dcrau002470001.wav / Bradford S. Abernethy - "A Time for Presence" (April 20, 1969) / Duke Digital Repository

(church choir singing)

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Beloved, may we unite our hearts and our voices

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in our unison prayer of confession and for pardon?

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Let us pray.

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Oh Lord, Holy and Righteous God,

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we acknowledge before thee,

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that we do not fear thee,

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and that we do not love thee above all things.

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We do not delight in prayer, nor take pleasure in thy word.

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We do not really love our neighbor.

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We lack the conscience

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that should accompany our Christian profession.

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Our hearts are divided,

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crossed by doubts, and guilty desires.

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We accuse ourselves before thee, oh God.

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We implore thee whose nature and whose name is love

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to for forgive us.

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And in forgiving, to heal us,

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so that in our lives,

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something will finally be changed, Amen.

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From the book of Micah,

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we find words which are comforting

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to those who are sincerely sorry for their sins.

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The prophet says,

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"Who is like unto God,

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who pardons inequity, and passes over transgression.

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He does not retain His anger forever,

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because He delights in steadfast love.

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He will again have compassion upon us.

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He will tread our equities under foot.

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He will cast all our sins into the depths of the sea."

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Amen.

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(organ pipe music)

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(church choir singing)

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"Now, Moses tending the flock

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of his father-in-law, Jethro the priest of Midian,

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drove the flock into the wilderness

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and came to Horeb, the Mountain of God.

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An angel of the Lord appeared to him

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in a blazing fire out of a bush.

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An angel of the Lord appeared to him.

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He gazed and there was a bush, all aflame.

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Yet the Bush was not consumed.

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Moses said, 'I must turn aside

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to look at this marvelous sight.

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Why is the Bush not burned?'

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When the Lord saw that he had turned aside to look,

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God called him out of the Bush, 'Moses, Moses.'

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He answered, 'Here I am.'

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And He said, 'Do not come closer.

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Remove your sandals from your feet,

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for the place in which you stand his Holy ground.'

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'I Am,' He said the God of your father, the God of Abraham,

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the God of Isaac, and the God of Jacob.

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And Moses hid his face,

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for he was afraid to look at God.

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And the Lord continue you, 'I have marked well,

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the plight of my people in Egypt,

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and have headed their outcry because of their task masters.

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Yes, I am mindful of their sufferings.

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I have come down to rescue them from the Egyptians,

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and to bring them out of that land

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to a good and spacious land,

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a land flowing with milk and honey.

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The home of the Canaanites, the Hittites, the Amorites,

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the Perizzites, the Hivites, and the Jebusites.

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Now the cry of Israelites has reached me.

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Moreover, I have seen how the Egyptians

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have oppressed them.

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Come therefore, I will send you to Pharaoh,

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and you shall free my people,

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the Israelites from Egypt.'

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But Moses said to God, 'Who am I that I should go to Pharaoh

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and free the Israelites from Egypt?'

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And He said, 'I will be with you.

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And it shall be your sign, that it was I who sent you.

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And when you have freed the people of Egypt,

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you shall worship God at this mountain.'

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Moses said to God, 'When I come to the Israelites

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and say to them, 'The God of your fathers

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has sent me to you.'

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And they ask me, 'What is His name?'

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What shall I say to them?'

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And God said to Moses, 'Ehyeh asher ehyeh.'

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He continued, 'Thus shall you say to the Israelite,

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Ehyeh sent me to you.'

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And God said further to Moses,

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'Thus shall you speak to the Israelis,

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the Lord, the God of your fathers,

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the God of Abraham, the God of Isaac,

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the God of Jacob has sent me to you.

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This should be my name forever.

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This my appellation for all eternity.'"

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(organ pipe music)

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(church choir singing)

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The Lord be with you.

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And with your spirit.

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Let us pray.

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Our heavenly Father, in the quietness of this moment,

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we turn our thoughts to you.

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We now wish to approach you in prayer.

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We praise you for the great privilege, which is ours,

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to bring our human needs to your divine attention.

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We glorify you that in times past,

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you have heard of our prayers,

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and that you have answered them with a loving wisdom

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greater than ours.

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Oh God, we thank you that today,

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as we come here to renew our prayers,

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there is fresh grace available to supply our necessity.

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We thank you that we were given enough grace

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to desire to worship.

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And we give you thanks that all who seek, find.

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And that to all who knock, the door of your love is opened.

