These blogs are the true and unedited me. They are spiritual, religiously liturgical, honest, and transparent. This is me.
Sunday, June 22, 2025
So Long, Farewell
Thursday, June 12, 2025
In Relationship with the Holy Trinity: A Sermon for Holy Trinity Sunday
May only truth be spoken, and truth received. Amen.
The
Easter season has come to an end. Jesus has done his teachings, he has shown
himself to the disciples, and the Holy Spirit has come upon us. Now, we are
being sent out into the world to spread the Good News of God, Jesus, and Holy
Spirit.
Trinity
Sunday is a time to focus on the Christian doctrine of the Trinity, the
teaching that there is one God in three Persons – God, Jesus, and Holy Spirit. The
Triune God is one the fundamental theologies of the Christian faith, and it is
the ultimate mystery. Take a moment and think about how you would explain to
someone how the Almighty can both singular and triune? It’s not easy. Not by a
long shot. And trying to separate the entities doesn’t help. God and Jesus
might be easy enough to describe, but the Holy Spirit?
Several
years ago, I taught a Lenten series and in week two the group discussed the
Holy Trinity. It was quite the discussion as we talked about what the Trinity
is, why it is a difficult concept to understand, and to try and define or
describe the Holy Spirit. There were references to God with us versus above us,
there was discussion around whether Jesus was human or divine, and there was a
lot of confusion surrounding the essence of the Holy Spirit. Lots of talking
and debating was done that day and when there was a pause in the conversation,
after prayerfully listening to what everyone had been saying, I told the group
my vision of the Holy Trinity. It really struck a chord with the group and so I
have held it close to me and shared it wherever possible.
My
image of the Holy Trinity is simple, but it’s powerful to me. God and Jesus
stand beside me, one on either side and facing each other, as if they were my
walls of solidarity. The Holy Spirit surrounds me in a circle of protection,
like a blanket or the arms of a hug. I do not see myself as below the Holy
Trinity, as if God and Jesus are somewhere up in the sky looking down on me. I
am in the middle of the Trinity; they surround me as I live my life, like my
own personal protectors. The Trinity is with me, always.
So
how would you describe the Holy Trinity?
Has
your image of the Trinity changed over time?
The
Holy Trinity is not something tangible, something that you could draw on a
piece of paper and say that it is an exact image. Everyone will imagine the
Trinity, will experience the Trinity, in a different way. It is an extremely
personal experience. But when we trust in our image of the Trinity, things
happen. And because it is God, our experience of the Trinity will never be as
we expect it to be.
The
Trinity is not something we believe in because it describes God. It is not
something to be studied and understood. The Trinity is something to be
experienced, and ultimately it is found in our relationship with God, Jesus,
and the Holy Spirit. Particularly as we – ourselves, our congregations, our
communities – seek to move into a future that aligns more closely with what we
believe deep in our heart God wants for us – a right relationship with not only
God, but also one another.
And
there is no path forward if we don’t make room for working to create space for
intentional and genuine relationships with people who are different from us –
culturally, in faith, in gender, in race. We recognize that harm is being done
in the world, and we are demanding a better future. We recognize that there is
system of racism in our country, in the justice and policing systems, everywhere.
Therefore, there are demands for systemic changes. We recognize that the world
is burning because we are not caring for creation in the way we ought to have, therefore
there are demands for climate change action. We recognize that we have failed
in our human relationships causing pain, trauma, and even death to those on the
margins. Therefore, there are demands for human rights laws and protections.
But
nothing, in the end, will change if we are not drawn into genuine, concrete,
actual relationships with persons from communities beyond our experience or
comfort. Because just as we know and struggle to name God through our actual
experience of God active in our lives, so also, we can only know and appreciate
and love and be changed by others in and through actual relationships.
This
is the long road to not merely social change but a vision and reality of
community that more closely matches God’s dreams for us and God’s own existence
as a relational being. Holy Trinity Sunday is about revealing the relational
being of God. Theologians have been trying for eons to explain the Trinity,
this mysterious 3-in-1, but within the mystery lies relationship. There is a
closeness in God, an intimate relationship where each one knows the mind of the
others, where each is inseparable from the others. God, Jesus, and the Spirit
are one. This closeness, this relationship is an example for us. Jesus called
his disciples to follow as a group, and sent them out two by two, not alone.
