Psalm 122

I was sitting in my office on Thursday afternoon, working on my sermon for today. The words I was working on are much different than those you will hear this morning, for as I was writing, the word came that Queen Elizabeth II had died. Like the rest of the world, I was shocked but not surprised. Earlier in the day, her family released a statement that the Queen was under the watch of her doctors. As the Royal Family is remarkably silent on the health of the Monarch, this was a worrying statement.

It may seem odd to some that I am paying tribute to a British Monarch, but I pray your forgiveness as I believe it is appropriate to spend some time in tribute to an extraordinary woman. The Queen was a devoted servant of her people, swearing to them at the young age of 21 that she would devote her entire life, “whether it be long or short,” to their service.

But more importantly, she was a woman of enormous faith, a faith she was not afraid to share with the world. So among the many titles and honors, the Monarch carries Supreme Governor of the Church of England and Defender of the Faith. Queen Elizabeth took both roles very seriously. It is also interesting to note that when the new Monarch takes the oath, part of that oath is to swear to the protection of the independence of the Church of Scotland. So religion and faith are very much a part of the role of the sovereign.

In her Christmas message in 2014, the Queen had this to say as an indication of her faith:

“For me, the life of Jesus Christ, the Prince of Peace, whose birth we celebrate today, is an inspiration and an anchor in my life. A role model of reconciliation and forgiveness, he stretched out his hands in love, acceptance, and healing. Christ’s example had taught me to seek to respect and value all people of whatever faith or none.”

As Americans, we prize the separation of Church and State. Over the last few years, those lines of separation have been blurred, but regardless, we are not used to hearing our leaders speak so openly and honestly about their faith and how it guides them. Sure, we have politicians who will use any opportunity to flaunt their faith, going so far as to clear out people to stand in front of a church for a photo op, but to hear such a pure understanding of faith and what faith is all about is refreshing.

The words the Queen spoke in her message in 2014 should be familiar to all of you since they are central to my understanding of the message of the Gospel. The Queen spoke of reconciliation and forgiveness. Last week, I spoke of the importance of forgiveness in the life of a Christian.

You will remember that forgiveness, as I see it, is central to our spiritual life and of great importance in our development of that spiritual life. But the Queen speaks of forgiveness and reconciliation on a personal and corporate level. We must seek forgiveness for past wrongs, whether individual wrongs committed by the church or wrongs committed by a nation.

As of late, it seems that seeking forgiveness is perceived as a weakness. The very idea that we, as a nation, should apologize for how we treated the native population or those we have enslaved is wrong. Yet, there is this sense that we should whitewash that portion of our history. In 2011, Queen Elizabeth was the first British Monarch to visit the Irish Republic in a century. That visit has been hailed as a moment of forgiveness and reconciliation. Of course, nothing is instantaneous, and forgiveness is not immune to that, but these moments, these times when people come together, start the process, and as Christians, we should be at the center of these times. Jesus is the Prince of Peace, and we should always seek peaceful means to resolve issues.

The Queen spoke of Jesus “stretching out his hands in acceptance and reconciliation.” Again, these are two central ideas and ideals in the life of the Christian. I have mentioned before that Jesus’ outstretched arms on the cross symbolize welcome for all, much like a parent welcomes their children. At the center of this is the parable of the Prodigal Son, where the father welcomes his son back into the fold without asking any questions. In Jesus Christ, all is forgiven, and we are given a seat at the table of reconciliation and peace.

Healing is another aspect of this relationship with Jesus. Although that is not healing in the physical sense, Jesus makes possible the healing of past hurts. From the cross, the instrument that the state chose to kill him, he looked down upon those who had just nailed him there, and rather than shouting insults at them, he asked his heavenly father to forgive them. His last thoughts were not for himself but those around him.

England and the United Kingdom are very diverse and have been for a long time. Although the Church of England is the “Established Church,” there is room in society for all expressions of faith and no expression of faith. Yesterday, senior members of Parliament took the oath of allegiance to the new King. As part of that oath, they swear “by Almighty God,” but there is room for those who wish not to use those words. As a result, expressions of faith varied as the people and the Queen understood that.

