ExtraChristy - Podcast

J. Christy Ramsey
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  • CHRISTIANITY

Challenging and thoughtful messages of hope and humor recorded live.

Episodes

  1. OCT 13

    Disobeying Jesus

    Disobeying Jesus Disobeying Jesus a sermon by Rev. J. Christy Ramsey DOWNLOAD A LIVE RECORDING Audio from worship at the 10:30 AM Worship Service October 12, 2025 at St John’s Presbyterian Church, Reno Nevada Complete Service on YouTube edited from a flawless transcription made by edigitaltranscriptions all errors are mine.   Luke 17-11-19  Sermons also available free on iTunes   Let’s take a look at Luke.  Luke.  This is not the story about gratitude.  But it’s okay.  I understand if some of you, if you want to, pick an off-ramp.  We’ve going on the express route to the Kingdom of God.  Some of you may not be up for the trip.  I’m okay with that.  If you want to take an exit route right here, take an exit, go over, you know hang out at the truck stop for a while, whatever you want to do.  Look at your phone.  No problem.  Just say what the sermon’s about.  Sermon’s about gratitude.  You’re fine.  No worries. For the rest of you, the sermon is not about the one that came back in gratitude.  The sermon’s about the nine, the nine who did what they were told.  The nine who followed the great leader Jesus.  The nine who followed the law.  Yes, the law, Leviticus 14.  Now my favorite Leviticus is 19, if you want to know.  But 14’s okay.  You know.  But if you go, if you get Leviticus out, you know, go over into 19.  Read that, too, because that’s the best. But Leviticus 14 talks about, if you are a leper, how to be clean.  It is very entertaining reading.  It involves two birds, one of which you kill.  It involves shaving your entire body, head to toe, not once, but twice.  It involves standing outside in the cold as sort of enforce home – it’s like a little light torture in the Bible to get clean.  It takes about a week, a little over a week to eight days.  It is the law.  That is what the law says you do.  Nine did it.  Nine complied.  Nine did what they were told to do. Jesus told them, “Go show yourself to the priest.”  And that’s not just, “Hi, Priest.  How you doing?”  It’s that whole thing, Leviticus 14, light torture, standing outside getting shaved, killing a bird, other sacrifices.  Bleah, the whole thing.  Nine of them did it.  Nine of them complied.  Even though they didn’t have to.  What a mind-blowing thing.  You don’t have to follow the law and obey Jesus.  What a mind-blowing thing.  Because I submit to you this time in America is not the time where we need more sermons about gratitude.  Gratitude’s fine.  Gratitude’s a nice thing.  Attitude of gratitude.  I like the rhyme. But what Americans need now is consideration, reflection, and faith that might, just might lead you to disobey.  Now all you that are upset, I told you, you could get off earlier.  We have here a time where it says Jesus is okay with disobeying.  He’s okay with breaking the law.  He’s okay with not following scripture.  And that wasn’t the Old Testament back then, that was The Testament.  That was Bible.  And Jesus is okay with that.  In fact, not only is he okay, He asked where the other nine were.  How come only one disobeyed me?  How come only one broke the law?  Where are the other nine?  Wonder if Jesus is saying that now?  Where is everybody? Faith makes you well.  Not following the law, not even doing what the leader said.  Faith makes you well.  He doesn’t condemn the nine that followed the law and did what they were told.  I mean, come on.  I mean, they’re doing what they’re supposed to do.  Come on.  He seems to be okay with being inclusive, with being okay with diversity, among responses.  And he seems to be okay with that half-breed immigrant that shouldn’t be there, not following the law, but still having faith and still doing the right thing. Now, when we as Samaritans, we just think about, oh, Good Samaritan, teddy bears and rainbows and unicorns.  We like the Samaritan.  No, no, no.  That was the cursed.  That was a putdown.  That was telling them they were half-breed unfaithful heretics that should not – good people do not talk to, that you do not even walk through their territory.  Did you see it was in between the places that a good Jew did not go.  He was illegal.  Wasn’t supposed to be there.  And Jesus praises him.  Yow. Christy, did you come this week so that we’d be happy when Pat comes next week?  I told Pat, “Don’t worry, buddy, they’ll be happy to see you.”  He goes, “Thanks, Christy.”  But let’s go back, back into time, to a simpler, lovelier time, back to the time of the ‘80s with Reagan in the White House.  Oh, what a wonderful time.  I want to tell you about not that people, but remember back then, back then the Russians shot down a Korean airliner.  Boom, out of the sky, killing everybody.  Remember, you can look it up, the families brought on the boat, the children crying for the father.  Waves. It was a tense time.  It was a worrisome time.  What are the Russians going to do next?  What are we going to do in response?  There’s a film, a documentary, it’s on YouTube, “The Man Who Saved the World.”  And no, it is not about Jesus.  “The Man Who Saved the World” is about Stanislav Petrov and his visit to the United States 40 years after the ‘80s.  On September 26th, 1983, the computers in Serpukhov-15 bunker outside of Moscow, which housed the command center for the Soviet Early Warning Satellite System, reported U.S. intercontinental ballistic missiles were heading toward the Soviet Union.  One, then another, then another, then another, then another.  Five nuclear missiles were detected coming toward the Soviet Union. Stanislav Petrov was the duty officer.  It was the protocol.  It was the law.  It was a duty.  It was a patriotic thing to carry that on up to the command center, to call headquarters and say, “We are being attacked by the United States.  They have launched nuclear missiles.  Our satellites have reported.  We checked the computer.  The computers are right.  They did not have visual confirmation because of the weather conditions.  But the computer is saying yes.  There’s nuclear warheads headed to you.” According to the book, according to what’s called “The War Diary,” he is to call the headquarters.  He is to call the headquarters and tell them what has happened so that they can respond in kind.  There are 11,000 nuclear warheads ready to go, to blow up the United States.  Make Hiroshima and Nagasaki a birthday candle.  This is what Stanislav said 40 years later.  “In the general headquarters all they have left to do is press a button.  I fully understood that I would not be corrected if I reported it.  No one would dare correct me.  They would agree with me, and that would be it.  It’s always easier to agree.” We’re here today because Stanislav did not report the attack.  He broke the law.  He ruined his career.  He lost his family.  But he has no regrets.  It was a fluke.  It was a computer failure.  It was weather, a weird weather thing.  There are satellite orbits.  There’s a whole Wikipedia page about it.  But Stanislav didn’t know that.  He disobeyed.  He had faith that the United States wouldn’t do that.  And he also knew that someone had to stop the chain of events into violence and into destruction and into ruin and into chaos. And he knew that he was the one to stand up and say no.  No, we’re not going to destroy the world.  I’m breaking the law.  I’m ruining my career.  My family is not going to support me.  I’m going to be estranged from all our friends.  But I will not obey.  I will not destroy.  I will not harm innocents.  I will not attack the enemies like I’m told.  It’s always easier to agree.  Thank god Stanislav Petrov decided not to take the easy way, but the hard and faithful way.  His faith has made us well. Amen.

