Let Be
A
sermon delivered by Rev. Peter T. Atkinson
June
19, 2016
at
Gordonsville Presbyterian Church, Gordonsville, Virginia
1 Chronicles 17: 16-22
James
3:13-18
Let us pray,
Help us to see despite
our eyes
Help us to think outside
of our minds
Help us to be more than
our lives
For your eyes show the
way
Your
mind knows the truth
Your
being is the life.
Amen.
Two weeks ago we started
into Hamlet. We looked at the ghost’s
message, the ghost of Hamlet’s father coming from Purgatory to convince Hamlet
to get revenge for his murder. Then last week we heard from the murderer. With
both the theme of God’s sovereignty and providence was front and center. With
the ghost the fact that there is a system of divine and natural justice in
place, and then with Claudius, the idea that he is trying his hardest to create
a world for himself, his way, as Shakespeare puts it he pitting his discretion
in a battle against nature. . . believing that he can himself decide what is,
and he can decide how other people react to it. . . but then there was Hamlet.
It is Hamlet, the prince that I want to look at today, again with an eye to the
theme of God’s Created Natural World, but I’m not going to look at any one
speech today, but rather look at how Hamlet as a character goes from, “O cursed
spite, that I was ever born to set things right,” to saying, “There is a
special providence in the fall of a sparrow. . . let be.” It is quite a turn
around, for sure. And it is I would say, the very turn around that speaks to
what we believe about God and the world.
Let’s take a look at this
morning’s New Testament lesson. . . it speaks to where I want to go eventually
with today’s sermon. This from the epistle of James 3: 13-18:
13 Who
is wise and understanding among you? Show by your good life that your works are
done with gentleness born of wisdom. 14 But if you have bitter
envy and selfish ambition in your hearts, do not be boastful and false to the
truth. 15 Such wisdom does not come down from above, but is
earthly, unspiritual, devilish. 16 For where there is envy and
selfish ambition, there will also be disorder and wickedness of every kind. 17 But
the wisdom from above is first pure, then peaceable, gentle, willing to yield,
full of mercy and good fruits, without a trace of partiality or hypocrisy. 18 And
a harvest of righteousness is sown in peace for those who make
peace.
A harvest of
righteousness is sown in peace for those who make peace. . . such is not the
case in the world of Hamlet, at least not for the characters who each meet
their end by the end of the play. It is interesting to think about wisdom when
you think about the character Hamlet, because he is very intelligent. . . he is
always the smartest, cleverest character on stage. He talks circles around
character after character, but there is something missing. . . He lacks wisdom
and understanding, like James is describing, mostly because he doesn’t know who
he is. He doesn’t know what he should do, and he becomes then ineffectual and
hates himself for it. He is bitter, and selfish, and it just slowly cuts him
down until his end, but something happens before the end because he has the
right change of heart, he comes to accept who he is, but many things are
already in motion by that point. I want to trace his growth because I think it
can give us good insight into how we deal with grief and hardship, how we can
turn inward, how it destroys our relationships when we do, but how we can also
find peace within the storm. . . It is all there for us.
Now remember, when the
play opens, Hamlet’s father is dead, we find out later by murder, and his
mother has quickly married, her former husband’s brother (the murderer of the
king, who all is in on it we don’t know). . . but now he is king. Hamlet
doesn’t like it, he wishes he could end it all he says, “
O that this too
too solid flesh would melt,
Thaw, and resolve itself into a dew!
Or that the Everlasting had not fix'd
His canon 'gainst self-slaughter! O God! God!
How weary, stale, flat, and unprofitable
Seem to me all the uses of this world!
Thaw, and resolve itself into a dew!
Or that the Everlasting had not fix'd
His canon 'gainst self-slaughter! O God! God!
How weary, stale, flat, and unprofitable
Seem to me all the uses of this world!
