This week on the Strangely Warmed podcast I speak with Andrew Ware about the readings for the 5th Sunday After Epiphany [C] (Jeremiah 17.5-10, Psalm 1, 1 Corinthians 15.12-20, Luke 6.17-26). Andrew is the pastor of Beech Grove UMC in Suffolk, VA and he is the host of the Active Faith podcast. Our conversation covers a range of topics including active self-care, rooted trust, burnout, vital nutrition, vague preaching, contentedness, scripturally shaped imaginations, ecclesial axioms, blessed (re)assurance, and compliments. If you would like to listen to the episode or subscribe to the podcast you can do so here: Woe and Woah
Now I would remind you, brothers and sisters, of the good news that I proclaimed to you, which you in turn received, in which also you stand, through which also you are being saved, if you hold firmly to the message that I proclaimed to you — unless you have come to believe in vain. For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, and that he was buried, and that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me. For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace toward me has not been in vain. On the contrary, I worked harder than any of them — though it was not I, but the grace of God that is with me. Whether then it was I or they, so we proclaim and so you have come to believe.
I passed on to you as of first importance what I, in turn, had received.
Jesus died for our sins.
He was buried in the tomb.
He was raised on the third day.
He appeared to Peter, and then to the twelve. Then he appeared to more than 500 brothers and sisters at once.
Then he appeared to James, then to all the apostles.
Last of all, as to one untimely born, he appeared also to me – the least of all the apostles.
And he called me (me!), the one totally and completely unfit for the church because I persecuted the church.
But by the grace of God I am what I am, and God’s grace for me has not been in vain. And all that I have done, it’s not me, but the grace of God that is with me.
To Paul, this was of first importance.
Not a list of required behavioral attributes of the people called church.
Not a top ten list of the most important beliefs to affirm if you want to join the club.
Not a dress code of what you can, or can’t, wear to church.
Not a political party’s ideologies you must identify with.
Not even a vision of how to make the world a better place.
For Paul, a story was of first importance – the story.
Jesus lived, died, and lived again and then he appeared to the disciples.
Chances are that you’re here because you have heard this story. More often that not we discover our faith not because someone gave us a list of things to believe in, but because in receiving the story we discover ourselves within it.
And let me tell you, it is one crazy story.
I mean, what was Jesus thinking?
Jesus does the most remarkable thing to ever happen in the history of the cosmos, resurrection from the dead, and what does he do first? He goes off to find Peter, you know, the one who denied him no less than three times prior to the crucifixion!
Jesus surely would’ve been better off doing something a little more effective. If Jesus really wanted to spread the Good News, he should’ve gone straight to the movers and shakers – the ones who get things done.
If Jesus came to turn the world upside down, then why in the world did he start with the people at the bottom?
Our Lord, the one we love and adore, the solid rock upon which we stand, didn’t knock on the doors of the emperor’s palace with holes in his hands, he didn’t fly up to the top of the temple and wait for the crowds to bow in humble reverence.
The resurrected Jesus appeared first and foremost to the very people to abandoned him.
Let us rest in that bewildering proclamation for a moment – Jesus breaks forth from the chains of death and shows up for the ragtag group of would-be followers who failed him, forsook him, and fled from him into the darkness.
Jesus chose, in this most profound and powerful of moments, to return to his betrayers.
Jesus returns to us.
This is why the Good News is something that has captivated the hearts and minds of many for centuries. Jesus sees us more in us than we see in ourselves… Jesus does his work, his very best work, through people like us!
People who don’t deserve it one bit.
Think about Peter and Paul – Peter was a perjurer and Paul was a murderer – a denier of the faith and a killer of the faith.
And even before all that, Peter was nothing but a dirty rotten fisherman, and he wasn’t even very good at it. Out all night and not a single fish to show for his efforts. And Paul? Paul was a tentmaker! How could that possibly help in spreading the Gospel?