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We come acknowledging our unpayable indebtedness

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to you, oh Lord,

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because of your unnumbered benefits to us.

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You have met repentance with forgiveness.

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You have rewarded our high aspirations.

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You have strengthened our feeble efforts for right.

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You have given us the material necessities of existence.

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We thank you, Almighty God for these,

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and all other mercies.

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And now we come to offer unto you our petitions

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for new blessings.

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And we pray that you will send these blessings

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not on upon us and our own people,

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but upon all your children in every place.

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Give us hearts which regularly care

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for all whom you have made.

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Take away from us those self-centered tendencies,

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which frequently lead us even to pray chiefly for ourselves.

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Remove from our hearts, oh God, the sham and pretense,

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which so often spoil our religious life.

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Keep us from complimenting the church,

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while we fail to heed its gospel.

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Deliver us from pious sounding talk about the Bible,

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while we ignore your living word.

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May we not substitute neat prayers in church

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for genuine communication and confrontation with you

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in the secret places of our hearts.

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Oh Lord, let this time of worship be used by your spirit

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to accomplish these things for which we have prayed.

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We come now to intercede for our university,

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asking that the spiritual purposes

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which motivated its birth, may now strengthen its youth.

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We ask you to strengthen the leaders of school,

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of state, and of nation,

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that your people may be wisely led by inspired men.

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We pray, oh God, for those who mourn a loved one.

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We pray for those who have had an accident.

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For those who seek to regain their health.

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For those who are aiding the sick, find health.

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May all who need thy special providence,

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find it through thy love.

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Our Father, we pray that you will fulfill

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the longing of our souls for a vision of you.

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You have made us in your image,

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and we cannot be satisfied with our fellowship with you.

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Our hearts and our flesh cry out for the living God.

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Give us so to know Christ and His life,

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at the same mind, which was in Him, may be in us.

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That we may be in the world as He was in the world.

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Give us so to know Christ and his death,

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that we may not glory except in his cross.

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Give us so to know Christ and the power of his resurrection,

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that like, as He was raised from the dead

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by the power of the Father,

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we also may walk in newness of life

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through Jesus Christ our Lord.

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Now, remembering the words

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which Christ has taught us to pray.

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We say our, Father who art Heaven

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hallowed would be thy name

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thy kingdom come,

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thy will be done on Earth as it is in Heaven.

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Give us this day, our daily bread

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and forgive us our trespasses

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as we forgive those who trespass against us

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and lead us, not into temptation,

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but deliver us from evil,

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for thine is the kingdom,

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and the power, and the glory forever, Amen.

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If a very brief personal word of appreciation

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may be allowed at this time

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for the invitation to preach in this chapel,

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I should like to express it.

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It is good for those of us who come

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from small intimate colonial chapels,

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with small intimate congregations

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to see how the other half lives.

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And furthermore, it has never before happened,

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that when I have preached in the chapel of a friend of mine,

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that he has been able to provide as the lector,

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the daughter of another college chaplain,

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whom I have known for many years.

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So, for many reasons,

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I have reason to be grateful

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for these expressions of Southern hospitality.

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We had a few friends in for dinner in the evening,

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not long ago.

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And since it was a group which in age,

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at least had long since ceased to be trustworthy,

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I thought a pencil and paper game

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might be in order.

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And one of these was an observation game.

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Each person was given three minutes to study a picture,

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the same picture for everyone,

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knowing that at the end of the three minutes,

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certain questions would be asked about the picture,

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which would test their powers of observation.

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It was a drawing of a house,

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which judging from footprints entering and leaving the door,

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had presumably been burgled.

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And there were clues in the picture as to the time of day

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the vandalism occurred, whose house it was,

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in what direction the burglar had fled, et cetera.

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At the end of the three minutes,

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time was called and the papers were turned over.

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And I reached for the printed sheet

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of questions to be asked.

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To my great surprise and dismay,

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I discovered that what I had

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was the printed sheet of answers.

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It had been some time since we had played the game,

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and I had thought to check

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to see if all the necessary parts were at hand.

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So, there I was, assembled guests

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eager to display their powers of observation,

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and I had answers, but no questions.

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And obviously, the game took an unexpected turn.

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As I found it necessary to say,

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for example, what would question 17 be?

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The answer to which is yes.

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(congregation laughing)

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I must say, it made it a bit difficult to grade

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to determine which question did the best job

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of eliciting the answer, yes.

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But I'm not at all sure, we didn't have a better time

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than if we had played it straight.

