Tag: Jesus

Stillness: Hearing God’s Voice

On By J. Barrett LeeIn God Has A Dream, Sermon1 Comment

Psalm 131

Excerpt from God Has A Dream:

God is available to all of us.  God says, “Be still and know that I am God.”  Each one of us wants and needs to give ourselves space for quiet.  We can hear God’s voice most clearly when we are quiet, uncluttered, undistracted—when we are still.  Be still, be quiet, and then you begin to see with the eyes of the heart.

One image that I have of the spiritual life is of sitting in front of a fire on a cold day.  We don’t have to do anything.  We just have to sit in front of the fire and then gradually the qualities of the fire are transferred to us.  We begin to feel the warmth.  We become the attributes of the fire.  It’s like that with us and God.  As we take time to be still and to be in God’s presence, the qualities of God are transferred to us.

Far too frequently we see ourselves as doers.  As we’ve seen, we feel we must endlessly work and achieve.  We have not always learned just to be receptive, to be in the presence of God, quiet, available, and letting God be God, who wants us to be God.  We are shocked, actually, when we hear that what God wants is for us to be godlike, for us to become more and more like God.  Not by doing anything, but by letting God be God in and through us.

As many of you already know, we’ve been making our way through this summer with Desmond Tutu’s book, God Has A Dream.  Last week, we read the chapter entitled “Seeing With the Eyes of the Heart” and we talked about the way in which you and I are called to look past our present life-circumstances and deep into this present moment in which we find ourselves.  It is here, in the very essence of this moment, that we find the loving presence of God: creating and sustaining us moment-by-moment.  We took a look at the lives of those remarkable individuals who, through their own “seeing with the eyes of the heart”, were able to bear witness to God’s ongoing redemption of the world.  We talked about Joseph from the book of Genesis, who was sold into slavery by his brothers, falsely imprisoned for a crime that he did not commit, and eventually elevated to a high office in the land of Egypt.  He looked with the eyes of his heart and saw God at work in his life, drawing light out of darkness, order out of chaos, and life out of death.  When his brothers came back, groveling and begging, he seized the opportunity for reconciliation instead of revenge.  He said to them, “Even though you intended to do harm to me, God intended it for good.”

We also talked about Nelson Mandela, who went to jail as an angry young man in the 1960s and emerged to become the first black president of South Africa and a moral leader of the free world.  Finally, we also talked about Jesus, who suffered an ignoble death by torture and execution as a failed nonviolent revolutionary under the thumb of corrupt political and religious leaders, but whose life continues to shine as a beacon of hope for over two billion Christians in the world today, two millennia after his birth.

This week, we’re going to talk about how it is that we too can learn to see “with the eyes of the heart” and become the kind of people who see past surface appearances and into the very essence of reality.  The key element in this process, according to Archbishop Tutu, is the practice of stillness.

We North Americans, on the whole, tend to be suspicious of stillness.  Personally, I have a three year old at home, so I usually equate the sound of silence with trouble.  There have been many times when I’ve emerged from an extended period of pleasant silence only to discover the bathroom sink decorated with lipstick or a dining room chair entirely slathered with diaper cream.  Silence is not golden.  Silence is suspicious.  Tell me, parents and grandparents, am I right?

But, even without the presence of our tiny little bundles of destruction, we North Americans still tend to be suspicious of stillness.  We prefer to keep the radio or TV going at all times in order to keep the stillness at bay because the bottom line is that, at heart, we’re afraid of stillness.

Why?  What is it about stillness that scares us so much?

Based on what I’ve seen in myself and others, I think it’s two things.  First of all, we’re afraid that if we surrender to stillness and allow ourselves to just sit in silence for a while, we’ll be overwhelmed by that haunting sense of loneliness and isolation we carry inside us.  This is true for all of us, without exception.  Deep down, we are all afraid of being alone.  So we try to keep moving with the herd and keep up with the pack of our fellow homo sapiens.

The second thing that scares us about stillness is the way that our own thoughts tend to creep up on us when we’re not constantly overloading ourselves with information.  Specifically, I’m talking about that inner voice of criticism and self-hatred that follows us around.  You know the one I’m talking about: it’s the voice that says things like, “You’re not good enough.  You’re not smart enough.  You’re not pretty enough.  You’re not successful enough.  You don’t work hard enough.  You don’t make enough money.  Your house isn’t clean enough.  You don’t spend enough time with your family.  You don’t spend enough time at the office.  You don’t pray enough.  You don’t go to church enough.”  It could be any or all of those voices that you hear inside your head.  It could even be something else that pertains specifically to you, but you get what I’m saying.  We feel guilty because there’s always something more that we could or should be doing.  It’s really too much for any one human being to manage, so we just try to stave off the guilt by drowning out that inner voice with noise… any noise will do, so long as we don’t have to be left alone with our thoughts.

Aloneness and self-criticism, those are the two things that scare us most about stillness.  Together, they form the reason why we fill our lives with endless amounts of what Shakespeare called “sound and fury”.  Our fear keeps us running from our true selves and, ironically, the source of our power to overcome our fear, change our own lives, and maybe even the world around us.

Most of my heroes in this world points to their respective practices of prayer and/or meditation as their primary source of energy and inspiration for the extraordinary work they do.  I’m thinking of my usual list: people like the Dalai Lama, Dorothy Day, Mahatma Gandhi, Mother Teresa, Dietrich Bonhoeffer, Oscar Romero, Martin Luther King, and yes, Desmond Tutu.

Archbishop Tutu says:

The Spirit of God sends us into the fray, as it sent Jesus, but we must observe the sequence in his life and we will see that disengagement, waiting on God, always precedes engagement.  He waited to be anointed with God’s Spirit, which made him preach the Good News to the poor and the setting free of captives.  He went into retreat in the wilderness.  He had experience of the transfiguration and then went into the valley of crass misunderstanding and insistent demand.  If it was so vital for the Son of God, it can’t be otherwise for us.  Our level of spiritual and moral growth is really all we can give the world.

So you see, not only is the practice of stillness essential for Desmond Tutu in his work, but it was even essential for Jesus himself.  There is something about the stillness itself that empowers us to overcome the fear that keeps us from stillness.

There are several scenes in the gospels where Jesus deliberately takes time away by himself or with only a few close friends to pray and commune with God.  I like to imagine that it was in these moments of quiet contemplation, as he observed the world around him with the eyes of his heart, that he received the inspiration for most of his parables and teaching.  Maybe there was a day when he was struggling with how to explain the Kingdom of God to his students.  Then, looking around on the lonely hill where he had gone to meditate, he spotted a mustard bush with a bird’s nest in it.  And that’s when it hit him: “Aha!” he says, “That’s it!  The Kingdom of God is like this mustard bush.  It starts as a tiny seed, but then grows into a great, big bush where birds can come and build their nests.”  Maybe the same kind of thing happened for those times when he compared the Kingdom of God to crops growing in a field, a woman kneading bread dough, or farm workers calling it a day.  I can easily imagine that it was through his practice of meditation that he came to realize the truth of God’s abundant providence as it was revealed in the natural world.  With the eyes of his heart opened through prayer and meditation, he was able to look around and see God’s love in the birds of the air and the flowers of the field.  Birds and flowers don’t drive themselves crazy running rat race or keeping up with the Joneses, yet God feeds and clothes them so well that we hold them up as our highest standard of beauty.  Think about it: what do people do at weddings and proms when we want to look our best?  We decorate our clothes, our dinner tables, and our churches with flowers.  It’s like all our finest fashion designers and interior decorators just give up because nothing they make can compete with the beauty of what God has already made.  Kind of ironic, isn’t it?

Jesus’ practice of prayer and meditation gave him the eyes to see that.  And I think the same can be true for us as well.

The great prophets, mystics, and sages of the world’s religions drew spiritual power from their cultivation of stillness in the practice of prayer and meditation.  Like each and every one of us, each and every one of them probably wrestled with the same fears and insecurities.  They too probably had times when they were afraid to be alone or were haunted by the inner voices of criticism and self-hatred, but they bravely faced the darkness, the silence, and the stillness rather than running away or trying to fill every moment with some kind of noise or activity.  And the amazing thing is this: they found what Jesus found in the stillness.  The eyes of their hearts were opened and they began to see another, deeper reality.  They began to hear another voice in the silence.

Instead of that haunting voice of criticism and condemnation, they began to hear the voice of love and acceptance.  You are loved.  You matter.  Paul Tillich, the great twentieth century theologian, described that voice like this:

Grace strikes us when we are in great pain and restlessness. It strikes us when we walk through the dark valley of a meaningless and empty life. It strikes us when we feel that our separation is deeper than usual, because we have violated another life, a life which we loved, or from which we were estranged. It strikes us when our disgust for our own being, our indifference, our weakness, our hostility, and our lack of direction and composure have become intolerable to us. It strikes us when, year after year, the longed-for perfection of life does not appear, when the old compulsions reign within us as they have for decades, when despair destroys all joy and courage. Sometimes at that moment a wave of light breaks into our darkness, and it is as though a voice were saying: “You are accepted. You are accepted, accepted by that which is greater than you, and the name of which you do not know. Do not ask for the name now; perhaps you will find it later. Do not try to do anything now; perhaps later you will do much. Do not seek for anything; do not perform anything; do not intend anything. Simply accept the fact that you are accepted!”

Likewise, instead of the loneliness of which we are so afraid, the great mystics, in their stillness, experience a deep sense of belonging and interdependence.  I am not alone.  My life is connected to and dependent on yours.  We belong to the trees, the animals, the earth, and they belong to us.  We share this one planet in common.  All life has its origin in the heart and mind of God.  Therefore, all life is significant, important, and worth preserving.  Everything and everyone belongs in this web of existence.  We can never truly say “I don’t need you” to anyone and no one can truly it to us.  We affect each other.  We are a part of each other.