  2. MAR 2

    Testify

    Testify Testify a sermon by Rev. J. Christy Ramsey DOWNLOAD A LIVE RECORDING Audio from worship at the 10 AM Worship Service February 16, 2025 at St Peter’s Episcopal Church edited from a flawless transcription made by edigitaltranscriptions all errors are mine.   John 8:12-19  Sermons also available free on iTunes My pastor growing up, Dr. Paul Bauer, said “Sermonettes are for Christianettes.”  That was probably his only joke in 20 years, but it was a good one.  Good morning, Episcopalians.  They’ve got me tied to this mic today, so you’re welcome. So today I’ve got scriptures, I love the scriptures you give me there.  Define the relationship of Jesus Christ and God the Father without straying from Episcopalian beliefs or violating your Presbyterian doctrine, and do it in 10 minutes.  Thanks.  We’ll pass on that.  I mean, there have been wars fought over this, and over a single Greek letter.  We’ll pass on that.  What we won’t pass on is the opportunity the scripture gives us to talk about testimony. Testimony.  We need more testimony in this world.  We don’t need more arguing.  We don’t need more fact-checking.  We don’t need more gotcha.  We don’t need any snarky answers to people’s sincerely held beliefs.  What we could use is testimony.  Did you hear it in Jesus’s saying, “You don’t know where I came from or where I’m going?”  If you know where you came from, if you know where you are going, you have a testimony.  You have something to say. And I don’t know if any of you have been preachers, weekly preachers for 40 years.  But I’ll tell you a secret.  When you’re preaching every Sunday, everything that happens is sermon-fodder.  You know, everything goes in the old chipper and comes out, I tell you.  And so I was thinking about testimony and what does it mean to – and where is the good testimony and where things are.  And would you believe it, in my inbox comes testimony from the Episcopalians.  Woo-hah.  And about 20 other denominations, including Presbyterian, about sanctuary. Now, you all know how hard it is to keep quiet in a sanctuary.  You know how hard it is to keep me quiet in the sanctuary before service.  Well, I’ll tell you, you Episcopalians work even harder on sanctuary.  For over a quarter of the century, sanctuary has been kept in churches, synagogues, religious gathering places around the country, saying, hey, arrest people somewhere else than in church, at services, on a Sunday.  But no longer.  No longer.  And that’s what the Episcopalians testified. Listen to this.  Sean Rowe, presiding bishop.  In the Kingdom of God as we understand it, immigrants and refugees are not at the edges, fearful and alone.  Their struggles reveal the heart of God.  We cannot worship freely if some of us live in fear.  Sean Rowe, Episcopal bishop, presiding bishop.  Even Jesus himself identifies as “stranger.”  We must proclaim, particularly in this time, that we are all welcome in the places of worship, that all have – that all are welcome in places of worship.  This seems a basic human right, one that we are called by God to serve. In the first week of the current administration I see he arrested over 4,500 people, including 1,000 people in a Sunday immigration enforcement blitz.  At least one of these – this is from the court case that your church joined with the church I serve, and 21 other churches in testimony.  And at least one of these enforcement actions occurred at a church in Georgia during the worship service.  According to news coverage, an usher standing at the church entrance saw a group of ICE agents outside, locked the door.  The agent said that they were there to arrest Wilson Velasquez, who had traveled to the United States from Honduras with his wife and three children in 2022.  Immediately after crossing the border, they turned themselves in to U.S. authorities, requested asylum.  They were given a court date, released after federal agents put a GPS tracking monitor on Velasquez’s ankle. After settling in suburban life, the family joined the Pentecostal Church, where they worshipped several times a week and helped with the music.  They were listening to the pastor’s sermon when ICE agents arrived to arrest Velasquez.  Although Velasquez had attended all his required check-ins at the Atlanta ICE office and had a court date scheduled to present his asylum case to a judge, ICE agents arrested him, explaining that they were simply looking for people with ankle bracelets.  The pastor, Luis Ortiz, tried to reassure his congregation.  But he said he could see the fear and tears in their faces. And if you’re upset that people are talking in sanctuary, imagine how upset you’d be if someone came in and arrested someone during the sermon.  That should be an announcement every Sunday morning.  But we’re not saying you’re bad, or you’re awful, or you vote for this person, or it’s all your fault or blame.  We’re saying where we have been, where we came from, and where we are going, we know that, so we have a testimony.  And here’s the Episcopal Church’s testimony.  And God bless you all.  This is in the filing of the United States court system.  Because you all know where you’ve been, and you all know where you’re going, and you have a testimony. Plaintiff, the Episcopal Church.  Recognizing the Bible’s repeated calls for God’s people to embrace the foreigner as a way of extending the work that is the heart of God in every time and place, the Episcopal Church, champions and advocates for humane policies toward migrants.  And many dioceses, parish, and Episcopal networks provide resources, support, and care for asylum seekers, undocumented immigrants, refugees, and other migrant communities.  Testimony.  Testimony. If you don’t know where you’ve been and don’t know where you’re going, you don’t have a testimony.  But Christians know where we’ve been.  We read the scriptures every Sunday.  Hopefully more than every Sunday.  We live by them.  And we know where we’re going.  We’re going to the Kingdom of God, and we’re living in the Kingdom of God right here.  We are not living in Empire.  We do not serve the Empire.  We serve the Kingdom of God.  We know where we’ve been.  We know where we’re going.  We know what our passport says.   Our passport says “Kingdom of God.”  Not Empire. And so we have a testimony.  You don’t have to argue with someone because they’re just not listening.  They’re just waiting for their turn to argue with you and go back and forth.  We need to have conversations.  We need to find common ground.  We need to go forward.  Yes, yes, yes, yes.  But that’s not going to come from arguing.  It’s going to come from testimony based on where we come from and where we want to go. Brian, you got that slide up there for me?  Here’s a testimony.  Here’s a sign that doesn’t say “Vote for this” or “I voted that” or “Don’t blame me, I voted for the other one.”  This is what I believe.  In this house we believe love is love.  Testimony.  Black Lives Matter.  And if you’re racist, Black Lives Matter Too, because I have to say that or otherwise you’d think that we do a Breast Cancer Awareness or Fundraiser, we’re saying no other cancer matters. Black Lives Matter Too.  Science is real.  Women’s rights are fundamental.  Women’s rights are human rights.  No person is illegal.  Disability rights are human rights.  Healthcare for all.  Kindness is everything.  That just says what you believe.  That’s a testimony based on where you’ve come from and where you’re going.  It attacks no one.  It should upset no one.  It goes, oh, thanks for sharing what you believe.  Now, I know you a little better.  Some of those things I believe.  Maybe we could figure out how to make that a little more true in the greater world.  It’s testimony. I brought a prop.  My wife made this for me.  And I think I’m going to be wearing it more and more.  This might be a daily driver.  Some people are against rainbows.  But this shows where I believe.  And I think I’m going to be wearing this shirt.  I almost wore it to preach in.  You’re welcome.  This should threaten no one.  This just gives a testimony to what I believe.  It’s perfectly okay if you pee next to me.  Now, if you want to bring a gun in, I might have an issue with that.  But you all can pee next to me.  So if you’re upset, you can say, well, at least he didn’t wear the T-shirt the whole time. So I come to thank you.  Presbyterian Church is in the pleading, too.  Eighty pages, great reading, along with Episcopalians, the spot on the Mennonites.  We can almost – we’ve got a couple atheists in there.  All testifying.  In 1993, America decided that sanctuary was a place not just to keep quiet for a few minutes before worship, but a place where humans that are fearful could come and worship God, and hear the good eternal truth in the gospel without fear of being arrested and hauled off because it’s easy to get them there.  Over a quarter of a century ago.  I don’t remember changing, that we thought as long as you’re quiet you can arrest people in our services. Testimony.  I believe sanctuary is a place where everyone can come and worship without fear of persecution, without fear of that.  And you know, folks, I have some privileged folks in my life.  And when I start talking about that, they go, oh, you’re talking politics.  Oh, you’re just talking – we don’t talk politics. Wilson is now not with his family.  He’s taken away from his children and his wife.  And I would challenge that person to go and explain to their children that their father is not with them anymore, that he’s in prison, it’s just politics

