repentance

Radical Love

art, Attitudes, Faith, Forgiveness, Healing, holidays, Holy Spirit, hope, inspiration, Love, Martin Luther Ling, Ministry, Reflection, silkscreen, Spirituality, Uncategorized, Valentine’s Day

Victorian Embossed Valentine Card

Valentine’s Day is all about love. Television advertisements push candies, dipped gold “eternal” roses, gaudy jewelry—a price for every pocketbook—and the dating apps have been in full swing since the new year.

“Everybody needs somebody to love,” the old song goes. The Blues Brothers sing this oldie before their mad escape from the Illinois Law Enforcement Community. Solomon Burkes treats it with his indigenous soul blues from his lived experience and The Rolling Stones give it their percussive upbeat treatment. Wilson Picket has a good cover, but I don’t recommend the explicit version of Rod Wave’s Sneaky Links. Fitz and the Tantrums was interesting. My “old person “ is probably showing about the edges here.

Martin Luther King, Jr. Quote

We all can love our friends or sweethearts, especially in mid February. After all, February is “for lovers.” The bigger question is, How do we love our enemies? Dr. Martin Luther King, Jr., in his book, A Gift of Love, writes:

“First, we must develop and maintain the capacity to forgive. (The one) who is devoid of the power to forgive is devoid of the power to love. It is impossible even to begin the act of loving one’s enemies without the prior acceptance of the necessity, over and over again, of forgiving those who inflict evil and injury upon us.”

Well, how can I forgive the person who hurt me, my child, my family, my tribe, or my community? We all want that person to come crawling to us and ask for forgiveness, but that’s not how radical love works. We want the wrong doer to show remorse and ask us for mercy and forgiveness. This puts them in a subordinate position and us in a position of power. But that’s not how radical love works. Radical love initiates forgiveness, even if the wrongdoer never shows contrition.

Dr. King goes on to say:

“It is also necessary to realize that the forgiving act must always be initiated by the person who has been wronged, the victim of some great hurt, the recipient of some tortuous injustice, the absorber of some terrible act of oppression.”

Sir Terry Frost: Sun Tree, 2003, Silkscreen on Paper with 9 collage elements. Frost was a prisoner of war in WWII with Adrian Heath, who taught him to paint. They were both imprisoned in Stalag 383, in Germany.

Why must the wronged take on the indignity of offering forgiveness to unrepentant wrongdoers? In this act, we become most like Christ on the cross, who in his final moments, forgave not only the thief who asked for forgiveness, but also all those who crucified him, who had no intention of repenting. Our problem is we enjoy being like the risen Christ, the one with the “name above all names,” but most of us don’t want to “pick up our cross and follow” Jesus, especially if it leads to an ignominious death on that very cross.

Sir Terry Frost: Blue Love Tree, 2003, Silkscreen on Paper

As Dr. King wrote,

“The wrongdoer may request forgiveness. He may come to himself, and, like the prodigal son, move up some dusty road, his heart palpitating with the desire for forgiveness. But only the injured neighbor, the loving father back home, can really pour out the warm waters of forgiveness.”

The injured one, whose heart has been broken and wounded by someone else’s words or deeds, is the only one who can heal the broken rift between them. This is why the deepest lovers of Christ are most often the wounded ones who’ve been healed by God’s mercy, grace, and forgiveness. The woman with the alabaster jar of ointment anointed Jesus’ feet in the house of the Pharisee, but the host had failed at the minimum hospitality for his guest, so Jesus reminded him (Luke 7:47):

“Therefore, I tell you, her sins, which were many, have been forgiven; hence she has shown great love. But the one to whom little is forgiven, loves little.”

Mending Broken Hearts, silkscreen, artist unknown

If we would be healers in our broken and fragmented world, we need to first address our own woundedness. Each of us has a hidden pain or suffering, for this is the human condition. If we give this to God, our healing makes us into vessels where our cracks are filled with precious gold. We can offer more love, more forgiveness, and more hope to people who have been sitting in darkness and despair. People are waiting for joy and love to flow out in abundance from God’s heart into our hearts and into their world. Then we can be the light in the darkness for them, the holy fire that lights the embers of hope in their hearts, not just on St. Valentine’s Day, but every day.