In 1954, the Rev. Billy Graham visited England as part of his famous Crusades. The Gospel that Graham was preaching was not in alignment with the theology of the Church of England, yet the Queen welcomed Rev. Graham to preach at Windsor. The Queen’s depth and breadth of understanding of theology transcended that of the Church of England. She was undoubtedly Anglican, but she had respect and understanding for other faith and those of no faith.

But I think this was more than simply religious acceptance.

During her 96 years, the Queen saw monumental changes in the world. When she was born, there was an Empire, and the King was considered an Emperor. But in her life, she witnessed the Empire’s dissolution and the Commonwealth’s creation. No longer was the relationship between the conqueror and the conquered but friends, much like our relationship with God. And with that change comes an acceptance of all walks of life, again, something fundamental to the life of a Christian and one I spoke of before.

I would like to say a few words about grief.

As I mentioned at the start of the service, today is a day of remembrance of not only the life of the Queen but of the events 21 years ago in New York City, Washington, DC, and in that field in Shanksville, Pennsylvania. Although we may not have experienced personal grief on that day, I mean to say we may not know of anyone killed on that day; we have shared or national grief.

We all experience grief in our own way, and regardless of what some experts say, we never get over our grief, nor do I believe we should. Grief’s sharp edges give way to life’s smoothness, but it is always with us. Our lives changed that beautiful morning in September of 2001, and it will never be the same. Times of remembrance are good if they lead away from anger and towards this idea of forgiveness and reconciliation. This will not be a popular statement, but we do not have to forget, but we do have to forgive.

Today we remember those whose lives were lost on that day and those whose lives have been lost since then, but we should also pause to remember how we all came together on that day and the days following. We stretched our hands to our neighbors and embraced one another in our collective grief. For a short period, we came together, prayed, and cried together. That is what I choose to remember about that day, not the burning and collapsing buildings but neighbor helping neighbor and friend helping friend.

Ritual is vital in our ability to come to grips with our grief. Tonight, our community will gather for ritual as we commemorate those lost on September 11, 2001, and this week a nation and the world will gather for ritual as we say farewell to the Queen. We have seen some of that already, but there will be more. One of the interesting parts of all of this is that amid grief, there is celebration. The Queen has died, but, as the Queen has said, “tomorrow, the daffodils will bloom.”

When we strip away all the pageantry, we remember that a family is mourning the loss of their mother, grandmother, and great-grandmother. My thoughts will be with them and the new King in the coming days, just as my thoughts are with all those who grieve on this day.

For me, the legacy of Her Majesty will be her faith and the idea that she was able to be Queen of all her subjects, but at the same time, she was not afraid to live her Christianity in public. She did not lord it over anyone or insist that England was a “Christian Nation.” Her faith influenced and guided her life, and it is that memory that I will take from all of this.

At the end of the day, a Christian has died, and we pray that she has been welcomed into the arms of her savior with the words, Well done, good and faithful servant.

Amen.

Luke 12:32-40

Music is an essential part of worship and the worship experience. I am not talking about the modern version of Church worship music that often involves lights, smoke, and the pastor standing behind a Plexiglas pulpit wearing skinny jeans. I am sure that has its place. I am not what that place is but to each his own.

In many ways, music is central to worship and aids the worshipers to fully enter the worship experience. Music conveys a message in both the words used and the notes on the page. How many times have we heard just a few bars of a familiar song, and it takes us back to childhood or brings back memories of a loved one? Music is important.

One of my favorite songs is “Be not afraid.” The song was composed by John Michal Talbot. He is a Roman Catholic monastic that writes worshipful, prayerful music that can be used in public worship and to aid in our private devotions.

Like most of Talbot’s music, it is a straightforward tune with simple words. I often find the tune less complex, and more often, the Chorus or central idea is repeated the best. The song begins with a few lines about why we should not fear God:

And then the Chorus

Be not afraid
I go before you always
Come follow me
And I will give you rest

Today’s Gospel passage from Luke reminds us not to be afraid. “Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom.”

