Sermon, 9/4/22: A Christian Honor Code

13 Pentecost

Psalm 139:1–5, 12–17; Jeremiah 18:1–11; Philemon 1–21; Luke 14:25–33

… in order that your good deed might be voluntary and not something forced. Philemon 14b

It has become commonplace, when one travels on the Boston transit system, whether via subway, bus, or trolley, to hear the following announcements:

• Please remain seated or hold on, while the bus/car is in motion.
• Please use caution, while existing the vehicle.
• Please give seniors or persons with disabilities a seat.

Since 15 April 2013, the day on which the annual Boston Marathon was run, but also the day of a domestic terrorist attack on bystanders, it has become commonplace to hear the following:

• Please report any unattended bags or packages to the bus driver.
• Please report any suspicious behavior to the bus driver.
• If you see something, say something.

The first set of announcements was an articulation of what one could call a common code of decent behavior in society, which in previous eras did not need to be articulated. These were taught at home, in our schools, and even on public transportation by total strangers.  The second set of announcements was deemed essential, after a violation of the common trust, in order to encourage greater awareness of and participation in the need to be diligent in ones surrounding and to take responsibility for the common good.

Tomorrow, we observe the national holiday, Labor Day, often called the unofficial end of summer.  The earth, our island home, has steady altered its angle of rotation around the sun, such that the length of daylight hours has decreased, almost unperceivably initially.  What, however, signals the true end of summer, is already underway prior to, but most certainly after Labor Day.  In untold numbers, across our country, colleges and universities open again their doors to new and returning students alike. There, on our campuses, old friendship re-emerge and new ones take root. Campuses are filled with anxieties and great expectation of what stands before.

In order to assist all those on campus—students, administrators, and faculty alike–all campuses publicize under various titles, but what is essentially a code of behavior. Students are informed in writing and during orientation what is expected of themselves, in order to ensure the common good and tranquility on campus.  Many schools of higher learning take great pride in another code which defines the relationship not only between individuals in the public sphere, but also in all aspects of a student’s tenure. That code is often given the simple title: The Honor Code.

As is expected, such codes vary from campus to campus. They may be pronounced in great detail, or they may be summarized in two scant paragraphs. No matter their lengths, such codes, written and altered over years, to meet ever- changing conditions, in collaboration between students, faculty, and administrators, seek to ingrain in each student member of that particular academic community, that he/she bears within or takes upon him- or herself as young adults the power and responsibility of self-governance and self-respect, and that what the student displays or expects of him- or herself, can be expected of his/her fellow students: Honesty, Integrity, Trust, and Respect for the other.

Such codes are not new. In fact, we need look no further than our first lesson, as spoken by the prophet Jeremiah and our second lesson, the letter of Paul to Philemon. Jeremiah addresses or describes the consequences when that code is ignored or abandoned. The consequences are dire. The community of Israelites had codes, the most prominent of which are the Ten Commandments, given them by God through Moses in centuries past, but restated and refined. To those who broke the code of behavior, Jeremiah was to inform them of God’s promise:
And at another moment I may declare concerning a nation or a kingdom that I will build and plant it, but if it does evil in my sight, not listening to my voice, then I will change my mind about the good that I had intended to do to it.
(Jeremiah 18:9 – 10)

This was a code which applied to the community as a whole, but as a community is composed of discreet individuals, the individual has a unique and essential role to play. The individual has the responsibility to uphold all the expectations of the covenant, as his/her actions can depreciation or inflict damage on the community and thus place the community at risk for a review before God. As the psalmist recites for us, it is not God who has changed, but rather humankind.

You trace my journeys
And my resting places
and are acquainted with
all my ways.

Indeed, there is not
a Word on my lips, but
you, O Lord, know it
altogether.
(Psalm 139:2 – 3)

Indeed, we change. We acquire new knowledge. We are confronted with events unknown to our forebears.  Yet, we remain human.  And, so it is the Apostle Paul, a man formerly committed to and controlled by the ancient Judaic Code of Ethics, who points the way with a new and revised Christian Honor Code. This he does in his letter to Philemon, the shortest of all the “books” of the Bible, in that it is only one page long.

