WHEREVER: YOU_GO

June 21,°1987,° 11:00 a.m. Worship Service
John M. Buchanan
Fourth Presbyterian Church, .Chicaga

Scripture
Genesis. 28:10-17
Matthew: 10:24-33

-“Behold, I am with you and:wiil keep you wherever you go,:
- --Genesis 28:1 15a(RSV)

Gene Siskel wrote recently about Academy Award winning Marlee Matlin,
who. played the “angry young deaf woman:in “Children'of-a Lesser God."
Matlin is Jewish: ~The interviewer: asked if she was a. believer: ee
specifically, “did she believe in-a God who could. allow an-18 month old=
baby to*become deaf?" The actress, who is: deaf herself; -answered: by way ‘of
signing and a ‘sign interpreter: “Yes, I believe in a greater being, -and-a
God that answers /prayers, “maybe ‘not every prayer “Because if 1 hada! t lost
my hearing, I. wouldn't be talking to you HOW. 21 wouldn! tbe going: to the: :
Academy Awards..." Siskel wrote that, "Her eyes: glowed as shé- signed: “her:
life-affirming answer:" [See Context, 8/15/87, Chicago Tribune] 7

It is “not possible, I find, to” live’ in 1987, with eyes and cars and —
mind ‘open. ‘to the world and ‘not: confront the issue ‘of God: It is what we. 7
talk about>:-‘It°is: what we. care: about ultimately and: finally... :

Is there a-God?.. but it's: not really an abstract, academic
matter..:. ‘The simple existence or’ non-existence*of"a Supreme” ‘being is not
the issue: The issue-is = -is-there-a God “who: matters? -Is-there a God
whose existence has anything to do with human life and ‘human destiny; with
babiés- who. become deaf, with life invall“its: tragedy. and joy, its agony and
its ecstasy? The question is “posed, IF find, in mich of: the sérious aa
literature and poetry and drama and art’ and cinéma of our culture. one of
the. places ‘where serious: theologizing occurs with great consistency T find,
is tne Entertainment and Leisure ‘section ‘of. the Sunday New York Times
followed ‘closely. by the Book Reviews.... Weekly,” you will find’ there”

- documentation of. our compulsion... Is there a God. who matters?:.. --so much

so that TI: ‘think sometimes the definition ‘of serious cart, literature and - :
poetry, is that it deals with the issue. aa Ee
“Jtis- therein’ the: preaching task to which: ‘¢housatids of us put
ourselves: each week. “Aupillar of the: church, not, ‘this ane ‘by: the: way, was”
asked ‘once’ what -she: thought. of the new: seminary ‘graduate ‘as a preacher. ane
suppose ‘what he says is: true" the elderly: woman: replied}: "but <1 can't: see”
that-it matters ‘much.” To each sermon’ the preacher: must’ always ask that =
most. ruthless: but most ‘honest. of ‘questions — "So what? Does “it matter?”
And: our: greatest challenge and highest calling | is “to testify, to bears.
witness, that it does matter very much — tous, ne

I would: venture to guess; it is a aiéétiai You have’ adked and with

which-you struggle in moments of integrity.and-deep searching... Does: God
exist. - and - does it matter? Does it have anything to-do with me, my
life,.my relationships and:hopes and joys. and sorrows sand my future, my
family, my: job, my. dreams?

It. is the subject.of one of our oldest and best stories from back on
the very edge of recorded history. _This-is.a pre-israel story, the
scholars tell us. ° No-one was. around to-write-it down so it: was handed. down
across“many, many generations of .tribal history... It is one of the
formative stories of Israel --and.of Christianity. It is an elemental
story: about elemental, basic things. We heard just a small. piece ‘of it in
the-lesson this morning ~ and now I'd like to engage in the luxury of
telling it. more fully. It is the..story. of. Jacob who will - in the -interest
of continuity. and perhaps even persuading. you to return next Sunday, at
11: 00° c-wrestle with. an angel..

opThis. morning Jacob-is on the.run,.and well he should be... He: was one
of -two-.sons,.twins actually, of -Rebekah..and.Isaac....Esau.was born-first, he
was. the elder of the two... Jacob: was younger, fairer and a-lot:-more street-
wise;if not. smarter... -Esau-.was a chunter, his father's: favorite. ~ Jacob...
"dwelt in tents," and his mother was. partial | to. him. One. day. Esau: came..in
from. a hard. day in the field famished and found Jacob. cooking pottage. Did
you ever. hear. that story -—.as.a child in Sunday.School and wonder. what
pottage was and think that the story-teller had really meant to say.
porridge? -I confess that I did-and that. I've always: wondered: how. Esau
could possibly have been. stirred. to. such monumental extravagance.as to
trade-his inheritance fora bow] of Cream of Wheat?.. And so I was delighted
and. relieved to. discover. —.after- many. years. of. ignorance that. pottage
actually Was'a “thick vegetable soup, usually made:..with lentils but also
‘with herbs. Occasionally meat was added, andthe whole was boiled."
{Interpreter's Dictionary of the Bible.]

