Hebrews

 

God’s grace, peace and mercy be with you. My sermon title is Letter, Passage and Word. My focus is our Epistle (Hebrews 4:1-16). Let us pray. Heavenly Father, the psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’” Now that our feet are within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.

The Early Church argued over whether the Book of Hebrews belonged in the Bible because the identity of its author was unknown. Some suggested the author was Paul; others thought it was Luke; and still others said it was Apollos or Barnabas, but each is problematic. There are several reasons why Paul is not thought to be the author. For one reason, there are great difference of vocabulary and style between Hebrews and Paul’s letters. Another is the different method of citing the Old Testament. Nevertheless, the book was finally accepted into the canon without knowing the author because it agrees with the teaching of the Apostles and puts Jesus Christ and His salvation at the center.

The book focuses on Jesus Christ’s fulfillment of and superiority to every institution in the Old Testament – Sabbath, sacrifices and priesthood. Because the writer talks about the priests offering sacrifices—an activity that ended with the destruction of the temple by the Romans, we know it was written before 70 AD. And in view of the fact that 13:24 says those in Italy send greetings, it may have been written in Rome.

The pattern of Hebrews’ writing is homiletic. It is a sermon written to Jewish Christians suffering persecution for their faith and contemplating a return to Judaism, which was legally protected in the Roman Empire, unlike early Christianity. The letter reminds them of the glory they would be giving up and the divine judgment they would bring upon themselves if they abandoned Christianity and returned to Judaism.

The danger of apostasy of these Christians was not due to any persecution from outsiders but to a weariness with the demands of Christian life and a growing indifference to their calling. Hence, the letter’s main theme – the priesthood and sacrifice of Jesus – was not developed for its own sake but as a means of restoring their lost fervor and strengthening them in their faith.

By using a device common in Greek and Roman rhetoric called synkrisis, that is, placing one person alongside of another in order to praise the first one, Jesus is compared to Moses and to angels. The letter begins with a reminder of the preexistence, incarnation and exaltation of Jesus that proclaimed him the climax of God’s word to humanity. Christ is God’s final word of salvation communicated not merely by word but through his suffering in the flesh common to him and to all. This enactment of salvation went beyond the pattern known to Moses, a prophet faithful to God’s word, for Jesus as high priest expiated sin and was faithful to God with the faithfulness of God’s own Son.

Another important theme of Hebrews is that of the pilgrimage of the people of God to the heavenly Jerusalem. This theme is intimately connected with that of Jesus’ ministry in the heavenly sanctuary. Because Christians are people of faith, we recognize the reality of what is not yet seen and is the object of hope. The saints of the Old Testament gave a striking example of that faith. Their perseverance is shown forth in the earthly life of Jesus. Despite the afflictions of his ministry and the supreme trial of his suffering and death, he remained confident that God would bring him triumph. The author was trying to convey that the difficulties of human life have meaning when they are accepted as God’s discipline, and if Christians persevere in fidelity to the word in which they have believed, they are assured of possessing forever the unshakable kingdom of God.

The letter concludes with specific moral commandments, where the author recalls again his central theme of the sacrifice of Jesus and the courage needed to associate oneself with it in faith. We’ve got a thumbnail sketch of Hebrews. Now, let us proceed to my second point, Passage.

In verse 12, we read that “the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart.”

Now, when we hear or read the Scriptures, quite a lot can happen to us. This passage points out that the Scriptures have the power to pierce to the deepest part of our hearts and minds. They can uncover our sin and lead us to repentance. They can cut away what is excess baggage in us, pruning us so that we can bear even more fruit for the Lord.

But the Scriptures do more than pierce us. They can also sharpen us. God's word has the power to make things clearer to us, helping us to see the world more as it really is and as God intends it to be. They can help us to become more aware of who we are and what's happening inside of us. That kind of sharpening makes us more effective in drawing closer to the Lord. As the psalmist prayed, “The precepts of the Lord are right, rejoicing the heart. The command of the Lord is clear, enlightening the eye.”[1]

Conversely, if we are not reading the Scriptures, we run the risk of our minds and hearts growing dull. We risk losing our heavenly perspective, thinking and acting primarily with an earthly perspective. We miss out on the privilege of being led by the Lord and end up going our own way instead. Ultimately, without the input of God's word in Scripture, we risk losing sight of Jesus, for as St. Jerome said, “Ignorance of Scripture is ignorance of Christ.”