Think about that, he
believes in God, wants to follow God’s laws, I would kill myself now but God
doesn’t like it, but right after says that God’s creation is weary, stale,
flat, and unprofitable, and pointless. It is kinda like the Catholic teenage
unmarried couple, who gets pregnant because birth control is against the rules.
. . but there we see one of the big themes coming forward, selective piety. . .
following rules, but not seeing the bigger picture. . . at least not now, but with
all of that frustration and pain and anger, he finally says,
It is not, nor it cannot
come to good.
But break my heart, for I must hold my tongue!
But break my heart, for I must hold my tongue!
He knows it is wrong, he feels it is wrong, he
knows it is going to end badly. . . but again ineffectual, he is going to do
nothing. . . but that all changes, at least in his mind when he sees the ghost.
. . .
So the Ghost comes, as we’ve talked about two weeks ago, and tells
him, look your uncle, who married your mother, and wears my crown and sits on
my throne, is actually my murderer, and I want you to avenge me. . . And this
fires Hamlet up. . . He says:
I'll wipe away all
trivial fond records,
All saws of books, all forms, all pressures past
That youth and observation copied there,
And thy commandment all alone shall live
Within the book and volume of my brain,
Unmix'd with baser matter.
All saws of books, all forms, all pressures past
That youth and observation copied there,
And thy commandment all alone shall live
Within the book and volume of my brain,
Unmix'd with baser matter.
In
other words, now I’m going to act, I’m going to get this done, I must do it,
and I will do it. . . and I’m going to do it right now, and until I get this
done I’m not going to think about anything else, I’m not going to worry about
anything else, I’m going to get this done, so help me. . . He finishes the
scene with the line I mentioned before. . . “The time is out of joint. O cursed
spite that I was ever born to set things right. . . “
Now think of how far Hamlet has come, he
has gone from this is bad, and it is going to end badly, but it isn’t my place.
. . and then to the entire weight of the world rests on my shoulders. This is
my work to get done, and no one else can do it, and the entire world is
depending on me. He says he is going to get it done, he says he is going to
stop worrying, but he doesn’t. . . In the next scene he is talking about how horrible
the world is still. . .
I have of late- but
wherefore I know not- lost all my
mirth, forgone all custom of exercises; and indeed, it goes so
heavily with my disposition that this goodly frame, the earth,
seems to me a sterile promontory; this most excellent canopy, the
air, look you, this brave o'erhanging firmament, this majestical
roof fretted with golden fire- why, it appeareth no other thing
to me than a foul and pestilent congregation of vapours. What a
piece of work is a man! how noble in reason! how infinite in
faculties! in form and moving how express and admirable! in
action how like an angel! in apprehension how like a god! the
beauty of the world, the paragon of animals! And yet to me what
is this quintessence of dust? Man delights not me
mirth, forgone all custom of exercises; and indeed, it goes so
heavily with my disposition that this goodly frame, the earth,
seems to me a sterile promontory; this most excellent canopy, the
air, look you, this brave o'erhanging firmament, this majestical
roof fretted with golden fire- why, it appeareth no other thing
to me than a foul and pestilent congregation of vapours. What a
piece of work is a man! how noble in reason! how infinite in
faculties! in form and moving how express and admirable! in
action how like an angel! in apprehension how like a god! the
beauty of the world, the paragon of animals! And yet to me what
is this quintessence of dust? Man delights not me
Hardly
focused on revenge right. . . no contemplating creation and the world. . .
God’s work of creation. . . his words echo the words of Genesis, stuff like
“firmament” and he calls human beings “the paragon of animals” not a bad way of
saying image of God when you mix it with all the other images. . . but he again
is not impressed. . . is it others he hates, or is it himself? There is self
loathing in a statement like that, because he sees himself as ineffectual on
one hand, and a traitor to his mission on the other, but something stops him
from committing the murderous revenge. . . what is it? It isn’t the mental
will, because it seems like that is there. . . he beats himself up about these
things, saying “What a rogue and peasant slave I am. . . am I a coward? Why
what an ass am I! This is most brave, that I, the son of a dear father
murther’d, Prompted to my revenge by heaven and hell, must like a whore unpack
my heart with words.” See he feels that he should be a man of action, but all
he is, is a man of words. . . with no action. In the most famous speech, that
begins with “To be or not to be” he says,
And makes us rather bear
those ills we have
Than fly to others that we know not of?
