dcrau002786001.wav / Robert E. Cushman - "All the City Was Stirred" (April 11, 1976) / Duke Digital Repository

(Choir singing)

0:14

(Instrumental music)

1:26

(Choir singing)

2:10

-

Blessed

7:06

is the King

7:08

who comes in the name

7:09

of the Lord.

7:11

(congregation affirming)

7:13

The Psalmist writes.

7:26

The Lord looks down from heaven,

7:30

upon the children

7:32

of the earth,

7:33

to see if there are any

7:36

that act wisely,

7:37

that seek

7:40

after God,

7:41

they have all

7:43

gone astray.

7:44

They are all alike,

7:46

corrupt.

7:48

There is none that does good.

7:50

No,

7:53

not

7:53

one.

7:54

Therefore,

7:56

let us

7:58

confess our sins

7:59

to Almighty God,

8:01

let us pray.

8:03

Oh God,

8:06

we who proclaim with loud Hosannas,

8:07

that Jesus is our Lord.

8:10

Our people

8:13

who like Peter

8:14

will deny you three times

8:16

and more.

8:18

We sing your glory and praise,

8:20

but have difficulty being obedient to your love

8:23

and goodwill .

8:26

We comfort

8:28

ourselves

8:29

with a thousand easy slogans

8:30

and heroic fantasies.

8:32

We forget those who suffer because of us.

8:35

We do not see our involvement in social crime.

8:39

We substitute benign indifference

8:43

for active love.

8:45

Teach us the joy of gratitude

8:48

expressed in waving of the Palm branches.

8:50

May this joy replace

8:54

the bitterness of resentment

8:56

in all our lives.

8:58

Amen.

9:01

-

Psalmist gives us these words of assurance.

9:32

If it had not been the Lord,

9:37

who was on our side,

9:39

then the flood would have swept us away.

9:42

The torrent,

9:46

would have gone over us.

9:47

Blessed

9:50

be the Lord,

9:51

our help

9:53

is in the name of the Lord

9:55

who made heaven

9:58

and earth.

10:00

Amen.

10:02

(Choral instrumental music)

11:00

(Choir singing)

11:11

-

Let the congregation stand,

15:04

for the reading of the gospel.

15:06

(Congregation standing)

15:09

And when they drew near

15:14

to Jerusalem

15:16

and came to

15:18

Beth-phage

15:19

to the Mount of olives,

15:21

then Jesus sent two disciples,

15:24

saying to them,

15:28

go into the village,

15:30

opposite you.

15:32

And immediately

15:34

you will find an ass

15:36

tied

15:37

and a colt with her.

15:39

Untie them

15:42

and bring them to me.

15:44

If anyone says

15:47

anything to you,

15:48

you shall say

15:50

the Lord has need of them,

15:52

and he will send them immediately.

15:54

This took place

15:59

to fulfill

16:00

what was spoken by the prophet

16:02

saying,

16:04

tell the Daughter of Zion.

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Behold,

16:08

your King is coming to you,

16:10

humble

16:12

and mounted on an ass

16:13

and on a colt,

16:15

the foal of an ass.

16:17

The disciples went

16:20

and did as Jesus had directed them,

16:22

they brought the ass

16:26

and the colt

16:28

and put their garments on them,

16:29

and He sat thereon.

16:32

Most of the crowd,

16:35

spread their garments

16:37

on the road

16:39

and others

16:41

cut branches

16:42

from the trees

16:44

and spread them

16:46

on the road.

16:47

And the crowds

16:49

that went before him

16:50

and that followed him,

16:52

shouted

16:54

Hosanna

16:56

to the son

16:57

of David!

16:58

Blessed be he,

17:00

who comes in the name of the Lord!

17:02

Hosanna

17:05

is in the highest!

17:06

And when he entered Jerusalem,

17:09

all of the city was stirred saying,

17:11

"Who is this?"

17:15

And the crowd said,

17:17

"This is the prophet

17:18

Jesus

17:20

from Nazareth of Galilee."

17:21

(Choir singing)

17:26

-

We are not alone.

18:10

We live

18:12

in God's world.

18:13

We believe in God,

18:15

who has created

18:17

and is creating,

18:18

who has come into truly human Jesus,

18:20

reconciled and made new.