My favorite illustration of this truth comes from science itself: Did you know that most of the atoms in your body could only have been formed during the superhot explosion of a supernova?  Do you know what that means?  It means that, at the most basic level, the very substance of our bodies is made of the remnants of old, exploded stars.  You and I are literally made of stardust.  Isn’t that amazing?  And, since matter cannot ultimately be destroyed, it makes me wonder what the atoms of my body will be part of in another four billion years.  Who knows?  Maybe these very oxygen atoms coming out of my lungs right now will one day be breathed in and out by another preacher in another kind of church on another world where she is telling her congregation about this same reality of interconnected existence.

I’m sorry if this is starting to sound a little too much like science fiction for you, but I get really excited about it because it’s just so amazing.  We are never alone.  We are all connected.  We are part of an interdependent web of existence.  Within and around us all is that great, eternal mystery that we Christians call God.

This mystery is the ultimate reality that the great spiritual geniuses of the world have discovered in their practice of stillness.  Instead of the voice of criticism, they discovered the voice of love.  Instead of being alone, they discovered that they belong to the great community of life.  That dual sense of acceptance and belonging is what gives them the power to stand up, speak out, and overcome all kinds of wrong and injustice in the world.  Archbishop Tutu, Dr. King, Mahatma Gandhi, and the Dalai Lama were all able to face the darkness because they knew from their practice of stillness that injustice was doomed to fail because it goes against the grain of nature.  Exclusion and inequality based on something as ridiculous as ethnicity or skin color is not only offensive, it is ridiculous.  There’s no way it can succeed because that’s just not how the universe was designed.  Martin Luther King, quoting the Unitarian minister named Theodore Parker, once said, “The arc of the universe is long, but it bends toward justice.”

When we are troubled by the evil we see in this world, we can laugh in its face.  We can know that it’s ultimately doomed to fail and disintegrate.  Just as sure as the law of gravity, the wrong in this world will one day fall to the ground.  This promise woven into the very fabric of space and time.  When we cultivate the practice of stillness through our own exercises of prayer and meditation, we can learn to hear that voice and trust that promise as well.  We, like our prophetic heroes, can be empowered to become world-changers.

All that is required of us is nothing.  We must simply be.  As someone once told me, we have to remember that we are human beings and not human doings.

If you have never taken the time to cultivate a practice of stillness, I would like to encourage you to do so.  Take fifteen or twenty minutes out of your day and just sit in the quiet.  Just be.  Many of us have heard the urgent phrase, “Don’t just sit there, do something!”  Right now, I want to encourage you to do the opposite: “Don’t do something, just sit there!”

With your eyes closed and your back straight, focus your attention on rhythm of your breathing.  Whenever you notice your mind beginning to wander, just gently bring your attention back to the unconscious rhythm of your breath.  If your mind wanders a thousand times, just gently bring it back a thousand times.  It’s simple, but it’s not easy.  Try this for twenty minutes a day and see what a difference it makes in your life.  If you can’t find twenty minutes, then do it for fifteen, or ten, or five.  Any practice is better than no practice at all.  Believe me, I have two jobs and two kids, so I know how hard it can be to find twenty quiet minutes to yourself in a day.  But if I can do it, anyone can.

Stillness is frightening, but it is also your friend.  Within its bosom, we find the power of acceptance and belonging that can set us free from what we fear most.  In silence, we can hear the voice of God reminding us that we are loved and inspiring us to love the world as God does.

 

 

 

Seeing With the Eyes of the Heart

On By J. Barrett LeeIn God Has A Dream, SermonLeave a comment

Morpheus, a character from ‘The Matrix’ who introduces people to “the real world” by inviting them take a red pill. “If you take the red pill,” he says, “you stay in Wonderland and I show you just how deep the rabbit hole goes.”

Genesis 50:15-21

Click here to listen to this sermon at fpcboonville.org

Excerpt from God Has A Dream

Dear Child of God, I am sorry to say that suffering is not optional.  It seems to be part and parcel of the human condition, but suffering can either embitter or ennoble.  Our suffering can become a spirituality of transformation when we understand that we have a role in God’s transfiguration of the world.  And if we are to be true partners with God, we must learn to see with the eyes of God—that is, to see with the eyes of the heart and not just the eyes of the head.  The eyes of the heart are not concerned with appearances but essences, as we cultivate these eyes we are able to learn from our suffering and to see the world with more loving, forgiving, humble, generous eyes.

I have to confess that I really get a kick out of those movies and TV shows whose plots are built around the premise that the everyday “normal” world we all inhabit is a hollow fantasy and the “real” world is way more intense and exciting than most people can imagine.  I went to college in the late 90s and the movie that most exemplifies this idea for people my age is The Matrix, starring Keanu Reeves.  In this movie, the “normal” world turns out to be a computer simulation used by evil robots who are trying to control the minds of the human race.  The main character, a regular guy with a boring job in the beginning, turns out to be a hero with super-powers who is destined to save humanity from the robots.

Another example is the TV show Weeds.  This show takes place in sunny, suburban California, where a soccer mom named Nancy is trying to make ends meet for herself and two kids.  But the deep, dark secret is that Nancy is actually selling marijuana.  The show follows Nancy as her life drifts farther and farther away from the world of PTA meetings and white picket fences and into the criminal underworld of gangsters and drug dealers.

What all of these movies and shows have in common is the idea that the “real” world is somehow darker and seedier than the “normal” world.  Wesley Snipe says it like this in the movie Blade: “You better wake up. The world you live in is just a sugar-coated topping! There is another world beneath it – the real world. And if you wanna survive it, you better learn to pull the trigger!”

Sounds pretty intense, doesn’t it?

I think these stories tend appeal to people because they reflect, in a metaphorical way, the experience of disillusionment that everyone goes through in the process of growing up.  When we were young, our parents tried to shelter us from the harsh realities of life.  We do the same for our kids and grandkids.  Are there any good parents who don’t worry about the amount of gratuitous sex and violence their kids see on TV?  I doubt it.  We instinctively want to protect our kids from being exposed to those realities too soon, even though we all know our kids will eventually see them anyway, in spite of our best efforts.

So, why do we try to shield them?  Why, instead, do we bring them to church and enroll them in Sunday school where they can learn the stories of the Bible and the basic beliefs and values of our faith?

There are many out there who argue that we are simply trying to delay the inevitable.  They would say that we are trying to keep our kids locked up in a fantasy world that’s “just a sugar-coated topping” in the words of Wesley Snipe.  They would say that we parents are pining for our lost innocence and therefore trying to prevent that loss from happening to our kids.  Afraid of reality, they say, we try to keep ourselves and our children imprisoned in a fantasy world where everything is fine and everyone is happy all the time.

Religion, according to these folks, is the ultimate enforcer of the fantasy world.  Karl Marx, the philosopher who founded the idea of Communism, called religion “the opiate of the masses.”  Faith in God, he said, was part of the fantasy world.  The real world, according to Marx, was a struggle to the death between the haves and the have-nots.  Religion, he said, was one of the tools that the haves used to keep the have-nots in line.  Similarly, the philosopher Friedrich Nietzsche, who famously declared that “God is dead,” considered virtues like compassion and humility to be part of the morality of the weak.  According to Nietzsche’s thinking, might makes right.  The only real winner is the superman who rises above the masses and imposes his will upon his fellow human beings.  Power, according to Nietzsche, is the only real morality.  It should come as no surprise then, that Nietzsche’s number one fan in the twentieth century was a man named Adolf Hitler.  Nazism was basically just Nietzsche’s philosophy in practice.

Both Marx and Nietzsche (the founders of Communism and Nazism, respectively), as materialist philosophers with a cynical edge, believed they had found the real world beneath the surface of everyday “normal” reality.  Each one thought he possessed the secret knowledge that held the key to history.  And you know what?  They were right… to a point.

They were right in observing that the happy world of easy answers, black & white morality, and “happily ever after” fairy tale endings is ultimately a fantasy constructed by people who want to shield themselves and their kids from the harsh realities of real life.  They were right in observing that many people use religion as a means of enforcing belief in the fantasy, threatening hellfire and damnation to those who question or doubt the fantasy’s validity.  They were right in guessing that truly mature people are those who can face the darkness of reality and see this complicated world for what it really is.  They were right in those things.

But they were also wrong.  They were wrong insofar as they believed that they had fully sounded the depths of reality.  They were wrong insofar as they presumed that this new level of consciousness they had uncovered was the final one.  They were wrong, not because they went too far in their quest for the truth, but because they didn’t go far enough.

As a person of faith, I believe there is another level of reality, of which Marx and Nietzsche were apparently unaware.  The existence of this level of reality can be neither proved nor disproved by philosophy.  Reason can lead us only to the point of possibility, at which point each of us must then freely choose for ourselves what we will accept as the more probable truth.

The world I see beneath the so-called “real” world of harsh realities is characterized by the presence of justice and compassion.  Hindus call this reality “Brahman.”  The ancient Greeks called it “Logos.”  Jews, Christians, and Muslims throughout history have traditionally identified this reality as personal and called it “Adonai,” “Allah,” or “God.”

God, so we say, is the one “from whom, through whom, and to whom” all things come.  It is in God that “we live, move, and have our being.”  For us, God is the mysterious “all in all” at the heart of the universe.  And what is the character of this ultimate reality?  We say that it is love.  “God is love,” as it says in the Bible.  How do we know this to be true?  We don’t, in an absolute sense.  We trust it to be true, however, because of what we have experienced in and through the person Jesus of Nazareth.