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Now, this experience will help to account

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for the particular tack we're going to take this morning.

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A fairly common, and perfectly respectable,

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and legitimate type of sermon,

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is the problem centered sermon.

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It begins as the game did, by inviting the hearers

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to observe something that is going on in the world.

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Can be the state of affairs in Vietnam,

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or South Africa, or Washington, or New Brunswick, or Durham.

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It can be the state of race relations,

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or of contemporary immorality,

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or this revolting student generation,

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or almost anything.

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The listeners are asked to observe something

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the preacher has observed.

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They may not see it the way he does,

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but they will usually not walk out on him.

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The next stage in this type of sermon,

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is to focus on one or more questions,

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which presumably, arise for the hero

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out of the observations he has just engaged in such as,

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what is my role as a Christian with respect to Vietnam?

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Or how can one live serenely

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in this pressure cooker type of society?

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Or how can one find viable moral standards,

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or find what it takes to want to keep them

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after they have been found?

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Or how can the university be both a free

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and a disciplined community?

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In this stage, you see the observed situation

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is hopefully brought to assume

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some kind of personal dimension.

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The third stage, if the preacher ever gets to it,

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is the search for, or consideration of possible answers.

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They are customarily sought in the biblical witness.

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And it is at this point,

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that difficulties are up to be most numerous

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for both preacher and listeners,

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for it is not easy

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to span 2000 years or more,

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and sound convincing in offering a biblical solution

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to the problem of what the Christian ought to do

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about Vietnam, or student demonstrations,

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or any of the other things which he has observed.

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I'm sure we lose a lot of our listeners at this point.

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And since that is so,

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I wonder whether one might experimentally,

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at least turn the whole method upside down.

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Instead of saying what answers can we find

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in the biblical record to questions that confront us.

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Suppose we were to say, what questions can we find

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for answers that confront us in the biblical record?

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Is what means starting with answers,

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and looking for the questions

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to which those answers applied,

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and then seeing whether the questions were still valid.

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I doubt whether a sermon is the best vehicle

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for this kind of experiment,

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but it is the handiest one available to me,

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at least at the moment.

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Let me suggest one phrase.

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There are many others, of course,

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which might be considered in the category

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of a biblical answer.

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The gist or substance of it

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appears with sufficient frequency

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that we may consider it

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one of the Almighty's standard answers.

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The phrase is, "I shall be present."

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We meet the phrase of, or if you will, the answer

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first in the episode of Moses in the Bush,

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which burned but was not consumed.

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If you do not recall hearing it

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in the lesson which was read,

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it is because there are any number

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of ways of translating the name of himself,

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which God gave to Moses, "Ehyeh asher ehyeh."

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Translated in the King James, "I Am that I Am."

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In the Revised Standard Version, "I Am Who I am."

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Martin Buber in his book,

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Moses makes a persuasive case for rendering it,

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"I shall be present"

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A wording which brings out the reality

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for which the name stood

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rather than the enigmatic name itself.

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Appearing first in connection

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with the calling of an individual,

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the idea is met soon again

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in connect with the birth of the Israelite community

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at their Exodus from Egypt.

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"I will go before you,

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a pillar of cloud by day and fire by night."

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Ezekiel has this word of the Lord

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for those about to be carried into exile,

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"I will be to them a little sanctuary

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in the place where they shall go."

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The Psalmist reflects his awareness

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of it in the familiar "23rd Song."

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And we could pick up the thread of this theme answer

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at many places in the New Testament,

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though, here it is often spoken with the accents of,

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or in respect to Christ.

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"Lo, I am with you always, even unto the end of the age."

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"Who shall separate us," say A. Paul,

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"from the love of Christ."

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And he is persuaded that nothing in this world

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or the next, would be able to do that.

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All of these you see are expressions in one way or another

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of this basic biblical answer,

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"I shall be present."

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Now, what was the question

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to which this was the answer given?

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There is I think a sameness about the question.

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In its simplest form, the question begins, what am I?

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Or what are we going to do when....

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That unfinished sentence.

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Moses, "What am I going to do when my brethren in Egypt

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want know by what right I have come back

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to lead them out of bondage, and who sent me?"

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The Israelites, "What are we going to do

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when we are on our own in the wilderness,

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or later in the far country of exile?"

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The Psalmist, "What am I going to do

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when I'm face-to-face with the inescapable fact of death?"