18:24

Who works in us

18:27

and others by the Spirit,

18:28

we trust God,

18:30

who calls us to be the Church,

18:33

to celebrate life and it's fullness,

18:35

to love and serve others,

18:39

to seek justice and resist evil.

18:41

Proclaim Jesus,

18:45

crucified and risen,

18:46

our judge

18:48

and our hope,

18:50

in life,

18:51

in death,

18:52

in life beyond death,

18:54

God is with us.

18:56

We are not alone.

18:58

Thanks be to God.

19:00

-

The Lord be with you.

19:04

(congregation responding)

19:06

Let us pray.

19:07

Hear our prayer,

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Oh Lord.

19:20

Give ear

19:25

to our cries.

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Oh Lord, our God.

19:30

In the beauty of this day

19:34

and the glory of this

19:38

holy

19:39

season

19:40

and the majesty of this

19:42

moment,

19:44

we come to pray,

19:46

with gratitude

19:51

for life

19:52

it self,

19:53

for purpose

19:56

to live

19:57

for course

19:59

to serve

20:00

for a Lord

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to follow,

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for others,

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to love

20:07

we give you thanks,

20:10

Oh God.

20:12

With the cry for those

20:17

in need.

20:18

For those who are confused

20:22

and bewildered,

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sick

20:27

and suffering,

20:28

weary

20:31

and tired,

20:32

lost

20:35

and lonely,

20:36

we ask

20:39

your mercy,

20:40

oh God,

20:42

with the plea for your presence,

20:47

to become

20:52

more near,

20:53

your way

20:57

to become

20:58

more clear,

20:59

your will

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to become

21:04

more dear,

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for all of us,

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we ask

21:11

your love,

21:13

oh God.

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With Palm branches in our hands,

21:19

with

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steady purposes in our minds,

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with

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passionate desires to love

21:28

and to give

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in our various souls,

21:33

remake us,

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now oh God,

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into faithful

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obedient,

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whole

21:42

children

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of your love

21:45

and peace.

21:46

Oh God,

21:50

speak,

21:52

now,

21:53

as we listen.

21:54

Come

21:57

now,

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as we yearn.

21:59

Lead

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now,

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as we follow,

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in the name of Christ,

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who teaches us to pray,

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Our Father

22:16

who art in heaven,

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Hallowed be thy name.

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Thy kingdom come.

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Thy will be done

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on earth,

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as it is in heaven.

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Give us this day our daily bread.

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Forgive us, our trespasses,

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as we forgive those who trespass against us.

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Lead us, not into temptation,

22:40

but deliver us from evil.

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For thine is the kingdom,

22:46

power and the glory.

22:48

Amen.

22:51

-

We began

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on this day,

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the most

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significant week

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in the Christian year.

23:10

This

23:13

Palm Sunday,

23:15

I invite your attention

23:20

to the announcements

23:22

in the bulletin

23:24

and invite you to worship with us,

23:27

at every opportunity you have this week,

23:31

on Wednesday

23:36

at 8:00 a.m.

23:38

and 6:00 p.m.

23:40

Thursday evening, on Monday, Thursday at 7:30,

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on Good Friday from 12 to noon,

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with a special service

23:51

and from one to three,

23:53

with music

23:54

or quiet

23:58

and meditation,

23:59

one week from today

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on Easter day

24:03

at seven o'clock

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with the sunrise service.

24:07

And then again, either at nine o'clock or at 11 o'clock.

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And then next Sunday evening,

24:16

the very moving and majestic Mahler's resurrection symphony,

24:19

being

24:25

presented to us

24:26

by the North Carolina symphony

24:28

and the chapel choir.

24:30

I invite you to worship God

24:34

and to celebrate

24:37

this

24:39

holy week

24:40

in your own way.

24:42

And then in the company of others,

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it is our privilege on this

24:47

Palm Sunday

24:49

and my privilege to welcome

24:52

to the pulpit,

24:54

the Reverend Dr.

24:57

Robert

24:58

E.

24:59

Kuchman

25:00

research professor of

25:01

systematic theology

25:03

and the divinity school

25:06

here at Duke.

25:08

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All the city was stirred.

25:25

Of the first

25:32

Palm Sunday,

25:33

the Gospel of St. Matthew,

25:35

reports.