Looking at the life of Jesus, we experience something that Christians for millennia have chosen to accept as a revelation of God, the ultimate nature of reality.  Because of Jesus, we choose to believe that God is love.  We see it in the way that he drew our attention to flowers, birds, sunshine, and rain as evidence of God’s providential care.  We hear it in the parables he told about the Good Samaritan and the Prodigal Son.  We feel it in the way he touched the unclean lepers and welcomed outcast sinners to dine at his family table.  Above all, we encounter it in the way that he died: forgiving his enemies and entrusting his spirit to God’s care.  Because of this, we say, “This is love.  This is ultimate reality.  This is what God is like.”  Because of this, the cross of Christ has become the central symbol of our faith.  And, because of this, we refuse to believe that death can have the final word over such love, so we celebrate Easter, the central holiday of our faith.  We tell stories of how, after Jesus’ death, some women came to his grave to pay their respects.  Upon their arrival, they found the tomb empty and the stone rolled away.  Then an angel suddenly appeared and asked them, “Why do you look for the living among the dead?  He is not here.  He is risen.”

Can we prove beyond a shadow of a doubt that these things actually happened?  No.  But we believe them to be true because the love we see in Jesus leads us to believe that “love is strong as death” and is the creative power that gave birth to the universe.  The belief that “God is love” is the ultimate truth that “was from the beginning, that we have heard, that we have seen with our eyes, that we have looked at and touched with our hands” in the person of Jesus.  We can’t prove any of this.  The truth of it can’t be forced on anyone.  It must be freely chosen.

We are free to choose whether we will confine Jesus and his message of love to the annals of history or see him as our living window into the ultimate nature of reality.  This is what Desmond Tutu means when he talks to us about “seeing with the eyes of the heart” in this week’s chapter of God Has a Dream.

This new way of seeing, Tutu says, changes things.  It changes the way we look at Jesus, the way we look at others, the way we look at ourselves, and the way we look at the world.  Archbishop Tutu says:

Many people ask me what I have learned from all of the experiences in my life, and I say unhesitatingly: People are wonderful.  It is true.  People really are wonderful.  This does not mean that people cannot be awful and do real evil.  They can.  Yet as you begin to see with the eyes of God, you start to realize that people’s anger and hatred and cruelty come from their own pain and suffering.  As we begin to see their words and behavior as simply the acting out of their suffering, we can have compassion for them.  We no longer feel attacked by them, and we can begin to see the light of God shining in them.  And when we begin to look for the light of God in people, an incredible thing happens.  We find it more and more in people—all people.

There is another story in the Bible of a person who was able to look past his own disillusionment and “see with the eyes of the heart.”  I’m talking about the story of Joseph, from the Old Testament book of Genesis.  Joseph, you may remember, was his father’s favorite son.  This fact made his brothers green with envy to the point where they faked his death and sold him into slavery.  Later on, Joseph was falsely accused of rape by his boss’ wife and ten thrown into prison to rot.  Much later, after a few providential run-ins with royal officials, Joseph was freed from prison and appointed to what we might call the Vice Presidency of Egypt.  It was at this point in the story, in the midst of a severe famine, that Joseph’s brothers show up again, this time groveling and begging for food, not realizing who they were talking to.  This would have been the perfect opportunity for revenge.  No one would have blamed him for holding a grudge, but that’s not what happened.  In this story, after telling his brothers who he was, Joseph wept with them and forgave them.  He said to them, “Even though you intended to do harm to me, God intended it for good”.

Joseph knew all about disillusionment.  His fairy tale dreams were shattered at an early age.  He was well aware that, beneath the world of his childhood dreams, reality was a lot more complicated.  However, unlike Marx, Nietzsche, and the producers of those movies I mentioned, Joseph never stopped searching for that presence of justice and compassion at the heart of the universe.  I think it’s pretty clear that he must have found, or at least glimpsed, what he was looking for.  Somehow, he was able to look past the darkness and into the light beyond.  This way of seeing with the eyes of the heart brought Joseph to the point where he was able to forgive those who had done such unforgivable things to him.  He was even able to see the hand of providence at work at work in his circumstances, saying, “Even though you intended to do harm to me, God intended it for good.”

Desmond Tutu tells us the story of another modern-day Joseph who was able to overcome injustice and let it shape him for the better.  He writes:

Nelson Mandela spent twenty-seven years in prison, eighteen of them on Robben Island breaking rocks into little rocks, a totally senseless task.  The unrelenting brightness of the light reflected off the white stone damaged his eyes so that now when you have your picture taken with him, you will be asked not to use a flash.  Many people say, “What a waste!  Wouldn’t it have been better if Nelson Mandela had come out earlier?  Look at all the things he would have accomplished.”

Those ghastly, suffering-filled twenty-seven years actually were not a waste.  It may seem so in a sense, but when Nelson Mandela went to jail he was angry.  He was a young man who was understandably very upset at the miscarriage of justice in South Africa.  He and his colleagues were being sentenced because they were standing up for what seemed so obvious.  They were demanding the rights that in other countries were claimed to be inalienable.  At the time, he was very forthright and belligerent, as he should have been, leading the armed wing of the African National Congress, but he mellowed in jail.  He began to discover depths of resilience and spiritual attributes that he would not have known he had.  And in particular I think he learned to appreciate the foibles and weaknesses of others and to be able to be gentle and compassionate toward others even in their awfulness.  So the suffering transformed him because he allowed it to ennoble him.  He could never have become the political and moral leader he became had it not been for the suffering he experienced on Robben Island.

All of us are bound to become disillusioned in the process of growing up.  That much is inevitable.  What is not inevitable is how we will respond to our disillusionment.  Will you halt your search for truth with those cynics who say “God is dead” and “might makes right”?  Or will you continue to follow the living Christ ever deeper into the heart of reality where you can experience firsthand the love of God giving birth to the universe?

My prayer is that we would all choose to see with the eyes of the heart, that we would all come to know this eternal love for ourselves, and that we would all be forever transformed by that experience.

 

 

 

God Loves Your Enemies

On By J. Barrett LeeIn God Has A Dream, Sermon2 Comments

This week’s sermon from Boonville Presbyterian.
Excerpt from chapter 4 of the book:

Dear child of God, if we are truly to understand that God loves all of us, we must recognize that He loves our enemies, too.  God does not share our hatred, no matter what the offense we have endured.  We try to claim God for ourselves and for our cause, but God’s love is too great to be confined to any one side of a conflict or to any one religion.  And our prejudices, regardless of whether they are based on religion, race, nationality, gender, sexual orientation, or anything else, are absolutely and utterly ridiculous in God’s eyes.

This past week was one of those weeks for me when current events caused me to rethink my entire Sunday sermon.  We’ve been making our way through this book, God Has A Dream by Desmond Tutu, and I was already planning to preach this week on chapter 4: “God Loves Your Enemies”.  I had planned on using historical figures and events in order to illustrate my points about justice and forgiveness, but then we all woke up yesterday morning to news reports about a brutal massacre at a movie theater in Aurora, Colorado.  With 71 people wounded or killed, some of them children as young as 6, this is now being called the worst shooting spree in U.S. history.

Integrity prevents me from ignoring this awful headline while I extol the virtue of forgiveness in your presence.  I’m a firm believer that anything we talk about, sing about, or pray about “in here” (i.e. in this sanctuary on a Sunday morning) has to matter “out there” (i.e. in places like Aurora, Colorado) or else it just doesn’t matter.

In moments like this, I think justice and forgiveness matter now more than ever.  However, unlike some other preachers you might hear, I won’t be offering you Bible verses or bumper-sticker slogans designed to help you get around or get over horrible tragedies like this.  Instead, just like we’ve been doing these past few weeks, we’ll be talking today about the kinds of spiritual values that can help us get through the horror.

The main value I want to talk about today is one that guided Archbishop Tutu and the Truth & Reconciliation Commission in their work of rebuilding South Africa after the fall of the racist Apartheid regime.  They knew that if they were going to create a new society where people of all races could live together in freedom and equality as “the rainbow nation”, then they would need a different model of justice than the one most commonly associated with western culture.

You see, the model of justice to which we westerners are most accustomed is technically referred to as retributive justice.  You might not have heard that term before, but you are almost certainly familiar with the concept.  Retributive justice is built on the principle of crime & punishment.  “You do the crime, you do the time” is one example of retributive justice.  “An eye for an eye” is another example of the same principle.  The idea behind retributive justice is that, if a perpetrator suffers to the same extent that he or she has caused others to suffer, then justice has been served.

On the whole, this isn’t a bad starting point for thinking about justice.  It’s based, first of all, on the principle of reciprocation.  “You scratch my back and I’ll scratch yours” is a positive example of the principle of retributive justice in action.  Many of our professional and business relationships are solidly built upon this idea.  The promise of reciprocation provides people with an incentive for cooperation, since they can accomplish more together than they can alone.  Reciprocation works out pretty well for most people, most of the time.

When it comes to crime and punishment, this same principle seems to apply as a good foundation for fairness: “If you give me something, then I owe you something of equal value; If you take something from me, then you owe me something of equal value.”  All in all, it sounds pretty fair.

Over time, we’ve managed to build a complex criminal justice system around this basic idea of fairness.  The development of governments means that some offenses aren’t committed just against individual people, but against society as a whole.  We’ve come up with multiple ways for offenders to pay back the debt they owe to society: through paying fines, performing mandatory acts of community service, serving time in prison, or (in extreme cases) paying with their lives.  Some other cultures who operate with a retributive model of justice still make use of physical suffering as a means of restoring the balance of fairness.  In those societies, thieves have their hands cut off and delinquents are publicly whipped, although most people in our country find the ideas of maiming and torture distasteful, to say the least.

So, while the basic principle of retributive justice tends to work pretty well for most people, most of the time, it does have its limits.  There comes a point when we need to go beyond it in order to serve the causes of real peace and justice.