Given all that is at stake these days, I urge you us to take up the Word of God! Let the Scriptures cut away all that stands between the Lord and you so that – as individuals and as a congregation – you know how living and effective his word can be. And that, folks, brings me to my third point, rest.

This passage cites Psalm 95 three times. Psalm 95 is the invitatory psalm I pray almost daily. The version I memorized is this one.

Come, let us sing to the Lord and shout with joy to the Rock who saves us. Let us approach him with praise and thanksgiving and sing joyful songs to the Lord. The Lord is God, the mighty God, the great king over all the gods. He holds in his hands the depths of the earth and the highest mountains as well. He made the sea; it belongs to him, the dry land, too, for it was formed by his hands. Come, then, let us bow down and worship, bending the knee before the Lord, our maker, for he is our God and we are his people, the flock he shepherds. Today, listen to the voice of the Lord: Do not grow stubborn, as your fathers did in the wilderness, when at Meriba and Massah they challenged me and provoked me, although they had seen all of my works. Forty years I endured that generation. I said, “They are a people whose hearts go astray and they do not know my ways.” So I swore in my anger, “They shall not enter into my rest.”

Until recently, I had not thought of Psalm 95 in terms of its use in Hebrews. Psalm 95 invites people to worship God as the supreme deity and shepherd, and is classified as an enthronement hymn.[2] God is Savior, Creator and Great King – the title borne by emperors of the ancient Near East. After citing the fact that he is our God and we are his people, the flock he shepherds, the tone of the psalm abruptly shifts to a warning about infidelity, echoing Israel’s testing of God in the wilderness at Meribah and Massah.[3]

Why did the author of Hebrews cite Psalm 95? He cited it because he was warning Christians not to harden their hearts as the Israelites did in the wilderness. Hence, the original point of verses 7-11 of the psalm was to warn against disobedience rather than recount God's act of deliverance.[4]

Israel’s wilderness wandering period was one of wrath whereas the Church's is one of divine blessing. Hebrews told its original readers that the age in which they live, and the blessings of which they partake, are themselves a certain and true witness to God's ongoing faithfulness in bringing this new Exodus community to its rest. The promised land is where God’s people could rest from their wanderings and wars and enjoy a permanent dwelling place. Since this land belongs to Yahweh, he refers to it as ‘my land.’[5]

By citing Gen 2:2, Hebrews argued that the rest that is the reward to the faithful is not physical land, but the rest that God enjoyed after He completed creation.[6] We read, “God finished his work that he had done, and he rested on the seventh day from all his work that he had done. God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation.”[7]

Before I conclude, let me ask: Do we rest? Rest is commonly known as freedom from activity or labor or a state of motionlessness or inactivity. We rest our bodies as well as our minds. Although its origin is uncertain, the original meaning of the Germanic noun rast was probably a measure of distance after which one rests.

The word Christians and Jews associate with rest is Sabbath. It comes to us from the Hebrew word shabbath meaning ‘day of rest.’

Jewish teaching defined rituals and activities to both remember and keep the Sabbath and to sanctify it at home and in the synagogue. In addition to refraining from work, the sanctification of the day through blessings over wine, the preparation of special Sabbath meals, and engaging in prayer and religious study were required as an active part of Shabbat observance to promote intellectual activity and spiritual regeneration on the day of rest from physical creation. Jewish teaching stated that the best food should be prepared for the Sabbath, for one who delights in the Sabbath is granted their heart's desires.

As Christians, you already understand that Sunday – the Lord’s Day – is meant for worship, religious study and fellowship. You are here worshipping. You also fellowship. Hopefully, you are engaged in some type of religious study, spiritual reading or prayer time. That would complete your sabbath trifecta.