as Now, maybe that doesn't. do much.for. you on.a:-sweltering June 21 in
Chicago, but it evokes a.strong memory..for me... My: father was. a railroader:
he worked. 24.-hours and was home -24 hours....On his day. at-home. he: would...
frequently make vegetable soup, all:.day long, cutting, chopping, seasoning.
and. tasting. After delivering newspapers inthe Pennsylvania: snow, ‘which I
remember being atleast ten feet deep,.the aroma of the:soup simmering on.
the: stove when-I hit the back door .was stunning.<. It:.is. forever. burned.into
my ‘olfactory recall.system.. It is an aroma that means welcome, safety,
warmth,” love, you're home!

“And so when I learned it. was not just Cream of Wheat, Esau became
more -understandable. :

In any event Jacob's character. begins. to-.emerge .when Easu, famished,
intoxicated: with the:aroma.of the. vegetable. soup; says. something like:
"Jacob, - I'd. do: anything. for a bowl: of. that-soup;" and Jacob says —. “all
right... How about. your birthright? Give me your birthright -and you got.
your: pottage.".. And Esau:.was_ so hungry. he.-agreed.:.:Maybe: he didn't» think

Jacob. was.-serious.. Brothers.do that. sort..of: thing .all the time;-wager one
dollar,.five, ten, . or: $100°on-who: was on the mound..when Aaron hit- number.
715°. --and never hold one another to it. Maybe. it. didn't» seem: important.
Maybe: he simply allowed his stomach to think for him which explains. why
Jacob, and not Esau, is one of the Patriarchs:. whose name helps. us. define

6/21/87 2

God) as “in-"“the God of Abraham, Isaac, -and Jacob."

Pe What comes next is worse. Ancient people believed that.a death-bed
I

ylessing, like-a curse, released a power which determined the character. and
destiny of the recipient. and:once released, could not be retractéd.“ Isaac
felt that the time was near for the blessing, the act in which the mantle -
of leadership and, more important, the promise of God would be. handed to
his heir, his first born-son, Esau. In a scene-which begins a poignant
drama and one of ‘the worst..scams. in all-of: literature, old Isaac, now
blind, tells Esau..te.go hunting and prepare his-favorite stew so. they:can :
eat and driik some wine together, one last. time; and the blessing will be:
conveyed. . cle : oy

‘Rebekah, Isaac's wife; overhears and acts. quickly and deceptively on
behalf of Jacob, her favorite: ~ She prepares old Isaac's: favorite lamb~
stew, instructing Jacob to assist (and who could make it better?), concocts”
an elaborate disguise for .Jacob:so: his:arms would feel hairy to-Isaac;-as
Esau's. arms. would,..and-he would even smell like Esau. - It. worked. “Itts a
great and poignant.-drama:. Old Isaac senses that something. is -not:-right.
He keeps. asking for reassurance -.."the lamb-stew.is: wonderful, just the: way
I love it, but there's something peculiar about..your voice today; Esau. ~ :
Here, let me touch you-- smell. you.’ And.so Isaac: blesses. Jacob instead. of
Esau. and: because it is-an-irretractable blessing has.to: break the news to —
Esau when. he returns with his father's favorite stew.to receive what is.
rightfully his’. And’ the: Genesis writer, with: magnificent literary control,
says simply, -'Now Esau hated his. brother.".. He. planned to kill him, .as ae:
matter of fact; announced his intent to anyone. who. would listen. “The”
day my father: dies, my brother. is a dead man." : hes

Enter Rebekah, again, - interceding for Jacob, making up a story
about the lack of. marriageable women in the neighborhood, and actually
nanaging to manipulate it ‘so that Isaac sends.Jacob away to- Rebekah's old
home to -look:for a wife, safe, away from.the smoldering rage of Esau. =