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The disciples, "What are we going to do, Lord,

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when you are no longer here to show us the way?"

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St. Paul, "What am I going to do in the event

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that persecution, and famine, and threats of all kind

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bear down on me and martyrdom looms?"

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These were the specific questions to which the answer,

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"I shall be present" was offered.

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And the questions all have,

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the common element of genuine wonder,

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which verges at times on panic,

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wonder as to whether man really could hold up

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in the face of his respective tumultuous surrounding.

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What remains now, is to inquire

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whether anyone is asking this sort of question anymore?

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Can there be any doubt of it?

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I suspect one does not have to pile evidence on evidence

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in this kind of congregation,

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that this kind of question is still with us,

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what am I going to do when thus and so?

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Still being uttered in genuine puzzlement

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and often in near panic,

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it is voiced collectively and individually.

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And one may have in mind,

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the worsening international situation,

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or a career change, or a family crisis,

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or impending graduation,

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or a situation in which one

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has morally fallen flat on his face.

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Or academic requirements,

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which seem out of proportion to one's capabilities.

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To all intents and purposes,

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it is the same question we met in the biblical record.

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What am I going to do when?

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And this brings us full cycle round

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to considering the answer again,

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that strange and perhaps puzzling answer,

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"I shall be present."

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Now, this is an unusual answer, admittedly,

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and on the surface, it is not very satisfactory.

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If you were to feed a problem to a computer,

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and it came up with the answer, "I shall be present,"

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you would have every right

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to think that someone had been playing around

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with the circuitry.

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The very idea

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of an unseen Presence, capital P,

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let alone the possibility of its being felt

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in any recognizable sort of way,

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has I think to meet two obstacles.

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One of these, is the reluctance of many in our time

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to give any house at all, to the idea of the supernatural.

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An interesting and worthwhile contribution to this issue,

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is to be found in Peter Berger's new book,

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"A Rumor of Angels."

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Professor Berger is professor of sociology

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at the New School for Social Research in New York.

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And he subtitles his book, "Modern Society,

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and the Rediscovery of the Supernatural."

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It is a book which is concerned basically

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with a relation between theology and anthropology.

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"In traditional Christian and Jewish thought," he says,

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"we begin with God and proceed in despair, or in hope,

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or alternating between them

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to consider who or what man is and how he got that way."

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Now, Berger refers to this as deductive faith.

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Faith which moves from statements about God,

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given statements,

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to interpretations of human experience.

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And in as much as many today,

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simply don't find that way of moving

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congenial or meaningful,

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he consider there's the possibility of inductive faith,

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moving from human experience

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to statements about ultimate reality.

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Now, he enumerates several human experiences

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that are so common

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as to appear to express something fundamental about man.

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And in these experiences,

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he feels there may be found what he calls

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Signals of Transcendence.

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A very graphic and a very useful phrase, I think.

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And by Signals of Transcendence,

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he means, phenomena that are to be found

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within the domain of our natural reality,

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but which appeared to point beyond that reality.

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One basic human trait, for example, in Berger's view,

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is man's propensity for order.

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He takes a number of these, this is only one of them.

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And he uses the example of a child waking up in the night

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from a frightening dream,

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crying out in the darkness for his mother.

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Father will usually do, I might add, he often does.

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The parent will turn on the light and sit down on the bed,

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stroke the child's head and say softly, "It's all right,

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don't be afraid, everything's all right."

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And if it has been just a bad dream,

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the child's trust in his world is restored,

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and he goes back to sleep.

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Now, parenthetically, I might say here,

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I don't know how it is with all modern parents

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of young children.

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Perhaps there are some who would not turn on

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the comforting light,

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and who would announce from the door,

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"Sunny boy, you have just discovered something basic

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about life, it's all a bad dream, so get used to it."

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But I would still wager that such parents are rare excepts,

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and that for some time to come, yet,

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little children can count on the light

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and the reassuring voice, "It's all right."

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Now, we know perfectly well, everything is not all right.

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But what keeps the parents word to the child

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from being a lie, a bear-faced lie,

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is a deep and often admitted

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faith in orderliness at the root of things.

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This kind of experience,

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one of the most common and routine for parents,

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provides Berger with one of his Signals of Transcendence.

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It proves nothing, it points to nothing specifically.

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It points in the direction of,

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an ultimate reality.

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The parent's role is a witness to something ultimately true,

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pointing to a reality beyond the immediate darkness,

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and the momentary terror.