The Spirit called more people to join, and so the church began.
We
were never meant to follow Jesus alone. Whenever life of faith has been
challenging, the people of God have gathered together to break bread, to pray,
and to encourage one another – and to dream of better things. So, we too, two
thousand years later, continue to gather together, to share stories and meals,
to pray and to ponder. We gather in our congregations, but also as dioceses and
as the national church to pray and discern, to listen to the nudges of the
Spirit, to find the way forward together.
We
have Jesus’s promise that we will never be alone. God remains faithful through
the changing world, and the changing church. The Holy Spirit continues to guide
us to truth – one step at a time. The Trinity is with us, always.
Amen.
A Year-Long Exploration of the Sermon on the Mount: Week 22
Chapter 22 –
Overcoming Evil
Last
week we leaned into a discussion around “an eye for an eye.” This week we continue
into Matthew 5:39-42 and explore “turn the other cheek”, moving from the law of
equals to the topic of public humiliation.
Matthew
5:39 says, “If anyone slaps you on the right cheek, turn to him the other cheek
also.” This is a very popular saying, even though plenty might not realize it’s
from the bible. “Turn the other cheek” is usually interpreted as letting it go,
be the bigger person, and things like that. However, when looking at Jewish
scriptures, it means a whole lot more than simply ignoring what has happened
and walking away. In verses 40-41, Jesus goes on to mention giving up the shirt
off your back, going the extra mile, and lending what you have to those in
need. I’m sure these are all familiar sayings, or at least notions, within popular
culture. Although, I will admit that it feels as if we do these less and less.
But I digress.
According
to Levine and Brettler in The Bible With and Without Jesus,
“The three examples
Jesus gives, regarding the slap, the suit, and the subjugation, together reveal
their import: do not escalate violence; do not give up your agency; shame your
attacker and retain your honour. As with the other inunctions in this section, his
concern is correct community relations, rejection of violence, honesty to
others, and acting mercifully and justly as God would.” (p. 202)
All
of these notions have become so ingrained into our social culture that we’ve forgotten
their original meaning and purpose. As I mentioned above, turning the other
cheek means more that ignoring what happened and moving on. Assuming the person
is right-handed, a slap on the right cheek would equate a backhanded slap,
saved usually for masters to slaves or soldiers to peasants. Hitting someone on
the left cheek would be a fully open-handed slap designed to humiliate the person,
giving them the choice only to fight back or cower.
Similarly,
giving up one’s coat is meant to signify more than simply generosity, and going
the extra mile demands much more than making an extra effort.
Footnote: “The Bible With and Without Jesus” by Amy-Jill Levine and Marc Zvi Brettler. Published by Harper Collins Publishers in 2020. The discussion above is found in pages 202-203.
Tuesday, June 10, 2025
A Review of the Book "The Bible With and Without Jesus" by Amy-Jill Levine and Marc Zvi Brettler
Friday, June 6, 2025
The Holy Spirit Shakes Things Up: A Sermon for the Day of Pentecost
Today, we are celebrating the Day of Pentecost where we commemorate the Holy Spirit being poured out on the disciples in Jerusalem after the crucifixion and resurrection of Jesus Christ. Many Christians mark this date as the beginning of the Christian Church as we know it.
Pentecost
comes from a Jewish harvest festival called Shavuot. The apostles were
celebrating this festival when the Holy Spirit descended on them. It sounded
like a very strong wind, and it looked like tongues of fire. Ministers in
church often wear robes with red in the design as a symbol of the flames in
which the Holy Spirit came to earth.
The
apostles then found themselves speaking in foreign languages, inspired by the
Holy Spirit. People passing by at first thought that they must be drunk, but
the apostle Peter told the crowd that the apostles were full of the Holy
Spirit.
A
lot of sermons will be preached on the "reversal of Babel", or the
reunification of God's people under one language. (Do you remember the story
about Babel? God punished humans for not doing God's biding of populating the
world by giving each other different languages so that they couldn't understand
each other and then sent them out into the world in isolation from each other.)
However, interpreters have moved away from the traditional views of sin and
punishment and have begun to examine the story’s theme of cultural and
linguistic origins. A new emphasis is being placed on the diversification of
humanity after the flood.