  3. FEB 2

    Not My Job

    Not My Job Not My Job a sermon by Rev. J. Christy Ramsey DOWNLOAD A LIVE RECORDING Audio from worship at the 10 AM Worship Service January 26, 2025 for ZOOM with Lee Vining Presbyterian Church edited from a flawless transcription made by edigitaltranscriptions all errors are mine.   John 2:1-11  Sermons also available free on iTunes   Should the church be run like a business?  People tell me that, throughout my career in the ministry in 40 years, and they come in, you know, church has to be run like a business.  And they usually don’t know that I have a business administration degree from Grove City College with cum laude.  So they think this is news to me, God bless ‘em. And I was wondering, you know, when I’m in a more festive mood, with is almost always, I admit it is a problem, I ask them, well, if church is run like a business, what’s its product?  I mean, what is it selling?  I mean, that’s basic business that you know your product.  What’s a product?  You know, it gives them pause because, I mean, you all think of that, I ain’t going to put you on the spot because, you know, it’s like being in the front row at a comedy club, you know.  You know you’re going to get picked on if there’s only, like, six of you.  So don’t answer out.  I’m not putting you on the spot. But what would you say is the church’s business?  What’s the product?  What are we making?  Oh, you’re going to – you’re going to – you’re, yeah, are we making Christians.  That’s one of the A-plus answers.  I would go A-plus on Christians, disciples, yeah.  You know, others would say, you know, Laurie, others would say, well, you’re making worship services.  You know, some people say that.  Or, well, you’ve got to maintain the building, you know.  Or some people would say, you know, you’re feeding the hungry, and Matthew 25, and the thirsty, and you’re doing that stuff.  And I don’t know if you’d get agreement from everyone in a room about what the product is for the church, if it was run like a business. And then it gets even more complicated because then you’ve got to say, okay, we’ve got a product, maybe.  You would say, well, who’s our customer?  What’s our target audience?  Who are we working for?  And I’m sure Laurie knows the answer.  It’s always God.  God’s always the correct answer in any children’s message or sermon. Well, some people say God’s the customer.  Okay.  Other people would say, well, the people who pay the bills.  You’ve got to keep them happy.  You’ve got to keep the people happy who’re paying the bills or you don’t have a church.  They’re the customer.  Well, sure, God, but you know, oh, I’ve got to keep the money folks happy.  Some people would say that.  Some people say, well, it’s the church board.  I mean, I don’t know if anybody would say that.  Maybe one or two would say you’ve got to go with the – or maybe a couple would say the pastor has to be happy.  That’s rare, but that could happen.  I’m sure that’s happened.  You know, who are you trying to please?  Who are you working for?  Who’s the customer?  That’s a difficult one. What if they went beyond that and said, okay, well, now, who owns the business?  You know?  Who?  Is it a nonprofit?  That’s problematic in a church, if you don’t have profits.  If you do, well, what’s the business?  What is that customer?  Who owns it?  Who is in charge of it?  I mean, the Presbyterians have gone all the way up to the Supreme Court about who owns the church.  And the Supreme Court, way back, oh, ‘70s, said, well, that PCUSA owns the church, but please make it more clear in your constitution.  So we’ve been – we struggle with that in reality of who owns the business of the business?  That’s important, too. Well, you know, we shouldn’t be surprised that we have these questions and answers, and that we can’t get consensus and move around because even Jesus Christ had trouble, as we saw here, skipping over the dynamic of why you’re calling your mother “women,” that doesn’t sound good to us English-speaking ears that you go “woman.”  But maybe it’s better in the Aramaic, I’m hoping.  But Jesus had some troubles about his jobs and where he was doing and what he was doing it for.  And, you know, a mother, the mother, you know, you don’t want your mother coming up to where you work and saying you’re not good at your job.  I mean, that’s not good.  That’s a bad day right there. And, you know, and I don’t know, you know, can you imagine, I don’t know if we can be Jesus, but you’ve got these world-changing powers.  You want to change the world for good.  You want to help people, you want to get love all around, forgiveness and all that, and your mom wants you to solve the lack of wine at a three-day blowout party for people you don’t know.  You know, Jesus Christ is fully human.  I can see him being a little upset about that one.  And not just, you know, hey, bring a bottle of wine.  I mean, come on, it’s a party, bring the wine, what are you?  You know, we’re talking multiple gallons of water turning to wine.  We’re talking 20 to 30, what is it, six times 20, help me out.  It’s over 100 gallons of wine.  That’s a lot of wine.  Of course, you know, Mary didn’t say, hey, go get 100 gallons. Is that Jesus’ job?  I don’t know.  We struggle with that in the church.  We’re struggling right now about what is the church’s job.  I mean, folks will say let’s get politics out of the church, doo to doo to doo, you know, they want to say that.  And you know what, I’ve noticed over the years, I mean, I’ve been around a little bit, politics just kept getting wider and wider and wider.  You know?  It used to be you could go buy craft supplies and not worry about politics.  Now you’ve got to say, well, that one’s Republican and that one’s Democrat.  Politics are just freaking everywhere.  You know, and people wear them, you know, as part of their clothing, their politics.  It is politics, politics, politics, politics everywhere.  And it affects – and it’s not just politics. Politics affects our lives, affects our health, affects our neighbors, affects ourselves, affects our family.  You know, we say, well, it’s just politics.  Well, no, man, it’s morality.  It’s reality.  It’s how we live.  It’s how we structure society.  It’s how we help one another.  And even now we saw right now that a bishop, you know, we don’t have bishops.  I don’t know.  Sometimes that’s good; sometimes it’s bad.  I don’t know.  But we don’t have bishops.  But that’s like, you know, up there, you know, big hat, in charge of church and stuff.  And the bishop in the church, okay, that’s kind of a big thing, bishop in the church there actually makes it a cathedral when the bishop’s in the church.  So the bishop in the cathedral saying a sermon, you know, the bishop in the cathedral in a sermon, you think that’s religious. But some people say, oh, no, that’s politics.  They can’t say this.  They can’t say that.  They’ve got this to do.  They’ve got this to do.  They’ve got to be in this box.  They can’t be this.  And oh, my gosh, I want to tell you about how the bishop in the cathedral preaching a sermon should be.  I say get the politics out of the church.  I say get the politics out of my life.  My life belongs to Jesus Christ.  Don’t be telling me I can’t follow Jesus Christ because you don’t like the politics.  And don’t be coming into a cathedral and telling the bishop what he can say in their own pulpit.  No. We have trouble with jobs, with what is a job.  I mean, even today we have trouble.  You know, we say we might get upset about oh, my gosh, he should have said into this.  Oh, my gosh, that’s not her job.  Oh, she shouldn’t have made the wine.  I mean, I’m sure that there were some people, well, Jesus, you know, you shouldn’t be making that much wine for drunk people.  I mean, that is a reasonable criticism.  I mean, Laurie can help me out here, but I’m thinking that’s enabling.  I mean, that’s like master-class enabling right there.  These drunk people need more wine.  I mean, the steward flat-out said they were already drunk; you know?  And why do drunk people need more wine, I don’t know.  And people could criticize that, and I don’t even think that would be political. But what is the job of the church?  It’s something we’re going to be struggling with, I’ll tell you.  We’re going to be struggling with that.  And, you know, between ministers, and it’s especially a struggle because, you know, when you get in a ministry you can sort of say, good, the ministry will figure that out; you know.  But when it’s just y’all, you know, you’ve got to figure out what is the church.  Does the church do this?  Does the church do that?  Is that our job?  Should we have services even though none of us lives in Lee Vining and we’ve got a lot of weather?  Should we do that?  I mean, it’d be really nice to have a minister decide that.  But you don’t, so you’ve got to decide that, oh, you know.  So what do you do? Now, let me change gears a little bit.  Palisades Fire.  Have you heard of it?  Palisades Fire.  Now, I don’t know it you know about Palisades.  Kind of a rich people place.  But, you know, they have a severe homeless problem.  They’ve got a lot of folks there that are hungry, don’t have housing, don’t have food.  But the disaster is a disaster.  I can’t imagine losing everything you own.  I can’t imagine that.  There’s been loss of life in the double digits, I think it’s up to 23 or so.  Whole neighborhoods washed

  4. 12/29/2024

    This Little Light of Mine

    This Little Light of Mine This Little Light of Mine a sermon by Rev. J. Christy Ramsey DOWNLOAD A LIVE RECORDING Audio from worship at the 10 AM Worship Service December 29, 2024 at St. Peter’s Episcopal Church in Carson City edited from a flawless transcription made by edigitaltranscriptions all errors are mine.   John 1:1-18  Sermons also available free on iTunes    Akron, Ohio, my hometown, has a Main Street that follows the river.  It was a river, and then it was a canal, and then it was road. Then came a flood, and then became a river again because you’ll have that.  Goes through – Main Street goes through the lowest part of town because that’s where the river was.  That’s where commerce was.  That’s where the canal was.  And so Main Street goes right like this all the way through town, and it’s the lowest part of town.  Over here we have Goodyear Heights.  And it’s high.  It goes right up.  It’s like in the middle of the valley.  Goodyear Heights is over here.  That’s where the factories are.  That’s where the rubber was made, the smokestacks, the work crews, all are up here.  And it’s high.  It is high up.  And in the space of about a mile or two, 10 blocks, you can see it.  It goes down to Main Street, and then it goes up to the outside.   The outside is West Hill.  West Hill’s on the other side of Main Street.  Market connects the two.  You could, up at West Hill, you can see, and see the whole town.  West Hill was where all the rich people lived, the factory owners, the management, because, you know, smoke was all over there, and in the valley it didn’t get up to West Hill.  So that’s where West Hill was.   Now, my family, my grandma, grandpa, and my brother, my uncle, good people, they were the factory people.  They lived over here on the East Side, on Goodyear Heights.  And over here is where we moved on up, you know, like that song, “Movin’ On Up” to the West Side.  So we moved over here.  So we were constantly going from the West Hill down the valley on Market.  [Indiscernible] to go visit the family and connect up in church and all that.  And so we did that a lot.  At one time, I don’t know, late ‘60s probably, we were just at the crest of West Hill where we could see the entire traffic of Akron.  We could see Main Street going along the canal.  We could see Market Street.  And Market, busy, busy throughfare.   And I remember one day we were at the crest of the hill, looking down, and we stopped.  We pulled over to the side of the road.  And I looked, and all through Market Street, 10, 20 blocks, down to Main Street and back up, traffic was frozen.  Everything was moved up to the side of the road and stopped.  I thought, well, that’s odd.  But then I looked, and I saw the flashing lights of a fire engine coming down Market Street.  And everybody had stopped and got out of the way and made way for those flashing lights.   Fast-forward 30 years, and some of you here know what that’s like.  You know, you turn around, suddenly it’s 30 years later?  Thirty years later I’m driving those flashing lights on the fire engine, faking it till I make it because no one else would get in the seat, so I did.  I’m driving.  And I’m learning about flashing lights and about fire department.    They tell me, you know, you’re not allowed to go through red lights in a fire truck in Ohio.  It’s against the law.  You know you don’t have the right of way in Ohio with the flashing lights and sirens.  All that is, is a request for the right of way.  All that light and shining big red truck is just saying, please, please let us go by.  It’s just please, it’s just a request.  And we are responsible as firefighters to be driving with due regard as opposed to the rest of the people that have reasonable care.  They just have to be reasonable.  We’ve got to have due regard.   And so they don’t have to get out of the way.  They can just go on with their life.  They can ignore the light.  You know, that light says someone’s in trouble.  Someone needs help now.  Could you move out of the way?  Could you stop just a moment thinking of yourself and of where you’re going and what you need to do?  Can you stop, give way, so somebody else could get the help they need?  It’s just an ask.   And I was new guy there, even though I was older than most of those guys.  Oh, that was not – they were very kind to me, you know.  But, yeah, on the training events, you know, where they did training, they assigned me the role of “guy who died.”  And so they would put me out in a field, and they’d come rescue me so I could just, you know, relax, kind of chillin’.   So, but, you know, I try to measure my questions.  You’ve been in a new job, you don’t ask every question the first day.  I mean, that’s just annoying.  You know, you just try to get what you need to get through the day.  But there was this one thing, right here in the firehouse garage, right back here, you know, seven feet up, or eight, I don’t know, right here.  There was, you know, one of those old metal box light switches like you’ve got in a garage.  It was rusty.  You remember those things?  The conduit came down, it wasn’t pretty.  And it was a switch, and there was this old, yellow, brown, moldy paper curled up over it, and you could just make out it said this, in big block letters:  “DO NOT USE.”  Don’t you want to?  Don’t you want to?   So I asked one of the old guys, I said, “Hey, what is that?  Roger, Roger, what’s with that switch?”  He goes, “Oh, that switch.  That switch turns every traffic light in town red.”  I go, oh.  “But we don’t use that anymore.”  Yeah, yeah, I saw the sign, yeah.  He goes, “Yeah, the right turn on red, nobody stops anymore.”  No one follows the lights.  They just keep moving.  Christ the light of the world came into the world.  And what does light do?  Light shows you there’s other people beside yourself.  Light can show you, reveal that there’s more people than just you here.  And sometimes, yes, sometimes those people need help that you don’t need, but they need. You know, when I think back at that time in Akron, that really impressed me, to see all the traffic in the city stopped because some stranger somewhere was in trouble, and everyone agreed that that traffic mattered.  Not all traffic mattered.  That traffic mattered because they needed help.  And because they were in trouble, and because they were hurting, we could step by and allow them to get the help they need.   I had a hard time with the sermon today because you know I’m going to be political.  You know what the difference between political is for – political is other people.  When it affects me, that’s morality.  That’s important.  When it affects other people, well, that’s politics.  I don’t have to worry about that.  Don’t talk or bother me about it.  I only want to talk about me, me, me.  That’s morality.  That’s right and wrong.  Did you know that fire trucks and fire engines and fire departments used to be politics? Fire insurance the politics in that.   Because you see, back in the day, I know it’s hard to imagine, but see if you can wrap your heads around this concept, that lifesaving care of the fire department was dependent on insurance companies.  I know, who would have thought such a thing?  If you did not have insurance, your house burned down.  You could die.  Your possessions were gone.  If you didn’t have any a fire insurance mark.  Such a thing shouldn’t exist.  If you go to some old fire departments, maybe even here in Carson, you can see what they called fire insurance marks, a metal plaque.  What they were, they were these big metal plates, usually some kind of star shape, was fastened on the front of the house displaying which insurance company the fire department covered for this house.  And if you didn’t pay your money, you didn’t get signed up during open enrollment, had a pre-existing conditions, you can’t pay the fire department at the fire.  They’ll come for the fire, would put out your neighbor’s fire that had insurance, but you just burned down.  You could be out there crying, offering to pay.  No.  No, you didn’t buy the insurance.  You just burned down.  That’s the way it is.  That’s the way it is.  That’s fair.  That’s law.  That’s the rules.  That’s the way it is.  Back then there’s no other way to imagine.   Luckily, we thought that was silly.  We thought that was immoral.  We thought people that were in trouble, people that were going to go bankrupt, people that were facing financial ruin from fire’s destruction, we think, no, that will not be dependent on whether or not they paid their insurance premium.  They’re our neighbors everybody here needs to be safe, regardless, so their house doesn’t burning down from a neighbors fire, or if they’re not safe, at least there’s help on the way.  And we’re not going to check the insurance rolls and get preauthorized approval before we put wet stuff on the red stuff.  No matter who you were, no matter what your morals were, no matter where you were in the country.   When I was on the fire department, if you were in trouble, we came, and we did all we could to save your life and your property.  We came with those lights that showed that there’s other people in the world that need help, that there’s other traffic that mattered.  Those lights that showed that there are some people hurting.    Can you please just get out of the way and let us help them?   I don’t know what’s coming up.  No one knows what’s coming up.  But I’m going to say there

