Samuel H. Miller - "On Hearing the Word" (November 1, 1965)

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-	Our convocation preacher,	2:43
	has suggested that I say very little about him	2:46
	by way of introduction.	2:49
	At this point, he is completely in accordance	2:51
	with the rules of this chapel,	2:55
	where we very, very seldom introduce any preacher.	2:57
	And yet it would be discourteous of us	3:04
	not to welcome this distinguished man of God,	3:07
	to our convocation,	3:12
	and to our pulpit.	3:14
	You have heard so many dates this afternoon,	3:17
	both in the Bishop's address,	3:19
	which delighted me, even as a Presbyterian,	3:23
	and in Dr. Smith's talk tonight that I would like to add	3:28
	just one more date in introducing our preacher.	3:31
	In 1636,	3:37
	Roger Williams was expelled	3:40
	from the Commonwealth of Massachusetts	3:43
	because of Baptist leanings.	3:46
	323 years later,	3:50
	Harvard University called as Dean of its Divinity School,	3:53
	a Baptist, and so redressed this wrong that had been done.	3:59
	Our convocation preacher is Dr. Samuel H. Miller,	4:05
	the Dean of the Harvard Divinity School.	4:10
	And our lector is the Reverend Harley M. Williams,	4:14
	pastor of the Memorial Methodist church in Thomasville,	4:19
	who was on the board of managers of this convocation.	4:24
	He will now read the evening lesson.	4:29
-	Now let us listen reverently to the reading of God's word	4:45
	found in the gospel according to St. Luke,	4:48
	the eighth chapter, the first 10 verses.	4:51
	"Soon afterward, he went on through the cities	4:57
	and the villages, preaching and bringing the good news	4:59
	of the kingdom of God.	5:02
	And the 12 were with him.	5:04
	And also some of the women who had been healed	5:07
	of evil spirits and infirmities.	5:10
	Mary, called Magdalene, from whom seven demons had gone out,	5:13
	and Joanna, the wife of Chuza, Herod's steward,	5:19
	and Susanna, and many others who provided for them	5:22
	out of their means.	5:26
	And when a great crowd came to gathering people	5:29
	from town after town came to him,	5:31
	he said, in a parable,	5:34
	'A sower went out to sow his seed,	5:36
	and as he sowed some fell along the path	5:38
	and was trodden underfoot,	5:42
	and the birds of the air devoured it.	5:45
	And some fell on the rock,	5:48
	and as it grew up, and withered away,	5:50
	because it had no moisture.	5:52
	And some fell among thorns,	5:56
	and the thorns grew with it and choked it,	5:57
	and some fell into good soil and grew	6:01
	and yielded a hundredfold.'	6:03
	And as he said this, he called out.	6:07
	'He who has ears to hear, let him hear.'	6:10
	And when his disciples ask him what this parable meant,	6:16
	he said,	6:19
	'To you, it has been given to know	6:21
	the secrets of the kingdom of God,	6:23
	but for others, they are in parables.	6:26
	So that seeing they may not see,	6:29
	and hearing, they may not understand.''	6:32
	May God bless unto us,	6:38
	this reading of His word.	6:41
	(church organ music)	6:48
-	He who has ears,	9:24
	let him hear.	9:29
	A few verses beyond,	9:34
	this intense,	9:38
	injunction of the Lord,	9:41
	a woman cries out in the crowd,	9:46
	impulsively.	9:50
	"Blessed be the womb that bear thee."	9:52
	And with immediate reaction,	9:58
	and one can still hear the,	10:06
	power of the voice and the intonation of it.	10:10
	Jesus replied,	10:14
	"Blessed rather they that hear the word of God."	10:15
	Every age,	10:25
	is held together by the great images it holds,	10:27
	at the center of its imagination,	10:32
	and its way of life.	10:35
	When they disappear,	10:39
	society tends to fall apart into a cultural chaos.	10:42
	And the individuals of such a world	10:49
	are left to subsist in a kind of hand-to-mouth fashion,	10:53
	as well as they can,	10:58
	seeking what meaning they can elicit from life,	11:01
	but tormented,	11:06
	and driven	11:08
	by the shattered condition of the world	11:11
	into which they were born.	11:14
	This evening, I wish to speak about one of those	11:17
	great images,	11:21
	which has been largely compromised	11:24
	in our contemporary usage.	11:26