It
states quite clearly within the passage that the people are building the tower
and city in order to stay in one place and to avoid being scattered around the
earth. The story then becomes less about pride and more about the desire to
preserve the cultural homogeneity of the human race. God’s response to
humanity’s actions is to create the world’s cultures by introducing new
languages and dispersing the people around the earth. God created us all
differently, wanted us to experience life on earth differently from one
another, and wants us to embrace our uniqueness.
Pentecost
almost always falls in the month of June and, therefore, is almost always
celebrated during Pride Month. It is interesting to me to think of these two
events happening in concurrence. Celebrating Pride Sunday, Pride Week, and
Pride Month is all about celebrating diversity. It is a month where the 2SLGBTQIA+
community gets to celebrate who we are, how we live, how we raise our families,
and so on and so on. But it's more than just the parties and parades. It's
about celebrating that we are still here even though the world doesn't seem to
want us around.
As
a transgender priest, celebrating the Day of Pentecost while celebrating Pride
month reinforces the idea that the Holy Spirit was sent to us by God as a call
to action. The word Jesus uses in John’s Gospel for Holy Spirit is Paraclete,
a Greek word that means “to come alongside another”. The word is often
translated as “comforter” but looking at the Pentecost texts, the Holy Spirit
isn’t comforting anyone or anything. Instead, the Holy Spirit is shaking things
up.
This
is most pronounced in Acts. There’s nothing particularly comforting about the
rush of a “violent wind,” let alone descending tongues of flame. And once the
disciples take their new multi-lingual ability into the streets of Jerusalem,
pretty much everyone who witnesses their activity is described as “bewildered,”
“amazed”, and “astonished.” Again, the Spirit didn’t comfort anyone but instead
prompted the disciples to make a very public scene with the troubling good news
that the person the crowds had put to death was alive through the power of God.
The
Holy Spirit is as much agitator as advocate, as much provocateur as comforter. Paraclete
as the one who comes along side of us to encourage and equip us for the
task of ministry is such a perfect name for the Holy Spirit. If we heed the
word and work of the coming-along-side Holy Spirit, we will inevitably be
pushed beyond what we imagine and end up stirring things up.
We
tend to think of the Holy Spirit as the answer to a problem, but what if the
Spirit’s work is to create for us a new problem: that we have a story to tell,
mercy to share, love to spread, and we just can’t rest until we’ve done so! God
sends the Paraclete, the one who comes along side us, to encourage,
equip, strengthen, provoke and, at times, to comfort us so that we can get out
there and do it all again. I’d even suggest that our job is to “come along
side” other people to encourage and equip them as well.
We
have all been joined by our Baptism into communities of faith that look for –
and expect! – the Holy Spirit to come along side us and shake things up,
preparing and equipping each and all of us to share the disruptive, surprising,
and life-giving word of grace of the God who will not rest until all people
enjoy abundant life.
So,
on this Day of Pentecost, I encourage everyone to embrace the fiery winds of
the Holy Spirit and allow her to push you in directions you may not want to go,
to places you may not be comfortable being, but to places where you are needed.
And on this month of Pride celebrations, God is calling you into action as a
defender of God's creation that is full of diversity.
I
want to close today’s sermon with a sonnet for Pentecost written by Malcolm
Guite.
Today
we feel the wind beneath our wings
Today
the hidden fountain flows and plays
Today
the church draws breath at last and sings
As
every flame becomes a Tongue of praise.
This
is the feast of fire, air, and water
Poured
out and breathed and kindled into earth.
The
earth herself awakens to her maker
And
is translated out of death to birth.
The
right words come today in their right order
And
every word spells freedom and release
Today
the gospel crosses every border
All
tongues are loosened by the Prince of Peace
Today
the lost are found in His translation.
Whose
mother tongue is Love in every nation.
Amen.
Wednesday, June 4, 2025
A Year-Long Exploration of the Sermon on the Mount: Week 21
Chapter 21 –
Nonresistance
An
email came across my computer this week from the local Rainbow Resource Center.