  5. 09/15/2024

    Thorns and Crosses

    Crosses and Thorns Crosses and Thorns a sermon homily by Rev. J. Christy Ramsey DOWNLOAD A LIVE RECORDING Audio from worship at the 10 AM Worship Service September 15, 2024 at St. Peters Episcopal Church at Carson City, Nevada edited from a flawless transcription made by edigitaltranscriptions all errors are mine.   Mark 8:27-38  Sermons also available free on iTunes This is a homily, not a sermon.  Father Mike was very emphatic on that fact.  You may not know the difference.  Michael was concerned that I did not, that somehow, three years of seminary, that didn’t come up.  But for the rest of you, let me see how I can explain this.  A sermon would be a segment on “60 Minutes.”  You know?  And a homily would be a Public Service Announcement.  The more you know.  For those of you under 50, thanks for coming.  A sermon would be a YouTube video by MrBeast, and a homily would be a TikTok video.  I worked all night on that.  Okay. Another thing that people get confused is between thorns and crosses.  Now, thorns we find in 1 Corinthians 12, and of course crosses that we bear are here in Mark 8.  People get those confused.  They think a thorn is a cross, and that’s not true. Now, a thorn in the side of Paul is something annoying.  It could be a physical malady, some kind of sickness, some kind of chronic thing.  Or it could be a person, you know who you are, don’t look around.  Could be that, too.  But something that annoys you, that puts you off, that reminds you that you are not in control of everything, and basically you’re not God, and that there’s other things going on than you.  For those that aren’t God people here, it’s not – the world does not revolve around you.  That’s a thorn.  Something annoying, something painful, something that puts you off – you, you, you, you, you – that tries to remind you you’re not all that.  That’s a thorn. A cross, totally different.  Have you ever seen those ads that say whatever, and then it goes “Serious inquiries only”?  That’s what cross says.  Cross is serious inquiries only.  It’s not about suffering.  It’s not about pain.  It’s not about discomfort.  This is not that idea of the cross.  That is not what Christianity, Jesus Christ is about healing, reconciliation.  It’s about making the world better, about redeeming creation on God.  It is not about the pain and the suffering and hard.  That’s a thorn. If you see what I mean, if you go with the cross and the pain, you’re still about you, you, you, my pain, my upset, oh, oh, oh.  That’s not a cross.  And also notice that the cross is something you pick up.  It’s not something that picks up you.  Something that you choose.  It’s a vocation, a choice, something that you want, you’ve decided to do.  There’s going to be troubles, there’s going to be suffering, it’s going to be long term, sure.  But it’s not a thorn.  It’s not something that’s done to you.  It’s something you do for others.  And there’s a test.  If it’s about you and yourself, it’s a thorn.  If it’s about others and creation, the community, and the kingdom of God, then it’s a cross. Elizabeth Johnson said it this way:  Jesus speaks of losing our lives for his sake and for the sake of the gospel.  Taking up a cross means being willing to suffer the consequences of following Jesus faithfully, whatever those consequences might be.  It means putting Jesus’s priorities and purposes ahead of our own comfort or security.  It means being willing to lose our lives by spending them for others using our time, resources, gifts, and energy so that others may experience God’s love made known in Jesus Christ.  Elizabeth Johnson. Hamilton City, California.  Jose has a thorn.  Every time it rained, being fire chief, he got out, out of his bed, and went out to the levee because it was a hundred years old, and every rain threatened to undermine it and flood the town.  And he was out there stacking the sandbags, hoping that this wouldn’t be the time that the levee failed.  That’s a thorn.  That’s a pain.  That’s annoyance.  That’s interruption to your life.  That’s a reminder that you are not in control.  Thorn, thorn, thorn, thorn, thorn, all the way down. Jose decided to stop the flooding.  He got the Army Corps of Engineers out there.  He got the project done, how to restore the wetlands, how to make a floodplain so that it could flood without destroying the town.  He had all this done.  It only took him 25 years.  Hundreds of tamales to raise money to hire the experts that they needed to get the  environment.  It only took him multiple cross-country trips on the red-eye there and back to save a hotel room night, to lobby it, to go every year to try to get and do the budget.  It only took him 25 years of working so closely with others, he actually married the one that was working on it.  And I don’t know, I think their time together might have been reduced.  25 years. He was asked, other people come and say – because it was finally done.  Finally, after 25 years, it was done.  The floodplain was restored.  The wetlands were there.  The river was tamed again, and the levee was gone from a hundred years ago, and the town was protected.  And from all over people came and said, “Jose, how did you do it?”  And he goes, “Are you sure?  Are you sure you want to know?  Because I tell you, 25 years ago, if someone had told me what it would take to get this done, I don’t know if I would do it.”  That’s cross.  That’s vocation.  That’s giving yourself, your time, your life for others, for the restoration of creation, for building community and healing.  That’s taking up the cross.  Throwing another sandbag on the riverbank is a thorn.  But now, when the rains come, Jose and the rest of town can turn over and go back to sleep.  That’s what happens when you bear a cross. Now, this suffering isn’t suffering for pain or for heartache or anything like that.  It’s suffering of the consequences of restoring creation, of giving yourself and your life for others.  September 11th was about a year or two after Mr. Rogers did his final show of Mister Rogers’ Neighborhood.  He didn’t have a farewell tour, a closing finale or anything.  It’s just another day, and he didn’t want to upset the children.  And he just left it, and lights were turned off, and the set torn down and delivered to the Children’s Museum in Pittsburgh. But then came 9/11, and the country was at a loss.  And Mister Rogers came back to TV with a PSA.  Even in the aftermath of 9/11, Mister Rogers maintained his fidelity to his principles that drove him:  Love your neighbor and love yourself.  Here’s the inspiring words of Mister Rogers after September 11th:  “No matter what our particular job, especially in our world today, we are all called to be tikkun olam, repairers of creation.  Thank you for whatever you do, wherever you are, to bring joy and light and hope and faith and pardon and love to your neighborhood and to yourself.