For example: what do you do when a perpetrator commits a crime so heinous that no amount of retribution can restore the balance of fairness?  I think we’re all finding ourselves in just such a situation this weekend as headlines pour in about the massacre in Colorado.  12 people are dead and dozens more wounded.  Even if James Holmes (the shooter in Colorado) was to receive the death penalty, there’s no way for him to be killed 12 times.  It’s just not possible for the balance of fairness to ever be restored through retribution in a case like this one.

Here is another example: what do you do when retribution brings no peace?  Larry Whicher, whose brother Alan was killed in the Oklahoma City bombing of 1995, was present for the execution of Timothy McVeigh, the man responsible for that attack.  After it was over and McVeigh was dead, Larry said, ”I expected more of a sense of closure and relief than I had. It was weird.”  “An eye for an eye” was not enough to serve justice and bring peace to Larry Whicher.

Jesus seemed to have an inner sense that retribution was not enough to right all the wrongs of this world.  In defiance of his own culture and religious tradition, he called upon his followers to move beyond the “eye for an eye” principle of justice.  He seemed to indicate that something more is needed if people truly want to find peace in the wake of injustice.  What could that “something more” be?

Desmond Tutu ventures a guess, drawing on his own cultural traditions.  He says:

We have a had a jurisprudence, a penology in Africa that was not retributive but restorative.  In the traditional setting, when people quarreled the main intention was not to punish the miscreant but to restore good relations.  For Africa is concerned, or has traditionally been concerned, about the wholeness of relationship.  That is something we need in our world, a world that is polarized, a world that is fragmented, a world that destroys people.  It is also something we need in our families and friendships, for restoration heals and makes whole while retribution only wounds and divides us from one another.

The end-result, the goal, of the justice process, according to Desmond Tutu, is not punishment but forgiveness.  Justice is served and peace is found when genuine friendship between victim and offender is able to emerge.

This is difficult.  Forgiveness is far more difficult than mere punishment.  Some might even call it impossible.  But if we are going to call ourselves Christians and followers of Jesus, then we have to at least allow for the possibility that he was onto something when he said what he said about moving beyond “an eye for an eye.”  The call to Christian peacemaking is a call to trust that forgiveness is much more foundational to the fabric of the universe than retribution.  We might even say that forgiveness lies at the very heart of God.  Therefore, when we mere mortals choose to walk the hard road of forgiveness, we aren’t just laying the foundation for greater peace in our hearts and justice in the world, we are drawing near to God.  In fact, I would venture to say that we are never closer to God than when we find it in our hearts to forgive those who have sinned against us.  Forgiveness is the single hardest, yet most worthwhile, calling of the spiritual life.

While I was preparing for this sermon, I came across the story of Rais Bhuiyan, a gas station attendant from Bangladesh, living in Texas in 2002.  One day, he was working behind the counter when a man came in and pointed a shotgun at his face.

The man with the gun asked him, “Where are you from?”  Before Rais could answer, the man shot him in the face at point blank range.  Miraculously, he survived, although he was horribly scarred and lost his right eye.  The man with the gun, Mark Stroman, had already killed two other men in the same way.  Mark called himself “the Arab Slayer” and claimed to be carrying out these killings as vengeance for the 9/11 terrorist attacks.

While he was recovering in the hospital, Rais Bhuiyan promised Allah that he would make a pilgrimage to the holy city of Mecca if he was allowed to live.  As it turned out, Rais lived and made good on his promise to Allah.  During his pilgrimage, Rais came to the conclusion that God was calling him to forgive the man who shot him.  From then on, Rais formed a relationship with Mark Stroman and tried to stop his execution.

“This campaign is all about passion, forgiveness, tolerance and healing. We should not stay in the past, we must move forward,” Rais said, “If I can forgive my offender who tried to take my life, we can all work together to forgive each other and move forward and take a new narrative on the 10th anniversary of 11 September.”

In response to this, Mark Stroman had this to say, “”I tried to kill this man, and this man is now trying to save my life. This man is inspiring to me.  Here it is, the attacker and the attackee, you know, pulling together. The hate has to stop – one second of hate will cause a lifetime of misery. I’ve done that – it’s wrong, and if me and Rais can reach one person, mission accomplished.”

Ultimately, Rais Bhuiyan’s attempts to stop Mark Stroman’s execution failed and Mark was put to death by lethal injection.  The article I read was published on the day he died and I was shocked when I looked up at the date it was published: July 20, 2011.  Exactly one year to the day before James Holmes opened fire on a movie theater full of people in Aurora, Colorado.

This is what restorative justice looks like.  This is what we get when we move beyond “an eye for an eye”.

I’m not saying that it comes easily or quickly.  The road to forgiveness is a long one.  It’s full of twists and turns and pot-holes along the way.  Sometimes, it feels like you’ve been traveling it forever with no end in sight.

When I think about the struggle to forgive, I think about the closing scene from the movie Dead Man Walking, starring Susan Sarandon and Sean Penn.  The scene takes place at the funeral of Matthew Poncelet, a young man who has just been put to death for murder.  Sister Helen, the main character of the film, looks up to see Mr. Delacroix, the father of the murder victim, standing on the outskirts of the cemetery during the service.  After it’s over, she walks up and talks to him.

He says to her, “I don’t know why I’m here.  I got a lot of hate.  I don’t have your faith.”

Sister Helen responds, “It’s not faith.  I wish it were that easy.  It’s work.  Maybe we could help each other find a way out of the hate.”

“I don’t know,” he says, “I don’t think so.”  And then he walks away.

But then, in the very last shot of the movie, we see Sister Helen walking into a church.  The camera peers through one of the windows from the outside.  Inside the church, we see Sister Helen and Mr. Delacroix kneeling together in prayer.  I love this final image.  Here we have a man who is not there yet, when it comes to forgiveness, but is walking the path and working through the problems.  I love this image because I think it’s a perfect analogy for where we are today: you and I, together in this church.

Only two short days since a brutal massacre, you and I are not there yet when it comes to forgiveness.  Yet, we have come together this morning because we choose to have faith in “that which is within each of us and yet greater than all of us.”  We have come here today because we suspect that there is more to this universe than senseless violence, that life itself has meaning, and that the powers of death and hatred will not have the final word.  We have come here today following a “holy hunch” that there is more at work within us and around us than the blind forces of reciprocation and retribution.  When it comes to forgiveness, we may not be there yet, but we are walking the path, participating in the process, and working through the problems.

We are here today, we are together, and we are not alone.  That fact, by itself, gives me hope and strength enough to keep going on the journey toward forgiveness.

I love you.

God loves you, God loves each and every person who was in that movie theater on Friday, God even loves James Holmes, and there is nothing we can do about it.

Be blessed and be a blessing.

Sometimes, God Calms the Storm; Sometimes, God Calms You

On By J. Barrett LeeIn SermonLeave a comment

This week’s sermon from Boonville Presbyterian Church.

Click here to listen at fpcboonville.org

Mark 4:35-41

I’m normally suspicious anytime someone tells me that there are “just two kinds of” anything in this world.  I find that reality rarely lends itself to such neat and tidy categories.  At no time is this suspicion more likely to be true than when we are talking about relationships.  There are all kinds of relationships in this world.  Probably about as many different kinds as there are people who have them.

Now, having said that, I’m going to break my own rule.  I’m going to look at two different kinds of relationships that people can have with one another: conditional and unconditional.

Conditional relationships are based on something outside the people involved.  Something is usually expected of each person involved in the relationship.  For example, if you were a boss with an employee who didn’t do the job right and repeatedly showed up to work late with a consistently bad attitude, you probably wouldn’t be inclined to say, “Golly, I bet you’re a nice person with a good heart.  This relationship means so much to me, I just can’t fire you!”  Would you do that?  Of course not.  That would be ridiculous.  In employer-employee relationships, there are certain expectations that have to be met in order for the relationship to continue.  It’s conditional.

But, on the other hand, imagine that your teenage son or daughter comes to you after a bad breakup.  “Mom & Dad, so-and-so dumped me and I’m really down about it.  Is there something wrong with me?  Could anyone ever love me for who I am?”  In that moment, no parent in his/her right mind would say, “Golly, I’d really love to be here for you right now, but I am just not impressed with your report card from last semester.  Why don’t you bring that C in Chemistry up to a B?  Then we’ll talk about who can love you.”  Would you do that to your child?  No, that would be equally ridiculous (not to mention heartless).  Your love for your child is unconditional.  There is nothing that child did to earn your love and there is nothing that child can do to lose your love.  It’s not based on anything.

We need both kinds of relationships in this world.  They’re both good.  But it’s really important that we not confuse these two kinds of relationships with one another.  A friendly boss is still your boss at the end of the day.  That’s just how life works.  Likewise, you parents have to help your kids grow up to be healthy and successful people, but that’s still your child at the end of the day (and no bad grade will ever change that fact).  We can’t treat our conditional relationships like unconditional relationships.  We can’t treat our unconditional relationships like conditional relationships.

Our consumer-oriented culture only knows how to deal with one kind of relationship: the conditional one.  Everything comes down to some kind of quid pro quo contract.  Most of us believe that unconditional relationships exist, but we don’t have any way understanding or categorizing them in our heads.  Our society’s economic style of thinking doesn’t give us the kind of conceptual tools we need to form a mental picture of what unconditional love looks like.  The results of this kind of relational confusion are obviously disastrous when we start “keeping score” with our partners or our kids.  It starts a never-ending competition where no one wins and everyone loses.  The very essence of the relationship gets lost because we’re not thinking of it as the right kind of relationship.