There is undoubtedly much to be concerned about in our world today. We do not know where the economy is going. Our planet is getting warmer each day. I read an article last night that says the earth is spinning faster than expected, and we might have to have a leap second to catch up. We still have the threat of a global pandemic, and now we have the monkey pox to deal with. It seems like there is something to fear around every corner, but God is not one of those things to fear.

I have spent the better part of my adult life studying religion and religious institutions, and one thing I have found common in all of them is control. For generations, the Church and I am using that term in its universal sense, governed by the idea that the Church needed to control individuals and their destiny.

We do not have to travel too far back in time to see how the Church often manipulated people’s lives for financial gain. Turn on most TV preachers, and you will soon get the idea that if you don’t send them money, God will strike you down. It is laughable for sure, but this is what I mean by control.

But control only works if the Church can make you afraid, and the Church is great at making you afraid.

Theologians and preachers will search scripture and find arcane passages taken way out of context that uses the word fear and say things like, “see, you need to be afraid of God.” The usual follow-up is, however, if you give such and such, it will calm God’s anger, and all will be well.

Ancient Hebrew worship involved animal sacrifice because it was believed that the smell was pleasing to God’s nostrils and would make God happy, and therefore God would not smite us. And there is always the fear of being sent to hell to keep you in check.

Look at religious art from the medieval and late medieval periods. Most of it depicts people burning in flames and running away from something called the Devil. But, of course, the Church designed all this nonsense to keep people in check and control their lives.

But the enlightenment and the reformation began to change all of that. People started to become more educated and realized this was not the way it was supposed to be. If God was some fearful being, why would this God send Jesus, God’s only Son, to show humanity a different way? The same God who healed the sick cured the blind, and fed the 5,000 does not sound like the same God that the ancient Church wanted you to fear.

Luke continues in the passage we heard this morning to say that we need to be ready, not out of fear but out of love. We sell what we have and give to the poor not because of some obligation or out of fear but because we love and desire to help.

Listen, God could have come down with fire and whatnot and destroyed everything, but God did not. Instead, God sent love in the form of Jesus to put us back on the right path and welcome us home.

One of my all-time favorite movies is the 10 Commandments. I mean, let’s face it, it is fabulous. But an often-overlooked part of the movie comes long after the Nile turns red and the fogs come out of the water.

Moses climbs to the top of Mount Sinai and encounters God. God writes the Commandments on stone tablets, not as rules to be feared but as a rule of life, a way of ordering society. As Moses comes down the mountain, he hears a tremendous commotion. The people have grown afraid and believe that the only way to appease God is to create a calf made from Gold. An idol that is taken care of is Commandment #1.

When Moses sees this, he gets angry and tosses the tablets down upon the people. In the movie, there is a large explosion, and the ground opens and swallows many of the people, including the calf of Gold.

Later we see God giving Moses another set of tablets, and God is also unhappy with Moses. But God does not smite Moses. Instead, God tells Moses that because of what he did, he lost his cool, and he will not be able to enter the land that God will give to the Israelites. Moses can bring them there; he cannot go in. You see, even from the beginning, God did not want his people to be afraid of God; God gave them and us the law not for punitive means but out of love to show us the way.

Paul writes to the Hebrews that faith is “the assurance of things hoped for, the conviction of things not seen.” “By faith,” Paul says, “we understand the worlds were prepared for the word of God.” That Word of God is not the written word; it’s not even the tablets that Moses carried. The Word of God is Jesus, and the “Word became flesh and dwelt among us.”

Friends, in a few moments, we will gather around this table. It’s a simple table fashioned for one purpose, to share a meal, a holy meal with the world. The table and the elements that will be placed upon it have been fashioned by hand. Our collective prayers and the blessing of the Holy Spirit will turn those elements from something ordinary into something extraordinary.

We will not see the change. We will not hear or feel the change. We will not taste or smell the change, but there will be a change. This meal, this communion, is a union between the creator and the creation. This meal of love is Jesus, the word of God made flesh, giving himself to us. This is not some mere symbol or reenactment of an event that took place millennia ago; this is a sacred time when God and humanity come together not out of fear but out of love.

Scripture tells me, and my faith tells me, that God so loved the world that he sent Jesus to show us a different way. God could surely have sent fire, and brimstone wiped the earth’s face clean and started again. But that is not what God chose to do. Instead, God acted out of love and not out of wrath.