  6. 04/21/2024

    Retaining Sin

    Retaining Sin Retaining Sin a sermon by Rev. J. Christy Ramsey DOWNLOAD A LIVE RECORDING Audio from worship at the 10 AM Worship Service April 7, 2024 at St Peter’s Episcopal Church in Carson City, Nevada edited from a flawless transcription made by edigitaltranscriptions all errors are mine. Acts 4:32-35 ⟡ 1 John 1:1-2:2 ⟡ John 20:19-31   Sermons also available free on iTunes Welcome to Mirror Easter. Last week, who was here last week? No one. Okay, a couple people. All right. So last week, the varsity team was up front, and the spectators were in the pew. All right. So this week, the spectators are up front leading the service. You all coming here on the second Sunday of Easter? You’re the varsity team. You show up the second Sunday of Easter where the substitute for the substitute is leading the service. Ah, commitment. Thank you very much. That’s right, Christy has risen. Is that blasphemy? I don’t know. He’s not here. And we’re all surprised, just like, you know, the other guy. Okay. I know every one of you read the scripture before you came to church today. You’re probably waiting for a doubting Thomas sermon. Those are great. I love those. Not having a church for a while, I’m always preaching second Sunday of Easter. In fact, I looked at the prayer book earlier. My marks from last year were still there. Second Sunday of Easter. And if you want to look at that sermon, Cathedrals and Measles, on the website ExtraChristy.com, go look at that great sermon, Doubting Thomas. Woo boy, good. Not today. This is a varsity group here. We’re going to get a varsity sermon. That’s what we’re going to do. We’re going to take that little bitty crazy scripture that’s in the gospel. That you probably just went over, because I don’t want to think about it, but we’re going to think about it. You know the one? The one with your namesake, the Saint Peter one? If you retain the sins of any, they are retained. If you forgive the sins of any, they are forgiven. What in the world does that mean? Is there some kind of ginormous ATM? Can we log in on our web and say, I would like to deposit some sins, and I’d like to withdraw some sins? What in the world are they talking about? Now some people say, well that means that, you know, if you’ve been gluttonous or wrath – oh, let’s read them off, I have my list here. Sermon notes: pride, greed, wrath, envy, lust, gluttony, sloth. So some people say that if you have any of those, you can get them forgiven. But why in the world would we want to retain them? Okay, maybe gluttony. Rest. What is this? This is a strange scripture on a strange Sunday. Bizarro Mirror Easter Sunday, where the varsity people are in the pews, and the spectators are upfront. It only makes sense if you know that it is plural. That’s right, it’s not singular sense, not just you and me, itty bitty, 10 Commandments, four spiritual laws, kind of individual, you and me, God, we’re here, checklist, I got whatever I want. It is plural. If you all – I used to translate Greek, you all. I got in trouble in seminary all the time, and I argued with them. But if you all retain the sins, they are retained. And if you all forgive the sins, they’re forgiven. Okay, so it’s a community thing. So we get along and get together like Presbyterians and have a committee and vote whether or not someone sinned? I don’t know. That doesn’t sound right, either. But I want to tell you something, this is John. This is the Gospel of John. We even got a little bit of 1 John over there. And for John, that list of sins, not sin, not at all. Sin is not individual moral failings. It is not characteristics. It is not individual behavior. That is not sin. Sin is when you don’t do what God wants you to do. And that’s your whole life. That’s not just in moments of temptation in front of that cookie drawer. Or special magazine. Or website. I guess I should update. But for John, sin is corporate and communal. J.B. Phillips back in 1953 had a book that was really important when I was growing up called “Your God is Too Small,” and every now and then people rediscover it, and it blows their mind. But I want to tell you that it’s not just your God is too small, your sin is too small. We’re not talking about little bitty sins. This is the varsity group. We can handle it. We’re not talking about individual sins on individual Sundays and individual days. We’re talking about great corporate. And, you know, this makes more sense for 1 John. Did you listen to 1 John? Was anybody else upset? You are all sinners? What kind of scripture is that for church? You are all sinners. And you say, “Well, no, I’m not,” and it comes right back. And if you say you’re not, you’re a liar. Oh, I’m a sinner and a liar? How come we didn’t all get up and leave? Were you listening? I’ll make it more homely. You’re racist. And if you say you’re not racist, you’re a liar. Now we’re getting some of the feeling back. I’m not racist. I don’t say the N-word. I have not fired anyone on the basis of their race or creed or color. I don’t have any slaves. I’m not racist. We’re back to that, are we? Back to the individual understanding of sin. Back to the me and God and nobody else. When it’s plural, when it’s corporate, when it’s John, and when things aren’t right in the world, that is the sin, not what any individual may do. I had a good childhood and upbringing. Middle-class life. We didn’t want for anything. Had a big house. Even got air conditioning when it came in. That was a big deal. My parents both had college educations and good jobs. Their parents were able to work in Akron, Ohio, in the rubber companies and got good pay and good money so that they could send their kids to college so that I could have a better life. Well, what’s that about racism, Christy? My grandpa, Christy Ramsey, had to join the Ku Klux Klan to get a job at Goodyear. Because only the Klan members worked in the rubber company. You see the difference between I’m a racist and racism? I’m a benefit of that. I’m benefiting of racism. That got my family out of the West Virginia hollows and into colleges and nice middle-class home in the Highland Square area of Akron. See the difference? I’d be lying if I said I didn’t benefit from racism. John knew that. Now you do.   What are we to do? What are we to do? We’ve got to quit thinking that sin is something we do in private. It’s just between me and God or go in a box and confess it, and we’re good to go. Because sin is communal, sins in society. Let’s talk about my parents again. My parents both went to college. Books cost 10 bucks for their semester. Ten dollars. They went to a state school, a university school. Remember back then when the governments actually paid for higher education, actually supported higher education? It’s flipped now. Now the individuals have to pay and not the corporate. And now because it’s an individual choice they have to compete for students and get those out-of-state tuition bucks in there, so they have to put the rock climbing walls and have the sous chef and the other chefs in the back and raise their tuition so they compete against the market pressures on that because the government says we don’t have the money for higher education. And yet people say, “I paid for my college education. Why don’t those young people pay their loans?” You didn’t pay for it. The state paid for it. The government paid for it. Our taxes paid for it. But that has changed and flipped around. Eighteen year olds, we do not allow them to choose to have an adult beverage because their minds just aren’t ready for it. They can’t handle that kind of responsibility of getting a beer. But we let them sign up for a $100,000 debt that’s going to haunt them the rest of their lives. I’d rather risk a beer on them. You hear the sin? In my tradition, every Sunday we say forgive us our debts as we forgive our debtors. Gets really quiet. About half the congregation drops off at that point. Come back for the next one. Corporate sin. That’s not God’s will. John would say, there’s sin right there. We got racism, we got sin. But that savior guy we follow. Remember him? Came back from the dead last week. Big news. Remember? You know, you know he was born in a homeless shelter. There was no room for him. There was no inn. There was no place for him. Public camping was outlawed back then. He was born homeless. It wasn’t too much longer he had to be a political refugee, fleeing across borders against a government that wanted to kill him. Have you read that in the paper lately? Have you seen it on the web? Got to update my notes. They’re sin. That is the sin. And we’ve got a choice. Now you can see the choice. Before it made no sense. But now you see, yeah, we have a choice whether we’re going to fund public education or put our kids into generations of debt. We have a choice. We can retrain that. Or we, what, forgive debt? It’s our choice. Okay? You’re forgiven. That’s the way it’s going to be. It’s up to you, Christians. You can have homeless, or you can house people. What kind of society have we constructed just in my lifetime? That we have revised the tax code and the way we reward people for the work. And that it used to be when they grew up, if you were making a million dollars, every dollar you made at that top end was 90 cents to the government, 90% to the government, we had, oh that’s wrong, take it on down. Now we’ve got millionaires that can go to outer space, while we got millions that don’t have space to live for the night. If you forgive the sins of any, or if you retain them, th