It would’ve been news enough that this first century rabbi rose from the dead, but it’s Good News because he rose for them.
The church can be a lot of things. Depending on which one you enter, it can be a safe space for spiritual reflection with high vaulted ceilings and stained glass windows and incense. It can be a transformative assault on the senses with a Technicolor light show and a bumping praise band. And yet, regardless of the trimmings and the trappings, the outward appearance and the theological architecture, the church usually falls into one of two categories:
A group of good people who weekly pat themselves on the back for being gooder than everyone else.
Or a group of people who come together to cope with their failure to be good.
The first group sounds nice, and it can even be nice, but only for a short time. Because, eventually, all the shiny proclamations about all of our goodness fades away when we come to grips with the condition of our condition. One day all of the things that used to bring us comfort no longer ring true because we know ourselves and we know the world.
Basically, we discover that our goodness isn’t good enough.
We need something (read: someone) to do for us what we can’t do on our own.
The second group however, it doesn’t sell.
What do you think would happen if we put this on our church sign: “Raleigh Court UMC, we’re bad and we know it.”?
That doesn’t compel people to wake up early on a Sunday morning, and it certainly doesn’t drive people to knock on the neighbor’s doors with invitations to worship.
And yet the story of Jesus Christ, the one Paul proclaimed to the Corinthians, is that God comes to us not because we are good, but because we aren’t. And when we start to see that, not just in the strange new world of the Bible, but in our very lives, it is the difference that makes all the difference.
For a long time in the church there was an aspect of testimony, of witness. After all, that’s what Paul is doing in the letter. He shared with them how God had worked in his life. Therefore Christians, for centuries, have carved out time and space to proclaim the wonderful works of the Lord by pointing to the ways in which they had experienced the remarkable love and work of the God who refuses to abandon us.
And that’s exactly what we’re going to do right now.
I know this might be a tad uncomfortable – We’re Methodists. We like to talk about the Spirit moving, but it’s another things entirely to give ourselves over to see what the Spirit can stir up from within us.
Nevertheless, of first importance is the story that is our story. So, if you feel comfortable sharing how you have experienced the story of Christ in your life, how Christ has been the difference that has made all the difference, if you have something to share, I encourage you to come up to the microphone and proclaim that Good News…
But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, for I am a sinful man!”
Jesus shows up by the lake of Gennesaret and crowds begin to gather to hear whatever it is he has to say. He starts teaching, if that’s what we want to call it – he tells stories, some of them make the folk scratch their heads, some of them make the people mad.
Talk of the first being last and the last being first always sounds like good news to those on the bottom rungs of life, but it sounds like unmitigated bad news to those with everything to lose.
Anyway, Jesus amasses such a crowd that, while standing by the seashore, the Lord decides to amplify his proclamations.
Down the way he stops a few boats and men who had been out all night fishing. They are busy cleaning their nets and Jesus decides to hop into one of their boats and says, “Hey, let’s get out on the water.”
And without giving it much thought, a nobody named Simon Peter pushes the boats out, and starts oaring the Lord back toward the crowds.
“Thanks Pete,” Jesus says, “This’ll do fine. Keep it steady will ya?”
And then Jesus teaches some more. Perhaps talk of fig trees and mustard seeds, maybe some more of that “all things being made new,” perhaps he ended with a particularly probing parable.
And then Jesus looks back to his conscripted fisherman and says, “Pete, since we’re out here already, what do you think about going deeper and let’s see if we can’t find ourselves some breakfast?”
“No offense, Lord,” Peter replies, “But I’ve been out all night fishing. You see, fishing is what I do. And there ain’t no fish to be caught. However, you seem to be on a roll today, so why not?”
15 minutes minutes pass and they catch more fish than they can safely bring aboard their aquatic vessel and they call out to the other fishermen to come help.
Pretty soon they have so many fish that the boats start sinking into the lake from which their plunder came.