25:37

And when he had entered into Jerusalem,

25:41

all the city was stirred,

25:44

saying,

25:48

"Who is this?"

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The crowd said,

25:52

"This is the prophet Jesus

25:54

of Nazareth,

25:57

of Galilee."

25:58

The action of that day,

26:02

the entrance of Jesus into Jerusalem,

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had the appearance it would seem

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of a triumphal

26:12

procession,

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the site of procession,

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it was not unfamiliar to the people of the ancient world.

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So all the city was stirred

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and the question was on the lips,

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as in the minds of many.

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The question of the identity of Jesus.

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Who is this?

26:40

It was not unlike the question

26:44

of John the Baptist

26:46

through his disciples

26:48

to Jesus in the earlier days of Jesus's ministry.

26:49

Are you He who is to come,

26:54

or shall we look for another?

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The question persists

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to this very day,

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but Christians have been those

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and are those who answered the question

27:08

of John the Baptist,

27:11

in the affirmative.

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This is He

27:15

who was to come,

27:17

more over on Palm Sunday

27:20

and for centuries now,

27:23

Christians incorporate

27:26

that moment of exultant public acclaim

27:28

of Jesus,

27:31

into their act of worship.

27:33

They live it over again.

27:36

They mean to re-enact

27:38

the moment of celebration

27:40

of recognition.

27:42

They do so,

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because they are persuaded

27:47

that the acclaim of the crowd on that day

27:48

long ago,

27:51

was truly

27:53

appropriate to the occasion.

27:54

They believe the city of Jerusalem

27:58

was

28:00

that day suitably stirred

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and

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remains so

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even to this,

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but not because of the excited throng

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or the shouts of acclaim,

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but because of the real presence

28:13

of Him that cometh.

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Now today, then our celebration and worship,

28:21

presupposes and looks back

28:25

upon this gladsome

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but

28:28

puzzling event

28:29

of our Christian path.

28:30

By the measure of the days that followed however

28:33

and led Jesus to Calvary

28:38

and the triumph,

28:41

the triumph of Palm Sunday,

28:42

seems aborted,

28:44

devastated

28:47

on good Friday.

28:48

Even the name good Friday

28:51

is paradoxic.

28:53

The cross is the dastardly deed of man.

28:55

What is good about evil,

28:59

is not the triumphal entry into Jerusalem,

29:03

also paradox

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for whom

29:11

is the triumph?

29:13

And so today we ask ourselves

29:16

three questions.

29:18

First,

29:22

what are the facts?

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What are the facts of the matter?

29:25

Secondly,

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was Palm Sunday, truly triumphant and for whom,

29:31

was it an accidental event

29:36

or the outcome of a prearranged drama

29:38

or both?

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And three,

29:44

if we have the slightest discontent

29:46

with our world or better with ourselves,

29:49

what may this event of long ago

29:53

say to us?

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these are portentous questions,

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questions of portent.

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If we understand that Christian faith

30:05

is in part

30:08

interpretation of a history

30:10

in which the story of a whole people is climaxed,

30:12

in which indeed the divine destiny of a people

30:16

is fulfilled in a living person

30:20

in a real presence.

30:23

First then,

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What are the facts of the matter?

30:30

And the facts of history are often will of the wisps

30:33

and fugitive

30:37

hard to lay hold off.

30:39

This is because

30:42

the so-called facts of history,

30:44

have as it were,

30:46

an outside

30:47

and an inside,

30:48

the outside is what happens

30:50

or what occurs we say,

30:53

it is datable,

30:55

partly describable,

30:57

but every description is all with simplistic.

30:58

The inside is what is meant

31:02

or what is intended.

31:04

And the two

31:06

do not always,

31:07

may often agree.

31:08

Moreover, the intentions may be mixed

31:11

even at odds,

31:14

as when there are many participants

31:15

with different and even conflicting motivations.

31:18

So every historical event involving persons is therefore,

31:23

a resultant,

31:27

not really simple,

31:29

but defiantly complex.

31:31

And that is why historical knowledge

31:34

is an art,

31:37

commanding imagination,

31:40

never data processing.