I have used this quote before, but it seems a fitting way to end. The quote comes from Michael Curry, the Presiding Bishop of the Episcopal Church here in the USA. Bishop Curry says, “the way of Jesus is the way of love, and way of love will change the world.”

Amen

Editor: Sermon preached on Sunday, July 18, 2022 at St. Nicholas United Methodist Church in Hull, Massachusetts. The Sermon is based on Colossians 1:15-28

I have to admit; I have a hard time with Paul. Sometimes he writes in beautiful prose, and sometimes he is a blowhard. Paul’s background is interesting. Paul is a Pharisee, a teacher of the law. Paul was the “great persecutor” of the people of the way. Tradition tells us that Paul was present when Stephen, the first recorded Christian martyr, was stoned to death. That same tradition says that Paul held the coats of the others while they did the deed. Paul’s hands were clean.

Most Christian Scriptures are accredited to Paul and most of what we know as Christian Doctrine comes from those very same writing. Many people can quote Paul backward and forwards, yet he remains one of the most controversial people in all Christian History.

Paul writes in the form of letters. Paul is writing to Churches that he has founded and is in some sort of trouble. The problem with Paul is that we often do not know the issues he is writing about. He does not leave many clues, yet we grasp a hold of his writings and apply them to whatever we think the situation might warrant.

Many Christians practice the art of the proof text. First, we find a situation, usually something to do with taking away the rights of others or excluding others from our congregation. Then, we back into it with Scripture and lift a passage to prove our point.

Let me give you an example. One of the favorite Christian lines is “judge not lest ye be judged” I am using the King James version here. We hear this often, especially when what we are saying is against what they happen to believe.

First, they usually cannot tell you where that particular verse is from in the Bible. It is from Matthew 7:1; I had to look it up. Next, it is usually not applied correctly. We all make judgments. We judge people. We judge their words. We judge their actions. You are lying if you say you do not. This verse is not admonishing us from judging; this verse is about the motive of that judgment. How do I know this? Because I do not just isolate that one verse, I take that verse in the context of the verses around it. I know what was going on at the time it was written. And I understand the mind of the people who not only wrote it but to who it was written. In other words, I have spent most of my adult life studying these words.

Now we come to the passage we heard this morning that Paul wrote to the Church in Colossae. Paul is writing this around AD 61 ish, and he is writing because the people there felt the need to enhance apostolic Christianity. Keep in mind, there were not a lot of books floating about this time, and folx did not have access to Wikipedia, so they were left to their own devices to help others explain things.

It came down to the nature of Jesus and his relation to God; that is why Paul writes the way he does concerning Jesus and describes him the way he does. The Colossians were teaching that Jesus was not God but rather one of several mediators. This is what we now call the gnostic heresy.

So, this leads us to the larger question of who is God/Jesus?

One of my other favorite tropes is “we need God back in America.” I was unaware that God had left. When I hear this, I usually ask a follow-up question: whose God do we want back?

One of my favorite authors is Brian McLaren. Brian is a theologian that has written dozens of books about the nature of the Church and the 21st century. In 2004 he wrote “Generous Orthodoxy,” which was a book mainly about this misunderstanding of Jesus.

McLaren uses his own experience and writes about the seven different Jesus’ he experienced in his life. He begins with the Jesus he met as a child; he calls this Jesus “Conservative Protestant Jesus.” I have met this Jesus, and perhaps some of you have. This is the “born to die” Jesus. This Jesus is individualistic, legalistic, and with no global import for McLaren and me.

As a young adult, he met the “Pentecostal/Charismatic Jesus.” I have also encountered this Jesus. This is the Jesus that is involved in everyday life through the Holy Spirit, but again, this is a very individualistic Jesus without any genuine concern globally. McLaren then experienced what he called “Roman Catholic Jesus.” Now I know many of you know this Jesus, as do I. This is the Jesus focused on Eucharist and the connection to the ancient tradition that goes beyond our present experience. But for McLaren and me, this Jesus was too exclusive.