I must confess, that even as a pastor, I saw my free time on Sunday as an opportunity to get ‘er done on our house and our 21-acre property. Thankfully, my wife’s spiritual director suggested that we create our own sabbath from Saturday afternoon through Sunday night. We started that over three years ago. I would like to suggest the same to you.

Cindy ordered and read a book entitled Rhythms of Rest by Shelly Miller. Miller founded the Sabbath Society in 2013. It is a community of people living all over the world who persevere on the path of finding rhythms of rest because life is full of interruptions and roadblocks. You can find the book or view Miller’s website, but I want to tell you what we do and how we benefit.[8]

After leading two worship services, we eat lunch and nap. We read spiritual or nonspiritual books and magazines. Most Sundays, we eat leftovers or have our meals delivered. We do not watch much TV, clean the house, mow or work our property. We have one day of regeneration to refocus on the Persons of the Trinity.

Because we are not cramming so much on the weekend, we are not exhausted as we begin our jobs Monday morning. I did this even when I worked as a Background Investigator and as a Pastor. Our sabbath is our time to rest in God’s presence, and that means that we have to plan ahead to do those activities that we used to do on Sunday.

The primary benefit of our sabbath is that we have developed a more intimate relationship with Jesus Christ. We are also calmer and more relaxed when facing issues or concerns throughout the week. Our sabbath works for us, but our sabbath is not yours. Each of us must develop our time to rest in the Father as did our Lord. Throughout his lifetime, Jesus found time to rest in the Father as the Spirit guided him.

Friends, the kingdom of heaven is our final and everlasting rest. God rested from his work. The Israelites rested on their Sabbath. We have the opportunity to rest every week. Let me close with this quote from St. Augustine – maybe you can make it your maxim. “Our heart is restless until it rests in you.” May God give you the time to rest today, and may the peace of God that surpasses all understanding, keep your hearts and minds in Christ Jesus. Amen.

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[1] Psalm 19:9.

[2] John S. Kselman and Michael L. Barre, Psalms in The New Jerome Biblical Commentary. Pentice Hall, Englewood Cliffs NJ (1990), p. 542.

[3] See Exodus 17:1-7.

[4] Peter E. Enns, Creation and Re-Creation: Psalm 95 and its Interpretation in Hebrews 3:1-4:13. Westminster Theological Journal 55 (1993) 255-80.

[5] Kselman, p. 542.

[6] Enns, p. 275.

[7] Genesis 2:2-3.

[8] www.shellymillerwriter.com.

Messiah, Man, Money

 

God’s grace, peace and mercy be with you. My sermon title is M & M. My focus is our Gospel (Mark 10:17-22). Let us pray. Heavenly Father, the psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’” Now that our feet are within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.

Today is the 64^th Anniversary of Bill Mazeroski hitting the only walk-off home run to win a World Series Championship in the bottom of the 9^th inning. Now, because my sermon title is M & M, maybe you are wondering if I am going to discuss the famous Yankee home run hitters – Mantle and Maris. Nope. Neither that nor candy. Today, my points are Man and Money, Messiah and Man, Mandates and the Man. First, Man and Money.

If you search for the phrase Man and Money, you will find books with that title. One is about a market economy where liberty and social justice can coexist, and another subtitled A Survey of Monetary Experience. Sadly, both are out of print. Happily, you can listen to The M in Man Is for Money: How to Get It, Use It, and Make It Work for You! There are also advice books on how women can attract men and money.

If you search for the news, you will find stories about two women who drove an 80-year-old dead man to a bank in Ashtabula so he could be seen by its staff and then withdrew money from his account. There’s a guy who poses as “Aaron Rogers” on a dating site and dupes women into giving him personal information which he uses to steal from them. If you are looking for an entertaining movie, there’s Easy Money, The Money Pit and Moneyball.