As explained to us, Paul believes himself obliged to work for a reconciliation between himself and Philemon, a wealthy merchant and host of the church house in Colossae. As you may recall, we encountered Colossae not many weeks ago in Paul’s letter to the Church at Colossae, situated in modern western Turkey.  Colossae was best known for its high grade wool. The cause or center of the potential estrangement between Paul and Philemon is Onesimus, a servant/slave of Philemon. As we have heard, Onesimus has made his way from Colossae to Rome, where he became a follower of Christ and has served Paul diligently. Paul knows Philemon from his visit to Colossae.  Paul mentions Onesimus in his letter to the church at Colossae, but without further attribution. However, what Paul does not know or, at least, does not mention in his letter to Philemon, is what motivated Onesimus to leave Philemon, nor how he managed to escape. Of course, we might speculate that Onesimus stole something of value or refused to carry out his responsibility as servant/slave in Philemon’s household. But that is all speculation on our part. The fact is: by law of his times, Onesimus was obligated to Philemon.

The Apostle Paul, though not quite the Christian Everyman, can be viewed as our prototype, a model after which we might consider our own behavior under a Christian Honor Code. Paul is confronted with a situation which often confronts you and me in the daily exercise of our own faith, when we must react to two equally compelling dictates. First, Paul, as a lawyer, knows his responsibility to upholding the law. The law is not to be bent or ignored, for own’s own favor or aggrandizement, if society is to retain its harmony and not dissolve into chaos. Nevertheless, the question is raised: Is the law sacrosanct? Is the law ever without blemish, never to be called into question? The current law says that Onesimus should be returned to Philemon.

Second, though, what confronts the Apostle Paul, himself a convert to Christianity, is the belief in the equality of all humankind and in the Christian’s obligation to seek forgiveness and restitution.  It is Paul who writes to the Church at Galatia the following:
Now before faith came, we were confined under the law, kept under restraint until faith should be revealed. So that the law was our custodian until Christ came, that we might be justified by faith. But now that faith has come, we are no longer under a custodian; for in Christ Jesus you are all sons of God through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ’s then you are Abraham’s offspring, heirs according to promise. (Galatians 3:23 – 29)

Confronted with his new understanding of the will of God, as expressed by God’s Messiah, Paul finds himself in an untenable situation. He does not want to place the sanctity of community in jeopardy, but nor does he desire to ignore what he perceives as the new truth. Paul seeks a peaceful resolution. Hence, he does not command Philemon to do what is right under the reign of Christ’s new law, which he makes clear to Philemon when he addresses Philemon as his “brother,” and writes:
For this reason, though I am bold enough in Christ to command you to do your duty, yet I would rather appeal to you on the basis of love… that I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced. (Philemon 8…14)

The example which Paul has set for us is quite concrete. Although he had no role in planning Onesimus’ escape from Philemon—and nor does Paul hint or imply inappropriate behavior or cruelty on Philemon’s part—Paul, a proponent of the brotherhood of all believers, puts the Gospel of Christ to the test through his own actions. He proposes to make restitution to Philemon for whatever loss of revenue that is due him, for he, Paul, has nevertheless benefited from Onesimus’ devotion. Paul, in so doing, recognizes that Philemon may be offended or feel betrayed by his “brother” Paul. Paul shows empathy. When I read Paul’s letter to Philemon, my feelings and instinct unmasks a sincere attempt to place himself in hostility or resentment which he might hold against Paul or Onesimus.

Paul offers to us, people of faith, an Honor Code, whereby we might exercise our role as individuals before God, but also as individuals within the larger community. Thus, when I read and reread every three years the harsh declaration of Jesus, as displayed in today’s gospel reading, that unless we hate those on whom we depend and whom we love, we cannot be his disciple, I see nothing that negates Christ’s mission to bring peace and reconciliation. Christ is not proposing chaos. Rather, what I perceive are statements from Jesus of Nazareth that shock us into a realization that if taken seriously, the gospel of forgiveness and reconciliation can cause tsunami-like reactions with and among the very ones whom we hold dearly, as we attempt to live out the new Code of Behavior, the Christian Honor Code. And as always, I turn to that simple prayer which rephrases the Christian Honor Code into action words: “And forgive us our trespasses, as we forgive those who trespass against us.” Amen