31:43

Great historians

31:47

are those possessed of genius to read,

31:49

as Jesus said, the signs of the times,

31:51

They are not statisticians primarily,

31:57

they are more nearly dramatic critics

32:01

for history is more like drama.

32:04

The acclamation of the throng, that accompany Jesus.

32:08

Then down the Western slope of the Mount of Olives,

32:11

across

32:15

the Brook Kidron

32:16

and up

32:19

the rough slope,

32:20

to the Lion gate

32:22

of the Eastern wall of the city

32:23

into the temple precincts

32:25

is dealt within,

32:28

something like a fact,

32:30

probably

32:33

the route

32:34

is the route

32:35

actually taken.

32:37

Almost certainly also is the outward fact that Jesus,

32:39

rode astride a donkey.

32:43

That still

32:46

omnipresent beast of burden

32:47

of the Eastern Mediterranean world.

32:49

Further,

32:52

the synoptic gospels are unanimous

32:54

that Jesus borrowed a colt,

32:57

the foal of an ass,

32:59

for the short journey

33:02

from Bethany

33:03

and that he,

33:05

as he approached the city,

33:06

his band was swelled

33:08

by pilgrims going up to Jerusalem.

33:09

And that from the throng there

33:12

emerged,

33:14

there arose

33:15

a cry of recognition

33:16

and then of acclamation.

33:18

Following

33:21

St. Mark's account,

33:22

Matthew's witness reads

33:24

and the multitude that went before Him

33:27

and that followed cried saying,

33:29

Hosanna to the son of David

33:31

blessed is he that com meth in the name of the Lord.

33:34

Hosanna

33:38

in the highest!

33:39

Now whether or not

33:43

the crowd was fully apprised

33:44

of the figure on donkey back,

33:46

it is rather clear

33:50

both

33:51

to whom they referred

33:52

and

33:54

what they intended

33:55

by these words.

33:56

Hosanna

33:59

is an outcry

34:01

of praise.

34:02

It is acclamation.

34:04

It also enjoins our illicit

34:07

acclaim

34:10

and to the son of David,

34:12

quite plainly

34:15

it points

34:16

to the one in the midst,

34:17

Jesus,

34:19

the prophet, of Nazareth of Galilee

34:20

in a day,

34:24

that day

34:26

when the voice of prophecy

34:27

was counted as silent.

34:30

To identify Jesus

34:32

as

34:34

a prophet

34:35

was tantamount to a claiming

34:35

the presence

34:37

or the onset of messianic times.

34:38

This is then

34:43

soundly affirmed,

34:45

in the exultant

34:47

words,

34:48

Blessed is he that

34:49

cometh in the name of the Lord.

34:51

Now,

34:54

John the Baptist has his answer

34:56

in public

34:58

declaration

35:00

in this acclimation of the throng,

35:03

the son of David

35:06

and he that cometh in the name of the Lord,

35:07

are so conjoined

35:10

as to give

35:11

unmistakable,

35:12

messianic denotation

35:13

to the exhortation of the throng.

35:16

This is confirmed

35:21

by the concluding

35:23

cry of exultation,

35:24

Hosanna in the highest

35:26

or to the highest.

35:28

It is little wonder,

35:32

that is Matthew testifies.

35:34

All the city

35:36

was stirred

35:37

or that such a claim should evoke

35:39

the question on every side.

35:42

Who is this?

35:44

The question of the identity of Jesus,

35:47

nor is it at all strange,

35:52

according to Luke's account

35:54

that as He says,

35:57

some of the Pharisees

35:59

in the multitude said to Him,

36:01

Teacher,

36:04

Rabbi,

36:05

rebuke your disciples.

36:06

To them,

36:10

the import of the words of acclimation were unmistakable

36:12

and equally

36:15

preposterous

36:16

on the face of it.

36:17

The followers of Jesus were playing the exuberant

36:19

with a delusion,

36:22

not only a delusion,

36:25

but evidently a grave impiety.

36:28

Why

36:32

the latter

36:33

was so

36:34

a grave impiety?

36:36

It has never become clear.

36:39

But in the contemporary context,

36:42

the explanation

36:44

must lie

36:46

in a constellation

36:47

of intricate partisan dynamics,

36:49

partly religious,

36:52

partly political,

36:54

partly ideological

36:56

and partly just human,

36:58

of the last.