That's s the situation and you. really have to ‘know all: that in obder:. to
get.the impact of -what. happens. next. Jacob-is onthe run, in-exile
actually; banished. from. home..and family, potentially wealthy but. poorer.
than he's ever been. If he has any conscience at'all,-he has to be e
inundated with guilt and, of course, he's frightened;..scared to death. “On
the first day out, on the. way to his uncle's. place; he stops when: the sun
goes down,;:at-no-place ‘in: “particular except . that it. is the place he is: when
the day -ends,. and he lays: his, head on a stone: ‘and: falls asleep. :

His, dream, subject” of so: many ‘camp: songs; We: are climbing Jacob's. --
ladder.. vis involved a ladder, the: Hebrew-is -better: translated a "ramp'
actually: ‘there are angels. going up-and down; messengers, emissaries.of
God. And God is in the dream and God. repeats the old promise to: the
miserable fugitive, cut off from every important relationship he ever had,
the promise about. land-and descendants: and. then’ throws in a few more:
promises, beautiful promises, promises Jacob: deserves less. than anyone else :
we have met in the story.. rae ae : ee

“Behold, toam with you. and will keep yous “wherever: you £0,

and.will..bring-you- back to. sthis-land;° for: I will: not leave:
you. until I. have done ‘that of which-Ihad: spoken | to :-you.".

6/21/87 : 3

When Jacob awoke he- made two observations, . bath of which are — a
=profoundly- ‘true: ae : : vos S oe :

— "Surely the Lord is inthis’ place,"\ and. ©
td did not know iu

“Whatever else Jacob was: thinking about: when he-laid- his head: ona
stone. exhausted, ‘it wasn't God: “About that ‘the -text “is very. clear.* Jacob
shad’ net::béen ‘traveling. ta.a- holy place for: refuge: “He was not*on a”
religious pilgrimage, he was crunning = for his. life. He hadn't even: said
his prayers. Jacob was not acting religiously. Put another: way; he had
: made the: tacit, but elemental: assumption, that God.was- not particularly
_ relevant to his: current dilemma, : » ELSES fo neds me .

Ti that agstinption” Jacob ‘reflected the: way his civilization thought
and. with remarkable consistency,: the way people- have -continued’ to: think
about God ‘and -God'srelationship’to the world and: here The Word begins to

“address us. The basic theological assumption humankind makes is that God
‘is Holy, other, above and. beyond, perfect,: ineffable, infallible, cand ©
“immortal. The world, ‘on the: other hand, is here and now, “tangible, ;
imperfect, flawed; fallible; and’ finite. IfGod-has to-do with -the- world:
if the life of.God intersects with the life of the’ world the ‘intersections
are-special: places, holy places; ‘where things are different: where there is
mystery, ‘and a hushed; reverent: silence, and: where a-different language ‘is
spoken and behavior is regulated by’ carefully: choreographed: rituals. The

“technical name for it is “cult.” It°is the whole elaborate system: in which
people get | to participate in the intersection of:God's life with their own
life. ar : : ; :

~ Jacob's civilization thought like that - and so does ours. ° His
‘civilization thought at°first, that’ God was present in- extraordinary
natural events: - mist-shrouded mountains, “earthquakes, lightening.— then
‘altars,’ arks, tabernacles, Temples and’ the Holy of Holies: ‘Our civilization
makes similar assumptions. Conrad Hyers has-written a charming little book,
And God Created’ Laughter, “in which he calls ours’ ~ “Sunday—Go-To-Meeting~
Religion." ss 7 Be :

"Where is- God: to be found? °--In-God's house;-in'the most sublime: and
sacred place in our/lives.. Here God is somehow more real.and available
than: anywhere-else, and we ‘are certainly more-presentable to God: — ‘well
behaved, well dressed, well groomed, clean-shaven, amply perfumed, and
recently bathed ‘as -we-all-: are! {Conrad Hyers, And God Created Laughter,
B. 18] : : f

The word which came. to Jacob. was -—

ty

"y am- with you-and will keep you wherever you! po,...

I am with you in this place which is no place except where you happen
‘to.be, Jacob. I am with you in exile. I am with you at a place and ina
Situation - from which you’assume I am intentionally absent. -I am with you aoe,
in your terrible guilt, in your manipulative dishonesty and your cynical
deception. I will keep you wherever you are Jacob, whether you’ know it or

6/21/87. 4

not; whether. you want me to or: not or whether that. is good news: — which “at
the moment it is obviously not, And Jacob says something absolutely:
revolutionary ~- "This is none other than the house of God, and this is. the
gate of heaven...° This 'no’place,' this prt stop.../on ‘the escape route
from: my miserable -past..: The: Housé of God!" °

It was a radical suggestion. It set off centuries of tension between
the Priests,:-who represent. the: Orthodox way of thinking about God: and
religion oriented around the Temple, religious rituals, rules and.
ceremoniés,; and the prophets, who keep suggesting that: God is present: in
the world and attends to his people in all sorts of worldly circumstances
and cares about their worldly life.