The same thing can happen with our spirituality.  A lot of folks in our society tend to look at their personal relationship with God as a kind of quid pro quo contract (i.e. a conditional relationship).  They think they can offer God moral obedience, dogmatic belief, or church attendance in exchange for the benefit of answered prayers or an afterlife in heaven.  Almost everyone has prayed a prayer like this at some point: “Dear God, help me pass my math test and I’ll promise to stop swearing for a month.”  On the one hand, these prayers are great because people are reaching out to connect with God in moments of stress and crisis, which is exactly what we should be doing.  On the other hand, they turn our relationship with God into something it’s not: a conditional contract.

We end up with a God who looks more like Santa Claus than Jesus: “he’s making a list, checking it twice, he’s gonna find out who’s naughty or nice.”  This kind of God brings us toys in exchange for good behavior.  That’s not a very healthy idea of God for us to believe in.  We’ll end up fearful of God, nervously glancing over our shoulder, wondering if we measure up to the standard or if we’ll be sent to hell with coal in our stocking.

Another problem with this way of thinking is that it makes the success of our spiritual lives dependent on the success of our material lives.  What happens when we pray for a miracle and don’t get the one we wanted?  I’ve known many sincere believers who have prayed fervently for the recovery of a loved one from a serious illness, only to watch that person die.  “Dear God, heal my wife of cancer and I promise to quit smoking and go to church more often.”  What happens to that person’s faith if his/her wife dies anyway?  It’s sad to think about, but it happens in the real world.  I’ve seen it.  Our faith is what we depend on to carry us through these horrible tragedies, so we had better make sure it won’t collapse under the weight of unanswered prayers.

There is a story of a time when Jesus’ disciples missed an opportunity to learn what real faith is all about.  This is comforting to me, by the way: knowing that Jesus’ disciples missed the point more often than they got it.  It gives me hope for myself.  In fact, that’s why I like to read the Bible: it’s the only book I can read and find people more messed up than I am.  If God never gives up on them, then I can trust that God will never give up on me.

Anyway, this particular story takes place as Jesus and his disciples were crossing a lake in a boat one day.  A bad storm snuck up on them and things were looking pretty grim.  They were sure that this was it.  All their hard work and sacrifice as disciples was about to go to waste: sucked beneath the mighty waves of the Sea of Galilee.  And just where is Jesus while of this is going on, where is the one in whom they had put so much faith?  He was taking a nap!

Have you ever felt like that in a moment of crisis?  “God, where were you when I got that diagnosis?  God, where were you when my loved one died?  God, where were you when I got laid off from my job?”  I can relate to those disciples in the boat because, sometimes (in my life, anyway), it really feels like God is asleep on the job.  I have sometimes asked the very same question that the disciples asked Jesus, “Teacher, do you not care that we are perishing?”  Do you not care?  That’s the question that bothers us so much in times like that.  Does God not care about me?  Do I not matter in the grand scheme of things?  Does God not exist?  Am I all alone in a meaningless world?  These are hard questions.  In fact, these are the hardest questions a person can ever ask.  They are the ultimate questions that give voice to the deepest fears in our hearts.

In this story, the disciples do finally get the miraculous solution they were looking for.  Jesus wakes up and calms the storm with his divine power.  The hero saves the day.  But, after all is said and done, Jesus asks the disciples, “Why are you afraid? Have you still no faith?”

Have you still no faith?  Obviously, the disciples had some kind of faith because they knew exactly who to call when the situation got really hairy.  They prayed for a miracle and they got it, but they still missed the point.  The point is not the miraculous rescue from the storm.  That was simply a convenient arrangement of circumstances based on a conditional relationship with God.  The point of this story is that God is with us.  Jesus, asleep in the stern, is the main image we readers supposed to take away from this story.

God’s presence with you in the storms of life is unconditional.  There is no circumstance that God can’t handle.  There is no minimum faith requirement for getting “Jesus” into your “boat”.  Before, during, and after the storms of life, God is there, holding us all together in the arms of unconditional love.  There’s nothing you can do to make God love you any more; there’s nothing you can do to make God love you any less.  God loves you and there is nothing you can do about it.

Sometimes, when you face the storms of life, you get the outcome you’re looking for.  Sometimes, God calms the storm.  But then there are other times, when things don’t work out like we planned, prayed, or hoped.  In those moments, God calms you.  Whatever the outcome of your circumstances, the important thing to remember is that you are not alone, you matter, God is real, and God does care about you.

Faith, in these circumstances, means trusting in that love and embodying it in the way that we live our lives, so that we, through our love, can become living reminders of God’s love to each other.  Where is God when someone you love is going through life’s storms?  God is in you.  That inner impulse you feel to pay your respects, send a card, bring a casserole, or lend a hand?  That’s God.  On a larger scale, that still, small voice in your heart that makes you want to speak out against injustice whenever you see God’s children, your brothers and sisters, being treated unfairly?  That’s God too.

Whenever you listen to that inner voice and act on it, you are living a faith-filled life.  I would even say that you are living a godly life, a spirit-filled life.  And, best of all, when you live like that: you are making it easier for someone out there to trust that we are not alone in the storms of life, that we matter, that God is real, and that God cares about us.  And that’s what faith is all about.

Not Just Another Pretty Picture

On By J. Barrett LeeIn Common Sense Liberalism1 Comment

Much like the underwater Jesus picture I posted yesterday, this is just another lovely image that I found somewhere online.  I don’t remember where, which means it was probably Facebook.

What you see behind the church is what I like to call “the best view in the galaxy”.  You’re looking out across the galactic core of the milky way.  This is our neighborhood.  It is the slightly larger speck of dust within which the speck of dust that the speck of dust that we specks of dust inhabit revolves around rests.

I’ll leave you to unpack that sentence at your leisure.

I also really like the church in the foreground.  Something about it resonates with where I am in relation to my own spirituality right now.  About a year ago, I made a conscious decision to start verbalizing a shift that had been slowly happening for almost a decade.  The traditional metaphysics of orthodox evangelicalism have ceased functioning as part of my internal theological process.

These days, I consider myself a “recovering evangelical”.  Not because all evangelicalism is evil, but because I can’t handle it responsibly.  I know of many evangelicals who manage to live intelligent, compassionate, and healthy lives within that tradition.  For whatever reason, I could not.

In it’s place, I’ve adopted the label “liberal Christian”.  Some might also justifiably call me a “progressive Christian”, but I prefer the “liberal”.  I’ve written about that choice of words elsewhere on this blog.  I love my church, as well as the Bible, and the symbols & rituals of Christianity.  Jesus continues to be a ubiquitous and central presence in my life, although I’m still figuring out how to articulate exactly what that means to me.

What I like about the above picture is its composition.  The church sits in the foreground but off to the side.  The big picture is the galaxy itself, of which the church is a part.  In the same way, the Christian tradition continues to be a part of my big picture.  It’s a big part, a dominant part, and the part in which I live, but it’s still just a part.

I’ve recently come to accept a series of possibilities that would have scared the hell out of me only a few years ago: There may come a day when Christianity ceases to be a living religion on this planet, a day when the human species goes extinct, a day when this planet is no longer capable of supporting organic life, and yet another day when the sun itself goes dark.

Jesus once told his disciples, “You see all these, do you not? Truly I tell you, not one stone will be left here upon another; all will be thrown down.”  He was speaking of the great Jewish temple in Jerusalem.  His disciples thought that the temple and the nation of Israel were eternal institutions that would outlive history itself.  God would never allow these things to be destroyed.  Alas, the disciples were wrong.  I can hear Jesus uttering these same words in relation to my congregation, my denomination, my country, my religion, my planet, my solar system, and my galaxy, ad infinitum.

“You see all these, do you not? Truly I tell you, not one stone will be left here upon another; all will be thrown down.”

Some parts last longer than others, but everything is is only a part of everything, and it’s all mortal.  This wisdom of Jesus empowered his followers with the faith they needed to survive the razing of their ancestral home.  They were ready for the Diaspora because they believed that, come what may, God would never be thrown down.

These days, I’m settling into a deeper trust that, even though my best ideas about God (including the word itself) will one day pass out of existence, the reality to which that word refers never will.

The Question is the Answer

On By J. Barrett LeeIn Sermon1 Comment

Krishna revealing his universal form to Prince Arjuna.
Image found at bhagwangiriji.com

Isaiah’s vision of God’s glory.
Image found at artloversonline.imagekind.com

Listen to this sermon at fpcboonville.org

Isaiah 6:1-8, John 3:1-17

Today, the first Sunday after Pentecost, is Trinity Sunday: the holiday in our church calendar when we’re supposed to talk about the Trinity.  Trinity is our name for the traditional Christian idea that we worship one God in three persons: Father, Son, and Holy Spirit.  God is three.  God is one.  That’s the textbook Sunday school answer.  Are you confused yet?  Is your head hurting?  Good.

I had lunch this week with my friend, Mother Linda Logan, the priest at Trinity Episcopal Church, and she joked that Trinity Sunday is typically the Sunday when most clergy try to schedule their vacations.  Who can blame them?  The idea of the Trinity is so bizarre and abstract, it’s hard to preach about in a way that feels relevant to everyday life.  Alas, I seem to have miscalculated this year because my vacation doesn’t start until next week.  Don’t worry though, I’ve given it some serious thought this week and I think I’ve found a way to spice it up.

You see, people didn’t always think of the Trinity as an academic theological concept.  There was a time when people would literally start riots in the streets about it.  They said that, during the early 4th century, you couldn’t even ask a baker about the price of bread without getting into an argument about theology.