The headline was “Joy is Resistance. And Together, We Make It Possible.” Within
the body it states, “Every day, I witness the transformative power of safer,
affirming spaces – and the joy that blossoms when 2SLGBTQ+ people are seen,
celebrated, and supported. … queer joy is resistance. In a world that too often
tries to silence or erase us, choosing joy is a bold act of defiance. It’s a
declaration that we belong, that we matter, and that we will thrive”
Many
Christian denominations are pacifist, believing that Jesus calls for
nonresistance – no violence, no fighting back, etc. I can stand behind that for
the most part. Violence should never be the answer, certainly not the first answer,
when needing to defend ourselves. As Howard Thurman says, “No one ever wins a
fight.” (p. 133) However, pacifism doesn’t need to equate no resistance. Resistance
doesn’t need to be violent. As is said in the email I received, joy,
celebration, showing support, not keeping silent – these, and many more, are
all ways to show resistance to injustices and unfairness.
As
Harry Emerson Fosdick states, if Jesus was simply nonresistant, why bother crucifying
him? Jesus stirred up so much intense
loyalty that people were willing to die for him. And he caused a hatred so fierce
that others wouldn’t rest until Jesus was dead. (p. 133) Is this the Jesus of
nonresistance?
The
verse for this chapter is Matthew 5:38, “You have heard that it was said, ‘Eye
for eye, and tooth for tooth.’ But I tell you, do not resist an evil person.”
People have used this verse to justify revenge – you did something to me; I’m
going to do it back to you. But is this really the Jesus that we know and love?
Amy-Jill Levine writes about this verse in her book The Bible with and
Without Jesus. She says that the issue here is justice after a crime has
been committed. She goes on to say that the Torah, to which Jesus is referring,
is speaking not of actual practice of trading a limb for a limb, but of a legal
principle known as lex talionis in Roman law, which is “the law of
equals.”
From
the book, “It appears in the classic Roman law code The Twelve Tables,
table 8, law 2, which stipulates, ‘If a man broke another’s limb, the victim
could inflict the same injury upon the wrongdoer, but only if no settlement was
agreed upon.’” Throughout the Sermon on the Mount, Jesus has taken Torah law
and extended it so that people take things further. If we were to continue that
pattern, Jesus would have gone beyond eyes and teeth to other body parts or
simply told people to do nothing in retaliation at all and simply let it go.
However,
he does nothing of the sort, moving instead to public humiliation. We will
expand on this further in week 22.
Footnote: “The Bible With and Without Jesus” by Amy-Jill Levine and Marc Zvi Brettler. Published by Harper Collins Publishers in 2020. The discussion above is found in pages 201-202.
Monday, June 2, 2025
A Review of the Book "Twilight Zone" edited by Carol Serling
Friday, May 30, 2025
A Year-Long Exploration of the Sermon on the Mount: Week 20
Chapter 20 – Truthfulness
What
is truth? This a question Pilate asks of Jesus in John 18:38 in response to Jesus
saying, “For this I was born, and for this I came into the world, to testify to
the truth. Everyone who belongs to the truth listens to my voice.” (John 18:37)
So what is truth?
For
the purposes of exploring the Sermon on the Mount, Matthew 5:33-37 talks about swearing
oaths on heaven, on God, on earth, on Jerusalem. Swearing an oath is supposed
to mean that you’re telling the truth about what you’re about to say. In a
court room, the oath made is to swear to tell the truth, the whole truth, and
nothing but the truth. But again, what is truth?
Truth
can be factual. Investigators and scientists will look at evidence to solve
crimes and to make scientific discoveries. Knowledge can be truth – the earth is
round, water is wet, the sun is hot, rocks are solid. In this case,
truthfulness lies in the evidence put before us that we can see, smell, and
touch. Truthfulness lies in trusting the people who provide us with the
evidence and the knowledge.
What
about opinions? Can they be true? Truthfulness can come from perspective and
can be different for every person. I have not seen, smelled, or touched God and
yet, for me, God is true and real. For others, God is not true or real. The
same goes for Jesus Christ, who is true for Christians but not for Jewish
people.
The
issue around truth becomes distorted when we confuse factual truth for opinionated
truth. Social media has exponentially increased that distortion over the years,
where the loudest voices come to be considered true and the scientists become accused
twisters of truth. I wish I could understand at what point fact and opinion got
all muddled up.
I
like what Francis de Sales says in the book when he states, “Let your words be
kindly, frank, sincere, straight-forward, simple, and true; avoid all artifice,
duplicity, and pretense.” (p. 127) Jesus calls us to be kind with our words and
as truthful as we can be. Don’t be artificial with your words, don’t try to
dupe people with your words, and certainly don’t bring harm to others with your
words. If you think your words are true, be sincere about them. If someone
points out possible flaws in your truth, be willing to have the discussion. However,
never deny someone their truth without kindness and without fact.
