New Year, New Class

adult learning, art, Attitudes, change, cosmology, Creativity, Faith, flowers, Forgiveness, Habits, Imagination, Love, Ministry, New Year, Painting, renewal, righteousness, trees, vision

Happy New Year to everyone! I like nothing better than putting an old year down for the count, cleaning off my desk, and starting fresh. While I may be the same old gal, at least I have good intentions of improving myself over the next year. Since we have an extra day in 2020, I might meet my goal! My first act in the studio was to clean my palette, since it had an accumulation of color layers. I find the old colors distracting when I want to paint a new color scheme.

Gail: Oranges

I was glad to meet some new students at Oaklawn UMC, where I volunteer to teach an art class for adults on Fridays. In addition to Gail and Mike, who’ve learned my own language and now need minimal guidance, I’m blessed with some new folks who’ll get an opportunity to get out of their houses and into the creative spirit.

Erma: Floating Planets

Exploring the creative process is a wonderful way to come close to the God who created us in God’s own image. Since God is always creating, we who’re made in this image are also creating. Sometimes we make art, design homes, style our clothing choices, or plant gardens. Also we’re making families, cooking meals, or building birdhouses. Even in our sleep, we create a dreamworld unlike anything anyone else can imagine. We’re all artists, but most people quit thinking they can “do art” about the age of eight. This Is a sad commentary on peer pressure, but it also reflects our society’s preference for professional specialists. We tend to identify talent early and track students accordingly.

Glenn: Hearts and Flowers in a Circle

The practice of making art is beneficial at any age. Our goal doesn’t have to become the next Picasso or Michelangelo. In art class we learn new skills and put them to use in our own unique solution. This bolsters problem-solving skills and satisfaction that we can take into everyday life. I always tell my classes, “I expect everyone to find a different solution, since you’re all different personalities.” They never disappoint me!

Tatiana: Balloons

Art class gets us out of the house, so we’re not looking at our own four walls. It can help alleviate boredom and keep our minds busy, and may even help prevent feelings of depression. It also helps with hand-eye coordination, cognitive abilities, and concentration.

Pam: Midnight Moon

I’ve always subscribed to the “works righteousness” school of teaching art: those who work will improve more than those don’t. If we keep on working, over time, we’ll show improvements. This will foster self-esteem and self-awareness and cultivate emotional resilience. We have to trust the process.

Mike: I Dream of the Moon

When we critique a work, it’s not to criticize or only to give negative feedback. A work always has positive aspects, those parts which meet the goals of the day, and negative aspects, or room for improvement. Approached in this manner, students can grow in their skills because the critique reduces and resolves conflicts and distress, which comes from being judged, and it helps to promote insight into their work for the future. As an aside, it might even enhance social skills, if they begin to speak this way in their own conversations outside of class.

Art class isn’t about being the best artist in the room. It’s about the connections between creative choices we make and our inner life. Too many of us are so busy taking care of others, we haven’t time to listen to God or to ourselves. If we take two hours on a Friday to do this, we can touch the part of us that yearns to speak within the silence, and give voice to the creative spirit within our lives.

I hope I assigned the correct name to each person’s art. I may be old and could claim “sometimer’s disease,” but I have the school teacher’s DNA which causes me to mangle my students’ names for the first month. I’ve done this since I was in my 20’s, so I might be incurable. I can edit this, however, if I’ve accused folks wrongly. Doing Art is wonderful, for we learn from our mistakes, so they bring us closer to perfection, rather than diminishing our goodness.

Sea Change

art, Attitudes, change, cosmology, dark matter, Faith, Fear, Icons, incarnation, New Year, Reflection, renewal, Spirituality, vision, William Blake

Here at the beginning of the New Year of 2020, I’m taking time to reflect on the end of an age and the beginning of another. Some will begin the celebration of the new decade now since we’ve moved into the 20’s, but as the mathematicians will tell us, the numbering of years began with a 1, so the old decade ends in the zero year, and the new decade won’t begin for another year. I enjoy parties, so you can invite me to your party this year, and I’ll invite you to my party next year. Twice as much fun for everyone!

Each year brings new changes. We age, get married or divorced, or have children. My daughter, if she had lived, would now be as old as I was when I began my fifth career by answering the call and going to seminary. Time flies when you’re having fun, and it can plumb get away from you when your life is tipsy turvey. Yet, history tells us life has always been turbulent and we don’t live in extraordinary times. The world of the Bible, Shakespeare, and the poets remind us human nature has always been in conflict with God’s plans for peace.

William Blake: The Beast of the Second Coming

THE SECOND COMING
By William Butler Yeats

Turning and turning in the widening gyre
The falcon cannot hear the falconer;
Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.

Surely some revelation is at hand;
Surely the Second Coming is at hand.
The Second Coming! Hardly are those words out
When a vast image out of Spiritus Mundi
Troubles my sight: somewhere in sands of the desert
A shape with lion body and the head of a man,
A gaze blank and pitiless as the sun,
Is moving its slow thighs, while all about it
Reel shadows of the indignant desert birds.
The darkness drops again; but now I know
That twenty centuries of stony sleep
Were vexed to nightmare by a rocking cradle,
And what rough beast, its hour come round at last,
Slouches towards Bethlehem to be born?

This poem ends with the famous lines, “And what rough beast, its hour come round at last, Slouches towards Bethlehem to be born?” Yeats wrote it in 1919, after the end of World War I. This date is significant, for we’re at the centennial celebration of this Great War, but also at a watershed moment in our modern life. H. G. Wells, the sci-fi writer, called it the “war to end all wars,” but later he thought any war was waged with the hope to end war forever.

Today our world seems to be falling apart once again. The center doesn’t seem to hold, but instead the voices of the extremes fill the sound waves and social media. Some of us want to escape under our covers, while others act out in rages. We in the middle keep praying, “Come Lord Jesus!”

Sea Changes are Inevitable
If we today are in a sea change, we should look back on the times of historic tumult. We need first to give credit to Shakespeare for creating the word and its current meaning in his play The Tempest, from 1610, in which ARIEL sings:

Full fathom five thy father lies;
Of his bones are coral made;
Those are pearls that were his eyes:
Nothing of him that doth fade
But doth suffer a sea-change
Into something rich and strange.
Sea-nymphs hourly ring his knell

Change to a Heliocentric Universe
During Shakespeare’s time, the most exciting sea change was the shift from the earth-centric universe to the heliocentric universe. Copernicus had proposed this earlier, but Galileo was able to prove it by direct observation once he had a working telescope. Galileo modified one of the early spyglasses used on ships and made a telescope from it. With it, he was able to see the mountains and craters of the moon, and study the planets as they crossed the sky.

Because the Catholic Church had taught for centuries the earth was the center of the universe, in 1616 Galileo was charged with the crime of heresy, or teaching false doctrines, because of his belief in a sun centered universe. When he published a book of proofs on Copernicus’ Theory in 1632, he was convicted again and sentenced to house arrest for his teachings.

New ideas are hard to accept by even the most learned persons in a generation. We have believed what we’ve known to be true for so long, our minds can’t even flex and bend to a new idea. Some say this is why we can’t teach an old dog new tricks, but that’s not always true. While some think Shakespeare may have known of Galileo’s treatise, Starry Messenger, others disagree. Reputable astronomers, theologians and poets in England continued to cogently defend Ptolemy’s earth centric universe well into the late 17th century.

Still, Shakespeare has his Hamlet dream of infinite space: “O God, I could be bounded in a nutshell and count myself a king of infinite space…” (2.2.55- 56).

Arabic Numerals “unwelcome” to a majority of Americans
Even today, we have difficulty accepting strange or foreign ideas. A recent poll asked, “Should Americans, as part of their school curriculum, learn Arabic numerals?” A Pittsburgh-based research firm CivicScience questioned 3,200 Americans recently in a poll seemingly about mathematics, but the outcome was a measure of students’ attitudes toward the Arab world. Some 56 percent of the respondents said, “No.” Fifteen percent had no opinion.

Those results, which quickly inspired more than 24,000 tweets, might have been sharply different had the pollsters explained what “Arabic numerals” are. There are 10 of them: 0, 1, 2, 3, 4, 5, 6, 7, 8 and 9.

HOW HAVE OUR IDEAS ABOUT GOD CHANGED ACROSS THE CENTURIES?
If Jesus is fully human and fully divine, can he be said to be male in the ordinary sense? When Jesus ascended into heaven, did his full human nature incorporate into the Holy Trinity? Also, does God the Father participate in the same human characteristics of earthly fathers, or is Father a title only which excludes the characteristics of Motherhood?

As we ask these engendered human questions about relationships in the spiritual realm, perhaps we are missing the mark entirely. If we project our human relationship experiences on the Holy Trinity, we attempt to make it in our own image. Instead, we’re called to look at the greater image and remake our own lives to conform with it.

A Closer Look at Engendered Language
This means we need to take a closer look at the language used across the centuries of Christian tradition. It has changed with the times, as people of faith have worked out what the faith means. The earliest years involved many of our great doctrines, but that doesn’t mean they’re fixed in concrete. As we revisit them in new contexts and with new insights, we might find fresh expressions of older ideas.

Much has been made over the years of Christian tradition of God the Father and the maleness of the Holy Trinity. Some say this was to separate Christianity from pagan religions, which had both sexes in their pantheon. The doctrine of the trinity also has roots in Greek philosophy. Inspired by the Timaeus of Plato, Philo read the Jewish Bible as teaching that God created the cosmos by his Word (logos), the first-born son of God. By further emanation from this Word, God creates all that there is by means of his creative power and his royal power (conceived of both as his powers, and yet as agents distinct from him) giving him, as it were, metaphysical distance from the material world.

Arian Heresy (The Son is a Creature)
Several hundred years later, in accordance with an earlier subordinationist theological tradition, Arius taught the Son of God was a creature, made by God from nothing a finite time ago. Some time around 318–21 CE, a controversy broke out, with Arius’ teaching opposed initially by his bishop Alexander of Alexandria (d. 326). Alexander examined and excommunicated Arius. Numerous churchmen, adhering to subordinationist traditions about the Son rallied to Arius’ side, while others who favored theologies holding to the eternal existence of the Son and his ontological equality (of the same substance and nature with the Father) joined his opponents. The dispute threatened to split the church, and a series of councils ensued, variously excommunicating and vindicating Arius and his defenders, or their opponents. Each side successively tried to win the favor of the then-current emperor, trying to manipulate imperial power to crush its opposition.