The debate got so heated that the Roman emperor, Constantine (himself only a recent convert to Christianity), convened a conference of bishops at his lake house in a town called Nicaea.  They argued back and forth ad nauseum until the emperor decided that enough was enough and promptly put his foot down in favor of the position that we now refer to as the Trinity.  Shortly thereafter, the Nicene Creed was adopted as a trophy for those who had won the debate.  Needless to say, it’s not a very noble beginning for this idea that most orthodox theologians now regard as central to the Christian religion.

Obviously, you won’t find the Trinity mentioned anywhere in our scripture readings for today (because it hadn’t been invented yet).  The idea of the Trinity, as such, does not appear anywhere in the Bible.  Nevertheless, most Christians for the last 1,700 years have kept the Trinity as their main idea about who God is and how God works.  Something about the mystery in this incomprehensible puzzle has compelled Christians to hold onto the Trinity for almost two millennia.

Mystery is a troubling word for folks in the modern era.  We’re not so good at mystery.  Modern people much prefer concrete facts and figures.  We like being able to find the answers and solve the problems.  To the modern mind, then, the Trinity is infuriating.  By its very definition, it can’t be figured out.

Ever since the Enlightenment in the 18th century, our species has learned how look farther and deeper into the nature of the universe than our ancestors ever dreamed of.  We have accomplished feats of strength and intelligence that boggle the imagination.  Looking through his telescope at the moons of Jupiter, could Galileo ever have imagined that we would one day send spacecraft to see them up close?  Yet, in spite of all our achievements, human beings have also managed to discover new ways to systematically inflict death and destruction on each other with ruthless efficiency.  Hitler’s holocaust, two world wars, and the nuclear arms race have opened our eyes to that reality. Reason has not purged the animal from our collective being as we had hoped.  Indeed, if it weren’t for the baffling presence of mystery, our species would have given up hope long ago.

Thankfully, there remains something within our subconscious minds that spurs us on toward an encounter with that which is unknown and unknowable.  We get the sense that, in the darkness of ignorance and uncertainty, we are not alone.  Our scripture readings from this morning, while they mention nothing of the Trinity, have quite a bit to tell us about mystery.  In each passage, someone comes face-to-face with the infinite mystery of the divine and is permanently transformed by it.

In the first reading, the Jewish prophet Isaiah has an ecstatic vision of God’s glory.  The prophet tells his readers how his senses were overwhelmed,

I saw the Lord sitting on a throne, high and lofty; and the hem of his robe filled the temple. Seraphs were in attendance above him; each had six wings: with two they covered their faces, and with two they covered their feet, and with two they flew. And one called to another and said: “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory.” The pivots on the thresholds shook at the voices of those who called, and the house filled with smoke.

I love the dramatic imagery in this story.  It reminds me of a similar passage in a classic Indian poem called the Bhagavad Gita or “Song of the Lord”.  In this poem, a prince named Arjuna is having a philosophical chat with his chariot driver named Krishna.  Slowly, it dawns on the prince that there is more to this chariot driver than meets the eye.  Krishna, it turns out, is actually a divine messenger who was sent to teach the prince eternal wisdom.  At one point in the story, Krishna allows Prince Arjuna to see his true form:

with many mouths and eyes, and many visions of marvel, with numerous divine ornaments, and holding divine weapons.  Wearing divine garlands and apparel, anointed with celestial perfumes and ointments, full of all wonders, the limitless God with faces on all sides.  If the splendor of thousands of suns were to blaze forth all at once in the sky, even that would not resemble the splendor of that exalted being.  Arjuna saw the entire universe, divided in many ways, but standing as One in the body of Krishna, the God of gods.  Then Arjuna, filled with wonder and his hairs standing on end, bowed his head to the Lord and prayed with folded hands.  (Bhagavad Gita 11.10-14)

I love how similar these visionary experiences are, even though they come from very different cultures and religions.  In both stories, human beings are left standing in awe before the eternal mystery.  In Isaiah’s story, the one that Christians are more familiar with, even the angels cover their eyes and sing, “Holy, holy, holy”.  That word, holy, is one that we use in church a lot.  People use it outside of church too, sometimes combined with an expletive, in order to express amazement.  No one is more famous for doing this than Burt Ward, who played Batman’s sidekick Robin in the 1960s TV series.  Robin had all kinds of unique exclamations: “Holy Hallelujah, Batman!  Holy Fruit Salad, Batman!  Holy Uncanny Photographic Mental Processes!”  Holy was Robin’s catchphrase.  Given the startling nature of what Isaiah and Arjuna were experiencing in their respective visions, I can just imagine Robin standing beside them, shouting, “Holy, holy, holy, Batman!”  But, in Isaiah’s case, it was the angels who were saying it.

The word holy, as we tend to use it, typically means sacred or blessed.  However, on a more general level, it literally means special or different.  Something is holy when it is other than what one would expect.  Therefore, it is entirely appropriate for Robin to use it as an exclamation when he is caught off guard (which seems to happen a lot).  In the Isaiah passage, it seems that even the angels are amazed at the appearance of God’s glory in the temple.  They repeat “holy” three times as a way of communicating ultimate emphasis: it’s not just holy, it’s not just holy holy, it’s holy holy holy!  Special, special, special!  Different, different, different!  Amazing, amazing, amazing!  If we’re not caught off-guard by God’s presence like Isaiah, if we aren’t filled with wonder with our hairs standing on end like Arjuna’s, then we’re not really paying attention.

In our New Testament reading this morning, Jesus intentionally confuses a religious scholar named Nicodemus.  The latter comes to Jesus in private with an honest question: “Rabbi, we know that you are a teacher who has come from God; for no one can do these signs that you do apart from the presence of God.”  And what does Jesus do?  Does he take this opportunity to clarify himself and maybe even start a theology class?  No, he alienates Nicodemus and leaves him with even more questions than he started with.  Beginning with a cryptic statement, “You must be born from above” (or “born again” as some translations say), Jesus finishes with an outright insult: “Are you a teacher of Israel, and yet you do not understand these things?”  The philosopher in me feels indignant on Nicodemus’ behalf!  Can’t Jesus see that this is an honest and intelligent person who is simply trying to make sense of things in his own mind?  But rational understanding is not what Jesus is after in his conversation with Nicodemus.

Instead, Jesus seems to be giving Nicodemus a koan.  For those who are unfamiliar with that term, a koan is a Zen Buddhist riddle that cannot be solved by rational thinking.  Zen masters will often give their students a koan to fuel the students’ meditation and spur them toward enlightenment.  The most famous Zen koan is one we’ve probably all heard before: “What is the sound of one hand clapping?”  If you immediately started thinking about your hand just now, then you don’t get it.  When it comes to the koan, if you can answer the question, then you haven’t answered the question.  Why?  Because the question is the answer.  The question itself is the point of the exercise.  Let it take you beyond the realm of what you think of as normal reason.  Sit with it a while.  Let it free your mind and expand your consciousness.  Only then will you be able to appreciate the mystery.

Neither Isaiah nor Nicodemus knew anything of the Trinity.  That wasn’t yet part of their culture or religion.  The Trinity is a human idea that tries to express the mystery of God as we have experienced it.  Like a Zen koan, the Trinity is a riddle that cannot be solved by rational thinking.  But if we sit with it and meditate on the mystery, we might just find ourselves in the state of holy confusion that some might call enlightened.

In the Bhagavad Gita, Krishna says to Arjuna, “You are not able to see Me with your physical eye; therefore, I give you the divine eye to see My majestic power and glory.”  With that “divine eye”, it says that the prince “saw the entire universe, divided in many ways, but standing as One in the body of Krishna, the God of gods.”  This is not all that far off from Isaiah’s vision, wherein the prophet realized that “the whole earth is full of [God’s] glory.”

If you’re confused about the Trinity, that’s a good thing.  It means that you’re paying attention.  Confusion is the first step on the path toward a free and enlightened mind.

I see confusion as a virtue at this point in the modern age where absolute certainty has become an idol.  We find ourselves these days surrounded by the cacophonous voices of politicians and advertisers, all of whom claim to possess the secret that will bring peace, security, and a successful end to our “pursuit of happiness”.  Vote for this candidate!  Buy that product!  That’s the key to lasting joy!

In this environment, even religion and spirituality themselves become products for consumption.  Fundamentalist preachers and cult leaders assure us that, if you simply sign on their dotted line and accept their dogmas without question, you too can secure your place in heaven for eternity.  In spite of their claims to possess “the truth, the whole truth, and nothing but the truth” as revealed in ancient times, the fundamentalist commitments to absolute certainty and biblical literalism are very recent and modern ideas.  They only came about during the last one hundred years or so as a reaction to developments in science and philosophy that led some to question and/or reinterpret parts of their faith.  Their fear is understandable, but we don’t have to look hard to find the dark side of that kind of religion.  The September 11th attacks and the Jonestown massacre, where almost a thousand people died after willingly drinking cyanide-laced Kool-Aid at their pastor’s insistence, demonstrate what can happen when religious fanaticism goes unquestioned.

Under circumstances such as these, confusion is a virtue that provides us with humility and reverence for the mystery of it all.  The spiritually enlightened mind is one that can comfortably say, “I don’t know!”  Zen masters call this “beginner’s mind”.  Taoist sages call it “the uncarved block”.  Jesus called it “faith like a child”.

When it comes to the koan of the Trinity, there is no answer because the question is the answer.  The question leads us to confusion, confusion leads us to humility, humility leads us to reverence, and reverence leads us into a deeper experience of that great eternal mystery wherein we begin to see “the entire universe, divided in many ways, but standing as One” and “the whole earth… full of [God’s] glory.”  Only then can we truly join with prophets, angels, and saints from every tribe, tongue, people, and nation under heaven who forever sing: Holy, holy, holy!  Amazing, amazing, amazing!