  7. 11/26/2023

    Surprise Judge

    Surprise Judge Surprise Judge a sermon by Rev. J. Christy Ramsey DOWNLOAD A LIVE RECORDING Audio and text from worship at the 10 AM Worship Service November 26, 2023 at St Peter’s Episcopal Church edited from a flawless transcription made by edigitaltranscriptions all errors are mine.   John 8:12-19  Sermons also available free on iTunes Surprise. This is a surprise scripture. Most everybody in the scripture was surprised except the king. They were all going, “What? What’s going on here?” Remember that, that’s a surprise. Today is Christ the King Sunday, difficult place for us. One, we’re not fond of kings in the United States. Two, we’re not fond of having politics in the church, and you can’t get much more political than talking about a king. You get in trouble with that. We don’t like King Jesus. We’d rather just move right on to Advent, you know, maybe a Thanksgiving Sunday, even stewardship, Christy. But not king. And when we do, we’d like to make it our own personal Jesus king. You know, I have a king. King is Jesus. That’s not how kings work. Kings have a whole nation. That’s the whole point of being king. It’s no fun being king of one person. It’s not a thing. But we like it that way. We like to have a personal Jesus, a personal relationship with Jesus Christ as my Lord and Savior. My lord, my savior, personal, all about me, me, me, I, I, I. We like to make Jesus about ourselves. And Christ the King is when we get the surprise. It’s not about me, me, me and Jesus, Jesus, Jesus. Now, I did not come this year to the Thanksgiving dinner at the Episcopal church, and I’m pretty confident it didn’t go the way we’re going to look in the video. But here’s a way that people like to make their Jesus their own personal Jesus. It’s from “Talladega Nights: The Legend of Ricky Bobby.” We all like to make Jesus in our own image, and you can choose your own Jesus if you’re an American. But surprise. It’s not what the scripture’s about. Surprise. Now, some of you think, and I’m trying not to look at anybody, again, some of you think the surprise is that the right get to go to heaven, and the left go to hell. Well, that’s not the way we planned it out. We always thought the left were the heavenly people, and the right, you know, we’re not too sure about them. You know. But calm down. Just remember, Jesus was looking at the people. So the people on the left were on the right, and the people – so, yeah. Take a little comfort in that. But that’s not the surprise I was talking about. Not a surprise. Everyone there is surprised that Jesus led them out and said, called them out and said, you know, you helped me when I needed help. And they all said, “What?” Or that you didn’t help me when I did. And they said, “What? How is that possible?” You know, when Jesus tells a story, and it’s just more a story than a prophecy, I think; could be, I think. And you look for the weird part, the part that you stumble over, the part that surprises you. Because that’s what God’s doing. Why is everybody surprised? Because it’s not your own personal Jesus. What’s the first part of the scripture? He called the nations together. And all the way through it, you can’t see it in the scripture, it’s in the plural. You nation. You group of people. You did not provide for the sick and the sad, the sick and the imprisoned. You did not provide for the hungry and the thirsty. You did not provide for the naked and the impoverished. As a nation, as a people. No wonder everyone’s surprised. Because they thought their own personal Jesus, their own King Jesus and them were on good terms. I go to church. I do my things. I try to help out. I went to fish. I went, dropped off a turkey at a Salvation Army Turkey Drop. I haven’t really impoverished anybody this week. You know, I’m good. Me and Jesus, me and my own king, we’re good, one on one. Not looking around at everybody else. Surprise. He’s not just your king. He’s the king of everybody. He’s the king of nations. We’re on the hook for it all. I was told the first time that universal healthcare was brought up in our nation in the presidential elections – anybody know? ATTENDEE: The ‘20s? 1916. I could be wrong, 1912. FDR. You know him, a crazy guy, taking care of people. Haven’t got it done. We got it done for people over 65. Why is it moral for people over 65 to get government universal healthcare over here, but the people under 65, oh, no, no, no, no, can’t have that. That’d be politics. That’d be ruining the whole nation. Well, what happened with the 65? You know, what if we just took out “65 and older” and went all the way down? Got rid of the health insurance company. Oh, no, Christy, not the health insurance companies. I love mine, said no one ever. Oh, Christy, that’s politics. You’re talking politics. You’re talking politics. Well, yes. If your politics are that sick people should suffer and die without healthcare, well, I guess I’m talking politics. If one of the planks on your platform for your political party is that sick people shouldn’t get care unless they can pay for it, and they should just suffer depending on how much money they have, well, if that’s your politics, yeah, I’m talking politics. But I’m telling you you’re talking religion. I’m not stepping into your arena. You’re in my house. I’ve got us a king that says the sick are taken care of, end of story, period. So when you tell me the sick are not taken care of, they don’t have insurance – oh, it’s a preexisting condition. Every condition is preexisting unless you develop it in the waiting room. My king says the sick are taken care of. My king says the hungry are fed. And not just me and mine. The king of y’all. I’ve got news for you. Surprise. The king is of y’all. It’s a plural. It’s not just me, well, if you want to, you and the church can go and do this and help out the people. Well, yeah. But that doesn’t let everybody off the hook. The nations get gathered together, not the church people. They don’t have the Episcopalians and the Presbyterians and the Methodists and divide them up. Unh-unh. The nations. Everyone. You’re supposed to do all this. And that’s why everyone is surprised. They say, what? You really meant that thing about love one another? You really meant that thing about everyone’s our neighbor? That was a real thing? I thought it was just, you know, me and my actual neighbor next door to me on my street, who I’m pretty sure is named Kit. No. It’s the whole nation. It’s everybody. It’s a community. So I’m not telling you to be political. I’m telling you to be religious. When someone says, oh, that’s politics, your politics don’t trump my religion, man. I’ve got it right here in the scripture. The nations are judged by Jesus Christ. Jesus Christ is not judged by the nation-state. Oh, no, Jesus, you can’t go there. That’s a no-go zone for you. No. No. Be so much nicer to have our own personal Jesus, talk about king and allegiance, maybe even throw in a little controversy about flags in the sanctuary, you know, your traditional Christ the King Sunday. But no. Surprise. Surprise. It’s about all of us, not just one of us. Amen.

  8. 08/28/2023

    You Rock

    You Rock You Rock a sermon by Rev. J. Christy Ramsey DOWNLOAD A LIVE RECORDING Audio from worship at the 10 AM Worship Service August 27, 2023 at St Peter’s Episcopal Church in Carson City, Nevada edited from a flawless transcription made by edigitaltranscriptions all errors are mine. Matthew 16:13-20   Sermons also available free on iTunes Peter, Peter, Peter. What a shaky guy to build a church on. I mean, this guy, we know about him; right? He’s either way up there or way down here. I mean, Jesus calls him “Satan.” That’s not good. Why does he pick him? And we know he’s not his favorite. You know, there is the beloved disciple. Not Peter. And now this sermon is banned in Florida. Check. So Peter gets into trouble over and over again. He denies Jesus. He’s telling Jesus he’s doing it wrong. Later on he tells him not to do things. He’s got the Satan thing going on. And just two chapters ago, now, I don’t know how that is in real-time because, you know, they didn’t really have the timeline and all this real-time clock stuff. But two chapters ago he did the whole, you know, falling in the lake kind of thing. You know, Jesus out there in the lake. It’s a great scene, wonderful time, very, very holy, storm, Jesus. Oh, things are great. And what’s Peter do? Horn in on the action. Hey, I’m coming. I’m getting me some of this. Out in the lake he goes, and of course, boop, down he goes. You know. Well, you know, I’m thinking it doesn’t really say. This is not Bible. This is Christy. So, you know, you may want to move to the darkened corners of the church for a nap. But I wonder how those disciples felt about him? You know? You have this person, right, this person who is absolutely wrong but very sure of it. And you know that kind of people. You know, the less they know, the surer they are, like that makes up for ignorance. I don’t know. And if you don’t have that friend, it’s you. So, you know, think about that. So, and I can’t imagine the disciples are happy with Peter. He’s always mouthing off, getting in trouble, showing off, showboating, like he’s the best; you know. And they’re fishermen, you know, they’re not, you know, some kind of – really I’m thinking they’re a little rough-and-ready kind of guys, I’m thinking. And I’m thinking, you know, they’re out there in the storm, trying to stay in the boat. And some guy says, “Oh, I’m going to get out of the boat and go walk to Jesus.” “Peter, we’re barely keeping alive. Stay in your seat. Get down. You’re rocking the boat.” “Guys and Dolls” reference, thank you for those who picked it up. And he goes out there and sinks like…A rock. A rock. I’m thinking that’s where he started getting the name Rock. I’m thinking it wasn’t Jesus at all. It was those fun-loving guys, the disciples. Can you imagine that, Mr. Showboat sinking away? Hey, how you doing today, Rock? Ha ha. You okay? Steady there. Watch out, there’s a puddle, ha ha ha. Rock guy, huh, get a load of him. And down he goes. Hey, remember this? You know. I’m thinking they gave it to him. And in front of Jesus, behind his back, I don’t know, it don’t matter because Jesus seems to know all the stuff, no matter what goes on. So I’m thinking that Jesus knew about that. And Jesus took that slam, that label, that putdown, and said, yeah, you’re the rock. And on this rock I’m going to build my church. Isn’t that just like Jesus? Not to argue, but to transform? To take what we thought was so bad, so awful about ourselves, our biggest failure, our greatest shame, our imperfections, everything we thought we did wrong, our lack of faith, and said, “Yeah, on that is I’m building my church.” Boy, do we need that message today. I mean, everybody’s telling us who we are. They think they know. I mean, our own school system is joining a suit in social media because of all the negative information and labels and bullying that’s coming in over Facebook and TikTok and all the other things that are out there that our kids have to deal with that we didn’t have to that tells them they’re not good enough, they’re ugly, or not pretty enough, or they’re not as good as they are, or they have to take that picture next. Even among school systems in the city is suing for, and rightly so. And if it isn’t social media and the kids and the things, it’s the advertisers have got our numbers down. They’re tracking your web browser. They’re watching what you watch. They’re slicing and dicing you and putting in ads to make sure that you are the most susceptible to what they’re trying to sell. In fact, they’re selling you to others, saying would you like some Episcopalians interested in some fine wines? I’m just guessing. They would put the church roll out. It’s out there. And it’s not just this. You know, politics is coming. Oh, my gosh, do they want to tell you who they are, who you are, and what you should believe, and how it is, and what you should be outraged about, and who you should be angry with, and how this thing’s world should be viewed. We need this Jesus today that says what you think is the worst is something God can use to build the best. And no other than the contemporary philosopher, Taylor Swift, says – yeah, that’s who I read. So deal with it. That’s okay. Yeah, you’re not getting any Jeff books of the saints up here. That’s coming, so brace yourselves. Okay. Taylor Swift says an excellent speech in her concert. And one of the – the firm quote in there is she tells her fans, a lot of these young women who are told how to be and how to look and how to feel and how to act. Taylor Swift says: “You are not somebody else’s opinion of you.” You are not somebody else’s opinion of you. Boy, good old Simon needed to hear that when they were all calling him the Rock. Good old Taylor Swift. Who are you? Who are you? I’ve come to the conclusion not everybody loves and memorizes movies as well as I do, and we’re working on that. But until then, there’s a movie called “Secondhand Lions.” Robert Duvall we’re going to see in a minute. And somebody – and he’s having a bad day. And somebody asks him, “Who do you think you are, old man?” Oh, don’t do that to Robert, even on a good day. “Who do you think you are, old man?” And this is Hub McCann’s answer. “That’s who I am.” I remember having a spirited discussion with one of the patriarchs of the church about what picture should you put in an obituary? The dashing young soldier going off to war 40 years ago? Or the weathered, seasoned, bald man the last time we saw him? Who are you? My father-in-law was Bruce Speegle. Bruce Speegle was the district engineer for PennDOT. They have hills there. They say mountains, but I will not insult you by saying they were mountains. But they have ups and downs. And the ups and downs, back in the day, came up with the idea, have you seen those runaway truck ramps, you know, where they have the little thing, and the big old gravel, and the pickup – the pickup. The semi is supposed to steer off there when they don’t have brakes and go into the gravel, and the gravel is supposed – this was controversial. This wasn’t going to work. Now, Bruce was a district engineer. Wasn’t a truck driver. Didn’t drive a semi. And Bruce put one in. And oh, the things they talked about. Now, Bruce was a man of few words. On my wedding day, I spent the whole day with him, and he had plenty of opportunities to tell me what’s what and who’s for and whatever. And had every reason to because at that point this guy, most unlikely to be a minister, was going to seminary. He might have had some words. But we had the rehearsal, and was doing like an hour to get the wedding done, rehearsal, and up and down. We had a family dinner, a lunch, very nice lunch, family lunch. We’re all sitting at the table, meeting everybody. And we went to the hotel, we changed for the wedding, all in the same room. We had the wedding, of course. And he was there. And then afterwards we had a reception into the evening. That whole time Bruce said two words to me: “Have fun.” That was Bruce. Back to the runaway truck ramp. It wasn’t going to work. Boondoggle. Waste of time. Not say safe, ba da da, all that stuff. Bruce got it built, invited the press to a demonstration. Got the truck at the top of the hill. Got the brakes disabled. And when it was coming down the hill, Bruce was in the passenger seat. To this day, my mother-in-law is still angry. That’s who Bruce was. He didn’t have to say anything. He was in that truck. Down they went. And of course it worked. Bruce was an engineer. He did the math. He didn’t have to talk. That’s who he was. There’s a movie out called “Barbie.” Perhaps you’ve heard of it. As I understand it, I’ve been told I must go see it by my daughter, who’s in her 30s. I don’t know when she became my parent, but okay. In it I understand Barbie wonders what she was made for. The ideals of – they play with the ideas of Barbie as perfection and success and rich and happy all the time. And suddenly she’s not. I’d like to close with the song from the movie, from Billy Eilish, and close with the lyrics to “What Was I Made For?” And I hope you consider that, as well.