	Namely the word of God.	11:30
	And I want to use for my texts, this impulsive,	11:35
	spontaneous,	11:40
	almost threatening injunction of the Lord.	11:42
	"He who have ears,	11:48
	let him hear."	11:52
	or as he said later,	11:54
	"Blessed rather, they that hear,	11:56
	the word of God."	12:01
	Herman Melville has Ahab,	12:06
	in Moby Dick,	12:10
	has Ahab, that ungodly God-like man,	12:14
	say, as he tightens the vice upon his hand,	12:18
	I like to get hold of something	12:24
	that will grasp the slippery word.	12:27
	All of us in this age of transition,	12:33
	of confusion	12:38
	and of changing morals,	12:40
	would like to find some such vice,	12:43
	which could be closed upon the swift changing,	12:47
	fast running flux of our time and age.	12:50
	If we could only get our hands on something permanent,	12:55
	if our feet could feel some firm,	12:59
	unshaken ground beneath them,	13:02
	if our hearts could be established against the winds	13:05
	and storms of catastrophe,	13:09
	if our souls could take a stand amid the ruins of faith,	13:13
	and the noises of solemn assemblies.	13:20
	If in short, we could find something stable,	13:23
	perhaps something our forebears	13:28
	would have called the sure rock of their salvation.	13:30
	We would be profoundly grateful.	13:34
	Now at the very center of the Jewish	13:41
	and Christian traditions,	13:44
	there has been a solid rock of assurance	13:46
	in the mystery, which we have always called the word of God.	13:50
	The very foundations might shake of this world,	13:57
	but the word of the Lord endured forever.	14:00
	The patriarchs struggled manfully	14:04
	at the awful edge of mortal mystery,	14:07
	through the long night of angelic agony,	14:10
	to hammer out the strong shape of that eternal word,	14:13
	which tortured, and yet bless them.	14:17
	The prophets stood in the midst of their own people,	14:23
	with bold and audacious eyes,	14:26
	measuring the easy morals of their time	14:30
	with God's mighty word of justice and of mercy.	14:34
	In Christian times, the vast,	14:39
	inexplicable mysteries of Christ,	14:42
	that word which proceeded from the mouth of God,	14:47
	became the judge of all human conduct and character,	14:51
	over and over again the word,	14:56
	that mysterious word,	15:00
	that ineffable word, that elusive word,	15:02
	was the rock, the sure foundation, the firm ground,	15:06
	the only hope.	15:11
	It's thunder could be heard in Martin Luther,	15:13
	its comprehensiveness in Augustine and Aquinas,	15:17
	it's mercy and compassion and St. Francis,	15:22
	indeed,	15:27
	that word of the Lord was a carpenter's vice	15:28
	where the slippery world could be held in a fast, firm grip.	15:33
	Little wonder that you and I,	15:43
	and the kind of world in which we live,	15:46
	have lost the power and the splendor,	15:50
	the magnitude and massive mystery of that word of God.	15:53
	For in our age, we have changed the currency of speech	16:00
	into smaller and smaller coin.	16:04
	Words are a glut on the market.	16:08
	Like the Sorcerer's apprentice,	16:13
	our talkativeness has gotten out of hand.	16:15
	Newspapers alone stacked,	16:19
	like a dirty white Everest	16:22
	higher than anything else in the Himalayas	16:24
	of this over-productive world of ours,	16:27
	stand over our heads and hide the sky.	16:30
	The incredible spate of books,	16:35
	the garrulous and incessant flash flood of the airways,	16:37
	and the ubiquitous verbalization	16:42
	of well nigh everything under the sun,	16:44
	leave us with little silence in which to conceive	16:47
	of the mighty word of God.	16:53
	With such a massive word,	16:57
	such speed and turnover,	17:00
	The quality has suffered badly.	17:03
	Their roots in the basic mystery of life have been cut off.	17:07
	And the very magic of their being has been emasculated,	17:13
	deadpan prose,	17:17
	machine gun syntax,	17:20
	journalistic non-thinking,	17:23
	pervades a field originally capable	17:26
	of pointing beyond itself	17:29
	to depths and dimensions,	17:31
	which once invigorated and indeed transformed	17:32
	the very nature of human life.	17:37