Peter, with his arms burning from pulling in net after net, falls to the bottom of the boat and he says, “Get away from me Lord! I am not worthy of this!”
Jesus calmly replies, “No one is. But that’s the whole point. And you needn’t be afraid my friend, from now on you’ll be catching people.”
And Peter, along with his brother and their fishing partners, leave everything at the shore and they follow Jesus.
I love this story.
Every time I enter the strange new world of the Bible to this little tale by the sea I am bombarded by Peter’s reaction to Jesus. He falls before the Lord with a feeling of complete unworthiness. He, somehow, understands that God is near in the person of Jesus in a way that is more tangible and palpable than he can comprehend. And it is in the presence of God that Peter feels his sin.
Does Jesus call Peter a sinner? Does Jesus list all of Peter’s faults and failures? No.
Instead, the experience of God’s wonderful presence leads Peter to a recognition of his unworthiness. And then, lo and behold, Jesus wants to have a sinner such a Peter in his service!
“C’mon Pete! It’s time to start catching people!”
It’s hard to know exactly when it happens, but somewhere along the line Jesus catches us. That’s what Jesus does, in the end. It’s not just the telling of tales, and the proclamations of parables, and the making of miracles. Jesus delights in gathering us, all of us, into the great net that, in the church, we call salvation.
And Jesus is very good at what he does.
Life, as we often perceive it, is little more than going through the motions and doing one thing after another. But Jesus doesn’t come to bring us more of the same. That’s the great witness and proclamation of the church – Jesus comes that we might have life and life abundant. Jesus shakes up the monotony of our daily existence, sets us free from the chains of sin and death, and invites us to the Supper of the Lamb that has no end.
Jesus’ divine fishing charter, his conscription of Peter, is not merely about gathering in whoever he can whenever he can – it’s about bringing us to a place we could never arrive on our own.
Hear the Good News, the very best news: The tall and the small, the good and the bad… Jesus’ net is wide enough for all of us.
This week on the Strangely Warmed podcast I speak with Andrew Ware about the readings for the 5th Sunday After Epiphany [C] (Isaiah 6.1-13, Psalm 138, 1 Corinthians 15.1-11, Luke 5.1-11). Andrew is the pastor of Beech Grove UMC in Suffolk, VA and he is the host of the Active Faith podcast. Our conversation covers a range of topics including self-care, holy terror, calls to confusion, last paragraphs, physical faith, congregational singing, gospel repetition, storying the story, and fearful fishing. If you would like to listen to the episode or subscribe to the podcast you can do so here: Clearly Confounding
The hand of the Lord came upon me, and he brought me out by the spirit of the Lord and set me down in the middle of a valley; it was full of bones. He led me all around them; there were very many lying in the valley, and they were very dry. He said to me, “Mortal, can these bones live?” I answered, “O Lord God, you know.” Then he said to me, “Prophesy to these bones, and say to them: O dry bones, hear the word of the Lord. Thus says the Lord God to these bones: I will cause breath to enter you, and you shall live. I will lay sinews on you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live; and you shall know that I am the Lord.”
Luke 23.32-43
Two others also, who were criminals, were led away to be put to death with him. When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. Then Jesus said, “Father, forgive them; for they do not know what they are doing.” And they cast lots to divide his clothing. And the people stood by, watching; but the leaders scoffed at him, saying, “He saved others; let him save himself if he is the Messiah of God, his chosen one!” The soldiers also mocked him, coming up and offering him sour wine, and saying, “If you are the King of the Jews, save yourself!” There was also an inscription over him, “This is the King of the Jews.” One of the criminals who were hanged there kept deriding him and saying, “Are you not the Messiah? Save yourself and us!” But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? And wended have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.” Then he said, “Jesus, remember me when you come into your kingdom.” He replied, “Truly I tell you, today you will be with me in Paradise.”
The first church I served after seminary had a preschool and I made it a point to be at the doors every morning welcoming the children, and their parents, to the building. I would teach a “chapel time” lessons once a week in the sanctuary, helping to convey stories from the Bible to a group of kids, many of whom had never heard of the Bible in the first place.