Council of Constantinople
By the time of the council of Constantinople (381 CE), an anti-subordinationist reading, vigorously championed by Alexandrian bishop Athanasius (d. 373) had the upper hand; homoousios was understood as asserting the Father and Son to not merely be similar beings, but in some sense one being. While it stopped short of saying that the Holy Spirit was homoousios with the Father and Son, the council did say that the Holy Spirit “is worshiped and glorified together with the Father and the Son”, and added in a letter accompanying their creed that the three share “a single Godhead and power and substance” (Leith 1982, 33; Tanner 1990, 24, 28). Over the ensuing period the same sorts of arguments used to promote the divinity of the Son, were reapplied to the Holy Spirit, and eventually inhibitions to applying homoousios to the Holy Spirit evaporated.

Icon of the Holy Trinity, also known as Abraham’s Hospitality

From the standpoint of later catholic orthodoxy, a key episode in this series occurred in 325, when the Emperor Constantine (ca. 280–337) convened a council of bishops and decreed the Father and Son were homoousios (of the same substance or essence). Arius and his party were excommunicated. The intended meaning of ousia here was far from clear, given the term’s complex history and use, and the failure of the council to disambiguate it (Stead 1994, 160–72). They most likely settled on the term because it was disagreeable to the party siding with Arius. This new and ambiguous formula fanned the flames of controversy, as subordinationists and anti-subordinationists understood the phrase differently when signing on to it, and later argued for conflicting interpretations of it.

Athanasius and others in the prevailing party argued the salvation of humans required the Son and Holy Spirit to be equally divine with the Father. This kind of argument depends on various controversial models of salvation, such as the one on which salvation involves the “deification” or “divinization” of humans, which can only be accomplished by one who is himself divine (Rusch 1980, 22–23).

Despite shifting convictions about what salvation is and how God accomplishes it, this basic sort of argument remains popular—that if Christ and/or the Holy Spirit were not in some sense “fully divine”, then humanity couldn’t be saved by their actions. One of the most currently popular arguments is our forgiveness by God, an infinitely valuable being, requires an atoning sacrifice of infinite value. Hence, Christ has to be fully divine, as only a fully divine being has infinite value. Also, Christ must be fully human in order to save all of our humanness. This is usually stated as “Christ became human that we might become divine.”

The Athanasian Creed
By the sixth century the Athanasian Creed, written by an anonymous author, announced this image of the Trinity:

The Father eternal, the Son eternal, and the Holy Spirit eternal.  And yet they are not three eternals, but one Eternal.
As also there are not three incomprehensibles, nor three uncreated, but one Uncreated, and one Incomprehensible.  So likewise the Father is Almighty, the Son Almighty, and the Holy Spirit Almighty.  And yet they are not three almighties, but one Almighty.
So the Father is God, the Son is God, and the Holy Spirit is God.  And yet they are not three gods, but one God.

St. John Chrysostom
St. John Chrysostom, who lived in the 5th century CE, called Christ our “friend, and member, and head, and brother, and sister, and mother”.

St. Anselm
St. Anselm, the 11th-century Archbishop of Canterbury, prayed to “Christ, my mother” and called God “the great mother”.

Julian of Norwich
Julian of Norwich, an English recluse, in her 14th-Century Revelations of Divine Love says: “Just as God is our Father, so God is also our Mother”. She talks about “our precious mother, Jesus”. She speaks of the Trinity, usually described as Father, Son and Holy Spirit, in these terms: “Our Father desires, our Mother operates, and our good Lord the Holy Ghost confirms”.

Modern Worship
As for the language of church services, some British denominations have gone ahead of the Church of England into inclusivity. The Methodist Church introduced a new service book in 1999 which uses both male and female language for God, “our Father and our Mother”. The United Reformed Church agreed in 1984 to use inclusive language in all its publications and last year its General Assembly called on all URC congregations to use “inclusive and expansive language and imagery in worship”.

Also some parts of Judaism are exploring more inclusive language for God. In 1975, in the US, Naomi Janowitz and Margaret Wenig produced a version of the prayer book Siddur Nashim, which used female pronouns and images for God. In 1996, Gates of Repentance, the High Holy Day prayer book of Reform Judaism, was published, calling God “sovereign” instead of “king”, and “source” or “parent” instead of father.

William Blake: Newton

There has been no comparable movement in Islam, which is less open to this kind of reinterpretation. Christianity and Judaism, however, seem to be in the process of a major continuing realignment. This sea change is comparable to the shift a century ago when the familiar Newtonian world collapsed and Einstein shook the scientific foundations with his Theory of Relativity.

The shift from Newtonian to General Relativity
The old empires and European houses which had thrived for centuries had collapsed into conflict, paving the way for a new world to emerge. Similarly, Einstein’s theories had set the world of science at each other’s throats. As The Observatory said: “Many eminent men of science had refused to accept Einstein’s theory; this was probably due in part to the upsetting of old and ingrained ideas that it caused.”

By the time Albert Einstein had corrected his mathematical mistakes and published the completed theory of general relativity, World War I was in full swing. Afterwards, Germany was in shambles, and too wrecked to mount expeditions to the distant parts of the world where an eclipse in 1919 would be visible. In the midst of war, with no peace plans in sight, Sir Arthur Eddington and Sir Frank Watson Dyson plunged ahead to prove Einstein’s theory. The war ended, and they brought back photographic evidence of the shift of light from the stars during the eclipse, which Einstein had predicted.

General relativity abandoned Newton’s idea that gravity is a force pulling objects together. It reimagined gravity as a warping of time and space — a distortion in the fabric of the universe. According to the mathematics of relativity, light traveling through this distortion will change its path, accommodating the universe’s warps and wefts. The more massive an object, the bigger the distortion, and the more its gravity can bend light.

Newton’s theory of gravity made a competing prediction, worked out in detail by a German astronomer in 1801. His math suggested a shift only half as large, based on the notion that the force of the sun’s gravity would pull on the distant stars’ light particles.

Still, general relativity itself wasn’t immediately accepted. Some scientists had trouble understanding it. “The complications of the theory of relativity are altogether too much for my comprehension,” American astronomer George Ellery Hale confessed in a letter, which also celebrated the results from the 1919 eclipse. Others looked for alternative explanations for the moving stars, clinging to Newton’s vision of the universe.

However, Lick astronomers confirmed relativity again during the 1922 and 1923 eclipse observations in Australia and Mexico. Meanwhile, observations of the star Sirius B seemed to support another prediction, that the gravity of stars stretches the light waves they emit. Quasars, which send out powerful radio waves, also confirm Einstein’s theory of general relativity, for astronomers can measure how the sun bends those radio waves.

Read below an interesting poem, written by Sir Arthur Eddington, director of the Cambridge Observatory, who was a math prodigy and devout Quaker. Ready to be imprisoned as a conscientious objector, Eddington, like Einstein, believed in pacifism. He had acquired a copy of Einstein’s theory and was one of the few English-speaking scientists who had a thorough understanding of general relativity. He teamed up with Astronomer Royal Sir Frank Watson Dyson to persuade his nation in 1919 to put relativity to the test.

A Poem by Sir Arthur Eddington
Oh leave the Wise our measures to collate
One thing at least is certain, LIGHT has WEIGHT,
One thing is certain, and the rest debate —
Light-rays, when near the Sun, DO NOT GO STRAIGHT.

Discovery of The Dark Side
Now scientists believe only 5% of the universe is matter, but the rest of the universe is made up of dark matter and dark energy, both of which are hard to quantify. Yes, this is a sea change that rocks our fragile boats on the very large ocean of space. Once upon a time, we human creatures thought we had knowledge locked down, but now we’ve discovered once again, we know even less than Shakespeare did. We have the whole brave, new world before us, and may we be good enough to inherit it.

NOTES:

When does the Decade begin and end?

Athanasian Creed
https://carm.org/athanasian-creed-500-ad

Einstein and Relativity
http://discovermagazine.com/2019/may/why-it-took-the-1919-solar-eclipse-for-physicists-to-believe-einstein?utm_source=dsctwitter&utm_medium=social&utm_campaign=dsctwitter

Historic quotes
https://www.bbc.com/news/magazine-32960507

WHAT DID SHAKESPEARE KNOW ABOUT COPERNICANISM?
By ALAN S. WEBER
https://www.degruyter.com/downloadpdf/j/rjes.2012.9.issue-1/v10319-012-0031-x/v10319-012-0031-x.pdf

Arabic Numbers Poll
https://www.nytimes.com/2019/06/04/opinion/arabic-numerals.html?smid=nytcore-ios-share

Shakespeare: The Tempest

https://absoluteshakespeare.com/guides/tempest/commentary/act_v.htm

THE SEASON OF LIGHT

art, Christmas, dark matter, Faith, Fear, Hanukkah, Healing, holidays, Icons, Imagination, Meditation, Ministry, mystery, nature, New Year, renewal, salvation, Spirituality, Stonehenge

Hand painted Ceramic Christmas Tree

As the days grow short, some of us yearn for the light. This week I put up a few Christmas decorations, including my ceramic Christmas tree with the plastic bulbs from the 1960’s and my door wreath with ornaments from the 1950’s. I have a copper and paper manger scene I set before a small lamp, as well as an extremely gaudy, glitter filled candle nightlight to complete the mood. I keep out all year round my mom’s ceramic Holy Family group, since it’s too good to put away.

I remember living in Denver, Colorado, in the cold, dark days of December. They know how to do winter there. I would hang the big, bulging colored bulbs on the upstairs patio of our Victorian duplex, since these had the brightest light. In Louisiana, I used the tiny white lights to discretely outline the entire shape of my little stucco home. They both put out the same amount of light, but some were loud and others were quiet.

Stonehenge

Winter Solstice
Here at the tail end of the old year, the winter solstice comes on December 21, followed by Hanukkah beginning after sunset on December 22, and Christmas on December 25. All of these events have a focus on light.

The solstice happens at the same instant for all of us, everywhere on Earth. In 2019, the December solstice comes on December 21 at 10:19 p.m. CST.

That’s on December 22 at 04:19 Universal Time (UTC). It’s when the sun on our sky’s dome reaches its farthest southward point for the year. At this solstice, the Northern Hemisphere has its shortest day and longest night of the year.

The World Heritage Site at Stonehenge, England, built about 5,000 years ago, is a site specifically built to mark the winter and summer solstices. For agricultural societies, this was important. It may also have been a religious site, connecting the living with the spiritual powers for healing and also with those who are dead to this world, but remembered by the living. We don’t know if the Stonehenge people believed in an afterlife, but they did bury in the gravesites important articles the person found useful in this world, such as bone needles and mace heads.