  9. 01/15/2023

    Abides

    Abides Abides a sermon by Rev. J. Christy Ramsey DOWNLOAD A LIVE RECORDING Audio from worship at the 10 AM Worship Service January 15, 2023 at St Peter’s Episcopal Church in Carson City, Nevada edited from a flawless transcription made by edigitaltranscriptions all errors are mine. John 1:29-42   Sermons also available free on iTunes Well, it’s 4:00 o’clock somewhere. Why is that in the gospel reading? Why is it important for John to tell us that it was about 4:00 o’clock, it was at 4:00 o’clock in the afternoon? What? What? Why do we care, John? Now, John is – it’s a strange thing for John because John is, can we say it, he’s chronologically challenged. He’s not a time guy. I mean, we’ve got Matthew, we’ve got Mark, and we’ve got Luke. And they say things happened this way. And then we got John said, oh, it went all over here, craziness. All over here. Crazy. I mean, Matthew, Mark, and Luke, one year, they’re done. Jesus done. Over here John, three years. This guy’s not about the timekeeping. You know, Fitbit, all that kind of – nothing. Why does he say 4:00 o’clock? Now, you might say, well, you know, he’s about light and dark and coming into the light, you know, and going out of the dark, and there’s light, and the times of day are emblematic of the lightness and darkness of the day. Well, what’s 4:00 o’clock? What crazy time zone is there kind of light and dark change at 4:00 o’clock? Not even the craziest daylight savings get us there. And so I look at this, and I’m reading, okay, they’ve got the spirit, and they go and get Caiaphas and all. And he goes, it was about 4:00 o’clock. What? Why does he say that? Another thing that is going to be John is that he uses a word called  ”μένω” (men-o). It is used about 40 times, and over half the times of in the New Testament that it’s used, half the time is in the gospels of John and the letters of John. He loves that word. And the word is in here three times in this scripture. And it’s translated different ways. It is “remained” when the holy spirit descends like a dove.  And then it comes also in kind of a throwaway line in that when Jesus asks a question, you know, “What do you seek?” you know, why don’t they say answer that question? You know, like oh, we seek the four spiritual laws. Or we think the theological ramifications of the Eucharist, you know. Why don’t they say that? They’ll say no, they say, “Rabbi, where you stay?” Men-o. That word is a big word for John. It’s one at the feeding of the 5,000. Feeding of the 5,000, there’s no food, suddenly there’s a bunch of food, everybody eats, everybody’s happy, it’s, you know, like Thanksgiving. They’re all full. And Jesus brings the crowd down, you know, really sucks the energy out of the room when he says, “Yeah, that’s good food, but get the food that men-o, that endures, that stays, that remains, that abides.” John also likes that word when he talks about how to come to faith, how to be in faith. It’s faith about abiding. And remember it goes, “He who abides with me, I abide in them.” Same word. I abide in them. And John also says wherever the spirit abides, that’s where you can come to faith. It’s a big word. A big word in John. Abiding. Staying. Now, that one word, that one concept has several different meanings in our culture. So several different meanings in our culture. And one of them was demonstrated in the classic film which please don’t watch on my recommendation, there’s a lot of cursing in it, is The Big Lebowski. So let’s take a look. “The Dude abides.”   Now, Sam Elliot character there, only named “The Stranger,” tells him “Take care. I know you will.” And Jeff Bridges’ character, Lebowski, The Dude, says “The Dude abides.” Now, what does he mean by that? Abides had several different readings, not only in our scriptures, but also in today. It could be you abide by the law. It could be obey. I obey. I abide by that law. I abide by that. And it could also mean usually in the negative sense that the things you put up with or not, you know. Oh, I just can’t abide by someone who is constantly sniffling instead of using a tissue. I just cannot abide by that. There’s that kind of abide. There’s also – doesn’t that bother everyone? Am I the only one? No? That bothers everyone; doesn’t it? Okay. So, yeah, abide is also, in a more positive sense, an abiding memory; you know? We talk about the memories of childhood, vacations at the lake, continued to abide with him throughout his life. So there’s that kind of abiding. And there’s also the kind of abiding where it’s a staying, it’s an enduring. He abided by her throughout her illness. Where do you abide? Where do you stay? Where do you live? Where do you keep your soul? The abiding. Several different kinds of abiding. Remember that 4:00 o’clock thing I was talking about earlier, you thought I forgot about? What about that? That’s really the place they talk about abiding with Jesus, and right before they start bringing in other people to him. Peter, yay, Peter. We like Peter here. So abiding, it was 4:00 o’clock in the afternoon. What’s 4:00 o’clock in the afternoon in your life that abides? What time abides with you? I’ll tell you a time for me: 2:30 p.m. 2:30 in the afternoon. July 12th, 1980, I got married. I remember Dr. Paul F. Bauer. I was okay until he turned to me and said, “We just have to wait for the chimes, then we’re going in.” The chimes were at 2:30. That’s when I started abiding as a husband. And when I took the vows, Bette Lynn said “obey,” ha ha ha ha. So, but we took vows for each other and cherished one another, and that was the beginning of abiding together as husband and wife. And that was about 2:30 in the afternoon. 10:10 in the morning. Not just the way people set clocks that look pretty, but 10:10. That’s when my daughter Rachel was born. I remember looking at the clock. That’s when I became a parent. And that was – she’s less than 40. But that was a moment that abides. That abides with me. So I’m thinking that when John includes the 4:00 o’clock thing, it was when the disciple says, yeah, I remember the day that Jesus says “Come and abide with me. Come and see where I am abiding. What are you seeking? You’re seeking to abide with me.” It was 4:00 o’clock in the afternoon. I remember it was yesterday. What does it mean to abide altogether? There’s definitely staying, and definitely enduring, and definitely some kind of toleration and putting up with, a little bit of obeying, not in terms of I have a command, but to get along with you I’m going to abide. And boy, has that been a challenge in the last few years, to abide with our relatives. Oh, my gosh, and friends. It’s been – and Facebook, oh, my gosh. Who can abide by Facebook anymore? It’s so difficult. When I left, tried to leave the ministry for a few years to go work on computers, I was sucked back into a church, and my boss, the pastor there, John, was – not his real name – John went through a very traumatic divorce. There was actually violence against him, and he was staying in my basement for a while. It was a mess. And one of the times I got a call from the Christian educator at the church on Friday night. In case you’re wondering, that’s not accepted practice in the Presbyterian circles. We don’t usually call at Friday night about something in the church. And she called up and said, “John’s been arrested.” Oh? And that’s also something that doesn’t happen in Presbyterian circles much, the pastor’s been arrested. And she says, “I can’t go there. I don’t want,” you know, because of the divorce, she didn’t want to go down there and the soon-to-be-ex-wife go crazy about the other woman, whatever she was thinking. And I said all right. So I go on down. And I didn’t know what to do. I didn’t hang out with people that got arrested. I don’t know. Went to the little police office in our little town. And they wouldn’t let me in the door. But I said, “Hey, I’m looking for John. He just got arrested. I don’t know where he is.” He goes, oh, yeah, yeah. And he went in, and he brought out the court order that he violated. He was supposed to stay, I don’t know, 50 feet away from her and all those things that he’s supposed to do. He was definitely less than 50 feet away her. He was definitely on the porch saying, “Why can’t I see my kids? Why are you keeping my kids from me?” And that was definitely within 50 feet. He definitely did that wrong. And they called him, they hauled him off And the police officer was arguing with me about the 50 feet and that he did something wrong, and he should have been arrested. And I wasn’t there for that, you know. I said, “John’s my friend, and John does stupid things. Here’s one of them. This was stupid. He definitely violated that, and definitely you should have arrested him. He was in the wrong. But even though he does stupid things and violates court orders, he’s still my friend. And I’m here trying to figure out how to help my friend. How can I help my friend?” So the cop put the arrest report away, and he said, “He’ll be down at the detention center, and his arraignment is about in an hour. He’ll probably get out, and he’s going to need a ride.” I go, “Thanks.” So went down there, and they decided they could maybe trust the local Presbyterian pastor to behave. So they did let him go, and I picked him up. That’s abiding. I mean, he was wrong. The cop was right. You know. He shouldn’t have done that. But he’s my friend. And we put up with each other. We a