	When the true word,	17:41
	is lost,	17:44
	that word from which all other words	17:46
	come and derive their power,	17:49
	then the mind grows frenzied	17:53
	and,	17:57
	fanatical in its use of words.	17:58
	With nothing underneath any of them,	18:02
	or in back of them, or within them,	18:05
	words then begin to be the subject	18:09
	of a desperate idolatry,	18:12
	and of a wild inflation.	18:15
	If the ground of meaning, the invisible foundation,	18:18
	the eternal "Logos," vanishes,	18:22
	then each little word is forced to bear too much weight.	18:25
	The ritual of the whole is lost.	18:32
	The ceremony of faith is dimmed,	18:35
	the passage from the little words to the great word,	18:38
	disappears.	18:44
	The man who cannot live without some kind of meaning,	18:46
	then fastens upon the most ephemeral,	18:50
	or the most artificial,	18:53
	clutches like a drowning man at the smallest thing	18:56
	in verbiage.	19:00
	And then, he strings them together like the broken beads	19:02
	of a rosary one after another, ad infinitum,	19:05
	hoping to achieve by their excessive quantity,	19:10
	what they lack in quality.	19:13
	And so there comes the day when a great artist,	19:16
	would say of it,	19:19
	the literalists, are the greatest suppliers of all,	19:22
	for thanks to our technical facilities,	19:26
	we have become the wordiest of all ages,	19:30
	and the least wise of them.	19:34
	The path,	19:38
	back to where we could at least begin to hear the word,	19:41
	the path back to the great word itself,	19:47
	is beset with difficulty.	19:53
	Little words have wrapped us up in their own	19:56
	trademarked cellophane.	19:59
	Wrapped up our minds, our habits of thoughts,	20:01
	our notions of life,	20:04
	until we only see or think or feel the way	20:06
	these wrappings allow us.	20:09
	It takes a long time and a great while	20:12
	to divest ourselves of the verbal wrappings,	20:16
	which hide reality from us as often as they disclose it.	20:19
	Indeed, one of the fantastic things about the words we use,	20:24
	is the way they hinder us and block us	20:29
	from getting at what is greater and deeper	20:32
	than the cliches we are currently using.	20:35
	We are victimized by our stereotypes,	20:41
	and nowhere more than in religion,	20:46
	we actually protect ourselves from the mystery	20:49
	of the great word,	20:54
	by a vast wall of little ones.	20:56
	As Martin Buber puts it,	21:01
	"Each of us is encased in an armor whose task,	21:03
	is to ward off the signs of the living word."	21:07
	Let us move to the center of this matter.	21:14
	If our hunger is deep enough to want some knowledge	21:17
	of that word out of which all our continual	21:21
	spate of words must come.	21:24
	If we're searching for some solid ground	21:27
	with our uncertain foot in this world of shifting shadows,	21:31
	if we have heard in the little shells of little words,	21:36
	the sounding surf of the great sea,	21:42
	then the simplest statement that can be made	21:47
	for our direction, is that we must listen	21:50
	in the same magnitude,	21:54
	as that of the word we want to hear.	21:58
	Rilke express this with power.	22:04
	The word he said which pressed man from all sides,	22:07
	he conceived as the realm of angels,	22:12
	vast principalities and powers	22:16
	of enormous and unimaginable benediction.	22:21
	Great winged creatures	22:27
	who stand between,	22:30
	the ultimate mystery of God and the intimate mystery of man.	22:32
	and these great creatures,	22:38
	solicited the openness of man.	22:40
	But the terror of this encounter,	22:46
	the intensity of it,	22:49
	in painful ecstasy,	22:51
	such as one sees in Jacob at the ford Jabbok,	22:53
	or in Jesus in Gethsemane,	22:59
	the terror of this encounter and the painful ecstasy of it,	23:02
	is described in his lines where he says,	23:08
	"Hear, oh my heart,	23:11
	hear, as only saints have heard.	23:14
	Heard until the grand call lifted them off the ground.	23:19
	And yet they went on, impossibly with their kneeling	23:25
	in undistracted attention,	23:32
	so inherently hearers,	23:35
	not that they could endure the voice of God,	23:39