I mention these to illustrate how society sees money as opposed to how the Bible sees it. There are over 400 verses in the Bible that mention money. In the historical books, we read that you could not charge interest when you loaned money to your brother;[1] and that money was paid to all those who repaired the House of the Lord.[2]

When we get to the Psalms and Proverbs, money is portrayed differently. What is more valuable than money is the Law of God, the Word of God. For example, those who trust in their wealth and boast of their riches should keep in mind that even when wise people die – like the foolish or stupid – they leave their wealth to others.[3] Proverbs teaches “Why should a fool have money in his hand to buy wisdom when he has no sense?”[4] “Take my instruction instead of silver, and knowledge rather than choice gold, for wisdom is better than jewels, and all that you may desire cannot compare with her.”[5] “Riches do not profit in the day of wrath, but righteousness delivers from death.”[6]

This wisdom is influential in the latter part of Isaiah where we read this: “Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price. Why do you spend your money for that which is not bread, and your labor for that which does not satisfy?”[7]

When we get to the New Testament, we get a clear sense of how God sees money through the teachings of Jesus and the Apostles. For example, after Jesus warned his disciples about scribes who devoured widows’ houses, he sat opposite the treasury and watched the people put money into the offering box. Many rich people put in large sums while a poor widow put in a penny. He said to his disciples, “This poor widow put in more than all those who contributed to the offering box.  For they contributed out of their abundance, but she out of her poverty put in everything she had, all she had to live on.” Is this a comment on her generosity or on the burden placed on poor widows by the scribes?[8]

Before he dispatched the Twelve to proclaim the kingdom of God and gave them power and authority over demons and diseases, Jesus said, “Take nothing for your journey, no staff, nor bag, nor bread, nor money; and do not have two tunics.”[9] And clearly the Parable of the Talents is not about investing money, but being invested in the Kingdom of Heaven?[10]

As we move through the rest of the New Testament, we read about Simon the magician who saw the power of the Holy Spirit working through Philip, John and Peter. He begged them to give him the power so that anyone on whom he laid hands would receive the Holy Spirit. Peter replied, “May your silver perish with you, because you thought you could obtain the gift of God with money!”[11]

Instructing his protégé, Timothy, Paul reminded him that we brought nothing into the world, and cannot take anything out of the world; but if we have food and clothing, we will be content. “Those who desire to be rich fall into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.”[12]

In short, in comparison to the Good News of the free Gospel of Salvation and the Kingdom of Heaven, money ain’t all it’s cracked up to be. And so, we move from Man and Money to Messiah and Man, my second point.

By Messiah and Man, I mean our passage. As Jesus journeys towards Jerusalem where he will face the sufferings of his mission, this man runs to him. The man’s zeal, sincerity and respect preface his question about eternal life. The concept of eternal life was a late development in the Old Testament,[13] and it would have been natural for the man to assume that observance of the law was the way to go because the dialogue that followed his original question suggests that since the age of twelve, he had been a faithful Jew. Yet, he must have been dissatisfied with this traditional answer, and sensed that there is more to it.

The key to the passage is verse 21, for it is the only time that Jesus is recorded to have looked at someone with love. This word is at the heart of the early Church’s message. We read in John, “For God so loved the world, that he gave his only Son.”[14] Paul wrote, “Christ loved us and handed himself over for us.”[15]

This gaze of divine love would have captivated the man’s heart and moved him to surrender all his earthly attachments – if he saw it. But sadly, preoccupied with his own thoughts, he did not notice Jesus’ gaze. Jesus put his finger on the source of the man’s dissatisfaction, and despite his fidelity to the law, he lacked the one thing necessary.[16]

Did this man’s money make him independent or did it hinder him from grace freely given? Jesus’ command to sell all of his possessions was not an abstract or hypothetical one. In becoming one with the poor, Jesus asked him to make himself as dependent on God’s grace as the poor, as the children to whom the Kingdom belongs.[17] His follow-up command, “Follow me,” meant unconditionally giving his life to Jesus. It meant his love for God would be lived out when he accepted Jesus’ invitation.

It is only at this point in the passage that we discover the tragic truth. This man was rich but could not bring himself to pay the price for the eternal life that he so passionately desired. He was unwilling to deny himself earthly possessions in order to embrace the self-denial that leads to true wealth. For the Church, it was the first time that Jesus’ invitation to discipleship was directly refused.