37:01

Here is a maze of contractibility,

37:03

ranging

37:06

from and through fascination,

37:07

revulsion

37:10

and ambivalence.

37:12

After all,

37:15

how do you know the Messiah has come,

37:17

when you do not agree on who he would resemble if he came?

37:19

Now secondly,

37:26

was Jesus entry into Jerusalem truly triumphant,

37:29

and for whom?

37:33

We can answer quickly for all his opponents,

37:37

Pharisees,

37:41

Sadducees

37:42

and

37:43

the Roman officialdom,

37:44

it was a disaster.

37:46

It pushed the panic button,

37:50

it instilled fears

37:53

and crystallized

37:54

their opposition.

37:56

And they went on the defensive

37:58

and took steps that led them in the end,

38:00

to the desperate reaction of Golgotha,

38:02

and it appears to

38:05

an un

38:06

repentant

38:08

guilt.

38:10

What of the followers of Jesus,

38:13

who cut branches from the trees

38:14

and spread their garments in the way

38:16

and cried Hosannah?

38:18

Christians believed they were right,

38:21

but discerning Christians also know that

38:25

they were right for the wrong reasons.

38:27

They did not see it so

38:31

and seemingly could not know it

38:34

until they stood proven deserters and recreants.

38:36

On the other side of Calvary,

38:40

in the un,

38:43

in the

38:44

unanticipated

38:45

light

38:46

of the resurrection.

38:48

Till then they confounded the person of Jesus

38:51

with that of a Messianic King,

38:54

and earthly Monarch.

38:56

They had to learn

39:00

the other paradox,

39:01

that his kingdom was not of this world.

39:03

The world which Saint Augustine

39:06

was to characterize

39:09

by the love

39:11

of rule,

39:11

rather than

39:13

the rule of love.

39:14

They would have to learn what their master had meant

39:17

when he rebuked them all on the way to Jerusalem saying,

39:20

you know,

39:24

that those who are supposed to rule over the Gentiles,

39:26

lorded over them

39:30

and their great men,

39:32

exercise authority over them,

39:33

but it shall not be so

39:35

among you.

39:36

But whoever would be great among you, must be your servant

39:39

and whoever would be first among you

39:44

must be slave

39:48

doers

39:49

of all.

39:51

John Wesley 200 years ago

39:54

was holy right,

39:56

in seeing

39:58

and saying

39:59

that before Calvary and Easter,

40:01

the faith of the disciples

40:04

was undiscerning,

40:06

imperfect

40:07

and confused.

40:08

Accordingly, their claim was short lived

40:11

even the best of them.

40:14

In the extremity they all forsook him and fled,

40:16

and or worse

40:19

as with Peter,

40:21

they denied Him thrice.

40:22

So their claim on Jesus

40:25

entry into Jerusalem was hollow.

40:27

It was right,

40:30

but plainly

40:32

for the wrong reasons.

40:33

But now

40:37

one of the profits of Nazareth of Galilee?

40:38

It is impossible,

40:44

not just problematic

40:45

to try to read the mind of

40:48

the Son of God,

40:49

as it has required centuries

40:53

to probe the mind of

40:55

absolute genius

40:57

such as a play on a Shakespeare,

41:00

so that of Jesus

41:04

is finely

41:05

unfathomable.

41:06

One thing, however, seems to me quite clear,

41:09

after the manner of Jeremiah the prophet,

41:13

Jesus donkey ride into Jerusalem

41:16

was intentional

41:18

and parabolic.

41:20

This was so,

41:23

although the throng

41:24

failed to grasp the

41:26

symbolism

41:27

and however much the authorities were miscued

41:28

by the crowds

41:32

acclamation,

41:33

Matthew is on beam,

41:36

I think in finding

41:38

the scripture antecedent and sufficient

41:39

warrant in the words of the prophet Zachariah,

41:42

tell the daughter of Zion.

41:46

Behold your King is coming to you,

41:49

humble

41:52

and mounted on an ass

41:55

and a colt,

41:58

the foal of an act.