Repurposed Jewel Menorah for Hanukkah

Hanukkah
Hanukkah, a celebration to mark the miracle of the unfailing oil in the temple lamps, has taken on greater importance in recent years. It recalls the victory of the Maccabees and their resistance against foreign domination. The word Maccabee is an acronym for the Hebrew words that mean “Who is like You among all powers, G‑d.” The Greek army had defiled the Temple by setting up an image of Zeus and sacrificing a pig upon the altar of God. Those Jews who were fine with this were “sold out” in today’s terms, but not the Maccabees, who were joined by a ragtag group who ran a fifteen year resistance effort against the skilled fighters of the Greek army.

Once the resisters reclaimed the Temple, they rededicated it, set up a new altar, and made a new menorah, for the old one had been taken. They found only enough sacred oil for one day, but the light burned for eight days. The message of Hanukkah is a little bit of light can overcome the darkness of the world, so we should never cower in the face of tyranny, do our part, trust in God, and success is sure to come.

Illuminated Manuscript of Menorah

Perhaps this is why we have an enduring fascination with superheroes, characters who overcome challenges in life, such as Harry Potter and the Star Wars pantheon, as well as everyday people who do extraordinary deeds when dire situations present themselves. Those who don’t shirk from the opportunity to do good for others, even at great cost to their own good, are selfless heroes. What doesn’t make sense to us, may be the most sensible and best choice for the greater good. This is the heart of the servant mentality, which is recognized by the central candle of the Hanukkah menorah, which has eight lights, instead of the seven which was used in the Temple.

Christmas
Christmas is the time to celebrate the coming of the light into the dark world, and the joy that the darkness cannot overcome the light. Every Christmas Eve, we hear the old story ever new in our hearts again.

Nativity of Christ with Angels and Shepherds

When my daughter was about ten years old, she looked over the church bulletin one Christmas Eve and said, “John, John, John, who is this John that has such a big part in tonight’s service?”
I whispered, “That’s the gospel of John, and the Mathew and Luke are also gospels in the Bible.”

“Oh, I missed that,” she smiled.
I chuckled.

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it. ~~ John 1:1-5

Today we know dark energy and dark matter make up 95% of the universe, and all solid matter makes up the other 5%. In the ancient days, people thought God had made them the center of the world, but now science can make us feel small. Yet God still calls us into the dark spaces to shine like lights in the world.

We can look around and see, just as in the time of Christ’s birth, authoritarian leaders oppressing the minority members of their countries, and we see the rich and powerful controlling the economies of the world for their own profit, but not for the health of the planet or its population.

We see some of our leaders in the church unwilling to open their hearts to all of God’s children because the leaders live in fear rather than in the power of God’s love for all persons. We also see people of faith unwilling to take on the claims of a life lived in Christ, and so accept a mere testimony to the offer of the fullest life in Christ. A faith without works is a dead faith, or no faith at all, for there’s no evidence to convince the world we have a living faith. If we have the light of Christ in us, we will make our world a brighter and better place, and shine like stars in the world.

For it is the God who said, “Let light shine out of darkness,” and God is the one who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. ~~ 2 Corinthians 4:6

No matter how you’re celebrating the return of the light this season, may you find at this year’s end more light than darkness and may you shine more brightly in a world which needs so desperately the light of pure and unconditional love willing to risk its own self for the greater good of others. This is the reason Christ came into the world, to serve the Father’s purpose and redeem the fallen and broken world, for all who believed.

MEDITATION ON THE LIGHT
Proverbs 20:27
“A person’s soul is the Lord’s lamp, which searches out all the innermost parts.”

First century oil lamp

Focus the mind on the multiple images of the lamp, the oil, the wick and the different hues of the flame, in order to understand the profound guidance in the divine service of every individual.

Flames demonstrate that while spiritual endeavors such as contemplative prayer and inner personal transformation are important, nonetheless the actual performance of mitzvot (the 613 commandments) is what is most essential. It’s practical deeds that keep the radiance of the soul kindled upon the body, acting much like the oil that fuses flame and wick.

Takeaway: It’s practical deeds that keep the radiance of the soul kindled upon the body—acting much like the oil that fuses flame and wick.

Questions for the eight candles of Hanukkah:

  1. For You, G‑d, are my Lamp; and G‑d will illuminate my darkness. The first question is: Why is G‑d’s Name invoked twice, seemingly bisecting the verse into two separate statements?
  2. What part do the lighter and darker colors of the flame play in our spiritual lives?
  3. What is the quality of our own light?
  4. Contemplate the divine radiance which fills all worlds, as well as the radiance which surrounds all worlds. Consider how we have both matter and dark matter/energy in our physical world, as a complement to the divine’s dual filling and surrounding of space. (Psalm 145)
  5. As the lights grow brighter in this season of light, is God’s love growing greater in our hearts?
  6. Is God’s love transforming our lives from the inside out, so God’s love can shine through us?
  7. The Hanukkah lamp has eight lights, plus one for the “servant” light. Is the energy of God’s love moving us to shed the light of God abroad in service of the least, the last, the lost, and the lonely?
  8. Where will we shine in the days to come, to be a light to the world and for the sake of God’s name?

NOTES AND LINKS FOR MORE INFORMATION:

Stonehenge: World Heritage Site:

https://www.english-heritage.org.uk/visit/places/stonehenge/history-and-stories/history/

Dates for Hanukkah:

https://www.chabad.org/holidays/chanukah/article_cdo/aid/103929/jewish/The-Eight-Days-of-Chanukah.htm

Everything you want to know about Hanukkah:

https://www.chabad.org/holidays/chanukah/default_cdo/jewish/Hanukkah.htm

NASA discussion on Dark Matter:

https://science.nasa.gov/astrophysics/focus-areas/what-is-dark-energy

Part of this comes from:
A Chanukah Discourse by Rabbi DovBer of Lubavitch
“THE SOUL OF MAN IS THE LAMP OF G-D.”

https://www.chabad.org/library/article_cdo/aid/63273/jewish/Flames.htm

ICONS OF THE NATIVITY

adult learning, art, Christmas, Creativity, Faith, grief, Health, holidays, Icons, Meditation, Ministry, mystery, Reflection, Spirituality, vision, Work

Icon of the Nativity

What is the most important image of the birthplace of Christ? For some of us, it’s a stable filled with hay and animals, in which the Holy Family fill with divine light. For others, the essence is the Holy Family alone. For others, those who brought various gifts take prominence. The early icons describe a dark cave, similar to the tomb in which Christ was laid after his crucifixion. This shouldn’t surprise us, for his birth made him at-one-with-us, just as his death and resurrection made at-one-ment for us. If a picture is worth a thousand words, the icons are worth a million words, or a whole theological thesis.

The cave, manger, and swaddling clothes are indications of the kenosis (emptying) of the Godhead, His abasement, and the utter humility of Him who, invisible in His nature, became visible in the flesh for humanity’s sake, was born in a cave, wrapped in swaddling clothes, and thus foreshadowed His death and burial, in the sepulcher and the burial clothes.

Icon of the Burial of Christ

The icons are a window into the holy spaces, into the heavenly realm, or the spiritual world, whereas western paintings from the renaissance onward are representations of our three dimensional world on a flat surface. Icons have their own vocabulary and forms, so a wonder working icon from the 4th century would be copied over and over again into the present age. Modern icon painters would reinterpret the themes of the ancient icons, but until these images prove themselves to be “spiritual windows,” they’ll be mere paintings, but they won’t be true icons.

In the western world, we’re more likely to consider the narrative in traditional art, so the story details are as important as the design and color elements. Over the centuries the style changes with the artists,, but the main elements tend to stay the same.

Durer, Perspective Nativity

With the Renaissance, artists and their patrons were more interested in the humanity of Christ, as well as the human figure itself. The landscape gets rendered in all its glory, and the architecture of the towns calls us to take a walking tour through it. By the baroque period, artists create a full scale Broadway production scene on their canvases. A “cast of thousands” seem to heighten the importance of the event portrayed.

Rogier van der Weyden, Nativity with the Donor Pieter Bladelin

Our class worked these past two weeks on The Nativity. Gail’s memory of her family incubating a premature baby in a dresser drawer became her Jesus in the Manger. While this may sound strange to some folks, my great grandparents also nursed a premie in this same manner in rural Louisiana. Adding layers of color to her ground, as Rothko did in his color field paintings, was her goal. I failed to get another photo. She’s still working on it.

And they laid him in a dresser drawer, for he was too small for a crib

Mike was working on a shed and the sky. This was more exciting to him than anything else. The figures came later. I also failed to photo them.

First stage of the Nativity shed

He had a coworker pass away during this time. If his mind wasn’t in this work completely, I could understand. His vacation painting of the beach chair at sunset was more of what he can do when his mind is free and his heart is at peace.

Vacation is really great

When I’m sick, I have limited artistic ability. By this, I mean I have no spiritual sensitivity to the world. I can’t feel connected to the shapes, colors, or forms. I’m “dead to this world” as well to the world beyond this one. My hand feels like lead, and my one brain cell which hasn’t gone to Pluto is only working at 20% power. I don’t do sick well, for I take it as a great inconvenience, if not an insult to my nature. I have people to see and paintings to make. I may destroy this little work, but it does have the traditional icon themes of the cave and the swaddling clothes of the birth and death of Christ.

Nativity in a Nimbus

When we go back and sit before an icon, we’re struck by the silent voice of the image. We have a choice: we can dismiss this still, small voice, or we can pause and listen to the voice of God speaking to our heart. I hope we don’t race off to do yet one more of the many “got to do lists” of the Christmas season, but sit for a moment, with a hot cup of our favorite beverage and a little cookie, and mingle with the mystical voices from heaven. We will be choosing the better part, just as Jesus said to Martha, “You are worried and distracted by many things; there is need of only one thing. Mary has chosen the better part, which will not be taken away from her.” (Luke 10:38-42)

NOTES:

Best source for Icons: Ouspensky & Lossky, The Meaning of Icons

Rogier van der Weyden, Nativity with the Donor Pieter Bladelin, center panel of the Middleburg (Bladelin) Altarpiece, ca. 1445, oil on panel, 91 x 89 cm. Gemäldegalerie, Staatliche Museen zu Berlin, Berlin, inv. no. Nr. 535 (artwork in the public domain)

Time and Art March Along

adult learning, art, Creativity, Faith, Health, Ministry, Painting, purpose, renewal, Spirituality, vision

Time and the tide waits for no one, we’re certain of this, for we can no more wrestle the waters of the sea to keep the waves from their constant flowing in and out than we can stop the minutes and seconds from slipping into the past, where they’ll be only a memory for a while.