	far from it."	23:44
	The hearing of God's word,	23:48
	as Jesus suggested,	23:51
	is not a casual thing.	23:54
	It is not an accident sparked by fortuitous circumstance.	23:57
	It is not a passing glance or a momentary turn of the head.	24:02
	As the Psalmist himself has said,	24:08
	"Thou has dug out our ears."	24:12
	Or as an ancient rabbinic legend has it,	24:18
	Rabbis sat in silence for seven long years	24:21
	before they were deeply enough attentive	24:27
	in silence,	24:33
	to hear it.	24:36
	If a man is to hear beauty, as Beethoven heard it,	24:39
	it will take all his skill, all his anguish of spirit,	24:44
	all the experience of his mortal striving,	24:50
	all the discipline of his senses,	24:53
	all the drudgery of practice,	24:58
	all the patient pressures on the limits	25:01
	of his own sensibility.	25:05
	Only a lifetime at every level of his own human equipment	25:07
	will suffice to hear the beauty	25:13
	and the glory of Beethoven's music.	25:16
	So it is with God's word.	25:19
	It is not heard,	25:22
	easily.	25:25
	A man begins to listen,	25:28
	when he works at his job, listening.	25:31
	He begins to listen when he plays,	25:38
	listening.	25:44
	He begins to listen when he suffers,	25:47
	listening.	25:51
	He begins to listen when he thinks, listening.	25:55
	He begins to listen when he reaches,	26:02
	listening.	26:08
	when his whole body and mind and soul	26:10
	listen together in silence,	26:15
	as the saints have listened.	26:21
	In an agony like the greatest joy man has ever known,	26:24
	to hear the soft word of God,	26:31
	in a little child.	26:38
	Or the awful word of God,	26:44
	in death,	26:47
	or the beautiful word of God,	26:54
	in love,	26:58
	or that terrible word of God, in pain.	27:04
	requires nothing less than our whole undivided strength,	27:09
	to listen,	27:16
	to listen beyond our words,	27:19
	to listen beyond our speech,	27:23
	to listen beyond all the words that men have ever had heard,	27:27
	to listen for that, out of which,	27:31
	every wise and humble word has ever come.	27:34
	One of the most precise images of such listening I know	27:43
	is in,	27:50
	the figure of the man with a blue guitar painted by Picasso.	27:52
	The lean ascetic figure, sitting on crossed legs,	27:58
	holds a guitar, while his hunger sharpened face	28:03
	is bowed to catch the slightest nuance of sound	28:07
	from the strings.	28:12
	In a poem by Wallace Stevens, the image is characterized.	28:18
	Stevens says, "The poem of the mind,	28:23
	is in the act of finding what will suffice.	28:26
	It has to be living,	28:32
	to learn the speech of the place	28:35
	it has to face the men of the time,	28:37
	and to meet the women of the time.	28:40
	It has to think about war,	28:43
	and it has to find what will suffice.	28:47
	The actor is a metaphysician,	28:50
	twanging a wiry string that gives sounds	28:54
	passing up through sudden rightness,	28:58
	wholly containing the mind.	29:02
	It must be the feeding of a satisfaction.	29:06
	It may be of a man skating,	29:12
	a woman dancing,	29:16
	a woman combing her hair,	29:19
	but this is the poem of the act of the mind.	29:22
	It is,	29:29
	when everything ascends into the mind,	29:30
	and the man's whole life, night and day,	29:35
	birth and dying,	29:38
	love and hate,	29:40
	everything he has known,	29:42
	listens,	29:46
	For the word that cannot be spoken,	29:48
	but the word that once created	29:52
	all things that ever was were created,	29:55
	and holds within its mystery, the judgment of all history."	29:59
	Certainly the second thing that we will encounter	30:06
	in our search for the word of God is the assumption	30:09
	I presume, rather widely held,	30:13
	that it is,	30:16
	a word which will inevitably occur in a holy language,	30:20
	or sacred vocabulary.	30:29
	This is not the testimony of either the biblical	30:32
	or the early Christian traditions of our faith.	30:34
	The word of God is manifested un-ecclesiastically,	30:38
	and its vocabulary is the vernacular.	30:43
	You will hear God's word in other words	30:48
	where you least expect it.	30:52
	There is, in the wisdom of Solomon, an interesting passage,	30:55
