Commentary

Hold Fast to Dreams: Defaulting on the Legacy of Martin Luther King Jr.

Lecture at the "Protestantism, Public Theology and Prophetic Relevance" conference

by Ken Sehested

"Protestanismo, Teologia Pública e Relevância Profética: Diálogos
com as éticas teológicas de Martin Luther King Jr. e Richard Shaull"
(“Protestantism, Public Theology and Prophetic Relevance,
in light of the vision of Dr. Martin Luther King Jr. and Dr. Richard Shaull”)
Centro Cultural da Tijuca, Rio de Janeiro, Brazil
24-26 May 2007, Aliança de Batistas do Brasil

            It is a rare privilege to take part in this historic occasion. My prayer is that, years from now, you will look back on this occasion as the starting point of a powerful movement in shaping the faith and witness of the church in Brazil. And maybe for the whole world.

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Write the vision, make it plain

Sermon on the anniversary of Dr. Martin Luther King Jr.'s birth

by Ken Sehested

Text: Habakkuk 2:1-3  “I will stand at my watchpost, and station myself on the rampart; I will keep watch to see what he will say to me, and what he will answer concerning my complaint. Then the Lord answered me and said: Write the vision; make it plain on tablets, so that a runner may read it. For there is still a vision for the appointed time; it speaks of the end, and does not lie. If it seems to tarry, wait for it; it will surely come, it will not delay.”

Why do we devote special attention to the “saints,” to those gone before us, to people like Martin Luther King Jr.? When we focus on particular people, don’t we run the risk of turning them into HEROES? By giving certain individuals special attention, don’t we risk distancing ourselves from them? Few if any of us feel heroic. We’re not like Superman: faster than a speeding bullet, more powerful than a locomotive, able to leap tall buildings in a single bound. If saints—hero’s of the faith—are so unlike us, can they be of any use, other than as objects of fantasy whom we put on a pedestal to admire? But also to collect dust?

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Watch night history

Awaiting the quelling word

by Ken Sehested

“Watch Night” services began in 1733 with the Moravian communities in what is now the Czech Republic. By 1740 John Wesley and his Methodist movement within Anglicanism had adopted the tradition, with New Year’s Eve services ending after midnight, marked by penitence over shortcomings in the year past and resolution of greater faithfulness in the year ahead. One of the observance’s functions was to provide an alternative to the drunken revelry common in Britain on that night.

The Wesleyan revivals were especially attractive to the working class. Indeed, the early Methodist emphasis on sanctification (“holiness”) did not split personal from social application. Methodist societies were active in the abolitionist movement. “The ‘General Rules’ began with the commitment to give evidence of salvation by ‘Doing no harm’ and avoiding evil of every kind,” writes Bill Wylie-Kellermann,* noting that “‘doing no harm’ is an 18th century synonym for practicing nonviolence.” Significantly, the originating Methodist conference in the US called for the expulsion of any member participating in the slave trade, though the press of economic forces gradually weakened the tradition’s abolitionist convictions.

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Note to a friend, Rabbi Douglas

The mixed meaning of religious tolerance

        “You’ll be interested in this. Most late afternoons I sit with Mom during her early dinner at the nearby assisted living facility where she resides. On Monday a combined Brownie-Girl Scout group came caroling. Two of the pieces they sang were Chanukah songs, one I hadn’t heard, about the miraculous oil lamp, the other a popular dreidel song.

        “The fact that such music is employed in caroling, especially here in the South, is a pretty interesting phenomenon. The other interesting thing is that none of the other songs were about the Christmas nativity, but about Frosty, Rudolph the Red-Nosed Reindeer, white-Christmas-dreaming, etc. Except for the finale, a lovely preadolescent rendition of ‘Silent Night.’

        “I think it’s a good thing, at least in the short run, that Chanukah has filtered down into civil society holiday traditions. Maybe we’re finally emerging from that ugly current in the Protestant Reformation, as when Martin Luther penned The Jews and their lies. Though, even given the uptick in violence against Muslims in this country, FBI statistics reveal that 59% of hate crimes are against Jews.

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The Manger’s Revolt

Mary's Magnificat

by Ken Sehested,
Text: Luke 1:46-55

        One of the great political debates of our generation is which phrase is more appropriate this time of year: “Happy Holidays” or “Merry Christmas”? This is but the latest front in the culture wars fought over whether we should “keep Christ in Christmas.”

        Like with every cultural conflict, there are multiple levels that we need to sort out, putting up resistance in some places, offering affirmation in others. Let’s look a just a few bits of complicated history regarding the celebration of Christmas.

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Why is it hard to say thanks?

10 reasons

by Ken Sehested

1. Often, just because we’re not paying attention.

2. The barrage of demands on our time and energy creates “tunnel vision,” making it difficult to see anything that’s not directly in front of our noses.

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When life is violated

Grist for the contemplative mill in seasons of trouble

Selected by Ken Sehested

§ If it were all so simple! If only there were evil people somewhere insidiously committing evil deeds, and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy a piece of his own heart? —Aleksandr Solzhenitsyn

§ The ultimate weakness of violence is that it is a descending spiral, begetting the very thing it seeks to destroy. . . . Returning violence for violence multiples violence, adding deeper darkness to a night already devoid of stars. Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that. —Martin Luther King Jr.

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Same question, different outcomes

A meditation on Zechariah

by Ken Sehested

Zechariah’s question to the angel: “How will I know that this is so?
For I am an old man, and my wife is getting on in years.”
—Luke 1:18

Mary’s question to the angel:
“How can this be, since I am a virgin?”
—Luke 1:34

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In Greed We Trust

Greedlock and the god of fiduciary responsibility: The question of idolatry is with us still

by Ken Sehested

       You likely heard recently that former hedge fund manager-turned-entreperneur Martin Shkreli’s company, Turing Pharmaceuticals, bought the patent to a drug treating toxoplasmosis, a potentially deadly parasite disease, increasing the per pill cost from $13.50 to $750. (Before being sold several previous times, the Daraorun medication per pill cost was $1.00.)

        Now San Diego-based Imprimis Pharmaceuticals has announced it would manufacture customized versions of the drug for less than $1.00 (though the Federal Drug Administration has yet to sanction the new drug).

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Resolution in support of community investing

Putting a portion of household, congregational and denominational money where our mouths are

A statement of resolve unanimously approved by participants in the
28-30 March 2008 Alliance of Baptists Convocation, New Orleans
(a similar resolution was approved in June 2008 by the United Church of Christ Southern Conference)

Written and submitted by Ken Sehested

Beware, God warns, lest you say in your heart,
“My power and the might of my hand have gotten me this wealth.”
—Deuteronomy 8:11-17

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