ENTIRE SERVICE. Further condensation may be achieved by advancing to time marker 1:17:20, the beginning point of freshman Pastor Danielle Pilgrim’s debut sermon entitled “Joy In the Midst of Trials.” A hesitant entry into her topic quickly yielded to a very professional presentation, one that all of the congregants I overheard, after the service, express the greatest admiration for. George Washington Vanderbilt, something of an eccentric, had a hobby of translating modern literature into ancient Greek. My synopsis of Pastor Pilgrim’s sermon, featured at the tail of this post, is a similarly questionable activity. It does, however, have a way of fixing the day’s proceedings in my deteriorating memory.
LESSONS: “GLOBAL REBELLION AND THE PATRIARCHS.”
This is he third week of Adventist immersion in the Bible Study Guide entitled “Rebellion and Redemption.” The theme of this week’s Sabbath School lesson, as stated by author David Tasker in his introduction, is “deception and broken relationships,” as conflict spreads from Eden to the rest of the world. The personalities are a “Who’s Who” of Genesis: Cain and Abel, Noah, Abraham (with Isaac), Jacob and Esau, and, finally, Joseph and his brothers.
Author David Tasker notes in Sunday’s lesson, “Cain and Abel,” that differences over styles of worship ignited the events that led to tragedy. The struggle to establish a scripturally sound form of worship is the subject of the first 19 chapters of “The Great Controversy,” This book does not become directly related to this quarter’s curriculum until a month from now, in Lesson 7. Ellen G. White’s “Patriarchs and Prophets” is a good parallel text up to this point. Weeks 7 and 8 are in “Desire of Ages” territory. “Acts of the Apostles” would kick in after this. I regret that I don’t possess a hard copy, so I will have to make do with this LINK. The quarter winds up with a focus on a part of scripture that everyone owns, Revelation (Week 13: “Redemption”). Thus ends “Rebellion and Redemption.” Monday’s lesson provoked the lame song “Cain and Abel,” by my unworthy self, which was posted last Wednesday. If it has any virtue at all, it is it’s adherence to scripture. David Tasker contrasts the sheepish and contrite attitude of Adam, when confronted by God with his sin, with the terrible attitude Cain displays.
Monday’s lesson is “The Flood.” I am personally stymied as to how to create a useful musical treatment of Noah, since the children’s song Arky Arky is a model of perfection. The author asks us to relate the great controversy to Genesis 6:1-13, containing famous verse 5: “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” A reference to the submission of humanity, at this time, to the reign of Satan can be found at the end of Chapter 7 of “Patriarchs and Prophets,” entitled “The Flood” (same as the lesson). The door of the ark has been shut, and “…divine grace will no longer restrain the wicked, and Satan will have full control of those who have rejected mercy.” Ellen White ends her chapter with a comparison of the antediluvian world with the world of today. Our “ark” will be Jesus.
Tuesday’s lesson is “Abraham.” A question in regard to Genesis 22:1-19 is posed, “what hope is revealed here in regard to the great controversy?” This covers the seminal event in Abraham’s story, the intended sacrifice of Isaac. I mentioned Soren Kierkegaard a few weeks ago. He wrote a whole book on this episode, “Fear and Trembling.” The quote from pages 154-155 of Chapter 13 of “Patriarchs and Prophets,” entitled “The Test of Faith,” cited in the lesson describes a scene where the proposed sacrifice of Isaac is intended to illustrate to Satan the character of Abraham. This is analogous to a nearly identical scenario in the Book of Job.
Wednesday’s lesson, “Jacob and Esau,” features a question about “Jacob’s Ladder” which is a kind of prophetic digression from the story of the relationship between the brothers. The theme of “Rebellion and Redemption” is manifest in this tale. In his early relations with his brother Esau, Jacob seems to be in “rebellion” against common decency. When Jacob returns home after a 20 year absence, he is fearful that he will “reap the whirlwind” for all of the dirt that he has done to Esau. The forgiveness and magnanimity of the injured party foreshadows the forgiveness of Jesus to his persecutors, and represents the “redemption” side of the equation.
“Rebellion and Redemption” are particularly on display in Thursday’s lesson, “Joseph and His Brothers.” Author David Tasker starts by indicating the similarity of this saga to the Jacob/Esau relationship. Genesis 45:4-11, concerning the revelation of his identity to, and forgiveness, of Joseph to his brothers is cited. This resolution has been preceded by some less than stellar action by Joseph, but this is just my unenlightened, personal opinion. Ellen G. White provides a readable gloss on these events, and an enlightened analysis, in Chapter 21 of “Patriarchs and Prophets,” entitled (once again, the same as the lesson title) “Joseph and His Brothers.”