	which says that the Israelites,	30:58
	"They went through the wilderness that was not inhabited.	31:00
	And they pinched tents where they were lay no way.	31:03
	And when they were thirsty, they called upon thee,	31:06
	and water was given them out of the flinty rock,	31:09
	and their thirst was quenched out of the hard stone."	31:12
	This is always the story of God's word.	31:16
	I suspect that the place where it is the most difficult	31:21
	at times to hear the word of God,	31:23
	is where you most expect to hear it.	31:25
	In church.	31:28
	The Puritans themselves said in one of their tracts,	31:31
	we have a proverb that they, that will find	31:34
	must well seek where a thing is not,	31:37
	as well as where it seems to be.	31:39
	The word of God rises out of life where there is no beauty.	31:43
	It comes into lives where there is no justice.	31:47
	It flowers in the mind that oft times is not expecting it.	31:50
	And often resisting it.	31:55
	It is the most unconventional	31:57
	of all the manifestations of life.	31:59
	It burns for Moses in the Bush, and does not turn to ash,	32:03
	in the very back of the wilderness.	32:07
	It blooms like a vision for Jeremiah	32:09
	from the muddy wheel of the potter's house,	32:11
	It flares like lightning for Paul,	32:14
	from the sudden illumination on the Damascan road,	32:16
	and at the very center of our faith. Jesus Christ,	32:19
	the word made flesh is by that very fact,	32:23
	the vernacular itself,	32:26
	and as such will remain forever the embarrassment	32:29
	of every ecclesiastical establishment	32:32
	the world has ever known.	32:35
	Finally, one must come back to the too harshly drawn	32:38
	distinction, which I have made between the great words	32:41
	and the little words,	32:44
	the great word	32:47
	for which there is no language, but creation itself.	32:48
	And the little words which slip, and fade, and crumble,	32:52
	as we use them.	32:55
	There is a mysterious place where these meet,	32:57
	where they touch one another.	33:03
	Where the mystery of the great word	33:06
	seeps into the little words,	33:08
	and where are the little words of men	33:11
	are somehow by the grace of God,	33:13
	derived from the silence of the great word.	33:16
	There is a kind of breakthrough,	33:21
	as in Steven's poem of the guitarist	33:23
	who, running up the strings finds the right pitch	33:26
	and strikes the note,	33:29
	for which his whole listening has been waiting.	33:33
	How many, many times,	33:38
	civilization has seen this happen.	33:41
	The stalemate at the beginning of the Christian era,	33:44
	and then Christ coming and the right word uttered	33:50
	in the right place.	33:53
	Or the fall of Rome and Greece.	33:55
	And Augustine's appearance with the word	33:58
	that established the foundations for the world	34:01
	for a thousand years.	34:03
	And now our own time,	34:06
	with all its disjointed vocabularies,	34:09
	it's chaos of words,	34:12
	it's degradation of the language in advertising	34:14
	and propaganda with all our knowledge,	34:19
	without wisdom.	34:26
	Perhaps we too, in this new era of darkness	34:29
	await a new advent,	34:33
	a new word to speak the great word,	34:36
	in such a way that men can hear it,	34:40
	in such a way that the whisper of it	34:45
	will reverberate in the hearts of men	34:47
	as in a great cathedral.	34:51
	Revelation,	34:55
	that mysterious experience of the guitarist,	34:57
	or of any man.	35:02
	Revelations spans the great word and the little word,	35:06
	and binds them together until they burn and shine,	35:10
	dazzling our eyes and surprising our souls.	35:14
	This is one thing we should know now,	35:19
	as surely as every man knew it,	35:21
	that there is something back of our human words,	35:23
	partly hidden by them, partly revealed.	35:27
	We may not know what to make of that much battered word,	35:31
	"God," which has been exiled by so many today.	35:34
	But in an act of violence two years ago,	35:40
	when the president of the United States was assassinated,	35:43
	multitudes of men the world around,	35:51
	suddenly found the mystery of that great word	35:55