  10. 10/17/2022

    Finish

    Finish Finish a sermon by Rev. J. Christy Ramsey DOWNLOAD A LIVE RECORDING Audio from worship at the 11 AM Worship Service October 9, 2022 via Zoom at Valley Presbyterian Church, Bishop,CA edited from a flawless transcription made by edigitaltranscriptions all errors are mine.  2 Timothy 4:6-8, 16-18    Sermons also available free on iTunes I have fought the good fight. I have finished the race. I have kept the faith. Fight, finish, and I’m going to go with fidelity because I can’t remember unless they all start with the same letter. So fight, faith, and fidelity. Those three things is what Paul lifted up. Or whoever wrote 2 Timothy. If you want to start an argument with anybody, just go up and say, “As Paul says in 2 Timothy.” Oh, my gosh, they all yell at you. Paul didn’t write 2 Timothy. That was somebody else, and the letter uses a totally different vocabulary I had one guy in seminary that said, “Well, you see, Paul had that shipwreck. And when he had a shipwreck, he hit his head. And when he hit his head, his whole vocabulary changed. And so that’s why 2 Timothy doesn’t match up with the rest of the letters.” I thought it was a stretch, but whatever. Whatever this was, this was somebody trying to say, or Paul saying, what Paul was like on the very last days, month of life. He had lost the first appeal. He had already been there. And it looks like where he’s sitting now he’s going to go off to be killed by empire for going against the king, going against – meddling with politics. Oh, my gosh. And so at this time he sort of looks back over his life, according to this author of 2 Timothy, and he says these three things. Instead of being upset or angry or depressed or giving up or regrets, instead he says three things: Fight, fidelity, finish. Now, you can say the good fight is that he did it according to the rules, that he had the umpire with him all the way, the officials said he was okay, he counted the mats, he didn’t cheat and all that. I don’t think so. I think the good fight is something worth fighting for. Something that is worth fighting for is a good fight. John Lewis, a politician and a great leader of our country, talked about getting in, not fighting, he talked about getting in good trouble. He talked about good trouble, to get in good trouble. You could always tell John Lewis because when everybody else was out marching ready to get beaten up, bloodied, and tear-gassed, and they were in their work clothes for getting beaten up, bloodied, and tear-gassed, John Lewis was the guy in the suit. He came, he was serious. And John Lewis was saying that if you see unfairness, if you see injustice, if you see someone being oppressed, you have a moral obligation to speak up, to walk, to shout, to call attention, to shout, to sit down, to demonstrate, all the things you can do to make that right, in fact, to get in good trouble. Good trouble. Trouble that is worthwhile for getting into. John Lewis, at the end, he had a book come out. And it kind of reminds me of 2 Timothy, you know, because it was a collection of his thoughts and essays. He’s supposed to have been involved, I don’t know much involved it was, at the very end of his life. And the last book came out, it said: “Carry On.” Carry on. And his idea was that he would have a book, the last book of his life, to pass the torch to the next people, maybe some sitting here, to work for the good of the people, good of the country. Carry on. Fight the good fight. Stand up, speak out, get in the way. Get in trouble. Good trouble. I think that’s what Paul got in. He got in some good trouble. I also want to talk about keeping the faith. Now, keeping the faith could be also, could be that you preserved, that you persevered through all your life, that you didn’t renounce Jesus, that you kept the faith. And, you know, kind of a personal inside yourself, all to yourself. But I like to think it’s more like fidelity, you know, kept the faith as – kept it the way it should be, preserved it. Kept it unadulterated. Kept it from being watered down. Kept it from being distracted. Boy, do we have a trouble with that now. I mean, we’ve gotten rid of radios. Does anyone still listen to radio? One person. I have a weekly radio show, so I’m looking bad at all of you because I have the weekly radio. But remember you used to tune the radio? And you would tune it, and it’d go . And then you get, you just, you almost get it, and you tune it just in, and you can hear the message, you can hear the voice, you can hear the music and hear the program. But on either side was a lot of static. And they called that, when you just get it just right, and you just had the music, you just had the tones, you just had the sound, you just had the program, you just had the broadcast, and none of that other stuff, they called that “high fidelity,” that you could hear things with fidelity, only the message and nothing else. No other distractions. No other things that obliterated or changed the music. Boy, do we have trouble with fidelity today with our faith. Horrible, awful trouble, so much static. I call it “white noise.” Have you heard the white noise? All lives matter . Just drowns out the suffering of the people of color, drowns out the suffering of indigenous people, drowns that all out with white noise. All lives matter . You will not replace us. Welcome the stranger. Love the stranger. Welcome the stranger. Help the captives. Welcome people to come in and goes, oh, we’ve got to have borders. Close the borders. Secure the borders. You don’t have a country. White noise. Covering it up and all. It’s so hard to keep the faith, to have fidelity to the faith, to tune into faith and tune out everything else. I like to say the word “blasphemy.” You know what I hear? I come down through Minden from Carson City, and what’s up in Minden? They have a Save America rally. Now, you all may not be old enough, some of you, but I remember when they had a Save America rally, they were talking about the Savior Jesus Christ. Anybody remember Savior Jesus Christ, supposed to save America, save the world? He was the Savior. That’s fidelity. That’s keeping the faith. Saying something else, someone else going to save America? White noise. White noise. Paul here says I didn’t let that white noise drown out the message. I kept it high-fidelity. I kept the faith. That’s one of the things that we are called to do, to keep the faith, no matter what happens, no matter what we go to. Good trouble. Good trouble. What does that mean, taking those two together, high-fidelity to faith and getting into good trouble? Maybe it’s throwing out the whole idea that we don’t elect a President, we elect people who elect the President. What’s that about? I’m against that. What is it about where the leaders choose their voters? What in the world’s that about? And we’ve got to change the districts all around so I get the voters that I want to stay in power. The people in power get to choose who’s going to vote for them to keep them in power. It’s supposed to be the other way. The people are supposed to choose who’s the people in power. The people in power aren’t supposed to choose who’s voting for them. That’s just wrong. Now, you can tell me, Christy, and you probably will, “Christy, you’re getting into politics. Oh, my gosh. Awful, terrible, awful.” Well, I follow the God that is the God and the Ruler of the Universe. And it’s not the entire Universe except the, you know, little parts of United States where we’re arguing about this issue, so God, you stay out of that part. The rest of the universe, cool. But this part right here, no. You’re not supposed to be there. Unh-unh. That’s white noise. That’s not getting into good trouble. People say, “Oh, Christy, that’s just being politically correct. You’re just being politically correct.” You know, we had a good word for politically correct. It’s called compassion. It’s called empathy. It’s called looking at other people as ourselves, that feel what they feel, to understand what they’re going through, to be with them in their struggles and their oppression. That’s not politically correct. We had a good word, that’s compassion. And what are they advocating when they say no politically correct? What do they want? They want political corruption? I would much rather be correct than corrupt. So when someone says, oh, that’s just politically correct, oh, you’re for the corruption. You like politically corrupt. I would rather be correct. If that doesn’t work, you talk to them about empathy. Don’t have to go inventing new words. I thought that was a horrible awful thing to do, to vet new words and change things. We had a perfectly good word called “compassion.” What does this look like? What does it look like when we don’t go with empire? What does this look like if we were kind of like Paul was in that he went up against empire probably preaching like this, in Valley and Lee Vining, got in trouble. But what does Paul – what does it look like when we go up against empire and say all that stuff that you value, that you structure society, that you’re saying how people should live, that there should be slavery, that there should be oppression, that there should be winners and losers, that there should be huge wealth inequality, that we should worship the emperor to save the empire, instead of God to save the world. What does that look like? We’ve got a video. And we’ll probably see what it looks like. And this is the last part about finishing the race. What does it mean to finish the race? It’s not winning the

  • 10 Episodes

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About

Challenging and thoughtful messages of hope and humor recorded live.

Information

  • Creator
    J. Christy Ramsey
  • Years Active
    2008 - 2025
  • Episodes
    10
  • Rating
    Explicit
  • Copyright
    © Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.
  • Show Website
    ExtraChristy - Podcast