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Through such Signals of Transcendence,

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one may perhaps come to live more easily in this time

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with the idea, at least, of the supernatural,

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A second obstacle that has to be met,

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if the idea of a Presence is to be accepted,

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is the proposition that it's truth

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is going to be apparent only after one has trusted it.

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Now, this goes against the grain for many.

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One of the most sacred of academic caws,

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is that one must first establish the truth of a theory,

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then and then only, can one trust it.

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Here, we are suggesting just the reverse,

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saying that trust must precede

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the determination of the truth of the proposition,

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that there is a Presence.

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Trust is a commodity that is in very supply these days,

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especially on college campuses.

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Does it make any sense to trust anyone

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or anything in these days?

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For an opinion on the score,

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I turned to a Labrador retriever pup became acquainted with

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recently in the summertime.

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He belonged to a nephew of mine

40:01

who had brought the pup along

40:03

when he came to visit his parents

40:06

who have a cottage near ours on a lake in New Hampshire.

40:08

The Pup's energy is inquisitiveness

40:14

is our obvious love of life were exceeded

40:16

only by his clumsiness.

40:19

No sooner had he arrived in these strange new surroundings,

40:23

for he was a city born pup,

40:26

then he went down to the dock to investigate.

40:29

At the end of the dock, he stopped

40:34

and looked into the water.

40:37

Being a very clear and calm day,

40:41

he obviously discovered there, a playmate,

40:44

And the excitement was too much for him,

40:50

or else his vigorous tail wagging threw him off balance

40:52

at any rate, he fell in.

40:56

And, of course, promptly made a beeline for the shore.

40:59

Subdued, but only slightly,

41:05

he made for the end of the dock again,

41:08

and as before, looked down into the water

41:09

a bit more cautiously this time.

41:12

The playmate was a bit fuzzier than before,

41:16

but was undoubtedly there.

41:19

And once more, with a great yapping,

41:23

he leaned too far, and fell in.

41:24

This time, he came ashore more slowly,

41:30

discovering apparently what fun it was

41:34

to use those great big pause of his,

41:37

for the purpose nature intended, to swim.

41:40

And this time, once ashore,

41:46

he barely paused for a shake before getting a on the dock,

41:48

and this time he headed straight and fast for the end

41:54

and with a tremendous leap,

41:57

jumped into the water, and headed away from the shore.

41:59

It was a good 10 minutes before he'd gained to respond

42:04

to the rather anguished calls from the shore for his safety.

42:08

He was safe enough.

42:14

He had discovered that this strange new element

42:17

could be trusted,

42:20

and that he was made for the enjoyment of that trust.

42:22

With humanoids' trust, indeed is a cultivated posture,

42:29

a posture that involves the acceptance of risk,

42:35

honest recognition of,

42:41

and not running away from anxiety

42:43

about one's self in the future.

42:46

Setbacks in the exercise of patients.

42:49

Delay in the perceiving of results,

42:54

all this, to find the truth of that enigmatic name,

42:58

"Ehyeh Asher Ehyeh,"

43:03

I shall be present.

43:07

Near the end of the last book in the New Testament

43:11

as nearly its last word we read, "I am Alpha and Omega,

43:15

the beginning and the end."

43:21

The first word and the last word, "I shall be present."

43:24

I was present in creation,

43:31

I shall be present in consummation,

43:34

I am present in all the inbetweens.

43:39

Such and inbetween time,

43:46

is this, a time for Presence.

43:49

Let us pray.

43:57

Lord do thou grant to us courage to support us,

44:03

patience to restrain us,

44:09

love to empower us,

44:14

and a sense of thy presence to accompany us on our way.

44:19

Into thy hands we command our spirits.

44:27

Reserve us thine now and evermore

44:32

through Jesus Christ our Lord, Amen.

44:37

(organ pipe music)

44:44

(church choir singing)

45:22

-

Almighty God who does not need to be enriched

53:38

with any gifts that we may bring,

53:41

yet, who loves the cheerful giver,

53:44

receive these, our offerings,

53:47

which we present unto you, and with them, ourselves,

53:49

our souls, and our bodies,

53:54

as a living and trusting sacrifice,

53:57

holy and acceptable to you,

54:00

through Jesus Christ our Lord.

54:03

Now, may the grace of the Lord Jesus Christ be with us all.

54:11

(church choir singing)

54:23

♪ Amen ♪

54:25

♪ Amen ♪

54:33

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Duke University Archives