I
realize this might sound wishy-washy, giving allowance to all people to have
their own truth. But I believe in both fact and opinion, and I want to believe that
we all have the ability to have frank discussions without using our words to
harm others.
Truthfulness is a line we must be willing to walk along with understanding, love, and compassion.
Tuesday, May 20, 2025
A Year-Long Exploration of the Sermon on the Mount: Week 19
Chapter 19 –
Marriage
Reading
this chapter of the book was awkward, to say the least. I understand that
marriage is a sacrament of the church, but if the entire sanctity of the church
relies on whether or not people get married, and stay married, then I think we
have bigger problems than we realized. Going into this chapter, I was really
hoping for a variety of viewpoints, but was sorely disappointed. Now that I’ve
said that, let me say a few things about marriage, and about Matthew 5:31-32.
As
a queer, divorced, and remarried man, I struggle with this verse. I can understand
why people don’t want to get married. It can be complicated and messy. Some people
simply want to stay single. For some, it’s still illegal to get married – mixed
races, same genders, polyamory. Especially for those who have been divorced,
sometimes the idea of becoming legally married again might seem not worth the
trouble.
As
well, there are many reasons people get divorced. Perhaps an abusive partner. Or
maybe the couple were quite young when they got married and as time went on,
the love simply wasn’t there anymore. Perhaps one person in the marriage
realized they aren’t heterosexual and therefore remaining in a heterosexual
marriage didn’t make sense to do. Assuming that a couple divorces because they
were too lazy to work on their relationship is absurd, even thought that seems
to be the common perception in today’s society.
There
are many reasons why people do and don’t get married and there are just as many
reasons why people do and don’t stay together. What I can’t hold faithfully is
that the lack of marriage or the lack of divorce changes in any way the love
that God has for us. Nor can I honestly believe that getting a divorce or being
with a person who has been divorced is committing adultery. I think there’d be
a lot of people trouble, otherwise.
I do believe that getting married brings in a level of visible commitment to another person, and I do believe that such a commitment should be built on love, honesty, and faithfulness. Do I believe that God will smite a person for ending said marriage? No. I can’t bring myself to hold this as truth.
Friday, May 16, 2025
The Revelation to John: Coming Down from Heaven: A Sermon for the 5th Sunday of Easter
May only truth be spoken, and truth received. Amen.
Many
awful things have happened in the book of Revelation since we last checked in
14 chapters ago! There have been visions of judgment, visions not of what must
be, but of what could be if the empire keeps on its current course. Violent
visions of self-interest bringing judgment on itself and imploding beneath its
own evil. Ultimately, evil brings judgment upon itself.
Then
we see a dragon, which is Satan, expelled from heaven not through violence, but
by the lamb's testimony, by the witness of the lamb’s power of love. That is
how evil is ultimately expelled, through the power of love. The dragon Satan comes
to earth and wreaks havoc and destruction through its two beasts in the world. The
first beast represents Rome (called "Babylon" by John) and the second
represents the religion of the Roman Empire and its cult of emperor worship. Again,
there is a vision of this empire collapsing under the weight of its own evil, for
there is no place for evil in God's vision for this world.
Unfortunately,
I’ve realized that I won’t be able to finish this exploration of Revelation as
I’m heading into two weeks of study leave. So, here’s a brief synopsis of the final
two chapters not only of the Book of Revelation, but of the entire bible. In
chapter 21 and chapter 22, we see the culminating vision of the perfect world,
of the world's final destiny: a vision of its "perfection" or "fulfillment."
The trauma and the violence and the chaos are all past. God has banished the
evil around us and the evil within us from this world forever. And so, there is
a "new heaven and a new earth," for the "old heaven and old
earth have made way for the new."
It's
this new heaven and new earth that is the focus of our reading this morning. Although,
what it says in Greek is literally a "fresh" heaven and earth, a
refreshed, renewed, or renovated heaven and earth. It is the same heaven and earth
but renovated or made like new. The old heaven and earth are not disposable. Indeed,
God made them so well in the beginning that they just need restoring. Like that
antique piece of furniture that was so well made originally it just needs to be
refinished in order to be made like new again.
