There are some dire warnings in our reading from James this morning.
Perhaps I should heed them.
Preaching and teaching, according to James,
is a highly dangerous profession.
Any misuse of the tongue, by a teacher,
is judged with extra strictness.
And the tongue is a fire.
And even a small spark, a tiny hint of a flame,
can burn down a whole forest . . .
And here we are,
deep in the George Washington National Forest.
And there hasn’t been rain for a week.
I should perhaps, make this sermon extra short,
just to be on the safe side.
But no, throwing caution to the wind,
I’m going to preach right on.
Because there are some important things that James says
in James 3.
Important for all of us,
not just those who get behind a pulpit or a teacher’s desk.
Important . . . and perhaps, often overlooked.
At least I have often overlooked James chapter 3,
in my preaching.
This is a chapter I know well.
Except for the 23rd Psalm,
it’s the first whole passage of scripture that I recall memorizing.
When I was in junior high school,
at Ashton Mennonite Church in Sarasota,
there was a summer Bible memory camp of some kind,
and this precise passage was the one I memorized.
I couldn’t recite it for you right now,
but as a 13-year-old, I could.
Every time I read this text now,
with its vivid images and metaphors—
the horse, the ship, the forest fire—
I think about that time I memorized it.
The text is etched in my mind forever.
But I have never preached from it. Never.
I looked back in my detailed records.
And in 29 years of preaching, and 867 sermons,
James 3 never appears.
I have no idea why.
Maybe I was just afraid of setting the forest on fire.
James, the writer of this pastoral letter to the early church,
is deeply concerned about the ethics of speech.
Someone calculated that 43% of the verses in this book,
deal with speech matters in one way or another.
2 out of every 5 verses have to do with speech.
What comes out of our mouths is—
morally and ethically and relationally—
a matter of great importance.
Words are powerful, in their potential to be life-giving,
or to be violent to the point of death and destruction.
It is simply, and completely false,
that old playground saying,
“Sticks and stones will break my bones,
but words will never hurt me.”
I know why that little saying caught on,
and got repeated so often.
It’s a perfect childlike defense mechanism.
It’s intended only to give the impression to my verbal attacker,
and to all my friends standing nearby,
that I’m actually not bleeding inside.
It’s intended only to rob my attacker of any satisfaction
that he hit the target.
But of course, he hit the target.
Otherwise, I wouldn’t have said anything.
Cutting words actually do cut.
They cause immediate injury.
They can cause lasting, and sometimes life-shortening injuries.
They cause collateral damage,
the injuries can extend to others in my circle of relationships,
as I react to my hurt by lashing out at others.
Some words—yes, I’m talking about words, not deeds—have led to
Sometimes, they can have devastating repercussions
all around the world.
We have seen James 3:5 acted out on the world stage this week.
“How great a forest is set ablaze by a small fire!” James warns.
Hateful words by an obscure filmmaker in California,
were spread rapidly around the world, and amplified,
and now riots and murders lie in their wake.
Obviously, there is more pent-up anger and hate toward Americans,
around the world,
than can be blamed on one little movie,
but the words in that film, were the spark.
And the blaze is now burning out of control.
Let no one underestimate the power of words as weapons.
They can be just as violent as fists and guns and bombs.
But, neither let anyone underestimate the power of words to heal.
A word fitly spoken,
can heal deep wounds,
and reconcile enemies,
and save souls.
We simply must give words their proper, due respect.
Afford them all the importance of physical deeds.
Words off our tongue are bona fide actions,
every bit as a much as something we do with our hands.
Whether a physical act, or a speech act,
they are both still acts,
that deserve to be evaluated for their morality, or immorality.
At least, that is what James is clearly saying.
And I think only common sense would have us say, he’s right.
If the ethics of speech were such a concern to James,
in New Testament times,
how much more are they today.
In the time of James,
the only ways that words could be delivered,
were face-to-face, from speaker to hearer,
or written on parchment with ink, and hand-delivered.
Those were the only two options.
You did not telephone or telegraph them to the world.
You did not make 100 photocopies and pass them out.
We saw the power of the distributed word,
when Guttenberg invented the printing press,
which helped unleash the Reformation in Europe.
Today, we have gone infinitely beyond that.
The potential for our speech to turn into violence,
is so much greater today.
I can think of three reasons why.
First, virtually everyone has access.
Nearly every person has the ability
to broadcast their speech.
Even 20 years ago,
you had to have connections, or a position,
or specialized skills or training,
to even have the opportunity to be heard
by anyone beyond your family and friends.
Today, the playing field is level, and wide open.
Anyone who chooses, can broadcast their words to the world.
words can be transmitted, and retransmitted, instantly.
Words spread, literally, faster than wildfire.
And they can be responded to,
without needing time to think or process.
the human distance, between the speaker and hearer,
is so much greater with electronic communication.
Anyone who has ever emailed, or texted, or tweeted,
knows first hand,
how easy it is to say something harsh,
that we never would have said,
if the person we were speaking to
was standing in front of us.
You combine those three—
free access, instant delivery, and human distance—
and we have a perfect recipe for violent speech acts.