As Church, we consider my third point, Mandates and the Man. The word mandate popped up in the news lately. As I pondered the words of a speech interpreted by some as a mandate, I reflected upon Jesus’ directive to the rich man as a requirement to seeking eternal life. Jesus did not ask all disciples to sell their possessions. Initially, Peter kept his house and boat.[18] Joseph of Arimathea, the women of Galilee and the Centurion had access to material possessions and military power.[19] Many of those he healed, Jesus sent back to their families. Paul wrote that the rich are to be generous and ready to share, but he did not require Christians to forsake all.[20] So, why did Jesus not make the same demand on everyone else in every time, culture and society? What other mandates does God give? Before I explore those questions, a little research.

On its website Meriam-Webster asks the question: When should you use mandate? It offered this. A mandate from a leader is a command you can't refuse. But that kind of personal command is rarely the meaning of mandate today; much more common mandates are connected with institutions. The Clean Air Act was a mandate from Congress to clean up air pollution—and since mandate is also a verb, we could say instead that the Clean Air Act mandated new restrictions on air pollution. Elections are often interpreted as mandates from the public for certain kinds of action. But since a politician is not just a symbol of certain policies but also an individual who might happen to have an awfully nice smile, it can be risky to interpret most elections as mandating anything at all.

The word mandate is defined as a command or a judicial or legal order. It is directly from Latin mandatum meaning commission, command or order. Literally, it means to give into one's hand. Its root words are manus (hand) and dare (to give).

Sometimes, we phrase mandates as mission statements. Our synodical mission statement reads, “In grateful response to God’s grace and empowered by the Holy Spirit through Word and Sacraments, the mission of The Lutheran Church—Missouri Synod is vigorously to make known the love of Christ by word and deed within our churches, communities and the world.”[21] That mission statement rests upon our beliefs and teachings.[22]

Going away from our Gospel today, what mandates do we find in the Bible? The first is found in Genesis, and I think it is too late in life for some of us, including me, to obey because God commanded us to “be fruitful and multiply.”[23] There are, however, over 2,000 appearances of the word command throughout the Bible, and the commands of God are not burdensome, but good.[24] We read in Deuteronomy, “I have set before you today life and good, death and evil. If you obey the commandments of the Lord your God that I command you today, by loving the Lord your God, by walking in his ways, and by keeping his commandments and his statutes and his rules, then you shall live and multiply, and the Lord your God will bless you in the land that you are entering to take possession of it.”[25]And in John, Jesus said, “If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full.”[26]

As Christians, we are not to add to or subtract from God’s commandments. We read this in Deuteronomy, “You shall not add to the word that I command you, nor take from it, that you may keep the commandments of the Lord your God that I command you.” In Matthew, Jesus said, “Truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.”[27]

Scripture does not address everything in our lives. There is nothing about my choice of morning beverage or afternoon snack, the color of my tractor or the breed of my dogs. In short, Scripture is silent about many things in our daily lives.

Early Lutherans living amidst Catholics and Calvinists in the Holy Roman Empire of the 16^th century, cheerfully maintained the old traditions made in the Church for the sake of usefulness and peace. Good order is very fitting in the Church, and is for this reason necessary. Yet, Lutherans also recognized that these traditions were not necessary unto salvation, but because of the need for good order for our brother’s and our sinful flesh’s sake, we accepted some.[28]

The word which addresses these traditions found in the Book of Concord is adiaphora.[29] It is a Greek word meaning matters not regarded as essential to faith, but nevertheless permissible for Christians or allowed in the church. If you search for adiaphora others relate it to many topics that touch our lives, including mandates, but primarily it deals with worship. Because early Lutherans used adiaphora to discuss customs that were not necessary unto salvation, we do not practice exorcism, confirmation by bishops, extreme unction and Corpus Christi processions. They are not necessary for salvation.

As Christians, we enjoy freedom. Luther wrote in Concerning Christian Liberty. “A Christian man is the most free lord of all, and subject to none; a Christian man is the most dutiful servant of all, and subject to every one…. We conclude therefore that a Christian man does not live in himself, but in Christ and in his neighbor, or else is no Christian: in Christ by faith; in his neighbor by love. By faith he is carried upwards above himself to God, and by love he sinks back below himself to his neighbor, still always-abiding in God and His love.”[30]

Without being vilified as a criminal or crackpot because one accepts or does not accept an executive order,[31] we realize that many religious practices – like mandates – are not necessary for salvation and that we can embrace or reject them as long as we live in Christ by faith and in our neighbor by love. A well-formed Christian conscience can lead one to object not only to this mandate,[32] but others as well.