Joy, Peace, and Love,

Cornelia

Kintsugi: Mending cracks with gold

Excerpt from A Gift of Love | Penguin Random House Canada
By Dr. Martin Luther King, Jr.
Chapter 5, Loving Your Enemies

https://www.penguinrandomhouse.ca/books/212014/a-gift-of-love-by-martin-luther-king-jr/9780807000632/excerpt

The Chair

adult learning, art, Creativity, Forgiveness, Holy Spirit, hope, Imagination, incarnation, inspiration, john wesley, ministry, Painting, perfection, photography, picasso, purpose

The everyday objects around us are like so much white noise: we know they’re present, but after a while, we tend to ignore them. A running joke among the clergy is “Never move anything at the new appointment for six months because you don’t know what objects are the sacred cows.” I learned this the hard way in my first full time appointment when I suggested we rid ourselves of an aging, olive green, velvet curtain hanging on the back wall of the fellowship hall stage, since “It was just hanging there for no purpose.” Oh, the outcries of rage! Little did I know this was the one and only curtain to survive the fire which destroyed the old church building. The people saw this ragged banner as a symbol of hope for the church they were rebuilding for the future. They had invested spiritual meaning into this curtain, even though it no longer served a spiritual purpose.

Picasso: The Chair, 1946

In the same way, we treat our Bibles as holy objects because they contain the inspired writings handed down over the centuries. We recognize they tell us important truths about God, humanity, and our relationship with the God whose steadfast love for God’s creation never wavers. In worship, we often say after reading from scripture, “The word of God for the people of God.” When many read John 1:1—

“In the beginning was the Word, and the Word was with God, and the Word was God.”

These same readers connect the “word of God” with the ”Word and the Word (who) was with God, and the Word was God.” The English translation of LOGOS to WORD derives from the Greek principle of Logos, or divine reason and creative order, which is identified in the Gospel of John with the second person of the Trinity incarnate in Jesus Christ. This is how the early Christian writers argued for the preexistence of Christ and for the existence of the Holy Trinity. When we refer to the Logos/Word of God, we are speaking of Christ. If we read the Old Testament, we’re speaking of the one God who has spoken through the ages, but only revealed God’s Son to humanity during the New Testament era. The Spirit has been active always.

This reminds us to honor the Bible for revealing the Incarnate Christ through inspired words, but not to idolize the Bible as a object greater than the God it reveals. After all, over the centuries, the Bible has been interpreted differently by various schools of thought. This brings up the question of how do we know what we know. There’s a whole body of philosophy dedicated to how we know what we know, called epistemology. There are various kinds of knowing:

  1. Sensory perception or observation of facts
  2. Reason or logic
  3. Authority of tradition or common wisdom
  4. Intuition, revelation, or inspiration

Some of us use one way more than others, but each has both good and bad points. In the case of the authority of tradition or common wisdom, for instance, some have been time tested across the ages, but deference to authority without critical thinking can be a mark of intellectual laziness on our part.

Wesleyan Quadrilateral

John Wesley’s famous understanding of what we now call the Quadrilateral comes from Albert Cook Outler’s discussion on how Wesley understood authority. When challenged for Wesley’s authority on any question, Wesley’s first appeal was to the Holy Bible. Even so, he was well aware that Scripture alone had rarely settled any controversial point of doctrine. Thus, though never as a substitute or corrective, he would also appeal to ‘the primitive church’ and to the Christian Tradition at large as competent, complementary witnesses to ‘the meaning’ of this Scripture or that.

However, Scripture and Tradition would not suffice without the good offices (positive and negative) of critical Reason. Thus, he insisted on logical coherence and as an authorized referee in any contest between contrary positions or arguments. And yet, this was never enough. It was, as he knew for himself, the vital Christian Experience of the assurance of one’s sins forgiven that clinched the matter.