A Matter of Conscience (An Open Letter to Evangelicals)

On By J. Barrett LeeIn Uncategorized6 Comments

Thanks to a post I published over a month ago, I’ve managed to build some good will and credibility capital with my evangelical brothers and sisters, especially those in the Presbyterian Church (USA).  Today, I want to “cash in” on some of that capital.

We’re all well aware of the renewed heat underlying the debate about same-sex marriage that expands far beyond the boundaries of our own denomination.  In recent weeks, North Carolina passed Amendment One and President Obama publicly endorsed marriage equality.

Most of the evangelical Christians I know are intelligent, compassionate, and dedicated people who despise the use of verbal or physical violence against any group of people.  I wish that more of them understood the nature of systemic violence that forms the backbone of oppression and heterosexism, but I’m willing to accept that most of them are not conscious homophobes or bigots.

Over the last 25 years or so, evangelicals have evolved in their understanding of and fight against HIV/AIDS.  In the early 1980s, it was more common for well-known preachers to deem the virus a plague of God’s wrath against the LGBT community.  Since then, the majority of mainstream evangelicals have come to realize that this is a global health issue.  Evangelical churches like Central Presbyterian Church in Baltimore have started outreach programs like Hope Springs to treat and prevent HIV/AIDS in their own communities.  Like President Obama’s views on marriage, it’s fair to say that the mainstream evangelical perspective on the HIV/AIDS crisis has “evolved”.

Today, I would encourage evangelicals toward a similar “evolution” in the fight against homophobia.  I repeat that most evangelicals are not homophobes.  The vast majority of the ones I know are sickened by stories of physical violence levied against people because of their gender identity or sexual orientation.

This country needs a widespread call from evangelical pulpits that takes a firm stance against homophobia as a sin against God.  This is not to say that such churches should immediately alter their views on marriage or interpretations of scripture.  Keep those as they are for now.

But evangelicals should take seriously the ends and means that they already espouse.  Their endgame is to lead the whole world toward greater wholeness through a relationship with Christ.  They passionately believe in preaching the Christian gospel in word and deed wherever they go.  They affirm that friendship is the single best method of evangelism.

What would it do for their witness to Christ if there was a large movement of traditional and orthodox evangelicals who, while maintaining their views on marriage, called for an end to homophobia and violence?  What would happen if they, as entire churches, consciously nurtured personal relationships with folks in the LGBT community?  What kind of gospel credibility would be built if evangelical pastors made a sustained effort at condemning homophobia from their pulpits?

Let me offer you a picture of the other side.  This is a sample of what folks in the LGBT community are hearing from evangelicals:

The first video is Rev. Charles Worley of Providence Road Baptist Church, the second is Rev. Sean Harris of Berean Baptist Church.

Most evangelicals I know detest this kind of talk.  They would agree that it does nothing but damage the entire church’s witness to Christ.  However, the voices of these bigots are much louder than the voices of evangelicals I know.  The message that folks in the LGBT community are hearing is not the one that says “Jesus loves you.”  The voices being heard are the ones that say, “You’re disgusting.  You’re an abomination.  You don’t matter in this country.  We wish you didn’t exist.”

It’s up to evangelical Christians to change all this, if they want to be effective witnesses for Christ.  Even those evangelicals who limit their understanding of marriage to heterosexual couples need to stand up and add their voices to the fight against homophobia.  Pastors, don’t keep silent out of fear of what your congregation will think.  Your silence implies agreement with bigots and hate-mongers.  What’s more important to you as evangelicals: not appearing “soft on homosexuality” to your congregants or effectively witnessing to the love of Jesus?

You don’t have to change your views on marriage or re-interpret your Bible, just be faithful to what you already believe the Bible is telling you.

Take a stand against violence and homophobia.  Preach the gospel.  Be the gospel.

Where Is He Now?

On By J. Barrett LeeIn SermonLeave a comment

Acts 1:1-11

Click here to listen to this sermon at fpcboonville.org

Shirley Temple now

Do you ever watch those TV documentaries that follow the lives of celebrities from days gone by and ask, “Where are they now?”  I must admit that I find them fascinating.  Obviously, some of them are more fun to watch than others.  It’s always sad to hear about those who get swallowed up by fame and lose themselves in an ocean of drugs and revelry.  But then there are those who somehow manage to outlive their own fame.  Many of them go on to lead perfectly normal lives with spouses and families.  Others go on to do even bigger and more important things than when they were in the limelight.

My favorite example of this kind of celebrity is none other than the unforgettable Shirley Temple.  Shirley was the sweetheart of the silver screen in the 1930s and is still the youngest person to ever receive an Academy Award.  What most people don’t know is that, since then, Shirley Temple has had an illustrious career as an American diplomat.  She was a delegate to the United Nations and the Ambassador to both Ghana and Czechoslovakia at different points in her life.  All in all, I’d say that she’s had a pretty successful post-show-business career!

It’s kind of the same way with Jesus.  Today, we’re celebrating Christ’s Ascension into heaven where he “sitteth on the right hand of God the Father Almighty”, according to the Apostles’ Creed.  The Ascension represents the early Christian church’s way of answering the question, “Where is he now?” when it comes to Jesus.  After all, they claimed that he had risen from the dead, so they had to have some kind of response ready when people asked, “Well, if he’s really alive, why then can’t we see him?”  So then, the Ascension, on one level, is kind of a cheap cop-out.  But, on another level, it expresses a truth that goes much deeper than mere historical fact.

The Ascension is kind of a hard topic to write a sermon about.  It’s so abstract and mythical-sounding that it’s hard to pull anything useful or relatable out of it.  Have you ever seen a Jewish rabbi come back from the dead and then fly off into the wild blue yonder like Superman?  I can’t say that I have.

Biblically speaking, we read about the Ascension in two different places in the New Testament: at the end of Luke’s Gospel and at the beginning of the Acts of the Apostles.  This is more appropriate than you might think because Luke and Acts are actually related to each other.  They were probably written by the same author(s).  Acts follows Luke like the sequel to a blockbuster movie.  The first movie (Luke) tells the story of Jesus’ life.  The second movie (Acts) picks up right where the first one left off and tells the story of what happened in the early church immediately after Jesus’ earthly lifetime.  The Ascension event serves as a kind of fulcrum or turning-point between these two stories.  Jesus continues to be an important and active presence in the book of Acts, but, like Shirley Temple, much of his most important work takes place after he exits the spotlight.

The Ascension represents an expression of the earliest Christian belief that Jesus is more than an historical figure who lived two thousand years ago.  For Christians, Jesus is a living reality and an icon of the divine (which is a fancy way of saying that Jesus shows us what God is like).  This amazing person who worked as a carpenter and rabbi in Nazareth during the first century is, when seen from the Christian perspective, the king of the universe and the revealer of all that is sacred.

Jesus holds an iconic, even cosmic, status for us Christians.  What does it mean for us to hail him as the ascended king of the universe who “sitteth on the right hand of God the Father Almighty”?  There are many who say that, as king of the universe, Jesus is in charge of every little event that happens.  It’s easy to see why people might think this when things are working out for the better (e.g. during times of prosperity, happy coincidences, and chance encounters with opportunity).  But this same idea becomes a big problem when we think about things like disease, disaster, and death.

Do these events fall under the sovereign rule of King Jesus?  Some say yes.  They try to comfort suffering people with pithy phrases like, “God is in control” and “everything happens for a reason.”  If you’ve ever heard someone say that to you in the middle of a crisis, you’ll know how much it doesn’t help.  In fact, it’s downright offensive.  Phrases like that do more to comfort the speakers than the hearers.  It’s something people tell themselves in order to dismiss the suffering of others.

So, when I think about Jesus as king of the universe who reigns in power at the right hand of God, I don’t think of him controlling everything that happens in this world.  If we believed that, we would have to blame Jesus for a whole lot of horrible things that happen.

If we believed that, we would end up asking the very question that the story of the Ascension was meant to answer: Where is he now?

When we get that cancer diagnosis: Where is he now?

When we lose a job: Where is he now?

When accidents and disasters happen: Where is he now?

When children are made to suffer and die: Where is he now?

That’s why the idea of Jesus as “the king of the universe who controls everything” is so unsatisfying for me.  It leaves me asking the very question it was meant to answer.

When I think of Jesus as ruler over the cosmos, I think of him ruling from within rather than without.  The throne of the risen and ascended Christ is not on some cloud in an alternate dimension, but within our own hearts.  The power of Christ is the power of persuasion rather than coercion.  Christ works with our free will, not against it.  When we, as Christian people, freely follow Jesus and choose to live our lives in accordance with his spirit and words, the risen Christ lives and reigns in us.  The spirit of Christ is embodied again in us.  This is what it means for the risen and ascended Christ to rule from within rather than without, by persuasion rather than coercion.

Where is Jesus now?  Jesus is in you.  Christ lives and reigns in you.

When people are suffering, Jesus is in those who work to offer comfort and relief.  Even when the pain is too great to be healed by human hands, the spirit of Jesus is alive in those who sit by the bedside or on the other end of the phone, holding hands, listening, and offering the comfort of companionship so that those who suffer don’t have to do so alone.  That’s where Christ lives and reigns in power today and his work continues, long after he has physically left the spotlight.  That’s where his kingdom comes “on earth as it is in heaven”.

We are the ones who must be Christ’s hands and feet in this world.  Our risen Lord and Savior sets his throne in our hearts.  Will we pledge our allegiance to his kingdom?  Will we walk through our life in this world as he did: doing justice, loving kindness, and walking humbly with our God?

Will we prize our citizenship in Christ’s kingdom of heaven-on-earth above every other conviction and commitment?  Will we take risks that put as odds with the interests of the powers-that-be?

If we can do that, we will learn what it means to worship the risen and ascended Christ who “sitteth on the right hand of God the Father Almighty”.