Next up is the “Eastern Orthodox” Jesus. The emphasis here is on the Trinity and mystery but still engaged in the world. This led him to encounter “Liberal Protestant Jesus,” which emphasized social justice that grew from personal experience of faith. From there was the “Anabaptist Jesus,” focusing on the historical work of peace and nonviolence. From there came the experience of the “Liberation Theology Jesus.” This Jesus confronts injustice in the whole of society and stands in solidarity with the poor and oppressed.

I use this to illustrate the complexity of Jesus and God, whom we believe Jesus is, in a Trinitarian formula. So, when we say we need God back in America, are we speaking of the white nationalistic god that wants walls on borders and more rights for whites? Do we want a god that requires nothing of us but to come to church on Sunday, sing a few hymns, and listen to a sermon that will require us to do nothing? Or do we want a god that challenges us to move forward and to live in peace and harmony with everyone? You need to decide who god is.

This week I was told, once again, that I am too progressive. That my radical idea that we should love everyone, treat everyone equally, include everyone, fight for justice, mercy, and all the rest has placed me outside of traditional Christianity. My response was good. Because if traditional Christian stands in opposition to all that, then it is not any form of Christianity I was any part of.

I was also schooled in the notion that the role of the Church was to be the preserver of the past and that we are to cling to things like the historic creeds of the Church and ancient councils and doctrine. Now, as you may know, I am a big believer in the ancient creeds of the Church. We have to believe in something, and these creeds give us that basis for our belief. I also believe that we must understand and appreciate all that has come before us. But I also believe that we are not to remain there. On the contrary, the nature of the Church is to reimagine itself constantly and reinterpret these ancient teachings in light of the present day.

Our Wesleyan/Methodist heritage has something called the Wesleyan Quadrilateral. Wesley used the Anglican theological tradition from which he came as a basis for his understanding of the core beliefs of Christianity. Wesley taught that we need to look at things from Scripture, tradition, reason, and experience. (Wesley added reason to the Anglican 3). Scripture is the base of all we do and believe. Tradition is the experience and witness of that belief, what the Church taught and practiced. Experience is our understanding and appropriation of the faith in light of our lives. And reason is our discernment of all of it and how we make it apply to our lives. We need all four, not just a few of the ones we like.

So, this leads to the next question, what is the central purpose of the Church?

For some ideas, I turn to Professor David Ng and his book “Youth in the Community of Disciples.” Ng wrote this book in 1984 because he was concerned that the Church was distracted from its essential identity, the Body of Christ, and its central task to proclaim Christ.

Ng wrote that the task of the Church is not to be a place of entertainment where people come to be entertained while bible teachers put on a show using whatever gimmicks happen to be the latest craze. The Church is not to be some theological theme park where frantic leaders, ever fearful of boring people, employ some of the same tricks as the entertainment Church.

The purpose of the Church is not maintenance; it is not to be a safe place for its members to hide from the world until Jesus comes back. A place where they do not stir anything up or challenge anyone to do anything. Although this may sound strange, the purpose of the Church is not fellowship; focusing on the social relationships of its members. Fellowship is important and is one dimension of Church life, but it is not the central purpose of the Church.

The last point Ng makes is that the purpose of the Church is not protection, where we find refuge from the big bad world outside and invests all of its time and resources on building safe places where members can worship, study, and enact their sacred rituals. This type of Church forbids interaction with outsiders for fear they might upset the applecart.

For Brian McLaren, Professor Ng, Paul, and I, the purposes of the Church are clear – to be the community of disciples of Jesus Christ and, as such, to proclaim Christ. The Church exists for one reason, to proclaim Christ, the firstborn of all creation.

So here is my challenge for you for the week ahead. Through the words of Brian McLaren and my own experience, I presented seven views of Jesus and am sure there are more. Neither McLaren nor I will say that one view of Jesus is better than the next; you have decided that for yourself. I have a view of Jesus, which you should all know by now, and that is the Jesus of radical inclusion and love which I believe is the vision of Jesus that this Church and, to some extent, the denomination holds.

I believe in the Christ of tradition. I believe in the Christ of the Eucharist. And I believe in the Christ that died on the cross, not to save me or to make the final payment for some debit, but died on that cross, arms wide open as an indication of the kind of welcome we are to have for all people.