Anglican Meme

In reality, Wesley’s diagram for how we know is really a triangle— consisting of Scripture, Tradition, and Reason—which leads to the Christian Experience of being a Child of God, forgiven for our sins. It’s based on the Anglican tripod of the faith: scripture, reason, and tradition. Wesley took the tripod and added the firm “seat of experience” of God’s loving mercy to forgive all our sins. This insight came out of Wesley’s life changing Aldersgate experience, which he recorded in his journal on May 24, 1738.

“In the evening, I went very unwillingly to a society in Aldersgate Street, where one was reading Luther’s preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation, and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death.”

Wesley understood he could spend his whole life learning about God, reading about God, and even serving God to the best of his ability, but he was in his words, an “almost Christian” because he didn’t have the faith of a son or daughter who served God out of love, but had instead the faith of a slave or a servant, who served only from fear of punishment. One of Wesley’s Standard Sermons is the “Almost Christian,” which you can read in its 18th century glorious English at the link below. Most of us would be glad to be accounted in the “almost” category, but Wesley asks, why don’t we go farther and become “altogether Christian?”

In Methodist terms, this is “entire sanctification,” or “going on to perfection.” We don’t talk much about this any more, but it’s the purpose of our Christian life to be conformed to the image of God. We aren’t trying to be like Beyoncé, JayZ, Taylor Swift, or Jake Owen. Instead we have the promise in Romans 8:29—

“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.”

David Hockney: Walking Past Two Chairs

We don’t do this on our own, but with the assistance of the Holy Spirit. That’s why the Spirit is called a helper, for it’s a coworker in the process of perfection or sanctification. This epistemology for knowing is useful for art classes also. Some of us believe we need to be perfect from the get go and can’t accept our raggedy messes we produce as we learn the techniques of color mixing and shading, much less the fine motor coordination required to connect our thoughts with our hand movements. If we aren’t able to endure the rough edges of imperfection as we “go on to perfection,” we won’t last long in art class. Just learning how to see the three dimensional world and translate it onto a two dimensional surface is a Mount Everest accomplishment in itself. Some days we have no energy to cope, and that’s when we need to come for support and encouragement.

Last Friday we painted chairs. Every artist’s work we viewed for inspiration had a different take on the chair. We no longer have to make a photographic rendering of an object because we have cameras for this purpose. We can use the chair as a reason to break up the picture plane and organize the spaces. I found a funny little poem called “The Chair,” by Theodore Roethke:

A Funny Thing about a Chair:
You Hardly Ever Think it’s There.
To Know a Chair is Really It,
You Sometimes have to Go and Sit.

Sally’s Chair

As the class went on, Sally decided she wanted to copy one of the inspiration images. She’s new, so she was practicing color mixing with her limited palette. When she couldn’t get the bright turquoise color, I brought my manganese blue over and mixed it with her titanium white. The color she wanted came popping out, much to her delight. “I’m going to buy me some of that color.” Sometimes all we need is the right materials.

Lauralei’s Shower Chair

Lauralei’s humor takes the cake with her shower chair. She can imagine the model chairs in a new environment. She doesn’t let the reality limit her options.

Gail’s Chairs

Gail divided up the canvas into various planes of colors, which sing for joy. I think she had fun. As the only one of our group who took the challenge of the entire scene, Mike took a bird’s eye view of the table and chairs. I hear he may be traveling again, or at least yearning to fly away from the day to day grind of full time work to something closer to retirement.

Mike’s Chairs and Table

I can understand that feeling. After years of teaching school, I look forward to summer vacation. We’ll have art class on the last two Fridays of May, and then take the summer off. Our current plan is to return on September 9, the first Friday after Labor Day. In the meantime, if you want to know how God really is,

“Be still, and know that I am God!” ~~ Psalms 46:10

A fun summertime activity is building a chair fort or a chair cave. All you have to do is turn over a couple of chairs on the floor and throw a sheet or blanket over them. This provides a quiet place for a child of any age to have a “time out” alone during a long summer. I recommend a quiet place for children of all ages, even those who’re long of tooth.