It was awesome.
It’s awesome teaching kids about scripture because they enter into the strange new world of the Bible with wonder and delight. They ask all the questions that adults are too afraid to ask, and they rest in the bewildering rather than dismissing it away.
Over the years I served that church I got to know a lot of those preschool families and would run into people all over the community. There’s nothing quite like walking down the aisle in a grocery store and hearing a 4 year old scream, “Pastor Taylor! What are you doing here?”
As if I wasn’t allowed out of the church or something.
Anyway. One morning, while I stood by the doors to the preschool, one of the moms approached me with mascara streaming down her face and her daughter completely oblivious.
The mom ushered the girl into the school and then asked if we had a moment to talk. We retreated into the reading room outside of earshot from everyone else and she said, “My husband died yesterday, and I don’t know how to tell our daughter. Will you tell her for me?”
Death is the one thing that guaranteed for each of us, and it also happens to be the one thing most of us deny all the time. It’s why all the ads we come across online, or the commercials we watch on tv, are all designed at selling us the idea that we get to stick around forever.
Take this pill and you’ll lose the weight you never really meant to gain.
Wear these clothes and you’ll appear like you did in high school.
Go to this vacation destination and you can look like the models in these images enjoying their time on the beach.
But the heart of the matter is this: The bell will toll for us all. We know not when, only that it will happen.
Some of us get to live good long lives. Some of us don’t. Some of us make it to the end of our days with no regrets. Some of us won’t.
When we’re dead, we’re dead.
Which is why the language of death and dying is so important, whether you’re talking to a preschooler or not.
We say things like, “so and so passed away.”
What does that mean? Where did they pass to? What does that mean about their body?
We say things like, “God just wanted another angel in heaven.”
Which makes God into a monster and the author of all suffering in the world.
After the mother retreated to her car, I walked into the sanctuary and prayed for a good long while before I went back into the preschool. I waited until they went out onto the playground and I called the little girl over to talk.
I said, “Your mom and I talked this morning and,”
“My daddy died” she interrupted.
“Yeah… but she told me you didn’t know…”
“He was sick, and he told me he was going to die. And now he’s dead.”
“How are you feeling?” I asked.
“I’m sad, I think. But it’s okay. Daddy told me that when he died he was going to be with Jesus, the guy you talk about all the time. So, it’s okay. But I am sad.”
Christian truths are delivered in Scripture through images and stories. Most of us, however, are literalists. We want clarity above all else. But that doesn’t stop us from consuming all sorts of media designed to keep us guessing. Because for as much as we might we addicted to certainty, the world, and the kingdom of heaven for that matter, run on mystery.
What happens in the end? The strange new world of the Bible has all sorts of answers about life after death, some of which we will explore shortly, but let me tell you this: that little preschool girl proclaimed the one thing we can say with certainty about death. When we die, we are with Jesus.
Everything else is a mystery.
And yet, if we’re asked to imagine what heaven is like, we will conjure in our minds all sorts of ideas and images that, frankly, come from Hallmark more than they come from scripture.
St. Peter hanging by the pearly gates discerning who makes it in or not is the center point of a good many jokes, but it’s not in the scriptural witness.
Gobs of folks clothed in robes relaxing on puffy clouds might show up in movies and television shows, but it’s not in the scriptural witness.
Among the many images for the kingdom of heaven in scripture, one of the most predominant is that heaven will be like a never ending worship service. Which, to some people, probably sounds more like hell than it does heaven.
So other than being with Jesus at the end, what else can we say about it?
What’s at stake in our two scriptures today is that the resurrection of the dead is precisely that, the bodily resurrection, the reconstitution of our bodies after our deaths. And that our experience of it will be immediate – hence Jesus’ words to the thief on the cross: today you will be with me in Paradise.