For example, during the Second World War, more than 72,000 men conscientiously objected to armed military service. Most of these served in noncombatant roles or in the Civilian Public Service.[33] United States Army Corporal Desmond Doss served as a combat medic. Twice awarded the Bronze Star for actions in Guam and the Philippines, he further distinguished himself in the Battle of Okinawa by personally saving 75 men, becoming the only conscientious objector to receive the Medal of Honor. His life is depicted in Mel Gibson’s 2016 Oscar-winning film Hacksaw Ridge.

Doss’ refusal to carry a gun caused a lot of trouble among his fellow soldiers. They viewed him with distain and called him a misfit. One soldier warned him, “Doss, as soon as we get into combat, I'll make sure you won't come back alive.” His commanding officers saw him as a liability. They intimidated him, scolded him, assigned him extra tough duties, and declared him mentally unfit for the Army. They attempted to court martial him for refusing a direct order—to carry a gun. They failed to find a way to toss him out, and he refused to leave. He believed his duty was to obey God and serve his country. But it had to be in that order. His unwavering convictions were most important.[34]

A well-formed Christian conscience can lead one to refuse military or civilian orders not necessary for salvation. We can embrace or reject them as long as we live in Christ by faith and in our neighbor by love. In short, I am more concerned about people’s eternal salvation or damnation than whether or not they follow executive orders. Like the rich man in our Gospel, what sometimes gets in my way of following Christ is not money, but being attached to my ideas and opinions.

Yet, unlike that man, I know that the way to eternal life is not to do things my way but His, and His way I am willing to accept. Friends, I pray that whatever it is that gets in your way of following Christ is something you can relinquish, and when you do, may the peace of God that surpasses all understanding, keep your hearts and minds in Christ Jesus. Amen.

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[1] Leviticus 25:35-37; Deuteronomy 23:19.

[2] 2 Kings 12:10.

[3] Psalm 49.

[4] Proverbs 17:16

[5] Proverbs 8:10.

[6] Proverbs 11:4.

[7] Isaiah 55:1-2.

[8] Mark 12:38-44.

[9] Luke 9:3.

[10] Matthew 25:14-30.

[11] Acts 8:9-25.

[12] 1 Timothy 6:3-10.

[13] Daniel 12:2.

[14] John 3:16.

[15] Ephesians 5:2.

[16] Mary Healy, The Gospel of Mark. Baker Academic, Grand Rapids MI (2008), p. 203.

[17] Mark 10:14.

[18] Mark 1:29; John 21:3.

[19] Mark 15:40ff; Matthew 8:5ff.

[20] 1 Timothy 6:17-19.

[21] https://www.lcms.org/about

[22] You can read the Synod’s doctrines and beliefs here: https://www.lcms.org/about/beliefs/doctrine

[23] Genesis 1:28.

[24] 1 John 5:3.

[25] Deuteronomy 30:15-16.

[26] John 15:10-11.

[27] Matthew 5:18.

[28] See https://lutheranreformation.org/theology/adiaphora-in-the-lutheran-confessions/

[29] See https://bookofconcord.org/formula-of-concord-solid-declaration/article-x/

[30] Martin Luther, “Concerning Christian Liberty,” R. S. Grignon, trans., The Harvard Classics, vol. 36, New York: P. F. Collier & Son, 1910, pp. 345, 372.)

[31] Executive Order on Requiring Coronavirus Disease 2019 Vaccination for Federal Employees, September 9, 2021.

[32] See https://www.concordmonitor.com/My-Turn-A-Conscientious-Objection-to-Mandates-42517913

[33] https://en.wikipedia.org/wiki/Conscientious_objection_in_the_United_States#American_Revolutionary_War

[34] https://desmonddoss.com/bio/bio-real.php