We must be continually on guard
against the wildfires one spark can generate.
The very lives of others,
and the salvation of our souls is at stake.
I would add, perhaps, a fourth factor,
that makes speech ethics so important for us.
We live in a community that values education,
and there are many persons in our midst,
and in our congregation,
who consider themselves well-educated.
So let me just speak a moment to that group,
of which I am one.
Do not think for a moment
that having been well-educated
makes us less likely to use words as weapons.
As a matter of fact,
being highly trained in the liberal arts,
gives us a facility with language,
and an ability to turn a phrase,
that allows us to sharpen our tongue even more.
The verbal barbs we create,
can be all the more deadly,
by how skillfully they are delivered.
James’ special caution to teachers,
could be applied to many of us here.
Now, turning to the Gospel reading today,
In Mark 8 we heard the well-known story of Peter’s confession.
Perfect example of someone whose tongue
got him in trouble more than once.
Jesus asked his disciples, “Who do you say that I am?”
Peter, perhaps on a high,
after seeing Jesus feed four thousand people with a couple loaves,
and healing a blind man,
used his tongue to give the ultimate confession of faith in Jesus.
“You are the Messiah.”
And in the very next breath,
Peter was rebuking Jesus,
trying to talk him out of the path of suffering servanthood,
and apparently toward a military-backed Messiahship.
One breath affirming, the next breath undermining.
And poor quick-tongued Peter
didn’t even know what he was doing.
Jesus had to spell it out for him and the other disciples.
If you want to be my disciples,
you need to deny yourself,
take up your cross, and follow me.
Those who try to save their life,
will end up losing it.
When it all comes down to it,
“trying to save our lives,” so to speak,
is why we speak so much, and listen so little.
Our tongues get us into trouble
when we are anxious about our status, or standing,
in the eyes of others.
It’s when we feel threatened.
It’s when we try to make something happen,
try to create some advantage for ourselves.
Often by cutting someone down
who is getting in our way,
maybe competing for our spot.
Ultimately, it is self-interest, driven by fear and anxiety,
that looses our tongues,
and stops up our ears.
That’s why James reminds us, very sensibly, in chapter 1,
to be quick to listen, and slow to speak.
People who operate in the opposite mode—
quick to speak, slow to listen—
are people who cannot just rest, and give space to others,
who cannot be hospitable and open and vulnerable.
They are people who cannot “deny themselves, and take up a cross”
but have a need to “save their lives,”
have a need to remain in control.
They are the people, Jesus said, who will “lose their lives,”
figuratively, or perhaps literally.
They are the people James speaks of, who exhibit speech behavior
that is evident of spiritual emptiness.
James 1:26 — “If any think they are religious,
and do not bridle their tongues but deceive their hearts,
their religion is worthless.”
Throughout the whole letter,
James has two overriding concerns—
and duplicity, or being double-tongued, or double-minded.
And the two are closely connected.
It’s saying one thing, but doing something else.
Or saying one thing over here,
and saying the opposite over there.
To James, that’s scandalous. It’s inexcusable.
Verse 9-10 . . .
“With [the tongue] we bless the Lord and Father,
and with it we curse those who are made in the likeness of God.
From the same mouth come blessing and cursing.
My brothers and sisters, this ought not to be so.”
The cure for inflammatory speech and duplicity?
Get immersed in authentic, mutual, covenantal community.
Good speech is speech that regards and reverences the other.
Good speech is informed by the convictions and sensitivities
of the community that shapes it.
The kind of community we inhabit,
shapes the kind of discourse we have.
Like many of you,
I get wearied to the point of disgust,
with all the negative, one-sided, and dishonest speech
that passes as legitimate political campaign rhetoric.
But are we surprised?
These persons are immersed in a “community”
of ambitious, manipulative, self-interested,
competitive, and cut-throat partisan politicians.
It’s just the way things are done.
It’s how elections are won.
And winning is everything.
What if, instead,
we all were deeply immersed—
I mean, deeply immersed in, not wading in—
a community of people
who have together decided to give up their egos
for something larger than themselves,
who are devoted to the purposes and priorities
of God’s kingdom of peace,
who are followers of Jesus, the one who gave up all
for the sake of the kingdom.
What if that community so shaped us and our lives,
that our speech naturally conformed to those values?
Of course, don’t think that kingdom speech is
never powerful, never sharply focused,
or that it never confronts.
Jesus had a powerful tongue, and knew how to use it—
in ways that spoke truth,
without ever succumbing to violent attacks.
Jesus is our model for ethical speech.
As we immerse ourselves in the Jesus community,
and recognize that much of what passes
for legitimate, “free speech” in our culture,
is actually not coming out of community at all,
but coming out of a place of isolation and alienation.
Or, perhaps, coming out of an anti-Kingdom community,
a community being formed by values
opposed to the kingdom that Jesus proclaimed.
The kind of community we inhabit,
shapes the kind of discourse we have.
Let us inhabit a community of peace,
a community of humility and mutual submission,
and a community of truth and courage.
Let’s sing the last three verses of this hymn from James,
“O Lord, may all we say and do.”
—Phil Kniss, September 15, 2012
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