Jesus left us with a way to follow and Paul, in his unique way, tries to explain that way. That way is radical, and that way is difficult.

So, this week, think about who Jesus is for you and then decide that you are going to follow.

Amen.

Luke 8:26-39

It was a day not unlike the day before it, with one exception, this would be the first day of freedom. The day was June 19, 1865, and the place was Galveston, Texas. The war had been raging for five years. Hundreds of thousands were dead. The American landscape had changed forever. Most historians place the ending of the US Civil War to the day when Robert E. Lee surrendered to Ulysses S. Grant in Appomattox Court House, Virginia. But for those left in bondage in Texas, the war did not officially end until June 19, 1865.

Texas was the last of the former Confederate States to free their slaves. On that day in June, by General Order Number 3, the Emancipation Proclamation was finally enforced, and those in bondage were set free. Last year, after 156 years, President Biden signed a law designating June 19th as a Federal Holiday in recognition of that day in Galveston.

When our country was founded, 89 years before those events in Texas, owning another human being was legal. The Capitol Building and White House in Washington, DC, were built by slave labor, and much of the agricultural production was provided by slave labor in sometimes unbearable conditions. Slavery and the fact that this country was built on the idea of freedom is part of our history, although some would like us to forget it. You can mask it in whatever language you wish, but slavery was the main reason brothers took up arms against brothers and fought the Civil War that still rages in some parts of this country.

Although many knew that the institution of slavery was sinful, I cannot hold those who founded that country to the same standard as our 21st Century sense of morality. I am not saying it is correct, but times were different, and morality was different, but that does not mean we should sweep it under the rug. History, just like theology, needs to be studied and taught with a critical lens and the unvarnished truth. Unfortunately, America has a pretty poor track record when it comes to the historical as well as the modern treatment of minorities. We can and must do better.

But today, we hear a story of another kind of emancipation, spiritual emancipation.

The story from Luke’s Gospel is a story of the awesome power of God. The demons feared it, the possessed man was saved by it, and the local people did not know what to make. Finally, Jesus reveals that God has power over evil and compassion for those who are lost.

Jesus and those with him arrive in the country of the Gerasenes, which is on the eastern bank of the Sea of Galilee. As Jesus stepped out of the boat, he was met by a man who had lived most of his life among the tombs. Scripture tells us he was naked and would often throw himself into the fire and do other things to harm himself. He was sent there in chains because the people of the nearby town were afraid of this man.

Scripture does not provide us with a lot of detail. We do not know the man’s name or the names of his parents. However, we know that the man is so worn out from his ordeal that he survives, shackled and under guard and in the caves near the water. He is an outcast from his community.

It is usually at this point that preachers will attempt to explain his condition using modern psychological terms because we do not like things we cannot explain, like demon possession. Now, I do not think it is at all like the movies, such as the exorcist, but I am a believer in such things as spiritual warfare. However, regardless of the terms, we want to use, this man’s life is out of his control, and he has been reduced to being chained for his protection and that of the society around him.

Jesus confronts the demon and asks what their name is, and the reply is Legion as an indication that the influences on this man were many. Unfortunately, this is a reality for many, even those of us who call Jesus Lord. Sometimes there are so many forces around us that pull us in one direction or another that it can seem like we have lost all control. Concerns about employment, health, finances, broken relationships and the day-to-day details of our lives can all conspire to make us feel like we have no control.

It is important to note that the unclean spirit is the first to recognize the divine in Jesus. The question asked is not “who are you?” but “what are you going to do with us?” Recognizing the presence of God is not the same as committing oneself to that presence. The unclean spirits’ only concern was for self-preservation, so much so that the only way they could see a way out was to ask to be sent into the beats that would be their final destruction.

Often in life, we see no way out; we are so lost that asking for help seems beyond our control. We might accept God’s healing and forgiving power and love in our lives, but our human instincts drive us in different directions.

Just as the man in the story seems to have no will, we often resist change and flee to what is familiar, living a life that makes little or no sense from a faith perspective. Only when the man fell before Jesus did he find any kind of hope. So likewise, we find peace and transformation at the feet of our savior, not in the shelter of a life directed by other influences.