As a mother, I endured the pains of childbirth for excruciating moments, but when I held my beloved daughter in my arms, I immediately began to replace those difficult memories with the present joys of her new life and my new hopes for our life to come. I learned how quickly a newborn child could grow, for she hardly had a chance to wear those cute 3 month old clothes before she outgrew them. When she was six, I bought her lace Sox and white patent leather shoes two weeks before her baptism, but she out grew them and walked to the font barefooted to receive the sacramental water.

Apple

I was appalled, but children’s feet don’t pay attention to parent’s pocketbooks or church calendars. Besides, God called her to holy ground, so her feet needed to be bared. The rest of us were just doing church. Time and tide, as well as the Holy Spirit, can’t be controlled by any human means. We have to ask, what does this have to do with art?

Fruit

Samuel Johnson, the English author said, “The true art of memory is the art of attention.” To what do we pay attention?

1. To the various lists of chores we need to do before we can do something for our own joy or spiritual health?

2. To our list of fears and anxieties about what others will think of our choice to do an activity?

3. To our feelings of inadequacy if we don’t achieve instant success?

I could name others, but in truth, the true art of memory, which is the art of attention, is being present to oneself and to the present moment. We aren’t asked to be in the future or the past, but in the now. This isn’t as easy as it seems, but it’s extremely rewarding. When an artist “gets into this zone of the present moment,” all cares fall away, thinking about pains and problems ceases, and only the creative process and the creation becomes important. In a sense, the artist enters into the life of the creating God. How is this so? God is I AM, or the one who is I AM BECOMING. God is also I WILL BE, for God’s name is all of the “being and becoming” verbs at once.

Autumn Leaves

I began formal art lessons at age 8 years old, but not everyone has that opportunity. Grandma Moses began painting at 78 years of age. Some people paint for fame or to try to earn a living. That was my goal before God called me to the ministry. Now I see my art as the opportunity for others to grow closer to God as a form of meditation. It’s also a good way to challenge the brain, since learning new things helps to keep the mind sharp. Adults need this, along with exercise, a healthy lifestyle, and companionship.

Over the last year, two students have persisted. Both have improved their drawing skills, they are better able to make self directed choices, they are better problem solvers, they see better, and their painting skills are improving. Moreover, while they say “I really don’t have time for this, but if I don’t do it, I get overwhelmed by too many other things. Art class helps me clear out a space for myself.”

Autumn Leaves

In a sense, painting is like prayer. If we don’t have time for prayer, we can find our lives cycling out of control. We are ships on tides we can’t control and live from day to day, watching the leaves of our calendars fly past us, never to return again. Some of us may like living in chaos, since it gives us the feeling of being alive. Others choose to live in chaos because then they don’t have to deal with their feelings, but can spend their time putting out the fires. If we stop for prayer, or stop to paint, these feelings will come to the surface. At least in prayer or in art class, we’re in a place where God is close at hand. As the scriptures promise,

“The Lord is near to all who call on him, to all who call on him in truth.” (Psalms 145:18)

Art for Life

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As part of my ministry in retirement, I take my prior callings as an artist and a pastor with equal passion and joy. I call my studio ARTANDICON because my paintings aren’t just pretty colors, but always have a spiritual content. You may think I’ve painted a pleasing landscape, but my intent was to glorify the God who created this world and gave us the mandate to care for God’s creation.

Transparent Geometric Figures

In art class we not only learn art lessons, such as how to render a realistic 3-dimensional geometric form on a flat piece of canvas in perspective using size and scale, but we also learn about the color wheel. Colors which are warm tend to come forward, and cool colors tend to recede. These examples from last week’s class are a case in point.

Colorful Geometric Figures

I didn’t make it easy on them, for we learn more when we’re faced with a challenge. Adults in particular need to have continuous learning experiences to keep their minds nimble and active. Learning new and complex skills is one of the six pillars of Alzheimer’s prevention, along with social engagement, regular exercise, healthy diet, quality sleep, and stress management.

This is the 2nd year of our class and they’re showing improvement over last year. They can draw the forms better and we’re working now to free them from making a line and filling it in like a coloring book. This is a sign of “needing to get the design right before I start.” Most of us are “afraid” most of our lives—will we measure up, what will people think of me, what if I make a mess, and worst of all, can I live with myself and know I’m not perfect?

Each person in art starts from where they begin. Art is one of the few classes in which working hard will help improve your skills. Plus students aren’t judged against against an abstract criteria, but for how well they managed to fulfill the parameters of the lesson and their overall improvement. Faith, not works, may get us to heaven, but works, not faith, get us an art work.

Colorful Geometric Figures

In art class, we have to drop all these false masks of “competence and perfection.” Every day is a learning experience and every work we do will have some small part which we know “I could have done this better.” Yet we have to let this work go out from under our hands and take this lesson to the next work. If we truly learned that lesson, we’ll learn a new one on this next work, and the cycle repeats. We call this the growth cycle in art. In life, it’s called “growing pains” or suffering. All artists “suffer for their work” if they’re making progress and growing.

In the spiritual life we can be comfortable or suffering. Those of us who are comfortable aren’t aware of the suffering of others, the injustice of systemic oppression, or environmental harm. We aren’t meant to merely co-suffer, but are called to act to relieve suffering and change the systems that cause suffering in the world and her peoples.

In art class, students tend to draw one object at a time, without checking the scale of it to the nearby objects. Then when they paint it, they focus on getting the one object looking good, even if they ignore the original shape. Rather than correct the other shapes of their drawing, they go ahead and fill in the lines. This is a problem many of us have in life. We pay too much attention to one thing, to the detriment of everything else. We work on it, trying to get it right and then everything else is out of whack. We’re like a three year old who gets the scissors in hand and works diligently to even out his or her selfie haircut. It doesn’t go well for us. It’s like cleaning the kitchen, but letting the rest of the house go to pot or worse.

Art class is a place where you learn life lessons as well as art. Art is for life. It’s a place where you can get encouragement for your best efforts. We all make the same mistakes. Great artists can see flaws in their own work the average person doesn’t have the eye to see. If they are truly great, they’ll be truly humble, for they know how much more they have to learn. If we could bring these art lessons to life, many of our interpersonal relationships would be much more successful.

“And not only that, but we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.” ~~ Romans 5:3-5

Homage to Morandi

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Morandi: Still Life

My students in the art class at the church have shown much progress since we began last year. I’m proud of them for sticking in there and taking this journey down a path less traveled by others. Most art education classes begin with the idea of a model and the students should all try to match it. This is typical of “right answers” in most schoolwork, such as math. Indeed, 2 plus 2 should equal 4, and not 3 or 5. We can’t get creative in our answers in math class, but we can have room for creativity in art class. If we have a still life to render on a page, we should have something that’s recognizable as the objects, but Cubism has taught us the objects don’t have to be painted as Realism. We can paint them different, emotional colors, as in Fauvism, or in a monochromatic scheme, like Georgio Morandi.

Mike’s Most Recent Work

Another growth area we have is continuing to observe the subject while we draw and paint. Children draw the idea or symbol of the thing they’re representing. If we’re attempting to render a realistic subject, we need to constantly check back to the objects to notice the negative spaces and the shadows, as well as the forms themselves. This is a matter of discipline, which all artists have to undergo. I spent many an hour in art school drawing models without ever being able to look at my work—this is how you train your brain to connect to your hand. The first efforts are pretty goofy looking, for sure. You have to leave your ego at the door if you want to become an artist.

All beginning artists try to make a shape perfect first and then color it in, much like filling in the black lines of a coloring book. This year we’re working on losing our need to be perfect from the start, and begin to paint from the first. This lets us have more emotion and feeling in our work. We do this by drawing with a brush and a light, yellow wash on the canvas. We can easily paint over it with our thicker paints. If we don’t get it right, we can scribble over it, or use a pale pink wash to make a different line. 

Gail’s Most Recent Work

About the age of nine, children begin to draw what they see, but still have no real sense of perspective or scale. The most important object is the largest. About the time they become teenagers, they show an interest in realism and the artistic skills needed to produce these tricks of the eye. More precocious children will begin earlier, and others may never show an interest at all. Some naive painters will retain childish forms, but have strong pattern and design elements, such as Grandma Moses, who painted the memories of her childhood. 

Last year I started the class on basic perspective. It might have been too difficult for some, or too uninteresting for others. Yet basic perspective is a building block lesson for any art lesson that is more than decorating a flat surface with pretty colors. Likewise, making a shadow study of basic geometric forms is important because all objects in nature can be reduced to a geometric form: tree trunks are cylinders, fir trees are cones, oak trees are spheres, houses and churches are rectangular solids and pyramids, and bridges are rectangular solids supported by piers, which are more of the same. A complex landscape becomes easier to sketch out in block shapes if the artist can identify the basic components of what he or she sees.

Last Year: Boxes on Top of Boxes

People think art is “Just something I can do when I feel like I’ve got nothing else to do.” This is the description for finger painting for kindergarteners, if you think about it. Art is for both thinking and feeling, since both the brain and the heart need to be active at the same time. Some say only the heart needs to be active, but the head is exercising choices and making decisions to limit the red or to add more yellow or to rip a huge black down the side of the canvas. Only the artists who are unintegrated will contend they work only from the mind or from the heart. We actually work with both, even if one is diminished in nature.

Cornelia’s Homage to Morandi

If the great commandment, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind,” means anything in the art life, it’s we aren’t meant to separate any one part of our experience from any other part. In our art expressions, as in our faith expressions, our heart, soul, and mind needs to be fixed on love of God, as well as love of neighbor, for loving our neighbor, in whatever form, fashion, or fix our neighbors find themselves in, is the same as loving the image of God in which they were also made. By loving our neighbors, we love ourselves also. If we hate our neighbors, we hate ourselves. God didn’t mean for us to hate God’s image.

These are the wonderful spiritual truths we learn in art class. It’s more than learning how to mix colors or draw a box in perspective. These are art skills. Life skills are way more important. Take a look at the work from last year and this year. You can still join this class. You aren’t competing with anyone, but you will be working to improve over time. Going onto perfection takes time. Now is a good time to begin!

LESSONS FROM A MASTER

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“Only when he no longer knows what he is doing, does the painter do good things.

Edgar Degas, the French artist known for his ballerina paintings, is a good teacher from whom to learn. A true artist learns something new every day and isn’t afraid of failure. Failure is just another word for discovering what won’t work. As artists and as Christian believers, we are a people of hope. In fact, one might say we’re afflicted with chronic optimism. Even when our work fails to satisfy us, we can say, “Look at what I learned on this, and what I can carry over to my next work.”

North Carolina Sunlit Path

This little landscape is the second stage of a previous painting, one which I began while I was ill with a sinus infection. If I wasn’t at my best, I also wasn’t at my worst, so I was painting at my easel. I knew I wasn’t happy with it, but I thought I’d live with the painting until I heard it tell me what was needed.