Our bodies are good gifts given to us by God and they aren’t just vessels for our souls during earthly life. This proclamation is important for the ways we experience our bodies here and now and how we treat others.
Christianity isn’t a spiritual faith, it’s an embodied one.
It’s why we baptize with water and we break bread and share from the cup.
When scripture talks about the new heaven and the new earth, they are not replacements for the old ones. We are not beamed away from here to go somewhere else. The strange new world of the Bible says that, in the eschaton, God transfigures what we have and what we are. The redeemed order is not the created order forsaken. God doesn’t look at us and all we’ve done and say, “meh, it wasn’t good enough.” Instead God will take the created order, all of it, and raise it in glory.
And for us, in our deaths, we go to be with the Lord. Our dead bodies will be cremated or buried in the ground, but our experience of it is such that, when the bell tolls, we arise.
There’s no waiting room for the kingdom of heaven with an endless supply of People magazines from the 1990’s. We don’t pull off a tab and wait for our turn like we do at the DMV.
Today, Jesus says, today you will be with me in paradise.
Robert Farrar Capon used to tell this story about how, for years, his local fire house would run the siren at exactly five minutes to 5 pm every Friday afternoon. For a while he thought it must be part of the weekly test of the system, but it was a rather odd time to do so. And then, one day, it dawned on him – rather than run the risk that the festivity of the weekend be delayed even one minute beyond the drudgery of the work week, some gracious soul had decided to proclaim the party of the weekend from the top of the fire house, five minutes ahead of schedule.
That, Capon says, is heaven.
Heaven is the party of the streaming sunlight of the world’s final afternoon. Heaven is when all the dead beats and all the success stories, all the losers who never got anything right and all the winners who finally give up on winning, simply waltz over to the judgment seat called the Kingdom of God, with nothing to show for their lives except an eternal invitation from the host of the party that goes on forever.
Heaven is a bash that has happened, that insists on happening, and will happen forever and ever.
And the celebration is so good and so loud and so fun that it drowns out all the party poopers in the world.
Which is why we should take seriously the words we say week after week in the Lord’s Prayer – thy will be done on earth as it is in heaven.
It’s also why the sharing of the Good News is really the most important thing we can ever do. Being a part of the community called church means living into the reality that we have a role to play in making people experience heaven on earth rather than hell. It’s why we sing the songs we sing and pray the prayers we pray. We received the witness and the testimony of the end, which frees us to live fully now in anticipation of the Supper of the Lamb.
We can do all sorts of wild and wonderful things right here and right now because the end has no end.
Heaven, in short, is fun.
What is, of course, the question at hand today, but the question of who is just as important. Lots of people, even Christians, think that only good people make it to heaven, whatever heaven may be. But, as I’ve noted on numerous occasions, it’s important for us to remember that the only people in heaven are forgiven sinners. You don’t go to hell for being bad, or not being good enough. You go to heaven by being bad and accepting forgiveness.
Now, does that mean that we have permission here and now to be bad? If you want to stick you hand in a meat grinder you are free to do so, but the only thing it accomplishes is making your life into one heck of a mess.
God doesn’t run the universe as a system of punishment or reward.
God has consigned all to disobedience that God might be merciful to all.
In the end, our ends aren’t up to us. That’s reason enough to rejoice because it frees us to freely live here and now. Jesus came not to reform the reformable, or teach the teachable, or fix the fixable. Jesus came to raise the dead.
And he said, “Truly I tell you, no prophet is accepted in the prophet’s hometown.”
Most preachers have a good “first sermon story.”
There’s the tension of having gone from one side of the pulpit to the other, the expectations of all the people in the pews being somewhat responsible for the first time preacher, and the confounding hope that this call is, in fact, real.
I have a friend who was so nervous to prepare and preach his first sermon that he bought a book of “famous sermons” and decided to preach one of them rather than his own.
I have another friend who got up into the pulpit, poured her heart out, and was asked if she would consider being the next pastor of the church she had just preached in right in front of the current preacher!