But those living in the town, those who knew this man and his struggle, were not so quick to accept this transformation. How many times have we witnessed someone who has changed and repented, yet we approach them with skepticism? I am not saying that we should welcome everyone, we need to be cautious, but the point here is that the demon was quicker to accept the authority of God than the townsfolk were.

They feared the Son of God more than the unclean spirits and demonstrated the emotions that sometimes accompany an encounter with the holy. There is some truth that we sometimes prefer the troubles we know to changes we do not.

Right there in front of them was the awesome power of God. The man was not only healed but the demons had been destroyed. The man’s life was visibly changed; he was no longer the victim but the victor. His life has been transformed, and he has been given a new chance at life. Yet the people asked Jesus to leave, and in so doing, they forfeited any opportunity to further benefit from this awesome power of God’s love that he brought with them.

Jesus tells the man, “Return to your home, and declare how much God has done for you.” Then, Jesus sends the man back to be among his own as a witness. The man is a recipient of life-changing grace and has a story to tell.

In a few moments, we, like the man in the story, have an opportunity to share in that lifesaving and life-transforming grace. We will gather around the table and consecrate the elements that have been provided for us. This is not something you or I do on our own, but together with the Holy Spirit, we transform these simple elements into something holy in the same way that the same Holy Spirit will transform our lives into something Holy. This is the Lord’s table and not ours. We do not come to it as some reward for obeying all the rules; instead, we humbly approach this table as imperfect people. We come and ask the question, “What will you do with us?” And the answer is, forgive, love, and transform.

Take this gift freely given but do not hold on to it. Instead, we must “Return to our homes and tell of the awesome power of God and all that God has done in our lives.”

What is it that possesses us? What is it that we have to fall on our knees in front of Jesus and leave there, at his feet? Trust that God will forgive and trust that God will help you make the change that you need to become his disciples in the world.

Amen.

John 16:12-15

These days we hear a lot about truth and what truth is. Sure, facts help when it comes to truth but facts, like everything else, are subject to interpretation. Understanding things and seeking the truth all depend on our perspective. We all have certain biases towards this and that, and we cannot escape them. We try, but the color through which we see things is often challenging to break free from.

Now, I am not saying one cannot change their perspective; that is what growth is all about. What I am saying is it is not easy. But I also like to remind folx that yesterday’s truth may not be today’s truth, so our image and definition of truth can and should change over time. I am sorry to say, but the truth is not concrete, nor should it be. But for now, let’s stick a pin in this discussion of truth.

Today is Trinity Sunday, the day that preachers all through Christendom fret because it is the day, we come closest to heresy if we get it wrong. For centuries preachers and teachers have been trying to explain something that is, in my mind anyway, beyond human understanding. How can three be one yet distinct from each other? What is this about energies and proceeding from? I will sail close to the wind on this one and try to avoid the fires of eternal damnation.

What we call the ” doctrine of the Trinity” was formalized with the adoption of the Creed at the Council of Nicaea in 325. This is not to say that teachings did not exist before this, but this is the point in history when the Christian Church proclaimed this is what we believe. This “doctrine” is what makes us trinitarian Christians. We baptize in the name of the Trinity and consecrate in the name of the Trinity.

To boil it down, there is only one God: in three parts. I can try to explain it like this. I am one person, but I am also a husband, father, and minister. I am one person with one essence, yet I have three distinct roles to play in the world. Okay, before we get too far along, I am not equating myself with the Trinity. Put the torches away. St. Patrick described the Trinity using the shamrock with its three leaves emanating from a single stem.

Last week, the focus was on the third part of the Trinity, the Holy Spirit. The Holy Spirit, as we saw in the readings, is the one who brings the strength, the one who emboldened Peter to stand and preach the Gospel for the first time. The Holy Spirit is the one who brings understanding, as we saw when each person present heard the words of Peter in their language, or rather they were able to understand what Peter was saying. And the Holy Spirit is the guide who leads us on the path.

Earlier in John’s Gospel, Jesus tells his followers, “I am the way and the truth and the life.” Is this an early Trinitarian formula? Perhaps, but the middle part of what Jesus is saying needs to be the focus.