Stage One

The trees of the finished work are more slender, more shaped by the wind of the Carolina coastline. The bush masses are larger and have more contrast, while the sky is more evenly colored. Even the path has more sunlight and less shade.

Original Photo

Artistic license is the ticket to drive we all got as children with crayons and poster paint. We could paint the sky red if we took a notion to do so, give our dogs blue tongues, or paint the grass orange. Only the grownups among us squelched our creative spirits. Sometimes we have to learn to forget ourselves on purpose to learn art, faith, love, compassion, or joy.

I’m going to teach Friday morning art classes again at Oaklawn UMC. You bring your materials, I volunteer my years of experience teaching K-12 and adults. You get to learn real art:

  1. Perspective

  2. Shading in Value & Color

  3. Color Wheel

  4. Drawing & Painting from Life

  5. Still Life

  6. Landscape

  7. Icons

One thing you’ll never do is copy anything I’ve already done or come home with a work that looks similar to one of your classmates. Art is about expression of your inner truth. You get to do you, and have a safe place to grow and struggle.

As G. K. Chesterton said in Orthodoxy:

“Poets do not go mad; but chess-players do. Mathematicians go mad, and cashiers; but creative artists very seldom. I am not, as will be seen, in any sense attacking logic: I only say that this danger does lie in logic, not in imagination.”

We artists will not go mad, but we will stretch our minds, deepen our souls, and gain a greater appreciation for the creative struggle.

The first class will begin Friday, September 6 at 10 am, and meet on Fridays afterwards. We’ll break for thanksgiving and Christmas. I’ll get a material list to the church office soon.

The Image of God

art, Attitudes, Creativity, Faith, Family, Forgiveness, Holy Spirit, Icons, Imagination, incarnation, Israel, Ministry, Painting, Reflection, renewal, righteousness, salvation, Spirituality, vision

When I was a child, my mother’s friends were sure I was the spitting image of little Martha. Likewise, my daddy’s friends thought I was a chip off the old block of Stew-boy. I suppose I had enough of the parental DNA to be claimed by both sides of the family, as long as I wasn’t in the dog house for some juvenile infraction. Even today, folks are just gaga over who the newest royal baby favors, whether it’s our beautiful American Megan’s face or the handsome English Prince Harry’s mug. Since baby Andrew is a boy, hopefully he inherits Harry’s beard and the good health of both parents.

The Golden Christ

This odd phrase, the “spitting image,” was known in its earliest form in the 17th century, and has come down in its modern meaning today through literature and the theater. I heard it growing up from all the old folks in town and from all my out of town relatives when they pinched my cheeks at the summer camp meetings and family reunions. If you read some internet sites, they’ll even claim it has a biblical source, since God used spit and mud to create the first human beings. Of course, these sites don’t bother to attach the texts, but just repeat the claim. Let’s see if you can spot which text is the “proof” for this “spitting image” claim.

The Golden Christ

The first chapter of Genesis is the most recent biblical account of creation, known as the Priestly account:
“Then God said, ‘Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.’ So God created humankind in his image, in the image of God he created them; male and female he created them.” ~~ Genesis 1.26-27


We don’t see the mud and spit claim here, so we turn to the older account of creation, found in Genesis 2:4-7—

“In the day that the Lord God made the earth and the heavens, when no plant of the field was yet in the earth and no herb of the field had yet sprung up—for the Lord God had not caused it to rain upon the earth, and there was no one to till the ground; but a stream would rise from the earth, and water the whole face of the ground— then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being.”

Here we have water from streams or mists rising from the face of the earth and dust from the ground, which God used to form the first human person. However, God doesn’t use spit.

Icon of Christ, Creator and Savior

Where do people get the idea God uses spit and mud to create human beings? They must be thinking of Jesus, who cured the blind beggar with a poultice of dust and saliva, as recorded in the book of John:

As he walked along, he saw a man blind from birth. His disciples asked him, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’

Jesus answered, ‘Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him. We must work the works of him who sent me while it is day; night is coming when no one can work. As long as I am in the world, I am the light of the world.’

When he had said this, he spat on the ground and made mud with the saliva and spread the mud on the man’s eyes, saying to him, ‘Go, wash in the pool of Siloam’ (which means Sent).

Then he went and washed and came back able to see.
~~ John 9:1-7

If some folks confuse Jesus with God, we can forgive them, since Colossians 1:15 reminds us, “He is the image of the invisible God, the firstborn of all creation.”

As the ancient creeds remind us, God has One nature, but Three Persons; and is one in unity of work, wisdom, energy, and love. We who were created in this divine image “and have clothed (ourselves) with the new self, which is being renewed in knowledge according to the image of its creator,” are daily recovering the image of God. Colossians 3:10 is one of the most precious promises of the faith, for it testifies to God’s work in us, as the passive voice in scripture so often denotes.


So, what exactly is this divine image? If we look around us, we see a variety of faces and bodies, if we count the physical types of human beings. While some have tried to claim a perfect racial image in the past, or to eliminate all but their own tribal relations, today we have difficulty holding this thought together with “firstborn of all creation.” If we believe God created all things, all people, and all of us humans share in the divine image, then we’re all part of God’s family and we all share the DNA of the image.

I Am the One who Is

Is that image physical? It’s not the DNA of genetics, although we all share 99.9% of our DNA if we have common ancestry from any of the great continents. For those of European ancestry, everyone has a common ancestor from 3,400 years ago. Yet we still have enough variety in our DNA to make us unique persons. Because God’s creation of human beings in God’s image isn’t a physical imitation of God’s spiritual body, we have to understand the IMAGE as an incorporeal form more than a bodily form.


If we’re made in the spiritual image of God, then we must be more aligned to the wisdom of God, the energy, work, love of God, and look to our need to acquire the divine nature, as we put off our human nature bit by bit. If we keep yearning for the human nature, or the mortal flesh, then we’ll never grow into the higher and finer image. We often make the excuse, “I only human,” but fail to ask for God’s help to grow beyond our human nature into the divine nature of love for all creation.

Moreover, if we’re made in the spiritual image of God, our physical attributes mean less than our spiritual attributes. This isn’t to discount our humanity, but it’s to say our human differences mean less to God than they do to us. We look for reasons to separate us into tribes, but God looks for reasons to include us into incorporate us into God’s family, “for those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family.” ~~ Romans 8.29

Renaissance Christ

Then it matters not who we are, what we look like, or where we’ve been on our journey to our faith in the Christ who saves us. Just as the Son has the image of God, and all persons have the image of God, all can be saved by the faith of the Son who trusted in the Father for his life, death, and resurrection. Too often people of faith focus wrongly on the requirements for a good life in order to be saved, but the only true necessity for salvation is unconditional faith in the one whose faith rested in the God who both creates and saves God’s people and world. This is why his family called him Jesus, or “God Saves.”

This is why the most unlikely people can claim the faith of Christ, and why their faith drives “good people” to distraction. But as it was even in the days of the Lord himself, as he reminded those who wanted to keep the smallest of laws, but ignore the greater meaning and spirit of the whole law. The whole of the law was summed up in two commandments: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.” This is the greatest and first commandment. And a second is like it: “You shall love your neighbor as yourself.” ~~ Matthew 22:37-39

I admit it’s hard to love my neighbors, since it’s sometimes difficult to love even some of the members of my extended family. If I’m honest, I often need a little breathing room from some of my immediate family, but I admit I have stress issues after a lifetime of ministry and helping people with their myriad family crises.

If we can learn to include in our lives and in our worship places more people who have hearts full of love of God and neighbor, we might find ourselves enriched by their joy and talents, as well as their fresh outlooks on life. The more alike we all are, the fewer creative ideas are lifted for the unknown future. We need a variety of viewpoints and visions to meet the challenges of the future, which by definition will not be a repeat of yesterday. We cannot pour new wine into old wineskins, or the vessel won’t hold. We are a people inspired by the Holy Spirit and meant to change.

As the scripture tells us in 2 Corinthians 3:17-18—

“Now the Lord is the Spirit,
and where the Spirit of the Lord is, there is freedom.
And all of us, with unveiled faces,
seeing the glory of the Lord as though reflected in a mirror,
are being transformed into the same image
from one degree of glory to another;
for this comes from the Lord, the Spirit.”

The Good Shepherd

I’ve included various paintings from my studio of the icons of Christ. Many people have their own image of Jesus which appeals to them, and it’s usually one that is created in a human image. By this I mean, the Jesus is sympathetic, prayerful, strong, otherworldly, calm, friendly, or some other attribute common to the relevant age. The Japanese Jesus has Orientalized features, the Native American Jesus looks like one of the people, the African Jesus is black, and the European American Jesus favors Mediterranean origins more than the Holy Land. The Icons of the early church have their own imagery, which is as much theological as artistic. I hope you enjoy the post, and focus on one question per day to consider:

  1. Do you see the image of God in others?
  2. How is your own image of God is recovering?
  3. Do the acts or behaviors of others diminish the image of God in them?
  4. How can you find common cause with people you disagree with?
  5. Spend a day looking for the good in others.
  6. Use today to reflect in words, art, or music on your experience with the image of God.

INTERNET REFERENCES TO SPITTING IMAGE IN THE BIBLE

https://www.merriam-webster.com/words-at-play/spitting-image-origin-meaning

https://grammarist.com/usage/spitting-image/

The others refer back to these or to others quoting these above.

All You Need is Love

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Our annual conference began today here in Arkansas. We United Methodists have a rich tradition from our founder John Wesley, who was a brand plucked from a burning parsonage back in 18th century England. While the Church of England thought him something of a firebrand and an upstart, he only wanted to rekindle the flame of the Spirit of God and renew the church of his time.

Love, Joy, Peace, and Hope

Wesley understood people could go through the motions of an outward show of religion, but lack an inward conviction of any true faith and trust in God’s saving grace. As we say today, just going to Burger King won’t make you a burger any more than going to a KFC will make you a chicken. If showing up in church doesn’t make one a Christian, what does give the evidence of the fully formed Christian person?

Wesley’s answer is to contrast the religion of the world, or what we might call civic religion today, with the soul so thirsty for God, only the love of God and love of neighbor can satisfy that desire. Wesley says in his “Sermon on the Mount, 2, (Standard Sermon #22), “And it is as impossible to satisfy such a soul, a soul that is athirst for God, the living God, with what the world accounts religion, as with what they account happiness. The religion of the world implies three things:
1. The doing no harm, the abstaining from outward sin; at least from such as is scandalous, as robbery, theft, common swearing, drunkenness.
2. The doing good, the relieving the poor; the being charitable, as it is called.
3. The using the means of grace; at least the going to church and to the Lord’s Supper. He in whom these three marks are found is termed by the world a religious man.”