	ringing in their hearts,	36:00
	and stabbing them in a pain that becomes something	36:02
	like the joy of a common humanity.	36:07
	And out of that tragedy,	36:13
	there stood for a few short hours, at most a few short days,	36:15
	the sense of being human beings with all their shame.	36:22
	And yet,	36:27
	the strange, lingering grandeur,	36:29
	that would not die.	36:33
	We knew then, a mystery behind the word,	36:37
	which shattered and shook us,	36:40
	and held us with a strange tenderness,	36:42
	and a very peculiar glory.	36:46
	We may not know what to do with the word, "God"	36:49
	or what to hang it on.	36:55
	But reality,	36:58
	the mystery in which we live,	37:01
	the greatness behind the word is still with us.	37:02
	We may argue about God, or the meaning of the scriptures,	37:07
	or the ecclesiastical services of the church,	37:11
	But once we push away all the little words	37:14
	and look got a piece of bread,	37:17
	born of the sun,	37:21
	and of the rain,	37:24
	and of the earth.	37:27
	Born of the mystery of nature,	37:30
	and of man's hunger.	37:34
	Born of falling empires,	37:37
	and the skill of men.	37:40
	Born of dreams and deeds of sorrows, and ecstasies,	37:44
	and sin,	37:49
	even of life and death.	37:52
	Hold that bit of bread and see if you do not discern	37:56
	the flashing fall of the great word	38:00
	through the dark and thirsty seas	38:05
	of our blind and partial seeing,	38:08
	then you will know why Jesus seemed to have an ear	38:14
	for the hearing of God's word	38:18
	under such difficult circumstances.	38:21
	In the terrible intensity of the wilderness,	38:27
	or in the hilarity of the wedding at Cana,	38:33
	or in the furious judgment in the temple,	38:37
	or in the bold suffering of the cross.	38:41
	Jesus heard it,	38:45
	at table,	38:48
	in a fishing boat,	38:52
	even,	38:57
	when men persecuted him and hung him on a cross,	38:59
	he listened for it everywhere,	39:05
	and always with his whole life.	39:10
	That word has not ceased to reverberate.	39:16
	But until our hearts grow larger,	39:22
	deeper,	39:29
	higher,	39:31
	they will not resound	39:35
	to its mighty thunder.	39:39
	Let us pray.	39:42
	Almighty and everlasting Father,	39:52
	Let Thy word,	39:59
	fall upon our ears,	40:04
	until at last,	40:09
	it makes for hearing.	40:13
	Awaken us from our sleep,	40:17
	deepen our hunger,	40:23
	enlarge our hope,	40:26
	until,	40:30
	we hear Thy speak,	40:33
	in the silence of our hearts,	40:36
	and speak thy word,	40:40
	in love and mercy,	40:45
	for all men.	40:49
	Amen.	40:52
	(soft church organ music)	40:58
	(choir singing)	41:19
	Onto God's gracious mercy and protection,	43:03
	do we commit you,	43:07
	the Lord bless you,	43:10
	and keep you.	43:12
	The Lord make his face to shine upon you,	43:15
	and be gracious unto you.	43:19
	The Lord, lift up his countenance upon you,	43:22
	and give you peace,	43:27
	this night, and forevermore.	43:30
	(choir singing)	43:38

Item Info

Title:

Samuel H. Miller - "On Hearing the Word" (November 1, 1965)

Permalink:

https://idn.duke.edu/ark:/87924/r4j10158w

Date:

November 1, 1965

Speaker:

Miller, Samuel H.

Contributor:

Duke University. Chapel

Identifier:

UA.17.01.0003 RR-0312
ref5829_9ck
uachapelsermaud
duke:628327
dcrau002310
ark:/87924/r4j10158w
fcc7d309-5f63-4ca2-a3b1-86894272c8ea

Digital Collection:

Duke Chapel Recordings

Source Collection:

Duke University Chapel recordings

Language:

English

Location:

United States
North Carolina
Durham (N.C.)

Format:

Provenance:

The Duke University Chapel Recordings were transferred to the Duke University Archives beginning in 1970.

Rights:

No Re-Use

In Copyright

Rights Note:

This material is made available for research, scholarship, and private study. Copyright in this material has not been transferred to Duke University. For reuses of this material beyond those permitted by fair use or otherwise allowed under the Copyright Act, please see our page on copyright and citations: https://library.duke.edu/rubenstein/research/citations-and-permissions.

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