I was a teenager when I preached for the first time. I felt called by God to the work and when I told my pastor he immediately put me on the schedule to get up in the pulpit. The assigned text was from 1 Corinthians about the body having many members each with their own responsibility. And afterward, I had people tell me again and again, “That’s the best sermon I’ve ever heard!”
Let the reader understand: they all lied. But at least they were kind in their falsehood.
For a long time I’ve thought about the impulse of that congregation to compliment my homiletical efforts despite the fact that it was terrible, and I eventually realized that they loved it not because of what I said, but because I was the one who said what I said.
That is, in me they were seeing themselves – they witnessed God working through one of their own. And they loved it.
And yet, Jesus’ first sermon, and the response from the gathered people, was completely different.
Jesus does all the things any good student of the scriptures would do – he takes the scrolls, reads the text, and sits to teach.
But he doesn’t offer exposition, he doesn’t give the gathered people three ways to be better adherents to the Law, he doesn’t even give them a good joke to cut through the tension of the air.
Instead, Jesus says, “Today this scripture is fulfilled in your hearing it.”
As in, “The Messiah is here and he is me.”
And the people don’t rush forward to congratulate Jesus on his preaching, they don’t offer him a position as the new rabbi in town. No, they say, “Who the heck does he think he is?”
Jesus applies the prophet’s words to himself; he is the herald who announces a transformation of grace, freedom from sin and suffering, and impossible possibility.
The people, having heard this word, demand a sign. “Prove it, you son of a carpenter!”
Jesus rebukes their desire, noting that “no prophet is accepted in their hometown.” And the sleepy little gathering of the faithful turn into a lynch mob. They march Jesus to the edge of a cliff to end his life, but he mysteriously and miraculously makes his way through the crowd and he leaves.
Jesus is rejected, not for preaching about better behavior, not for strict commands, but because he proclaims the gospel. The gospel is offensive to those who hear it because it runs counter to just about everything else in life – it is everything for nothing, it is the proclamation that we can’t save ourselves but someone can and will, it is the announcement that things are changing for good and we aren’t the ones who are doing the changing.
And we can’t stand it! When God in the flesh comes to us and offers us the greatest gift of all, we chase him to the edge of the cliff and eventually we nail him to the cross. But the Good News is that, three days later, God comes back to us.
The gospel is one of the strangest things around: God does what God does for you and me without us having to do anything in return. But that’s also why we call the Good News good.
This week on the Strangely Warmed podcast I speak with Todd Littleton about the readings for the 4th Sunday After Epiphany [C] (Jeremiah 1.4-10, Psalm 71.1-6, 1 Corinthians 13.1-13, Luke 4.21-30). Todd is the lead pastor of Snow Hill Baptist Church in Tuttle, OK. Our conversation covers a range of topics including flyover country, James Spader, prophetic calls, wordy words, faithful funerals, re-construction, seasons of refuge, Jurassic Park, wedding requests, unfamiliar preaching, and the condition of our condition. If you would like to listen to the episode or subscribe to the podcast you can do so here: Homecoming
Thomas said to him, “Lord, we do not know where you are going. How can we know the way?” Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.”
When I was in college there was one semester during which I sat in the front row of my class on “Hindu Traditions” every day. My professor was a practicing Hindu and regularly lectured from the front, pacing back and forth as we covered history, beliefs, sacred texts, and more. Dr. Mittal was remarkably passionate about the subject he had this incredible gift of making us excited class after class.
During our final class of the semester, shortly before our Final Exam, Dr. Mittal asked if there were any lingering questions. A few hands raised, most of them with queries about the exam itself. But there was one young woman, prominently displaying her “Campus Crusade For Christ” sweatshirt who asked a question that I will never forget. She said, “Dr. Mittal, if you know that you’re going to hell for being a Hindu, why wouldn’t you become a Christian to save yourself?”