Then Wesley asks, “But will this satisfy him who hungers after God? No: It is not food for his soul. He wants a religion of a nobler kind, a religion higher and deeper than this. He can no more feed on this poor, shallow, formal thing, than he can “fill his belly with the east wind.”

True, he is careful to abstain from the very appearance of evil; he is zealous of good works; he attends all the ordinances of God: But all this is not what he longs for. This is only the outside of that religion, which he insatiably hungers after. The knowledge of God in Christ Jesus; “the life which is hid with Christ in God;” the being “joined unto the Lord in one Spirit;” the having “fellowship with the Father and the Son;” the “walking in the light as God is in the light;” the being “purified even as He is pure;” — this is the religion, the righteousness, he thirsts after: Nor can he rest, till he thus rests in God.

For John Wesley and all who claim his mantle in the ages following, the words Love of God and Love of Neighbor still echo across the years. If ever there were a watchword from Wesley’s life, from his conversion through his many years of preaching, it is the word Love. Once he trusted Christ for his salvation, the next day his diary entry was, “My song shall be always of the loving-kindness of the Lord: with my mouth will I ever be showing forth thy truth from one generation to another.”

This great Standard Sermon ends with the words:
“But my full soul shall still require
A whole eternity of love.”

The whole sermon is below, for your blessing and spiritual formation. May all your exercises be done in love today and always.

Joy and Peace, Cornelia


“Blessed are the meek: For they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: For they shall be filled. Blessed are the merciful: For they shall obtain mercy.”
~~ Matthew 5:5-7

I. Who are the meek who shall inherit the earth?
II. The hunger and thirst for righteousness are the strongest of our spiritual appetites.
III. The merciful are they who love their neigbors as themselves.

I.
1. When “the winter is past,” when “the time of singing is come, and the voice of the turtle is heard in the land;” when He that comforts the mourners is now returned, “that he may abide with them for ever;” when, at the brightness of his presence, the clouds disperse, the dark clouds of doubt and uncertainty, the storms of fear flee away, the waves of sorrow subside, and their spirit again rejoiceth in God their Saviour; then is it that this word is eminently fulfilled; then those whom he hath comforted can bear witness, “Blessed,” or happy, “are the meek; for they shall inherit the earth.”

2. But who are “the meek?” Not those who grieve at nothing, because they know nothing; who are not discomposed at the evils that occur, because they discern not evil from good. Not those who are sheltered from the shocks of life by a stupid insensibility; who have, either by nature or art, the virtue of stocks and stones, and resent nothing, because they feel nothing. Brute philosophers are wholly unconcerned in this matter. Apathy is as far from meekness as from humanity. So that one would not easily conceive how any Christians of the purer ages, especially any of the Fathers of the Church, could confound these, and mistake one of the foulest errors of Heathenism for a branch of true Christianity.

3. Nor does Christian meekness imply, the being without zeal for God, any more than it does ignorance or insensibility. No; it keeps clear of every extreme, whether in excess or defect. It does not destroy but balance the affections, which the God of nature never designed should be rooted out by grace, but only brought and kept under due regulations. It poises the mind aright. It holds an even scale, with regard to anger, and sorrow, and fear; preserving the mean in every circumstance of life, and not declining either to the right hand or the left.

4. Meekness, therefore, seems properly to relate to ourselves[.] But it may be referred either to God or our neighbour. When this due composure of mind has reference to God, it is usually termed resignation; a calm acquiescence in whatsoever is his will concerning us, even though it may not be pleasing to nature; saying continually, “It is the Lord; let him do what seemeth him good.” When we consider it more strictly with regard to ourselves, we style it patience or contentedness. When it is exerted toward other men, then it is mildness to the good, and gentleness to the evil.

5. They who are truly meek, can clearly discern what is evil; and they can also suffer it. They are sensible of everything of this kind, but still meekness holds the reins. They are exceeding “zealous for the Lord of hosts;” but their zeal is always guided by knowledge, and tempered, in every thought, and word, and work, with the love of man, as well as the love of God. They do not desire to extinguish any of the passions which God has for wise ends implanted in their nature; but they have the mastery of all: They hold them all in subjection, and employ them only in subservience to those ends. And thus even the harsher and more unpleasing passions are applicable to the noblest purposes; even hatred, and anger, and fear, when engaged against sin, and regulated by faith and love, are as walls and bulwarks to the soul, so that the wicked one cannot approach to hurt it.

6. It is evident, this divine temper is not only to abide but to increase in us day by day. Occasions of exercising, and thereby increasing it, will never be wanting while we remain upon earth. “We have need of patience, that after we have done” and suffered “the will of God, we may receive the promise.” We have need of resignation, that we may in all circumstances say, “Not as I will, but as thou wilt.” And we have need of “gentleness toward all men;” but especially toward the evil and unthankful: Otherwise we shall be overcome of evil, instead of overcoming evil with good.

7. Nor does meekness restrain only the outward act, as the Scribes and Pharisees taught of old, and the miserable Teachers who are not taught of God will not fail to do in all ages. Our Lord guards against this, and shows the true extent of it, in the following words: “Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill, shall be in danger of the judgment:” (Matt. 5:21, &c.) “But I say unto you, That whosoever is angry with his brother without a cause, shall be in danger of the judgment: And whosoever shall say to his brother, Raca, shall be in danger of the council: But whosoever shall say, Thou fool, shall be in danger of hell-fire.”

8. Our Lord here ranks under the head of murder, even that anger which goes no farther than the heart; which does not show itself by an outward unkindness, no, not so much as a passionate word. “Whosoever is angry with his brother,” with any man living, seeing we are all brethren; whosoever feels any unkindness in his heart, any temper contrary to love; whosoever is angry without a cause, without a sufficient cause, or farther than that cause requires, “shall be in danger of the judgment;” enochos estai, shall, in that moment, be obnoxious to the righteous judgment of God.
But would not one be inclined to prefer the reading of those copies which omit the word eikE, without a cause? Is it not entirely superfluous? For if anger at persons be a temper contrary to love, how can there be a cause, a sufficient cause for it, — any that will justify it in the sight of God?
Anger at sin we allow. In this sense we may be angry, and yet we sin not. In this sense our Lord himself is once recorded to have been angry: “He looked round about upon them with anger, being grieved for the hardness of their hearts.” He was grieved at the sinners, and angry at the sin. And this is undoubtedly right before God.

9. “And whosoever shall say to his brother, Raca;” — whosoever shall give way to anger, so as to utter any contemptuous word. It is observed by commentators, that Raca is a Syriac word, which properly signifies, empty, vain, foolish; so that it is as inoffensive an expression as can well be used, toward one at whom we are displeased. And yet, whosoever shall use this, as our Lord assures us, “shall be in danger of the council;” rather, shall be obnoxious thereto: He shall be liable to a severer sentence from the Judge of all the earth.

“But whosoever shall say, Thou fool;” — whosoever shall so give place to the devil, as to break out into reviling, into designedly reproachful and contumelious language, “shall be obnoxious to hell-fire;” shall, in that instant, be liable to the highest condemnation. It should be observed, that our Lord describes all these as obnoxious to capital punishment. The first, to strangling, usually inflicted on those who were condemned in one of the inferior courts; the second, to stoning, which was frequently inflicted on those who were condemned by the great Council at Jerusalem; the third, to burning alive, inflicted only on the highest offenders, in the “valley of the sons of Hinnom;” GE Hennon, from which that word is evidently taken which we translate “hell.”

10. And whereas men naturally imagine, that God will excuse their defect in some duties, for their exactness in others; our Lord next takes care to cut off that vain, though common imagination. He shows, that it is impossible for any sinner to commute with God; who will not accept one duty for another, nor take a part of obedience for the whole. He warns us, that the performing our duty to God will not excuse us from our duty to our neighbour; that works of piety, as they are called, will be so far from commending us to God, if we are wanting in charity, that, on the contrary, that want of charity will make all those works an abomination to the Lord.

“Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee,” — on account of thy unkind behaviour toward him, of thy calling him “Raca,” or, “Thou fool;” think not that thy gift will atone for thy anger; or that it will find any acceptance with God, so long as thy conscience is defiled with the guilt of unrepented sin. “Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother,” (at least do all that in thee lies toward being reconciled,) “and then come and offer thy gift.” (Matt. 5:23, 24)

11. And let there be no delay in what so nearly concerneth thy soul. “Agree with thine adversary quickly;” — now; upon the spot; “whiles thou art in the way with him;” if it be possible, before he go out of thy sight; “lest at any time the adversary deliver thee to the judge;” lest he appeal to God, the Judge of all; “and the judge deliver thee to the officer;” to Satan, the executioner of the wrath of God; “and thou be cast into prison;” into hell, there to be reserved to the judgment of the great day: “Verily, I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.” But this it is impossible for thee ever to do; seeing thou hast nothing to pay. Therefore, if thou art once in that prison, the smoke of thy torment must “ascend up for ever and ever.”

12. Meantime “the meek shall inherit the earth.” Such is the foolishness of worldly wisdom! The wise of the world had warned them again and again, — that if they did not resent such treatment, if they would tamely suffer themselves to be thus abused, there would be no living for them upon earth; that they would never be able to procure the common necessaries of life, nor to keep even what they had; that they could expect no peace, no quiet possession, no enjoyment of anything. Most true, — suppose there were no God in the world; or, suppose he did not concern himself with the children of men: But, “when God ariseth to judgment, and to help all the meek upon earth,” how doth he laugh all this heathen wisdom to scorn, and turn the “fierceness of man to his praise!” He takes a peculiar care to provide them with all things needful for life and godliness; he secures to them the provision he hath made, in spite of the force, fraud, or malice of men; and what he secures he gives them richly to enjoy. It is sweet to them, be it little or much. As in patience they possess their souls, so they truly possess whatever God hath given them. They are always content, always pleased with what they have: It pleases them because it pleases God: So that while their heart, their desire, their joy is in heaven, they may truly be said to “inherit the earth.”