Cornelia’s Chairs

Joy, peace, and a quiet place,

Cornelia

Experience in the so-called “Wesleyan Quadrilateral” | Kevin M. Watson
https://kevinmwatson.com/2013/05/13/experience-in-the-so-called-wesleyan-quadrilateral/

The Wesleyan Theological Heritage: Essays of Albert C. Outler: Albert Cook Outler, Thomas C. Oden, Leicester R. Longden: 9780310754718: Books
https://www.amazon.com/gp/product/0310754712/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0310754712&linkCode=as2&tag=deeplcommi-20

Sermon—The Almost Christian by John Wesley via Words Of Wesley Quotes
http://www.wordsofwesley.com/libtext.cfm?srm=2&

Great Blog by Adam Hamilton on biblical authority and how we read the Bible in different eras
https://www.adamhamilton.com/blog/the-bible-homosexuality-and-the-umc-part-one/

All You Need is Love

Altars, arkansas, art, Faith, Forgiveness, Healing, john wesley, Love, Ministry, purpose, Reflection, renewal, righteousness, salvation, Spirituality, United Methodist Church

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

Hope and Suffering

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“You totally (should) become his nature, deny his being apart from you; you should be he himself, not Christians, but Christ, otherwise you will be no use to the coming god.”
—C. G. Jung, The Red Book, p. 137.

“No one can be spared the way of Christ, since this way leads to what is to come. You should all become Christs, says C. G. Jung, in his Answer to Job. He goes on to explain in the divine indwelling of the Holy Spirit in humanity, “a christification of the many arises.” One of the great and simple prayers is “Come, Holy Spirit, fill the hearts of your faithful, and kindle in them in them the fire of your love.” When we ask for the indwelling third person of the Trinity, we also ask for the rest of the “family,” for the three are fellow travelers. The Father and the Son aren’t separate entities, even when the Spirit proceeds from the two, just as the Father and the Spirit aren’t off somewhere distant when the Son is suffering on the cross.

In the season of Lent, many people begin with ashes on their forehead as a sign of repentance and fasting for the forty days before Easter. Some give up bacon, others give up alcohol, and some give up social media. Perhaps this is our idea of suffering today, since most of us have our needs for shelter, food, and security met. Modern people tend to suffer emotionally instead, so this may be why we fast from social media. Unfortunately, we don’t have much deep Christian teaching around suffering, mostly because it’s not a happy subject. Nobody likes a downer sermon. Bible studies on Job and the prophets are unpopular too. We don’t like seeing our faces in a BCE Mirror.

I AM THE RESURRECTION AND THE LIFE

Who wants to suffer today? No one! Most of the Christian teaching around the cross concerns a variation on the substitution theory, or Jesus takes on our suffering so we no longer have to endure the agony ourselves. Of course, when we meet trouble in our daily life, we then call into question either the effectiveness of this work on the cross or our faith in his work on our behalf. Did Christ die for everyone else, but not for me? Are there other works besides my faith in Christ necessary for my salvation? Do I need to be a better person to earn my freedom from suffering?

If we understood the nature of the earthbound Christ life, rather than the resurrected Christ life, we’d grasp the essential nature of suffering bound up into this life of flesh and spirit. Christ knew hunger, thirst, loneliness, temptation, disappointments, weariness, rejection, and pain. Worst of all, he tasted the emptiness of death before he knew the fullness of the resurrection.

Should we protect our children from suffering? If we mean, should we do our best to feed, clothe, and shelter them, the answer is yes, of course! If we mean, do we protect them from the logical consequences of their acts, I’d say, most likely no. If a child won’t do their own homework, they should get the logical results for their refusal. Physical punishment isn’t a logical result. Poor grades, limits on sports or activities, or staying after school are consequences in line with the poor behavior. Small sufferings now will avoid larger sufferings later. (If they want to jump out of a third story window, that’s another matter. Put some locks on that, parents!)

Of course, to even call these “suffering” shows how far our modern world has moved from the ancient world. Sufferings once were the lot of slaves, who had no authority over their own lives, and could be bought and sold like cattle. They had no agency or control over their fortunes or lots in life. We modern folk are different, unless we buy into the idea we’re rudderless ships upon a stormy ocean. Then we’re merely chaff tossed about by external forces, so we might as well be slaves to our environment.