New
can be scary and uncomfortable. Have you ever tried a new food? Or gone to a new
place? Or tried a new activity? Or had to meet new people? When we think back
to 2020, everything was new. None of us had every been locked away in our homes
before. I’m thinking most of us had never experienced a health crisis like we
did during the pandemic. We had to learn new ways to be together, to worship together,
new technology. We’re still learning new things! New things come into our lives
through birth, marriage, illness, death.
New
can be scary and uncomfortable, but also exciting and sometimes very needed. The
city of New Jerusalem is the final vision of Revelation. But new doesn’t mean
destroy and start over. God didn’t blow the earth up and start again. The book
of Revelation isn’t necessarily describing a world gone up in flames. The New
Revised Standard Version, the translation we typically use, describes the old
world as destroyed, “for the first heaven and the first earth had passed away”
(21:1). But the verb John uses here is not the word for death or dying. It is
the verb for departure or going away (apelthon). Heaven and earth
haven’t gone up in flames and they haven’t died. Heaven and earth have departed,
they’ve left town, they’ve skedaddled.
As
the old heaven and earth depart, a new heaven and earth come down from God.
This scene from Revelation images heaven coming down to earth. Despite popular
depictions of heaven, God comes to us. God chooses to join us. It isn’t the
other way around. All things flow from heaven to earth and not the other way
around. It is this heaven reality, once obscured, is now revealed. In other
words, there is an apocalypse!
All
this to say that God isn’t in the business of starting over. God is in the business
of restoration, of renewing our covenantal relationship. To renew something is
not to destroy it and replace it. It is to take what is there, and transform
it, heal it, and reconcile it to a pristine condition. Limiting our use of Revelation
to dealing with disaster, or death as we would in a funeral (as these verse are
a typical funeral reading), limits our vision of God dwelling among us here on
earth, in our present. The new heaven, the new Jerusalem, is simply the place that
God is; heaven is the place where God is and humans are fully invited to be
with God. And we don’t need to go up to heaven because God has brought heaven
down to us.
John
tells us that God is the Alpha and the Omega, the beginning and the end. (21:6)
This means that the beginning is good and the end is good, because God is good.
But what about the middle? We all know that the middle isn’t always good. As John
reminds us, we are all too familiar with the reality of tears, pain, sadness,
darkness, suffering, and death. By bringing heaven down to earth, God has come
to mourn with us, cry with us, sit in pain with us.
God
loves the world. In fact, God so loved the world that God sent his only Son to
be with us, to dwell with us, to experience us to God’s fullest. God doesn’t desire
our destruction, or the destruction of the earth. God joins us in our pain and
suffering and expresses sympathy and concern for us. Just as we see God, God
sees us. God calls us to join God in the good work of redemption, the work of
radical care. We don’t have to burn it all down. We don’t have to escape to
some new world. God meets us right here on earth. God isn’t waiting for us to
join God in heaven. God is waiting for us to join God in the good work right
here on earth.
This
is the ultimate lesson we can learn from the Book of Revelation. It’s not about
how only a chosen few will survive the total destruction of the earth. It’s not
even about the destruction of the earth. It’s about the relationship that God
wants with us. It’s about God’s word speaking over a troubled creation banishing
evil, restoring hope, and making all things new, including the reconciliation
of heaven and earth through the light of God’s glory in Christ.
Amen.
Thursday, May 15, 2025
A Review of the Book "Cross Roads" by WM Paul Young
Tuesday, May 13, 2025
A Year-Long Exploration of the Sermon on the Mount: Week 18
Chapter 18 –
Sexual Purity
I’ve
been kind of avoiding writing this week’s reflection. Sexual purity is an
awkward topic, one that has been used to try and keep teenagers from having
sex, used to make people feel bad about having sexual desires, and used to promote
chastity as the golden rule of sexual encounters. But should sexual purity be
the ultimate goal?
Well,
I guess that depends on what you believe sexual purity to mean. There is no
denying that most humans are sexual beings. Hormones being raging through our
bodies during puberty. There is a natural instinct to be with other humans and
often an instinct for procreation. Being a sexual person does not equate being
a sinful person. It’s all about how you treat the other person.