Tt is stdll-a radical Suggestion. We live-in a society which: worries.
alot about: secularism. Oh religious “spokesman on. television said. the
Supreme: Court decision ‘that "creationism". cannot: be mandated in public’
school curriculum was.a victory for‘ ‘secular humanism: “We worry about
the declining interest in traditional religion. and traditional “values.and”
the’ declining use of religious © symbols, gestures: and vocabulary in public
lifes“ We- worry about religion and about. out culture: when ‘you: can't pray” in
the public school or use Christian symbolism on- the City Hall lawns °

And we: ‘are so frightened by this evolution and by” ‘the persistent:
carping about: secular: humanism that, as -a° culture; ‘we: increase the:
intensity of our: practice of Gultic ‘relipion;: religion: with its-own holy —
places;:. vocabulary, rituals*and an insular mind set, so totally ‘divorced
from life: that you can be a-full participant in it. by watching it‘on
television and responding by writing a ‘check. : ;

The: padical word of ‘this. ‘wonderful: ancient story is :that peculiar

word that: came to Jacob = "I willbe with you wherever you -go;..."" Lam:
rot confined to those “places: and timés ‘and events you have: designed for. me.
"There is traffic between heaven: and earth." [Walter ‘Bruggemann, Genesis]

There is’a God :who-réigns above. =~-but incredibly: At is the God who: is :

involved’ with’ the: common stuff of" life.

Now: perhaps. it occurs. to: you that this is an‘odd tack to take => here
in this: place: which for.so many,’ for--so long, represents the ‘sacred in the:
midst:of the profane, Wevare not ‘like the ‘world around: ué: ‘You ‘would not:
mistake this ‘place: for Stanley. Korshak's* or Marshall Fields = or the Palm
Court -at.»thesDrake: Ittis*not: uncommon. for folk to walk into’ ‘the solemn
stillness’ of this place:as I do °in the middle of thé day “at Jeast° once a_
week, -and as eyes are compelled: upward by the sweeping grace: of the
architecture, and as: sense -is literally lifted by. the fragmented light
through the windows and if you are fortunate enough” to" ‘be- here. “when Dr.
Simmons: is: “practicing, the soaring beauty of the’ ‘organ. will lift your -

‘spirits as well, and® you. will conclude with. Jacob; “Surely. the ‘Lord: is in “e

this place.". itis not uncommon for people -to be- pulled away from blaring »
taxi -horns and ‘hurrying ‘rush hour crowds, through the Cloister into the -
Garth: to-hear the music.of water gently. flowing’ ‘and sparrows chirpingin
the trees and’to conclude with Jacob, thatthe. ‘Lord “isin this. place. “Ore
to receive -bréad and wine from the white linen- set table in-a solemn’. ritual
2,000 ‘years: ‘old. “It might: ‘seem peculiar to hear” ‘from someone who- engages
in behavior as esoteric as mine, actually donning:a black robe “and white”
collar and a: neck tie ’that preachers: wore’ in Geneva “400 ‘years ago - “that.

6/21/87 5

God-doesn't need. special places, rituals or behavior in.order -to-intersect
with human life. ;

Right. religion, we believe, is intended to. be a reminder, to. point.
outward, to be a sign of.a larger truth... It is not an-end-in-itself, a
privileged, exclusive-sanctuary.-. but a reminder: that. God is in the world.
Thetable.of- our Lord-is intended to remind: us that. every table:is ‘sacred

and that sacred things happen every time :people break. bread together in
love. And clergy:-.at..ourbest.:~ we. mean..to“be:a reminder -that -each of -us,
all-of us.- has a.vocation, dear.to God; important to: God -- laitysand
clergy alike. - :

At our very best. we engage in the particularities of religion
precisely to. remind ourselves and. the world--of. the: radical worldliness of
God... At our..best we remember. that our Holy. of Holies,:.that most.powerfully
sacred place, is-not.a sanctuary or altar -“but. a profoundly worldly. place,
a hill, behind the garbage dump, outside the capital city, the place where
they executed criminals. ~ God's life. intersects. human life in-a-cross, on
which: a beloved-son died -and in. dying promised.that -there is. nowhere. you
and-I can go, ever, that is apart fromGod, without God's. love. and judgment
and forgiveness and promise. ;