If we held the whole nature of Christ within us, we’d know both the Christ of suffering and the resurrected Christ of glory. While we ourselves have not yet ascended, we do hold fast to his promise,

“Beloved, we are God’s children now; what we will be has not yet been revealed. What we do know is this: when he is revealed, we will be like him, for we will see him as he is. And all who have this hope in him purify themselves, just as he is pure.” (1 John 3:2-3)

If we live with hope, we can rejoice, and be patient in suffering, while we persevere in prayer.
~~ Romans 12:12

The Spa Life and Righteousness

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As a gal who loves her spa days, few and far between though they are, I enjoy the pampering these small forays into indulgence involve. The friendly staff, the luxurious soft robes, the warm scented tubs, the cold needled showers, and even the brief stints in the steam box. Most of all, I live for the white terrycloth towels soaked in the hot spring waters, but cooled enough to put onto tender human flesh. The attendant who wraps my knees and back also puts an ice cold towel on my face before she leaves me alone to the quiet. Then I succumb to the ecstasy of this melting experience for about fifteen minutes.

Afterward, she wraps me back into my white robe to walk me over to the massage therapy room. She walks, but I sort of flow, for my feet don’t really feel connected to my legs or knees or hips. The heat can make a person feel giddy for a time, or perhaps the lack of pain is such a relief, I feel euphoric.

DeLee—Christ Blessing the World

I notice the other women waiting for their massages have similar beatific smiles on their faces. The magic of the spa day outing is at work. After our massages, we seem to glow from the inside out. This effect lasts for a few hours at best, until the experience wears off, and we return to normal. I understand now why my grandparents would come to Hot Springs for “the waters” on their vacations. They did the baths daily, for their supposedly medicinal cure, even if it served to merely relax then and distress them. “Take as needed” is a medical prescription we can all understand.

This brings me to my real subject: Faith and Righteousness. Of late in the public realm we’ve been treated to curious definitions of faith and righteousness by groups in powerful places and those who want to ascend to positions of power. “I go to church” is their definition of faith and “I got into the best college and law school “ has been their definition of righteousness. Evidently attendance in these places didn’t include a passing acquaintance with the dictionary or intensive study, much less convincing evidence.

Imputed righteousness and the Faith of Acceptance

Righteousness and faith for the average church going person is like the robe I wear at the spa for a while. I don’t own it, but I use it. It belongs to Christ, who imputes his right relationship with God to me while I wear it. I accept this idea by faith—the faith Christ had in God’s love for humankind as well as Christ’s faith God would raise him from the dead. I don’t own this faith with any depth of conviction, so my outward life isn’t changed in any way from a nonbeliever ‘s life.

As the writer of Ephesians says in 5:12-14–

For it is shameful even to mention what such people do secretly; but everything exposed by the light becomes visible, for everything that becomes visible is light. Therefore it says,

“Sleeper, awake! Rise from the dead, and Christ will shine on you.”

Imparted righteousness and the Faith of Assurance

One day we wake from our sleep and come to the conviction our surface appearances have failed us. We see our outward professions of faith and righteousness are a mere mask for the carefully constructed False Self we’ve been presenting to the world. We see our own righteousness is weak beside the true righteousness of Christ. We no longer see our Self, but Christ. We depend only on Christ, and not on any strength of our own Self.

When we cast aside this False Self, we can finally “buy the robe of Christ,” which he purchased with his own life, death, and resurrection. We buy into the whole life of Christ when we let our False Self die, and let our New/True Self rise with Christ. We can wear this robe of righteousness everywhere we go, for it changes us from within. The evidence shows on the outside by our words, deeds, and temperament. Our attitude changes our behavior and the consequences follow suit. The inner person shows through in the outer person, for better or worse, depending on whether we merely borrow or buy the robe of Christ.

The question for all of us remains: Do we trust our goodness to our ethnicity, our deeds, our social status, our religious heritage, our political group, our wealth, our zip code, our strength, our beauty, or any other transient thing? Or do we trust the unchanging and eternal love of God in Christ Jesus, who gave his son so all of creation could be redeemed to its original perfection?