The room was silent.
Dr. Mittal, having been cool as a cucumber throughout the semester, clenched his fists together and I saw his nostrils flare. “How dare you speak to me that way!” he shouted, “I am so tired of you young foolish Christians trying to tell me what to believe in. Get out of my class right now!”
The disciple Thomas, the doubter (but that’s later), ever concerned about what Jesus is really saying and really meaning, questions the Lord about the truth. And Jesus replies, “I am the way, and the truth, and the life. No one comes to the Father except through me.” Jesus does not know the way, or the truth, or the life; rather, he is all of those things. And he is not merely a way, but the way. Jesus is the unique and visible manifestation of God on earth.
Since the earliest days of the church this has been our proclamation: If you want to know what God is like, look no further than Jesus Christ – in him the fullness of God was pleased to dwell. And some of Jesus’ final words have been our rallying cry – Go therefore and baptize the nations in the name of the Father, Son, and Holy Spirit. Hence our propensity for evangelism.
It wasn’t long after the time of the Acts of the Apostles that the community of God came to understand that outside of the church, there is no salvation. That is, in order to experience the forgiving pardon of God you have to be taught the ways of the church, you have to engage in acts of piety and mercy, you have to be baptized in order to find out who you really are. And even after baptism, a life of faith means a living of the faith – presence in worship, daily prayers, tithing.
I remember feeling so uncomfortable that day in class all those years ago because of what my fellow student said to our professor. In the moment I thought she merely wanted to frustrate him, or draw out some sort of reaction, which she certainly did. But over the years I’ve come to realize that maybe she said what she said because of her faith – I think she was genuinely concerned about his salvation, and wanted to know why he would insist on going down a path that would ultimately separate him from God forever.
After all, no one can come to the Father except through Jesus Christ. Amen
–
John 12.32
And I, when I am lifted up from the earth, will draw all people to myself.
Karl Barth, the dialectic theologian of the 20th century, was often vague regarding his understanding of the totality of salvation. In his lectures and in his writing there are plenty of examples when he almost affirms a universalist understanding of God’s redemptive work. That is: If God is the God of scripture, then God means all when God says all.
But Barth never outright claimed it as his theological understanding.
Once, after a series of lectures here in the US a young theologian bravely raised his hand to ask a question. “Professor Barth, I would like to know once and for all: are you or are you not a universalist?”
Barth crossed his arms and scratched his tousled hair, and then a sly smile stretched across his face before he replied, “That is a great question. Let me answer it this way: I will not be disappointed if heaven is crowded.”
The question of inter-religious connections, or how different faiths relate to one another has been around since the beginning. There are examples of it within the Bible again and again as the people Israel and the people called church discerned what it meant to interact with those outside the faith.
For Christians it is also a question of who is included in the scope of salvation, at least according to the strange new world of the Bible.
We might think of the oft-quoted John 3.16 – For God so loved the world that he gave his only begotten Son. Or we might reflect on the great number of instances throughout scripture in which individuals outside the realm of Israel (such as Rahab from Jericho, Nebuchadnezzar from Babylon, or the centurion who proclaimed Jesus’ divinity at the moment of the cross) all of whom played integral roles in the story of God’s interaction with God’s people.
We might think of the proclamation that all of humankind was created in the image of God.
We might think of the many stories from Christ’s own ministry when he did not come for the religious elites, those who did all the things they were supposed to do, but instead came for the last, least, lost, little, and even the dead.
We might think about how heaven, whatever it is, is filled only and entirely with forgiven sinners because even the worst stinker in the world is someone for whom Christ died.
If we believe than nothing can ever separate us from the love of God in Christ Jesus, neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, no anything else in all creation, then God mercy truly knows no bounds.
God’s love is therefore so magnificent and unconditional that it extends not only to all of us, but to all of creation. Jesus himself says, “When I am lifted up from the earth, I will draw all people to myself.”