Because God is radically..involved.in. the life.of the world it is not
possible.to separate private religion. from. public life... It isthe genius
of. Judaism:..:- God cares: about the marketplace: and.not:just~the-sanctuary.
God: cares about. the sojourners, refugees, -.widows.and orphans as. much as God
‘cares. about personal ethics. , wee eee

One of the great dangers of the flood of. public. discourse about
morality recently is that it is.so intensely private and. cultic that we
forget there are larger. and more. important: ethical and: religious issues of
justice and equality and peace and compassion, =.Those are: the--things: God
cares about. -In.the.-heat and voyeuristic. intensity. of: the: embarrassing...

public. discourse..about private. norality.of preachers:and: politicians, it is
possible to-forget the Biblical observation that.private piety is not
necessarily synonymous with God's concerns far the world.:- God, one must
, conclude, on.the basis ofthe Biblical: writers, is not only: concerned about
who-is doing what to-whom privately, .but-also with the lack of housing for
poor people in this city, andthe fact that. if.-you're. poor and a: minority
and: have. the. misfortune: to get-sick.in.this society: you are in a lot of.:
trouble... ¢:There.-is traffic® between-heaven: and. earth:.- the. Jadder: ends::up,
notcin, the. Holy of Holies;. but-in. that radically worldly place where Jacob
spent the night. :

: _ "Wherever. you. 0.5." God said...» “The question that. begs” ‘to-be asked
‘is this: Is. there any place. where you..can.expect..not.to find. God? “Iso:
there any place that is utterly: God-forsaken?: -°The. answer is "no." ~-That's
. what. this story means and it is. the. deepest meaning of. the crucifixion of
: Jesus. ‘Christ. :

‘There are personal implications. | There is. nowhere you. can: “go, there
is no.where in your life where.God is not. present with redemptive:
; possibility... . ££ there were, it would be something ‘like that ‘banishment,
that. ‘self~ imposed exile in. which. Jacob, found:-himself. Exile -. banishment.
Everyone. of. us knows. about. it. Jacob's .story..is powerful because: of: what

6/21/87 6

it-says about God, but° also ‘because of what is says about the human. :
condition. We-may never have been as overtly. deceptive-as Jacob, but. we
know what it means ‘to’run away * to try to escape God's judgment ‘and “God's
love... We know about the exile of unresolved guilt...

- Guilt. - because we have been dishonest. and manipulative and so
utterly selfish that we can hardly. believe it about. ourselves.

or because we have violated a trust and cannot escape the knowledge
OF what. we have done:

-or because. we have never lived up to -our potential and have always
settled: for: less, compromised; sold out.. :

-or because our behavior, our lifestyle over which we have struggled
and which we-can-now affirm with integrity’ -- still. offends the norm, and
our whole existence is. a sham, a charade...

-or.- because: we are afraid, in. spite of..the facade we- work: so. hard to
maintain ~ strong, ageressive, assertive, confident swe are actually
running, running scared: from. our own. mortality; from failure, sickness,
defeat, deéath.. And the thought of the duplicity of maintaining. the
facade, the oppressive, “moves us to quiet, private | tears- of. despair: -

The cross is the promise that God is: there. God is there sometimes
to judge, but. always to love; sometimes to call us to account, but’ always
to forgive; .:sometimes to remind us of what. we could be, but always: to
impart strength and power and forgiveness and possibility. Only you’ know
the topopraphy-of your. own exile. It is not a matter: any of us would. feel
comfortable sharing with anyone; even our closest confidents.:. | Know that
God is: there. Hear the word of promise... -God will come to be with you
there. Trust that promise...

"Wherever you go" - God said to Jacob, "I will be with you and I will
keep you." And Jesus of Nazareth, in the middle of his ministry one-time
told his friends that God knows when a sparrow falls to the ground, and
that the hairs on their heads are numbered... .a different but wonderful
theology there, -a.-God not confined to the places and times and ceremonies
we design; a God. who reigns above and uses our best religion. to-remind. us
that- there is always grace and possibility and forgiveness and love in our
lives; a God whose very life intersects with our life on.a cross and who
says to each: of us = -blessed words - : :

"Behold, I am with you. and will keep you wherever you go."

oO God,. we praise you-for ‘times you have laid aside mystery and. come :
to us, making ofthe mundane details of our lives, “your Holy of Holies: We
praise and adore you for pursuing: usin the exiles ‘we-impose_on ourselves,
promising - ‘your love and your welcoming grace.° We: praise -you:for ‘that —
intersection between your life. and our lives which is the cross of Christ.
Because of that, and under that cross; in the name of that love, we pray.
Amen. : “

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