DeLee—Christ, The Good Shepherd Saves All the Lost

John Wesley has a famous sermon called “The Almost Christian.” He suggests we need to go farther and become an “Altogether Christian.”

You can read his sermon preached at St. Mary’s, Oxford, before the University, on July 25, 1741 at the link below:

https://www.umcmission.org/Find-Resources/John-Wesley-Sermons/Sermon-2-The-Almost-Christian

A FATAL DISEASE 

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“The biggest disease today is not leprosy or tuberculosis, but rather the feeling of being unwanted, uncared for, and deserted by everybody. The greatest evil is the lack of love and charity, the terrible indifference towards one’s neighbor…” 
~~ St. Theresa (Mother Theresa)

The biggest disease today isn’t covered by any medical plan–it is the lack of concern for the weak and vulnerable among us. The only medicine for this is a change of heart, so we begin to consider the needs of the poor, the disabled, and the ill as equal to the healthy, the rich, and those who can work. 

This medicine is a living faith, not a dead assent to beliefs! Can we look on the face of our brothers and sisters and see the face of God!?! Can we see the wounds of Christ needing to be healed!?! If we see only the money and the tax ramifications of the plans currently proposed by congress, we have a dead faith, for we aren’t working to care for the “least of these, my brothers and sisters, who are the Christ” we meet daily as we go about our journey. 

If our Sunday words are only for ourselves and not for the world also, if our Sunday words are only for our lives and not for the lives of others, and if our Sunday words are only for our lives, but don’t translate to our politics, we cannot say that we are living a fully Christian life. 

What is the medicine for this? Repentance and restitution. We must make a change in the way we live, the way we think, and in all the ways we act: our uses of money, our treatment of people, and our lifestyle choices. All must be governed by God’s all encompassing love. If God’s love flows into our hearts, let this same generous love flow out unimpeded. 

“Love one another, as I have loved you.” –John 15:12

Hunger Games and Religious Famine

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two trees “Now we have received not the spirit of the world, but the Spirit that is from God, so that we may understand the gifts bestowed on us by God.”             ~~ 1 Corinthians 2:12 

I spent two days last week listening to my favorite seminary professor, friend, bog Irishman and mentor, Dr. Billy Abraham from Perkins School of Theology. I was his research assistant one year, which is actually a glorified title for travel/booking agent, secretary, and general flunky.  Since I also was his alter ego for his correspondence, I learned to “channel my inner Abraham.” Fifteen years later, I can still easily pierce through his Irish dialect, which for others is as heavy as a stout pair of brogues handed down from their granddaddy’s closet.  “Faith” for Billy has three syllables, just as the Holy Trinity has three persons.

Billy is a resident alien in these parts, since he is an Irish citizen, but even if he were a naturalized American citizen, my guess is he wouldn’t consider himself a citizen of this world, for as a Christian “our citizenship is from heaven, and it is from there we are expecting a Savior, the Lord Jesus Christ” (Philippians 3:20).

In this world we have many nations, both rich and poor. In these, there are rich who live in the poorest nations and very poor people who live in the rich nations such as our own. I speak here only of economics, for some of those who are financially poor are richer spiritually than those who have great wealth, for they understand their lives depend upon God’s providence and mercy, and not on their own strength and position for gain.

Those who are caught up in the spirit of this world are beset by the cares of this world and focus on these problems. They see no hope for change, no way out of the status quo. They are “hopeless” people, for the spirit of the world can’t offer hope, but only more of the same. This is why “the Hunger Games” and its dystopian view of the future has captured the attention of our youth. They see it as a possible future, for they live without hope. Their generation’s symbol is the destruction of the Twin Towers on 9/11/01.

As I was chatting with my Walgreen’s photo clerk the other day, she said, “Your parents fought to make the world safe for democracy, and people your age put a man on the moon. Our generation hadn’t seen anything grand or positive happen. We’ve been at war most of our lives, mostly “against something”, but never “for anything.” It’s like we have lost our will to do any great deeds as a country. We can’t even be “for peace, for ecological sanity or for whatever!” The spirit of this world is negativity in all its aspects.