13. But there seems to be a yet farther meaning in these words, even that they shall have a more eminent part in “the new earth, wherein dwelleth righteousness;” in that inheritance, a general description of which (and the particulars we shall know hereafter) St. John has given in the twentieth chapter of the Revelation: “And I saw an angel come down from heaven, — and he laid hold on the dragon, that old serpent, — and bound him a thousand years. — And I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and of them which had not worshipped the Beast, neither his image, neither had received his mark upon their foreheads or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again, until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: On such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.” [Rev. 20:1-6]

II.
1. Our Lord has hitherto been more immediately employed in removing the hindrances of true religion: Such is pride, the first, grand hindrance of all religion, which is taken away by poverty of spirit; levity and thoughtlessness, which prevent any religion from taking root in the soul, till they are removed by holy mourning; such are anger, impatience, discontent, which are all healed by Christian meekness. And when once these hindrances are removed, these evil diseases of the soul, which were continually raising false cravings therein, and filling it with sickly appetites, the native appetite of a heaven-born spirit returns; it hungers and thirsts after righteousness: And “blessed are they which do hunger and thirst after righteousness; for they shall be filled.”

2. Righteousness, as was observed before, is the image of God, the mind which was in Christ Jesus. It is every holy and heavenly temper in one; springing from, as well as terminating in, the love of God, as our Father and Redeemer, and the love of all men for his sake.

3. “Blessed are they which do hunger and thirst after” this: In order fully to understand which expression, we should observe, First, that hunger and thirst are the strongest of all our bodily appetites. In like manner this hunger in the soul, this thirst after the image of God, is the strongest of all our spiritual appetites, when it is once awakened in the heart: Yea, it swallows up all the rest in that one great desire, — to be renewed after the likeness of Him that created us.

We should, Secondly, observe, that from the time we begin to hunger and thirst, those appetites do not cease, but are more and more craving and importunate, till we either eat and drink, or die. And even so, from the time that we begin to hunger and thirst after the whole mind which was in Christ, these spiritual appetites do not cease, but cry after their food with more and more importunity; nor can they possibly cease, before they are satisfied, while there is any spiritual life remaining.

We may, Thirdly, observe, that hunger and thirst are satisfied with nothing but meat and drink. If you would give to him that is hungry all the world beside, all the elegance of apparel, all the trappings of state, all the treasure upon earth, yea thousands of gold and silver; if you would pay him ever so much honour; — he regards it not: All these things are then of no account with him. He would still say, “These are not the things I want; give me food, or else I die.” The very same is the case with every soul that truly hungers and thirsts after righteousness. He can find no comfort in anything but this: He can be satisfied with nothing else. Whatever you offer besides, it is lightly esteemed: Whether it be riches, or honour, or pleasure, he still says, “This is not the thing which I want! Give me love, or else I die!”

4. And it is as impossible to satisfy such a soul, a soul that is athirst for God, the living God, with what the world accounts religion, as with what they account happiness. The religion of the world implies three things: (1.) The doing no harm, the abstaining from outward sin; at least from such as is scandalous, as robbery, theft, common swearing, drunkenness: (2.) The doing good, the relieving the poor; the being charitable, as it is called: (3.) The using the means of grace; at least the going to church and to the Lord’s Supper. He in whom these three marks are found is termed by the world a religious man. But will this satisfy him who hungers after God? No: It is not food for his soul. He wants a religion of a nobler kind, a religion higher and deeper than this. He can no more feed on this poor, shallow, formal thing, than he can “fill his belly with the east wind.”

True, he is careful to abstain from the very appearance of evil; he is zealous of good works; he attends all the ordinances of God: But all this is not what he longs for. This is only the outside of that religion, which he insatiably hungers after. The knowledge of God in Christ Jesus; “the life which is hid with Christ in God;” the being “joined unto the Lord in one Spirit;” the having “fellowship with the Father and the Son;” the “walking in the light as God is in the light;” the being “purified even as He is pure;” — this is the religion, the righteousness, he thirsts after: Nor can he rest, till he thus rests in God.

5. “Blessed are they who” thus “hunger and thirst after righteousness; for they shall be filled.” They shall be filled with the things which they long for; even with righteousness and true holiness. God shall satisfy them with the blessings of his goodness, with the felicity of his chosen. He shall feed them with the bread of heaven, with the manna of his love. He shall give them to drink of his pleasures as out of the river, which he that drinketh of shall never thirst, only for more and more of the water of life. This thirst shall endure for ever.

The painful thirst, the fond desire,
Thy joyous presence shall remove;
But my full soul shall still require
A whole eternity of love.

6. Whosoever then thou art, to whom God hath given to “hunger and thirst after righteousness,” cry unto him that thou mayest never lose that inestimable gift, — that this divine appetite may never cease. If many rebuke thee, and bid thee hold thy peace, regard them not; yea, cry so much the more, “Jesus, Master, have mercy on me!” ” Let me not live, but to be holy as thou art holy!” No more “spend thy money for that which is not bread, nor thy labour for that which satisfieth not.”

Canst thou hope to dig happiness out of the earth, — to find it in the things of the world? O trample under foot all its pleasures, despise its honours, count its riches as dung and dross, — yea, and all the things which are beneath the sun, –“for the excellency of the knowledge of Christ Jesus,” for the entire renewal of thy soul in that image of God wherein it was originally created. Beware of quenching that blessed hunger and thirst, by what the world calls religion; a religion of form, of outward show, which leaves the heart as earthly and sensual as ever. Let nothing satisfy thee but the power of godliness, but a religion that is spirit and life; thy dwelling in God and God in thee, — the being an inhabitant of eternity; the entering in by the blood of sprinkling “within the veil,” and sitting “in heavenly places with Christ Jesus.”

III.
1. And the more they are filled with the life of God, the more tenderly will they be concerned for those who are still without God in the world, still dead in trespasses and sins. Nor shall this concern for others lose its reward. “Blessed are the merciful; for they shall obtain mercy.”

The word used by our Lord more immediately implies the compassionate, the tender-hearted; those who, far from despising, earnestly grieve for, those that do not hunger after God.
This eminent part of brotherly love is here, by a common figure, put for the whole; so that “the merciful,” in the full sense of the term, are they who love their neighbours as themselves.”

2. Because of the vast importance of this love, — without which, “though we spake with the tongues of men and angels, though we had the gift of prophecy, and understood all mysteries, and all knowledge; though we had all faith, so as to remove mountains; yea, though we gave all our goods to feed the poor, and our very bodies to be burned, it would profit us nothing,” — the wisdom of God has given us, by the Apostle Paul, a full and particular account of it; by considering which we shall most clearly discern who are the merciful that shall obtain mercy.

3. “Charity,” or love, (as it were to be wished it had been rendered throughout, being a far plainer and less ambiguous word,) the love of our neighbour as Christ hath loved us, “suffereth long;” is patient toward all men: It suffers all the weakness, ignorance, errors, infirmities, all the frowardness and littleness of faith, of the children of God; all the malice and wickedness of the children of the world. And it suffers all this, not only for a time, for a short season, but to the end; still feeding our enemy when he hungers; if he thirst, still giving him drink; thus continually “heaping coals of fire,” of melting love, “upon his head.”

4. And in every step toward this desirable end, the “overcoming evil with good,” “love is kind:” (chrEsteuetai, a word not easily translated:) It is soft, mild, benign. It stands at the utmost distance from moroseness, from all harshness or sourness of spirit; and inspires the sufferer at once with the most amiable sweetness, and the most fervent and tender affection.

5. Consequently, “love envieth not:” It is impossible it should; it is directly opposite to that baneful temper. It cannot be, that he who has this tender affection to all, who earnestly wishes all temporal and spiritual blessings, all good things in this world and the world to come, to every soul that God hath made, should be pained at his bestowing any good gift on any child of man. If he has himself received the same, he does not grieve, but rejoice, that another partakes of the common benefit. If he has not, he blesses God that his brother at least has, and is herein happier than himself. And the greater his love, the more does he rejoice in the blessings of all mankind; the farther is he removed from every kind and degree of envy toward any creature.

6. Love ou perpereuetai, — not “vaunteth not itself;” which coincides with the very next words; but rather, (as the word likewise properly imports,) is not rash or hasty in judging; it will not hastily condemn any one. It does not pass a severe sentence, on a slight or sudden view of things: It first weighs all the evidence, particularly that which is brought in favour of the accused. A true lover of his neighbour is not like the generality of men, who, even in cases of the nicest nature, “see a little, presume a great deal, and so jump to the conclusion.”

No: He proceeds with wariness and circumspection, taking heed to every step; willingly subscribing to that rule of the ancient Heathen, (O where will the modern Christian appear!) “I am so far from lightly believing what one man says against another, that I will not easily believe what a man says against himself. I will always allow him second thoughts, and many times counsel too.”

7. It follows, love “is not puffed up:” It does not incline or suffer any man “to think more highly of himself than he ought to think;” but rather to think soberly: Yea, it humbles the soul unto the dust. It destroys all high conceits, engendering pride; and makes us rejoice to be as nothing, to be little and vile, the lowest of all, the servant of all. They who are “kindly affectioned one to another with brotherly love,” cannot but “in honour prefer one another.” Those who, having the same love, are of one accord, do in lowliness of mind “each esteem other better than themselves.”

8. “It doth not behave itself unseemly:” It is not rude, or willingly offensive to any. It “renders to all their due; fear to whom fear, honour to whom honour;” courtesy, civility, humanity to all the world; in their several degrees “honouring all men.” A late writer defines good breeding, nay, the highest degree of it, politeness, “A continual desire to please, appearing in all the behaviour.” But if so, there is none so well-bred as a Christian, a lover of all mankind. For he cannot but desire to “please all men for their good to edification:”

And this desire cannot be hid; it will necessarily appear in all his intercourse with men. For his “love is without dissimulation:” It will appear in all his actions and conversation; yea, and will constrain him, though without guile, “to become all things to all men, if by any means he may save some.”

9. And in becoming all things to all men, “love seeketh not her own.” In striving to please all men, the lover of mankind has no eye at all to his own temporal advantage. He covets no man’s silver, or gold, or apparel: He desires nothing but the salvation of their souls: Yea, in some sense, he may be said, not to seek his own spiritual, any more than temporal, advantage; for while he is on the full stretch to save their souls from death, he, as it were, forgets himself. He does not think of himself, so long as that zeal for the glory of God swallows him up.

Nay, at some times he may almost seem, through an excess of love, to give up himself, both his soul and his body; while he cries out, with Moses, “O, this people have sinned a great sin; yet now, if thou wilt forgive their sin — ; and if not, blot me out of the book which thou hast written;” (Exod. 32:31, 32) — or, with St. Paul, “I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh!” (Rom. 9:3)

10. No marvel that such “love is not provoked:” ou paroxynetai. Let it be observed, the word easily, strangely inserted in the translation, is not in the original: St. Paul’s words are absolute. “Love is not provoked:” It is not provoked to unkindness toward any one. Occasions indeed will frequently occur; outward provocations of various kinds; but love does not yield to provocation; it triumphs over all. In all trials it looketh unto Jesus, and is more than conqueror in his love.