At the right time Christ died for the ungodly, God proves God love for us that while we were yet sinners, Christ died for us.
Which is all just another way of saying: I, too, won’t be disappointed if heaven is crowded. Amen.
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John 13.34
I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another.
On June 17th, 2015, a young white man named Dylann Roof walked into a Bible study at Mother Emmanuel AME church in Charleston, SC. For an hour the group sat together discussing scripture and praying. And then, at the end of their time, the young man stood up, pulled out a gun, and he started shooting.
Nine members of the church were killed.
The next day, I was sitting in my church office in Staunton, VA and I called the pastor of the local AME church and asked him what we could do.
He said, “The only thing we can do: pray.”
So we hastily put together a community prayer vigil at his church, Allen Chapel AME, for that evening and we asked people to spread the word.
A few hours later the chapel was filled to the brim and people were spilling out onto the sidewalk. Dr. Scott walked up to the pulpit and the room became eerily quiet. And he said, “I can’t do this by myself, I need all the other clergy in the room to come stand with me.”
So I got up, and a few others did as well. But it wasn’t enough for Dr. Scott, because when he saw the local Rabbi and the local Imam, he beckoned them forward as well.
There we stood, representatives from various Christian denominations, in addition to the community mosque and synagogue, and we did the only thing we knew to do. We prayed. And we prayed and we prayed.
And we wept.
And then we prayed some more.
How do we relate to people of other faiths? That’s a question I’ve heard a lot in the time I’ve been a pastor in the UMC. Without a doubt, the existence of and interactions with other religions is, perhaps, among the most significant challenges and opportunities for the church today.
Similarly, with the rise of the so called nones (those with no religious affiliation), the people called church are tasked with thinking about what it means to interact with those who do not believe, and those who do believe, and those who believe differently than we do.
So how should we relate? It’s complicated. We can take various verses from the Bible, for what’s it’s worth, all of the scriptures today come from the same gospel and they each paint a very different picture.
We can certainly spend time affirming the connectedness between the Abrahamic faiths, the fact that we share certain scriptures, but our beliefs are not the same, nor are our practices.
And yet, at the end of the day, Jesus does tell us how to behave: I give you a new commandment, that you love one another. I hope it has been true for you as it has been for me, that I have experienced the love of God through a great number of people, many of whom have nothing whatsoever to do with the church.
What has been revealed for us through Christ’s life, death, and resurrection is that God desires us to be in relationship with others – weep with those who weep, rejoice with those who rejoice.
This means that we are called to be vulnerable with the very people we disagree with, those who believe differently than we do, just as much as we are called to be vulnerable with the people in our church. We are called to live lives of love just as God has loved us and loves us.
What we believe shapes how we behave. And if we believe that God in Christ really reveals the fullness of love, then we need not look further than that love to see how we are to be.
Therefore, in the great and somewhat adapted words of John Wesley, though we may not think alike, though our differences of opinion and religious understanding may vary considerably, though we may not agree even on what it means to believe, may we not love alike?
What, exactly, is the Bible? Why do/should Christians read it? Is there a proper way to read it?
The Virginia Annual Conference for the UMC has an annual challenge of reading through the entirety of the Bible and Rev. Matthew Smith and I were recently invited to record a podcast for the conference about Bible basics. You can check out the episode here:
This week on the Strangely Warmed podcast I speak with Todd Littleton about the readings for the 3rd Sunday After Epiphany [C] (Nehemiah 8.1-3, 5-6, 8-10, Psalm 19, 1 Corinthians 12.12-31a, Luke 4.14-21). Todd is the lead pastor of Snow Hill Baptist Church in Tuttle, OK. Our conversation covers a range of topics including good books, age differences, textual reverence, liturgical moments, the gift of rediscovery, the equity of the Law, restoration and reconciliation, new gifts, pulpit shadows, and Martin Luther. If you would like to listen to the episode or subscribe to the podcast you can do so here: Take It Up And Read
think and let think 