Thus conscience does make cowards of us all,
And thus the native hue of resolution
Is sicklied o'er with the pale cast of thought,
And enterprises of great pith and moment
With this regard their currents turn awry
And lose the name of action
Than fly to others that we know not of?
Thus conscience does make cowards of us all,
And thus the native hue of resolution
Is sicklied o'er with the pale cast of thought,
And enterprises of great pith and moment
With this regard their currents turn awry
And lose the name of action
And
he has lost the chance for action. . . he has one more time to try with no more
excuses, but he chooses not to. . . all because his uncle is in the act of
Confession. . . and he does not want to kill him and send him to heaven. . . do
you see how warped he has become? Do I act? Do I not act? It all hangs on my
shoulders. . . I am the only one. . . o cursed spite. . . to be or not to be. .
. Man delights not me. . . what an ass I am. . . . These are the thoughts we
have when grief is mixed up with internal conflict over who we are and what we
are supposed to be and do. . . Why does he say one thing and do another? Why
are the actions and the words not aligned? Which represents his true self. . .
his words or his actions? His discretion or his nature? You see Hamlet is
fighting the Claudius battle. . . the battle of the sin of this world. . . that
we are in control and that it is all about us. . . his circumstances. . . the world that his uncle has created. .
.the world of sinful delusion. . . he is blaming on God and cannot see God’s
power, presence, and justice. . . just like he couldn’t hear it when the ghost
spilled the beans about Purgatory. He is too caught up in his own stuff. . . to
see through it, to see beyond it to the world outside Denmark’s walls, the
world beyond his own seeming control. . . or at least the world that seems to
depend on his action. . . He says two other things, and they both foretell of
the cure to his issues. He says, “Denmark’s a prison” and then he says “for
there is nothing either good or bad but thinking makes it so. To me it is a
prison.” Yes, he is stuck in a prison. . . but think about the other thing he
says. . . “our thinking” makes things so. . . again there is discretion over
the is. . .we get to decide what is. . . our minds are in control. . . the
problem with this thinking, of course is that it creates prisons, because our
brains and our worlds are so very small. And if we are caught up in ourselves.
. . as James says, in our envy, selfish ambition. . . the friends he is talking
to say it themselves, saying that it is his “ambition that makes it a prison.”
Hmm had Shakespeare been reading his James?
So what makes the change? What makes the
difference? Have you ever been in that situation like Hamlet. . . probably not
with revenge and murder. . . but with something else. . . some other
relationship problem. . . some personal crisis. . . some time when you were
caught between two choices, unable to pick and do either. . . and so in the
moment beat yourself up for not choosing. . . until is causes you to lose track
of yourself? Sometimes these are large issues, and sometimes they are small,
but we all face them. . . I think. . . . Don’t we. . . The issue seems so
important. . . it envelops us in the moment, but looking back it really wasn’t
a big deal anyway. . . it seemed like the weight of the world was on your
shoulders, that the next turn of the earth on its axis was waiting for you to
decide and act, but it really wasn’t. . . it is delusion, deception, disorder,
or as James puts it “earthly, unspiritual, devilish. For
where there is envy and selfish ambition, there will also be disorder and
wickedness of every kind.”