42:00

There are two things to say here

42:03

and the implicate one another,

42:07

A King

42:11

coming into his kingdom,

42:13

as heir presumptive

42:14

does not ride

42:16

the humblest beast of burden

42:17

ordinarily,

42:20

which every shepherd rides

42:22

in Palestine,

42:25

even today,

42:26

Jesus selection of such a mount

42:29

is plainly parabolic

42:31

and even gentle satire.

42:33

It was satire upon

42:37

the popular and prevailing notion

42:38

of the expected son of David

42:40

and earthly monitor.

42:43

The second thing,

42:45

and the other side

42:47

is found in Jesus concluding words to the disciple,

42:50

back then on the way to Jerusalem.

42:52

For the son of man

42:58

also

43:00

came not

43:01

to be served,

43:02

but to serve

43:04

and to give his life

43:07

ransom for many.

43:08

Now, if these two things stand

43:12

thus in conjunction

43:15

and ourself,

43:17

then Jesus entry into Jerusalem,

43:19

and the manner of it was wholly consistent

43:21

with even exemplary of his purpose.

43:24

It was there for the triumph

43:29

of his purpose,

43:31

or be it misconceived

43:33

delight by friend and foe,

43:35

and each

43:36

for the wrong reasons.

43:38

That in teaching by parable enact,

43:41

he failed to be understood,

43:45

takes nothing

43:47

from his continuing victory

43:48

over the satanic temptations,

43:51

which afflict us.

43:54

And that

43:59

would be

43:59

for him

44:02

to take his preeminence

44:03

and have it

44:06

the right and the claim to rule

44:07

rather than to be ruled

44:10

by the love of God

44:12

and concern for the neighbor.

44:13

More and more.

44:18

I am convinced,

44:20

that victory over temptation,

44:23

the satanic temptation,

44:25

the lust of rule

44:28

as Saint Augustine called it,

44:29

is the key

44:31

to understanding the career of our Lord.

44:33

Ministry is the word

44:38

for it.

44:39

And ministry

44:41

Diakonia

44:44

fulfills, God's calling

44:46

and election of the people of God,

44:49

But between what we call Palm Sunday

44:54

and Easter,

44:57

lie the climactic events of Holy week,

45:00

the cleansing of the temple,

45:04

the controversy with lawyers,

45:07

the last supper,

45:10

the betrayal of Judas,

45:11

the consummate temptation of the garden of Gethsemane,

45:15

the flight of the disciples,

45:19

the trial before the Sanhedrin,

45:22

the scourging of the Praetorian Guard,

45:25

and the last extremity of the cross.

45:29

All this in faithfulness to the father's will

45:33

and there

45:38

on the cross

45:39

itself,

45:40

Jesus meets the final temptation,

45:41

Father, forgive them

45:45

for they know not

45:47

what they do.

45:50

Divine graciousness

45:52

at its Zenith,

45:54

overcomes

45:56

takes into itself

45:57

and redeems

45:59

man's evil.

46:00

The cross was the dreadful deed of man,

46:03

that Jesus Christ turned into the everlasting deed of God.

46:05

Here was the final victory

46:11

and here the ultimate triumph

46:14

of the great commandment.

46:16

Thou shalt love

46:20

the Lord thy God

46:21

with all thy heart

46:22

and with all thy soul

46:24

and with all thy mind

46:25

and thy neighbor

46:28

as

46:30

even more

46:31

than thy self.

46:33

Is it any wonder that

46:36

for those who have

46:37

had eyes to see,

46:38

Isaac Watch

46:42

should write.

46:43

When I

46:45

survey

46:46

the wondrous cross,

46:48

on which the prince of glory died,

46:51

my richest gain,

46:54

I count

46:57

but loss

46:58

and poor

46:58

contempt

47:00

and all my pride.

47:03

The third.

47:06

This brings us

47:09

to the final question.

47:10

What does this triumph

47:14

and this victory of long ago,

47:16

say to us

47:18

today?

47:19

Be sure it may say

47:22

many things

47:23

and

47:24

too many to take account of

47:26

here this morning.

47:30

What it may say

47:33

depends upon the measure of our understanding,

47:34

both of ourselves

47:39

and of the strident

47:40

world

47:42

in which we live.

47:43

And whether or not Christ

47:46

may make a triumphal entry

47:48

into my heart and life and yours,

47:50

will in great part,

47:54

I think

47:55

depend upon,

47:56

whether we can endure,

47:57

the awful contrast,

48:01

between our world

48:03

and ourselves

48:05

and what is being portrayed in

48:08

word and worship

48:10

today,

48:11

And

48:12

in this coming Holy week.