Jesus said, “If you belonged to the world, the world would love you as its own” (John 15:19). Those who walk on another path don’t belong to the spirit of this world, even though they live in this world, for they have received the Spirit of God. This isn’t some special gift, reserved only for a few extraordinary persons, but it’s the gift of God to each and every believer! How are we to know God if we aren’t joined to him in a spiritual manner? We aren’t able to use our minds alone, for “no human mind can grasp this, and who can comprehend his ways?” Our mind is part of this world, but not part of the spiritual world (Ecclesiastes 16:20).

Once we have our own experiences with God, we can test them against the experiences of the saints of the church (tradition), the witness of Scripture, and the reason of our minds. We will never understand God with our minds only, but we will also never understand God only by our human experience or by the tradition of others either, or just by reading about God from the Bible.  Because God is a personal God, whom we know as the Father, Son and Holy Spirit, we need to experience God in relationship, for our spirit communicates with God’s Holy Spirit. When we experience God, we experience hope, life, and love.

We aren’t able to hear the sounds of hopelessness in the world unless we too have also known no hope. When I met this worker at the photo counter, we got into this discussion because another customer was admiring my iPhone 4S photos and compared them to my  35mm Minolta black body camera photos. Because there’s nothing automatic on my 40 year old camera, I have to think and compose my photo before I shoot.  She particularly admires the two trees winter stark against a blue sky. This photo was one of a series I took of trees that stood naked, ready to bloom once spring began, I was reading Brian D. McLauren’s Naked Spirituality at the time. It reminded her of the Twin Towers in New York City, the symbol of her generation’s loss and communal grief. She is my daughter’s age, part of Gen Y or the “Millenniums.” They are the first Internet generation, so technology is a necessity in their life. They may be wired into the world, but they have no intelligible vocabulary or theological framework from which to make a coherent and positive sense of the world.

They are “Saturday’s children, but they aren’t in Sunday School,” for as a group, these young people are deeply suspicious of tradition.  I suspect that even if they were in a church they would find that the gospel there has been watered down to what Billy Abraham calls a “civil religion” or “God, the flag, private enterprise, and the fourth of July.” Upon finding this worldly gospel within the church, they would turn and leave, and rightly so, for why get out of bed early on Sunday if they aren’t going to hear a different message from the world they are in the other six days of the week? They are hungry, but they aren’t finding nourishment in our “fast food churches” these days.

To make coherent sense of this world, we have to have a worldview that is focused on God, for only then will we understand the gifts bestowed on us by God. Our primary gift is “prophecy, in proportion to faith” (Romans 12:6). This isn’t some two bit foretelling of the future, but a vigorous listening to God’s word, an active calling of God’s people back to God’s love, and the announcing of God’s judgment if we fail to return or God’s mercy if we repent and return.

Too often we have made the gospel a cheap one-armed bandit, putting our quarters in and hoping for the three cherries to hit the jackpot of prosperity. Other times we have made the good news a shackle to bind people by laws and restrictions instead of freeing tem to become fully human and fully holy in the grace of God. We who claim the name of Christ have failed to articulate the good news so that our children and grandchildren can hear us! Why is that? Could it be that we actually practice a less robust religion, the civil religion in which we nod to the flag, to the country, to the rule of law, and to a creator God, but we do not give our whole lives over to the one Lord who can transform all that we are into more than we can ever imagine!  Our children deserve the Bread of Life!

“I Can Only Imagine” is a wonderful song—you can download it from iTunes if you don’t already have it. Although it’s about “heaven,” it could be about the new creation. Imagine your vision of a better world: describe it in positive terms rather than negative ones (we are at peace, rather than there is no war). If your idea is that all will have enough to eat, find a food pantry or soup kitchen and volunteer for a day to put a face on hunger in this present world. Make a difference in the part of the world in which you live. This is hands on spirituality or the spirituality of praxis.

As a creative project, write a poem or story, photograph, or place colors on a canvas about your experience. If you are photoing people, ask permission first, for not everyone wants their image used. Colors tell the story of your experience. You don’t have to make a realistic image, but your colors and shapes/lines should reflect your inner emotions. This may be harder than it sounds.

Joy and Peace, Cornelia