Ellen White defends Joseph’s wary treatment, at first. of his brothers as a mistrust of “the treacherous cruelty of these wicked men,” and his worries that good brother Benjamin may have succumbed to the same brand of mistreatment that he formerly endured at their hands. This is a very reasonable statement, and makes my uninformed judgements look petty (which they are). God, through Joseph, preserved the seed of Abraham through a difficult time, and this is the answer to the author’s question, “What is the Big Picture?” If you ever have a lot of time on your hands, you may wish to invest some of it in reading Thomas Mann’s four volume novel Joseph and His Brothers. It has been described as a tour-de-force of ancient eastern scholarship, and a profound display of erudition (meaning, “way too much information”).
Next week’s lesson concerns itself with the Book of Judges. Problematic Chapter 11, the one concerning Jephthah, will not be addressed. Ellen White herself is relatively mute about this. I have heard that no real harm came to Jephthah’s daughter, that she was simply consigned to a life of celibacy. At worse, the story represents a terrible moral lapse by her father. This would not make it a unique Bible story. The case of Uriah the Hittite comes to mind.
SABBATH SERMON: APOLLONIAN AND DIONYSIAN AT ONCE
The eyes, and instinctively judgmental attitudes of thousands of members of Berean Seventh-day Adventist Church were focused on 26 year old Pastor Danielle Pilgrim this morning. Most attendees had fond memories of our last female pastor, Rebecca Davis. This LINK is to a YouTube video of Pastor Davis preaching her first sermon in Washington, Georgia. She is currently Lead Pastor at nearby Canaan Heights Seventh-day Adventist Church in Thomson, Georgia.
The text that forms the theme of the weekly sermons is read, in two versions, at the beginning of the service. This week, James 1:1-4 was recited. When Pastor Pilgrim began her talk, she narrowed this down to verse 2: “My brethren, count it all joy when ye fall into divers temptations,” but in the versions cited, the word “trials” appears in place of the King James usage “temptations.” Hence the title of the sermon, “Joy In the Midst of Trials.” She provided two analogous verses; Romans 5:3: “And not only so, but we glory in tribulations also: knowing that tribulation worketh patience” (“tribulation again restated as “suffering” or “trials” in other versions), and John 16:33: “…In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” James, Paul, and Jesus Himself have attested to the possible existence of “joy in the midst of trial.” It is a useful and universal condition, and a fitting subject for a first sermon, allowing the pastor to put her “best foot forward.”
Pastor Pilgrim is a very recent (very!) graduate of Andrews University. I don’t know much about seminaries. A relatively famous one exists here in Atlanta, in the “University Center” district, the Interdenominational Theological Center. I am sure that doctrinal and theological curricula is absorbed in these places. I have often wondered how much of the discipline the ancients referred to as “rhetoric” is covered. This LINK is to the syllabus of a course at ITC entitled “Introduction to Preaching.” The content is not described until you scroll down to the end of page 6. Students are required to preach at least one sermon during the course. The refinements of presentation structure and style may be incorporated in an informal manner, and capabilities the result of individual aptitudes (meaning “talent”). The final page of the syllabus has a checklist for a critique of the student sermons. One of the questions is very interesting: “What were the moves?”
Pastor Pilgrim deserves an “A+” for her effort. She disarmingly admitted that she put quite an effort into it, working until 6:30 a.m. this morning. As far as her “moves” go, she seemed to be reluctant to stray from the podium, resting place for her notes (although she rarely consulted them). When she develops the self-confidence of Lead Pastor Fredrick Russell (a thirty-year veteran), she will be wandering all around the auditorium, just like he does. My earlier reference to the art of “rhetoric,” and it’s application to Pastor Pilgrim’s sermon, is best explained by dragging in a very topical personality, also a preacher, and a recognized master of oratory.
After attending Morehouse here in Atlanta, Dr. Martin Luther King took his first divinity degree at Crozer Theological Seminary, now merged into an entity known as the Colgate Rochester Crozer Divinity School. I recall from watching a video exhibit at the King Historical Site that he wanted to be familiar with the “latest developments in theology,” so this may explain his decision to attend Boston University, a non-sectarian place, but a United Methodist influenced School of Theology. (Note: all of these sites are extremely proud of their association with King.) This timely digression is primarily intended to comment on the structure of the climactic moments of Dr. King’s most famous speech, “I Have A Dream.”