I love this one Chinese
anecdote about the missing axe. . . I’ve used it before. . . this man loses his
axe and he sees a boy, and he looks like a thief, walks like a thief, and talks
like a thief, but then he finds the axe, and the boy turns back to normal. The
whole idea of the anecdote is to show that sometimes what we think determines
what we see, though we are sure that what we see determines what we think, and
if both are true, you can get caught up in a cycle of delusion. . . where the
delusion compounds and forms off itself in a spiral, and it is not easy to get
out of that kind of cycle. . . how does Hamlet go from “O cursed Spite,” and
all the rest of that self-destroying, and relationship killing behavior. . . to
“Let be” and “There is a special providence in the fall of a sparrow.”
Yes. . . he gets out of
the prison. . . he accidentally kills another character, on accident. . . or at
least mistaken identity. . . and he is being sent away to England he thinks as
part of the cover up. . . but unbeknownst to him he is to be executed upon
arrival. He gets out of the castle. He sees the world. He sees an army going to
fight for a piece of land that isn’t valuable. . . he finds himself in a pirate
battle, and for some reason that he cannot explain, he checks the papers that
are accompanying him. . . not suspecting. . . just led to it. He says “IN my
heart there was a kind of fighting that would not let me sleep.” And he gets up
in the middle of the night and finds out that he is going to be executed, and
changes the orders, then providentially he is able to escape because his ship
is captured by pirates. . . And listen to what he says. . almost in direct
defiance of “so far hath discretion fought with nature, he says “Let us know,
Our indiscretion [there is that word again] sometimes serves us well when our
deep plots do pall; and that should learn us There’s a divinity that shapes our
ends, Rough-hew them how we will.” You see he get’s outside of the situation,
and lives a little bit of life, and he realizes there is more to it. . . he
sees the hand of providence. . and there is great comfort in relying on it. So
the next time he gets the chance to control an aspect of life, later on, when
he could get out of the fencing match at the end which will mean his death, he
says,
Not a whit, we defy
augury; there's a special providence in
the fall of a sparrow. If it be now, 'tis not to come; if it be
not to come, it will be now; if it be not now, yet it will come:
the readiness is all. Since no man knows aught of what he leaves,
what is't to leave betimes? Let be.
the fall of a sparrow. If it be now, 'tis not to come; if it be
not to come, it will be now; if it be not now, yet it will come:
the readiness is all. Since no man knows aught of what he leaves,
what is't to leave betimes? Let be.
And
then when he dies. . . and yes he will die. . . he says. “But let it be,”
echoing this peace again. He finds peace in his death. . . if only he had found
this peace before he would not have destroyed so many relationships along the
way. . . which I think is the real tragedy, not necessarily Hamlet’s death, but
all of the relationships he destroyed. . . or Claudius destroyed. . . or this
idea of discretion and nature destroyed. . . it leaves a path of destruction. .
. instead of what James describes as a “harvest of peace.” But that harvest of
peace is possible, and prescribed for us by God if we could just let it be. . .
I want to close with a final quote from
Hamlet because there is a character who gets it right, and Hamlet can recognize
it. . . His friend Horatio is really the sole main character to survive the
play. . . Hamlet describes him this way.
For thou hast been
As one, in suff'ring all, that suffers nothing;
A man that Fortune's buffets and rewards
Hast ta'en with equal thanks; and blest are those
Whose blood and judgment are so well commingled
That they are not a pipe for Fortune's finger
To sound what stop she please. Give me that man
That is not passion's slave, and I will wear him
In my heart's core, ay, in my heart of heart,
As I do thee.
As one, in suff'ring all, that suffers nothing;
A man that Fortune's buffets and rewards
Hast ta'en with equal thanks; and blest are those
Whose blood and judgment are so well commingled
That they are not a pipe for Fortune's finger
To sound what stop she please. Give me that man
That is not passion's slave, and I will wear him
In my heart's core, ay, in my heart of heart,
As I do thee.
This
is the perfect description of someone, no not passion’s slave, but instead
sowing the seeds of righteousness and harvesting peace. Nothing shakes him, no
circumstance ever could because he knows who he is, he knows whose he is, and
he knows that it is all in the Father’s hands. He can simply let things be. . .
and spend his time loving. Amen.
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