Jesus begins by saying he is the way. We have talked about this before. Jesus did not come to start a new Church; in fact, Jesus was not a Christian nor, might I add, were his early followers. Jesus came to reform the practices that already existed. Much of the structure of the worship of the Church even today comes from early Temple and Synagogue worship.

Jesus came to show us a different way, a different path, and that way is the way of love. When we separate it all when we get rid of the buildings and mission and ministry, what are we left with? We are left with love. All that Jesus commanded we do, he did from a place of love. Not conformity, but love. Jesus did not leave us with a book of rules; in fact, he reformed the rules and summarized them; love God, love everyone. He took ten and simplified them to 2; that is the way.

Jesus also says that he is life, for our spiritual life is founded and grounded in his teachings and example. We find our greatest spirituality in following the way that Jesus left us. How can we hope to advance in our spiritual life if we are not helping those around us? It is through the life of Jesus that we live, and it is through our lives that others might live.

And now we come to truth.

Truth, like beauty, is in the eye of the beholder. Something could happen right here amid all of us, and we would all have a different version of that event. Does that make some of us liars? No, we all see things differently. In Jesus’ day, people witnessed all that the Gospels say that he did, yet they did not believe. We have stories of Jesus walking on water, healing the sick, restoring sight to the blind, feeding the 5,000, and rising from the dead, yet people refused to believe. In one place, Scripture says, “can anything good come from Nazareth?” We believe what we choose to believe.

So, what is truth? Jesus asked this very question of Pilate but did not provide an answer. The question is not “what” is truth but “who” is truth, and the answer is Jesus. Jesus says,” I am the way, the truth, and the life.” Jesus does not say this book is the truth, or this Church is the truth; I am the truth. The Word of God is not written in some book, the Word of God is the Word that became flesh and dwelt among us; that word is Jesus, and by looking at what Jesus did and what Jesus said will reveal the truth.

But truth is different for everyone; how do we determine the truth?

Start with a simple question, does my belief further God’s kingdom of love here on earth, or does it hinder it? Does this law or politician I support further God’s kingdom here on earth or hinder it? Does my church and what we stand for further God’s kingdom here on earth or hinder it? Unfortunately, some Christians spend way too much time worrying about what comes next rather than taking care of the here and now.

In the Lord’s prayer, we pray that God’s will be done on earth, as it is in heaven. The kingdom of God is not some far-off place. It is the here and now, and our job as followers of the way is to see that it happens.

We need to be working towards bigger tables with more seats rather than smaller tables with walls built around them. God needs warriors not to defend God’s word but to work and fight for those with no voice and those who cannot fight. God does not need defense; God’s people do!

One last point about the Trinity. The Trinity is about union; the Trinity is about communion. The Trinity is about inclusion and not exclusion. Religion comes off the rails when we start talking about things like a “personal relationship with Christ,” and we need to have Christ as “our personal savior.” Christianity is NOT personal; it’s communal, and the Trinity is a prime example.

The Church is at its best when the Church works together, and the Church is at its worst when the Church is in opposition to itself.

At the start, I mentioned that the doctrine of the Trinity was formulated with the acceptance of the Creed that came from the Council of Nicaea. That Creed also contains the phrase “we believe in one, holy, catholic, and apostolic Church. Now I know some have a hang-up with the word catholic, but we will let that go for now. The Church needs to be and should be one. Do we need to be one in doctrine or practice? No.

There is a saying often attributed to Augustine of Hippo, “In essentials, unity; in non-essentials, liberty; in all things, charity,” What is essential to the faith? Well, for me, it is love; everything else takes a back seat. Can I love my Baptist friend who does not share the same belief in the Eucharist that I do? Yes. Can I love my Congregational friend with a different view of church governance? Yes. Can I love my Jewish friend that does not believe that Jesus was the Son of God? Yes.

Our oneness, our Holiness, and our Catholicity come not in some form of worship of doctrine but in our love and desire to be one with each other in the essentials. Therefore, let us work to find common ground and work together for God’s kingdom here on earth in faith and in love.

Amen.