I would like to close by sharing with you a prayer that I love.  It was attributed to St. Francis of Assisi, although he probably didn’t write it himself.  It’s quite famous, so you may have heard it somewhere before.  If you feel stirred by what we’ve talked about here today, if you find yourself asking “Where is he now?” in relation to Jesus, and you want to experience the risen Christ as a living reality and not just an historical figure, I invite you to join your heart with mine in praying this prayer:

Lord, make me an instrument of your peace. Where there is hatred, let me sow love. Where there is injury, pardon. Where there is doubt, faith. Where there is despair, hope. Where there is darkness, light. Where there is sadness, joy.

O Divine Master,grant that I may not so much seek to be consoled, as to console; to be understood, as to understand; to be loved, as to love. For it is in giving that we receive. It is in pardoning that we are pardoned, and it is in dying that we are born to Eternal Life. Amen.

I Have Called You Friends

On By J. Barrett LeeIn SermonLeave a comment

This week’s sermon from Boonville Presbyterian Church.

John 15:9-17

If you were to ask the average person on the street to define the term ‘God’ (as it is often used in most contemporary monotheistic religions), you would probably get an answer similar to what the late Anglican Bishop John A.T. Robinson used to call the God “up there.”  In his more cheeky moments, Bishop Robinson also referred to the God “up there” as “the Old Man in the Sky.”  This idea of God was taken quite literally by superstitious people during the Medieval Dark Ages.

Folks these days, while they might use language about God that describes “the Old Man in the Sky” as being “up there,” will most likely admit when pressed that God (if they believe there is a God) is neither biologically male, nor does “he” exist in a physical location that just so happens to be directly vertical in relation to the speaker’s current point of reference.  Most folks who believe in a traditional monotheistic deity these days tend to think of the God “out there” (to use Robinson’s words again).  In other words, they think of God as a singular, intangible, all-knowing, and all-powerful Supreme Being who exists independently of the created universe.  Depending on their overall outlook on life and religion, they may or may not identify this Supreme Being as benevolent or compassionate.

The attribute of God that people tend to name more than any other is omnipotence, which means “all-powerful” or “almighty.”  Have you ever paid attention to how often people begin their prayers with the words ‘Almighty God’?  We kind of take it for granted that God is almighty.  We figure that a Supreme Being can do anything that comes to mind.  This is a tremendous source of strength and comfort for those who face difficult circumstances.  It’s helpful to know that God is in control, can handle any crisis, and has a plan to work everything out for the better.  The downside to this idea is that there seems to be so much meaningless suffering in the world.  How could God possibly bring good out of it?  Philosophers and theologians have been wrestling with that question for thousands of years.  If they ever come up with a single, universally acceptable answer, I’ll be sure to let you know right away.

I find it interesting that omnipotence has taken such a central place in our ideas about God.  When you think about modern society, it kind of makes sense.  Modern people are obsessed with power.  In the last five hundred years, we’ve used the power of science and technology to accomplish things that our ancestors never dreamed of.  We’ve come to see ourselves as the masters of our own destiny.  We worship what we value, so it would be fair to say that modern people worship power.  When we try to conceive of a Supreme Being, the first thing we think of is someone who possesses unlimited power.  Thus, to the modern mind, God must be omnipotent.  It is as the philosopher Voltaire famously said: “If God has made us in his image, we have returned him the favor.”

However, our faith in the power of power has been shaken as of late.  The twentieth century, with its two world wars, the holocaust, and the threat of nuclear annihilation, gave us reason to doubt our ability to bring about utopia through science and technology.  The current century, as young as it is, has already drawn our attention to the growing problems of global warming, international terrorism, and social stratification.  The modern era’s faith in the power of power has left us feeling empty, helpless, and alone in a sea of political propaganda and consumer advertising.

The God of modern power-lust has also presented us with certain problems.  I’ve already mentioned what philosophers call “the problem of evil.”  How can an all-powerful deity allow such horrible things to happen in the world?  Whole books have been written on that question, so I won’t get into it just now.  The problem I want to focus on is a relational one.  There is only one way to relate to a God who is primarily understood as all-powerful: servitude.  Obedience is all that matters in a power-based relationship.  This much is true, even when power is trustworthy and only exercised in the interest of our individual or common good.

This idea of God is quite popular among religious believers today.  God is an all-powerful lawgiver with a plan for the world that must be obeyed to letter, or else…

The spirituality shaped by such a theology is characterized by crime and punishment, as well as guilt and forgiveness.  Average people, uncertain of what an all-powerful Supreme Being wants of them, tend to vest the authority for moral decision-making in some tangible and supposedly infallible source like a church, a Pope, or a Bible.  This infallible source, so they say, represents the will of God to the people.  In their minds, questioning the words of the Pope or the Bible is disobedience toward God.  One must either obey or face the consequences of eternal damnation in the fiery abyss of hell.  As you can see, this is how religious fanaticism and fundamentalism are born.

So, the question I want to ask today is this: is there a way to relate to God outside of the modern obsession with power?  The answer, in my opinion, is yes.

I have already noted how the only way to relate to the omnipotent God of power is as an obedient servant.  So, with that in mind, I love how Jesus says to his disciples in today’s gospel reading, “I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends.”

Jesus was (in)famous in his day for challenging the authority of traditional orthodox religion in order to replace it with authentic and radical relationships.  His own family called him insane, all the preachers said he was demon-possessed, and respectable folks called him a glutton, a drunkard, and “a friend of sinners.”  Those who followed him were as diverse as they were dense.  They were ancient versions of government workers with guerilla fighters, barstool brawlers with church choir soloists, adult film stars with senators’ wives.  It was an offensive and unlikely collection of people that found friendship with this remarkable person and each other.

Jesus, in his teaching and his living, replaced the God of power with the God of love.  He told his disciples, “As the Father has loved me, so I have loved you; abide in my love.”  He makes it clear to them that his friendship with them is not based on religious observance or moral performance.  He says to them, “You did not choose me but I chose you.”  His love for them is a free gift of grace.

Gone is the sophisticated legal system of the Torah with its 613 commandments.  Gone too are the famous tablets of the Ten Commandments.  In fact, the only commandment that Jesus leaves his disciples is the commandment of love.  “This is my commandment,” he says, “that you love one another as I have loved you.”  The only thing Jesus asks us to do with this free gift of love is pass it on.  And the end result, he says, of this extravagant love-fest is a lasting fullness of joy for eternity.

What Jesus knew on an instinctual level, and his friends learned by following him, is that God is love.  The experience of a lived compassion and affection is more than just a fleeting emotion.  It is divine.  Love, as Jesus lived and taught it, is an expression of that which is the “Ground of all Being” and the very heartbeat of reality.  Live like this, he says, and you will touch the face of God.  For Jesus, God is not some all-powerful Supreme Being who rules the universe from a golden throne behind a pearly gate on a white, puffy cloud.  The throne of God, the place from which God reigns, is much nearer to us than that.  The kingdom of heaven, according to Jesus, is within you and among us.

If you want to find God, don’t look up, look deep.  Look into your own eyes and those of your neighbors.  Honor the relationships in your life and you will automatically be following the will of God for you.  As the Christian theologian, St. Augustine, once said, “Love and do what you want.”

This is a radically different view of God than the one we get from religious fanatics, fundamentalists, and other modern folks who are obsessed with power.  According to Jesus’ experience, love (not power) is the primary attribute of God.  Everything else we might say about God must be understood in light of this first principle.  This kind of God, the one revealed in and through Jesus, is Emmanuel (i.e. “God with us”).  The life of Jesus represents a fundamental shift in the way we think about God.  Going back to serving the demanding God of power after this would be an act of sheer idolatry.

Jesus’ God of love offers us a healing balm for the wounds and ailments of power-driven modern society.  In spite of our incredible technological capacity for communication and information exchange, folks of all ages today tend to feel more isolated and lonely than ever.  We are besieged by an endless invasion of barbarians who tear us and each other apart in the effort to obtain our money and our votes.  We are horrified to discover, as Charlton Heston did at the end of the movie Soylent Green, that we are all destined to become mere consumers and products for consumption.  But Jesus shows us that there is another way.  There is more.

Jesus turns us onto the God of love and the subversive power of committed relationships.  When we, as a community, begin to learn and practice this art, we find ourselves living the life of heaven on earth: the fullness of joy forever more.  We might not be luckier, happier, or more prosperous than before, but we will have discovered the secret to living well.

I want to invite you then, whoever and wherever you are, to begin to look deeper into the relationships in your life.  Take a second (or third) look at your family, friends, and neighbors.  Take an especially good look at those you might consider your enemies.  Take a look at those strangers you pass by in public and at the store.

If you’re listening to this sermon online or on the radio, I would invite you to take a break our culture’s individualism and consumerism to come visit us on Sunday at 10:30 and start exploring these relationships with us at our church.  We don’t do it perfectly all the time, but we give it our best try.  Come and get involved.  See what love looks like in our little community of unlikely friends and ragtag disciples.  Get involved and help us look for God in these little things.  Maybe you’ll find the God of love while you’re helping Wally move chairs after the rummage sale, helping Vivien make sandwiches, or helping Rod put up the Christmas tree.  These are the places and times when heaven comes to earth and the Spirit of God takes on flesh and bone again.

These relationships are sacred.  Try to treat each person as you would treat Christ himself.  Maybe you could memorize what Jesus said in Matthew 25:40 and recite his words silently to yourself as you interact with people, “Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.”  This is the secret to living well.  This is the fullness of joy.  This is how the kingdom of heaven comes to earth.  This is how we come to recognize the sacred face of Jesus’ God of love.

“This is my commandment, that you love one another as I have loved you.” (John 15:12)

“Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God… for God is love.” (1 John 4:7-8)