48:13

If I'm not mistaken

48:19

behind the civility we posture,

48:21

the masks we wear,

48:24

the anxieties we

48:27

try to hide,

48:29

the games we play,

48:31

the goals which we aspire to,

48:33

behind these,

48:36

is an advancing

48:38

spirit of alienation,

48:39

predatory,

48:43

fearful

48:44

and distrustful.

48:45

We are in a world of claims

48:48

and counterclaims

48:50

of partisan contest,

48:51

violence

48:53

and recurrent explosion.

48:54

Our secular creed is

48:58

social mobility

48:59

by way of money, power, and status.

49:01

That's what we live by,

49:05

and good politics seems to be that which

49:07

can

49:10

promise most

49:11

the quickest

49:13

to the greatest number.

49:14

Profound therefore,

49:19

is the contrast between our world

49:22

and the inner meaning.

49:25

The inside

49:27

of that triumphal entry into Jerusalem.

49:29

The real event,

49:33

was the one

49:35

who would yield to no vocation,

49:37

say to that

49:41

which God the father had laid upon Him.

49:42

I pray that for my salvation and yours

49:48

and for the World's,

49:52

we may unite to acclaim,

49:55

but with larger understanding

49:58

than they have all the time.

50:00

Blessed

50:03

is He

50:04

that cometh in the name of the Lord.

50:06

That the city of this world,

50:09

may be stirred.

50:12

To renewed life

50:14

and enduring

50:18

promise.

50:19

May the God of hope,

50:22

fill you with all joy and peace and believing.

50:23

So that by the power of the Holy Spirit,

50:27

you may abound in hope,

50:30

both now and evermore.

50:32

Amen.

50:36

(Choir singing)

50:40

(Instrumentals playing)

53:20

(Choir singing)

56:46

Praise Lord

1:04:39

from whom

1:04:41

all blessings

1:04:42

flow.

1:04:45

Praise Him all creatures

1:04:46

here below.

1:04:50

Praise Him

1:04:54

above the heavenly hosts.

1:04:56

Praise Father,

1:05:02

Son

1:05:05

and Holy Ghost.

1:05:06

Amen.

1:05:12

-

Oh Lord, our God.

1:05:25

You have given

1:05:28

to us,

1:05:29

now

1:05:31

we give to you.

1:05:32

You have called

1:05:35

to us,

1:05:36

now we come

1:05:38

to you.

1:05:40

You have loved

1:05:42

even us,

1:05:44

now we go

1:05:47

to love

1:05:48

even You

1:05:50

and our neighbors,

1:05:52

through Jesus

1:05:55

Christ,

1:05:56

our Lord.

1:05:58

Amen.

1:06:00

(Instrumentals playing)

1:06:03

(Choir singing)

1:06:45

-

I'm sure that

1:11:57

many of you will want to speak

1:11:58

with those

1:11:59

who have made this service today,

1:12:01

rich

1:12:05

and memorable,

1:12:06

through the spoken word

1:12:09

and the song word

1:12:11

and the interpreted word.

1:12:13

I am asking

1:12:16

those who

1:12:17

did the interpretive dance,

1:12:18

to greet you

1:12:21

or for you to greet them,

1:12:21

in the front

1:12:24

of the chapel

1:12:25

in front of the chancel

1:12:27

Dr. Kuchman and Dr. Anderson will be at the entrance.

1:12:29

And you, if you would like a Palm branch as your

1:12:33

momento

1:12:37

of this time of worship,

1:12:39

one of the ministers on the religious life staff

1:12:41

will be available

1:12:44

to hand one to you.

1:12:46

Now, will you receive

1:12:50

this blessing.

1:12:51

The grace

1:12:54

of our Lord and savior Jesus Christ,

1:12:56

the love of God,

1:13:00

the communion and fellowship of the Holy Spirit,

1:13:03

be with you

1:13:07

this day

1:13:09

and forever

1:13:11

(Choir singing)

1:13:14

Amen!!

1:13:16

Amen!!

1:13:30

(Instrumental music)

1:14:16

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