The repetition of the introductory phrase “I have a dream…” followed by various subsequent statements is an oft utilized “rhetorical device,” one so common (especially among some preachers) that I suspect it has it’s roots in antiquity, and even possesses a unique technical designation (one I do not know). Dr. King used this device eight times near the end of his speech. At the very end, he similarly employs the introductory phrase “Let freedom ring…” eight times (example: “Let freedom ring from every hill and molehill of Mississippi!” I think this was a humorous reference to the bad vision of some contemporary Mississippi “moles”). This repetitive structure sets up a musical rhythm in a speech or sermon, and is a great aid to the memory.
The “repetitive” device (for lack of an accurate term) that Dr. King employed recurred in Pastor Pilgrim’s sermon, sometimes abbreviated to one or two repetitions, and sometimes extended to the lengths that “I Have A Dream” features. In architectural design, an affinity between macro and micro detail is considered a great unification method. In the work of Arkansas architect Faye Jones, sometimes the shape of an entire building is the same as the shape of just a doorknob, a trick he learned from his mentor Frank Lloyd Wright. Pastor Danielle structured her sermon out of a large assemblage of “repetitive” devices, and this adds “architectural” unity to her “thematic” unity.
Here are a few highlights from “Joy In the Midst of Trial.” Pastor Pilgrim began her sermon by noting that there are some things that, because of “sin,” are inevitable. Ageing is one of these. People do all they can to forestall the ageing process, even resorting to “butt lifts” (a salty statement that occurs at time marker 1:24:11). But gravity will triumph. Another inevitable thing? Trials and troubles! Rhyme, also a great rhetorical device, made a brief, and perhaps even unconscious appearance: “Whether rich or poor, trials will show up at your door!” She said that we tend to experience more troubles after we join a church. “After you sing, ‘I Surrender All,’ all Hell breaks loose” (a touch more of saltiness).
Though trials are inevitable, it is your “reaction” to them that is important, and not the event itself. The truth of the matter is that “God has already won your battles for you. It is not your battle, but the Lord’s.” Three variations on the “battle” theme marked the first appearance of the “repetitive” device, She bet us that we could not name a single instance where the Lord did not bring us through our trials. She repeated this assertion twice, a utilization of the “repetitive” device without variations, but in a stimulating, and not in a boring manner. Pastor noted that: 1:”the Bible says that when you go through trials” you can consider it an opportunity for joy (James). 2:”the Bible says that when you go through trials” you can consider it an opportunity to be of good cheer (Jesus speaking, from John). And “repetitive” device # 3:”the Bible says that when you go through trials” rejoice (James again, I think).
Skipping ahead a little, Pastor Pilgrim asked a “rhetorical” question (there I go with that “rhetoric” fixation again). “How can I have joy in the midst of trials, in the midst of pain?” Three answers were provided.
- You need to have FAITH. Faith that the outcome will be far greater than the trials. Faith that sees the impossible as possible. (Here a series of short scriptural references regarding the power of faith ensued, commencing, “faith that moves mountains, faith that parts the Red Sea, &etc. &etc.) The subject of the season, Dr. King, was quoted: “The ultimate measure of a man is where he stands in moments of trial and controversy.”
- You have got to KNOW THE WORD. Romans 10:17 was cited: “So then faith cometh by hearing, and hearing by the word of God.” Pastor Pilgrim made some amusing autobiographical remarks about having checked out the employee benefits pertaining to her new job with the North American Division. She drew an analogy with our personal benefits as guaranteed, in writing, in the Bible. But to use these benefits, you have to be aware of them. In a short, “repetitive” passage, she noted that, in times of trouble, the Bible was better than 1: Hugs and kisses, 2: Chocolate and roses, and 3: Balloons and get-well cards.
- You must be CONNECTED TO THE MAN THAT IS THE WORD. Pastor Pilgrim asserted that, no matter what type of circumstance you may find yourself in, if you are connected to Jesus, that is all you need.
After the song, Pastor Pilgrim resumed the sermon with some personal testimony. She realated how she arrived in this country from Trinidad and Tobago when she was 14. Due to a glitch, she did not secure official recognition (and a subsequent capability to obtain a driver’s license, a bank account, or a social security number) until 12 years later. Nevertheless, she managed to survive, work, and, thanks to the Lord, she just graduated from Andrews with no debt. “Is anything too hard for God?” she asked, referring to Jeremiah 32:27. I must add similar statements by Jesus found in Mark 10:27 and Matthew 19:26: “With men it is impossible, but not with God: for with God all things are possible.” In a final display of “repetition” as sermon structure, Pastor Pilgrim stated, just before her appeal, “There is nothing, there is nothing, there is nothing that is too hard for God!”
No comments:
Post a Comment