It is not improbable that our translators inserted that word, as it were, to excuse the Apostle; who, as they supposed, might otherwise appear to be wanting in the very love which he so beautifully describes. They seem to have supposed this from a phrase in the Acts of the Apostles; which is likewise very inaccurately translated. When Paul and Barnabas disagreed concerning John, the translation runs thus, “And the contention was so sharp between them, that they departed asunder.” (Acts 15:39) This naturally induces the reader to suppose, that they were equally sharp therein; that St. Paul, who was undoubtedly right, with regard to the point in question, (it being quite improper to take John with them again, who had deserted them before,) was as much provoked as Barnabas, who gave such a proof of his anger, as to leave the work for which he had been set apart by the Holy Ghost. But the original imports no such thing; nor does it affirm that St. Paul was provoked at all. It simply says, egeneto oun paroxysmos, — “And there was a sharpness,” a paroxysm of anger; in consequence of which Barnabas left St. Paul, took John, and went his own way. Paul then “chose Silas and departed, being recommended by the brethren to the grace of God;” (which is not said concerning Barnabas;) “and he went through Syria and Cilicia,” as he had proposed, “confirming the churches.” [Acts 15:39-41] But to return.

11. Love prevents a thousand provocations which would otherwise arise, because it “thinketh no evil.” Indeed the merciful man cannot avoid knowing many things that are evil, he cannot but see them with his own eyes, and hear them with his own ears. For love does not put out his eyes, so that it is impossible for him not to see that such things are done; neither does it take away his understanding, any more than his senses, so that he cannot but know that they are evil.

For instance: When he sees a man strike his neighbour, or hears him blaspheme God, he cannot either question the thing done, or the words spoken, or doubt of their being evil. Yet, ou logizetai to kakon. The word logizetai, “thinketh,” does not refer either to our seeing and hearing, or to the first and involuntary acts of our understanding; but to our willingly thinking what we need not; our inferring evil, where it does not appear; to our reasoning concerning things which we do not see; our supposing what we have neither seen nor heard. This is what true love absolutely destroys. It tears up, root and branch, all imagining what we have not known. It casts out all jealousies, all evil surmisings, all readiness to believe evil. It is frank, open, unsuspicious; and, as it cannot design, so neither does it fear, evil.

12. It “rejoiceth not in iniquity;” common as this is, even among those who bear the name of Christ, who scruple not to rejoice over their enemy, when he falleth either into affliction, or error, or sin. Indeed, how hardly can they avoid this, who are zealously attached to any party! How difficult is it for them not to be pleased with any fault which they discover in those of the opposite party, — with any real or supposed blemish, either in their principles or practice! What warm defender of any cause is clear of these?

Yea, who is so calm as to be altogether free? Who does not rejoice when his adversary makes a false step, which he thinks will advantage his own cause? Only a man of love. He alone weeps over either the sin or folly of his enemy, takes no pleasure in hearing or in repeating it, but rather desires that it may be forgotten for ever.

13. But he “rejoiceth in the truth,” wheresoever it is found; in “the truth which is after godliness;” bringing forth its proper fruit, holiness of heart, and holiness of conversation. He rejoices to find that even those who oppose him, whether with regard to opinions, or some points of practice, are nevertheless lovers of God, and in other respects unreprovable. He is glad to hear good of them, and to speak all he can consistently with truth and justice. Indeed, good in general is his glory and joy, wherever diffused throughout the race of mankind. As a citizen of the world, he claims a share in the happiness of all the inhabitants of it. Because he is a man, he is not unconcerned in the welfare of any man; but enjoys whatsoever brings glory to God, and promotes peace and good-will among men.

14. This “love covereth all things:” (So, without all doubt, panta stegei should be translated; for otherwise it would be the very same with panta hypomenei, “endureth all things:”) Because the merciful man rejoiceth not in iniquity, neither does he willingly make mention of it. Whatever evil he sees, hears, or knows, he nevertheless conceals, so far as he can without making himself “partaker of other men’s sins.” Wheresoever or with whomsoever he is, if he sees anything which he approves not, it goes not out of his lips, unless to the person concerned, if haply he may gain his brother. So far is he from making the faults or failures of others the matter of his conversation, that of the absent he never does speak at all, unless he can speak well. A tale-bearer, a backbiter, a whisperer, an evil-speaker, is to him all one as a murderer. He would just as soon cut his neighbour’s throat, as thus murder his reputation. Just as soon would he think of diverting himself by setting fire to his neighbour’s house, as of thus “scattering abroad arrows, fire-brands, and death,” and saying, “Am I not in sport?”

He makes one only exception. Sometimes he is convinced that it is for the glory of God, or (which comes to the same) the good of his neighbour, that an evil should not be covered. In this case, for the benefit of the innocent, he is constrained to declare the guilty.
But even here, (1.) He will not speak at all, till love, superior love, constrains him. (2.) He cannot do it from a general confused view of doing good, or promoting the glory of God, but from a clear sight of some particular end, some determinate good which he pursues. (3.) Still he cannot speak, unless he be fully convinced that this very means is necessary to that end; that the end cannot be answered, at least not so effectually, by any other way. (4.) He then doeth it with the utmost sorrow and reluctance; using it as the last and worst medicine, a desperate remedy in a desperate case, a kind of poison never to be used but to expel poison. Consequently, (5.) He uses it as sparingly as possible. And this he does with fear and trembling, lest he should transgress the law of love by speaking too much, more than he would have done by not speaking at all.

15. Love “believeth all things.” It is always willing to think the best; to put the most favourable construction on everything. It is ever ready to believe whatever may tend to the advantage of any one’s character. It is easily convinced of (what it earnestly desires) the innocence or integrity of any man; or, at least, of the sincerity of his repentance, if he had once erred from the way. It is glad to excuse whatever is amiss; to condemn the offender as little as possible; and to make all the allowance for human weakness which can be done without betraying the truth of God.

16. And when it can no longer believe, then love “hopeth all things.” Is any evil related of any man? Love hopes that the relation is not true, that the thing related was never done. Is it certain it was? — “But perhaps it was not done with such circumstances as are related; so that, allowing the fact, there is room to hope it was not so ill as it is represented.” Was the action apparently undeniably evil? Love hopes the intention was not so. Is it clear, the design was evil too? — “Yet might it not spring from the settled temper of the heart, but from a start of passion, or from some vehement temptation, which hurried the man beyond himself.” And even when it cannot be doubted, but all the actions, designs, and tempers are equally evil; still love hopes that God will at last make bare his arm, and get himself the victory; and that there shall be “joy in heaven over” this “one sinner that repenteth, more than over ninety and nine just persons that need no repentance.”

17. Lastly. It “endureth all things.” This completes the character of him that is truly merciful. He endureth not some, not many, things only; not most, but absolutely all things. Whatever the injustice, the malice, the cruelty of men can inflict, he is able to suffer. He calls nothing intolerable; he never says of anything, “This is not to be borne.” No; he can not only do, but suffer, all things through Christ which strengtheneth him. And all he suffers does not destroy his love, nor impair it in the least. It is proof against all. It is a flame that burns even in the midst of the great deep. “Many waters cannot quench” his “love, neither can the floods drown it.” It triumphs over all. It “never faileth,” either in time or in eternity.

In obedience to what heaven decrees,
Knowledge shall fail, and prophecy shall cease;
But lasting charity’s more ample sway,
Nor bound by time, nor subject to decay,
In happy triumph shall for ever live,
And endless good diffuse, and endless praise receive.

So shall “the merciful obtain mercy;” not only by the blessing of God upon all their ways, by his now repaying the love they bear to their brethren a thousand fold into their own bosom; but likewise by “an exceeding and eternal weight of glory,” in the “kingdom prepared for them from the beginning of the world.”

18. For a little while you may say, “Woe is me, that I” am constrained to “dwell with Mesech, and to have my habitation among the tents of Kedar!” You may pour out your soul, and bemoan the loss of true, genuine love in the earth: Lost indeed! You may well say, (but not in the ancient sense,) “See how these Christians love one another!” These Christian kingdoms, that are tearing out each other’s bowels, desolating one another with fire and sword!

These Christian armies, that are sending each by thousands, by ten thousands, quick into hell! These Christian nations, that are all on fire with intestine broils, party against party, faction against faction! These Christian cities, where deceit and fraud, oppression and wrong, yea, robbery and murder, go not out of their streets! These Christian families, torn asunder with envy, jealousy, anger, domestic jars, without number, without end! Yea, what is most dreadful, most to be lamented of all, these Christian Churches!
–Churches (“tell it not in Gath,” — but, alas! how can we hide it, either from Jews, Turks, or Pagans?) that bear the name of Christ, the Prince of Peace, and wage continual war with each other! That convert sinners by burning them alive! That are “drunk with the blood of the saints!” — Does this praise belong only to “Babylon the Great, the mother of harlots and abominations of the earth?”

Nay, verily; but Reformed Churches (so called) have fairly learned to tread in her steps. Protestant Churches too know to persecute, when they have power in their hands, even unto blood. And, meanwhile, how do they also anathematize each other! Devote each other to the nethermost hell! What wrath, what contention, what malice, what bitterness, is everywhere found among them, even where they agree in essentials, and only differ in opinions, or in the circumstantials of religion!

Who follows after only the “things that make for peace, and things wherewith one may edify another?” O God! how long? Shall thy promise fail? Fear it not, ye little flock! Against hope, believe in hope! It is your Father’s good pleasure yet to renew the face of the earth. Surely all these things shall come to an end, and the inhabitants of the earth shall learn righteousness. “Nation shall not lift up sword against nation, neither shall they know war any more.” “The mountains of the Lord’s house shall be established on the top of the mountains;” and “all the kingdoms of the earth shall become the kingdoms of our God.” “They shall not” then “hurt or destroy in all his holy mountain;” but they shall call their “walls salvation, and their gates praise.”

They shall all be without spot or blemish, loving one another, even as Christ hath loved us. — Be thou part of the first-fruits, if the harvest is not yet. Do thou love thy neighbor as thyself. The Lord God fill thy heart with such a love to every soul, that thou mayest be ready to lay down thy life for his sake! May thy soul continually overflow with love, swallowing up every unkind and unholy temper, till he calleth thee up into the region of love, there to reign with him for ever and ever!

Acknowledgements
[Edited by William A. Buckholdt III, student at Northwest Nazarene College (Nampa, ID), with corrections by George Lyons for the Wesley Center for Applied Theology.]
This document is from the Christian Classics Ethereal Library server.
http://www.wbbm.org/john-wesley-sermons/serm-022.htm