Rather
that looking for perfection in our sexuality, what if sexual purity means that when
you engage in sexual relationships you do so with respect and honour? And treat
each other with dignity and compassion? If sexual purity in the sense of abstinence
and monogamy is the baseline of getting into heaven or being close to God, then
humanity is a lost cause, full of temptation and sin and failure to maintain
our suppose purity.
I think this puts too much pressure on us and takes the fun out of life. We are meant to enjoy each to the fullest of our capacities. Sexual intimacy falls into the package that is being human, and we have no reason to deny this part of ourselves. God will not reject a person for listening to their body and embracing all its needs and wants. What God wants is for us to love and honour each other with respect and compassion. That is the type of sexual purity that I can get behind.
Friday, May 9, 2025
The Revelation to John: Nobody Left Behind: A Sermon for the 4th Sunday of Easter
May only truth be spoken, and truth received. Amen.
There
is a series of books called Left Behind. The collection contains 16
novels, with the first book published 30 years ago. These books are Christian
eschatological narratives inspired by the New Testament's Book of Revelation.
The storyline focuses on a seven-year conflict, the post-rapture Great
Tribulation, between an underground network of Christian converts and an
oppressive new world order led by the Antichrist.
Despite
its apparent fame and an adaption into film throughout the early 2000s, I had
only learned about this series last fall while reading a biblical commentary.
The premise intrigued me, so I tried reading the books. I made it through the
first three novels and that was it for me. The biggest reason has to do with
today’s reading from Revelation. Actually, the verses beforehand.
Left
Behind
tells an apocalyptic story about the ending of Earth, set in the contemporary
era, over a period of seven years. The true believers in Jesus Christ have been
raptured, or taken instantly to heaven, leaving non-believers behind on Earth,
now a shattered and chaotic world. If you back up to the beginning of chapter 7
of Revelation, we find a similar story.
Throughout
chapter 6, all but one of the seals have been opened, bringing forth the 4
horsemen, the souls slaughtered while proclaiming the word of God, and the
great earthquake. Chapter 7 begins with 4 angels standing at the corners of the
earth, holding back winds that are so strong they will destroy the earth. But
first, another angel calls out to the other 4 that the people whom God is
choosing to protect from the impending disaster need to be sealed. Sounds like
the day of Passover, doesn’t it? Where the people marked their doors with blood
so as to be passed over from God’s wrath.
Verses
5-8 lists the people who will be receiving God’s seal of protection:
“From the tribe of
Judah twelve thousand sealed,
from the tribe of
Reuben twelve thousand,
from the tribe of
Gad twelve thousand,
from the tribe of
Asher twelve thousand,
from the tribe of
Naphtali twelve thousand,
from the tribe of
Manasseh twelve thousand,
from the tribe of
Simeon twelve thousand,
from the tribe of
Levi twelve thousand,
from the tribe of
Issachar twelve thousand,
from the tribe of
Zebulun twelve thousand,
from the tribe of
Joseph twelve thousand,
from the tribe of
Benjamin twelve thousand sealed.”
12,000
people from each of the 12 tribes – a total of 144,000 people. It is from these
few lines that the premise of Left Behind is conceived. 144,000 people
out of billions (5 at the time the series started, 8 now). That’s it. The world
will be destroyed, and a fraction of the people will survive. And, of course,
you had better believe in Jesus Christ to make the cut.
Anyway,
this isn’t meant to be a critique of the series. Instead, I want to talk about the
number 144,000, especially because as we turn to today’s chosen verses, the specific
number falls away and simply becomes the multitude from every nation.
Numbers
are very symbolic in the book of Revelation, they are not meant to be taken literally.
3 = a number suggesting
a limited number
4 = universality,
ex) 4 corners of the world
7 = perfection or
completeness, ex)7 days of creation
12 = completeness
or fullness, used especially to brin unity to chaos ex)12 tribes of Israel
1,000 = myriads,
number too large to count
So
now let’s look at verses 5-8: the perfect number of 12 multiplied by the unifying
number of 12 (the tribes of Israel) multiplied by a number too great to count
(1,000). In other words, John isn’t witnessing the sealing of an exact number
of specially selected people equalling 144,000; he is witnessing the sealing of
an unbelievably massive crowd of people, a sea of humanity! The calculations
found at the beginning of chapter 7 are not limiting, they are unlimited! John
even says so in verse 9, “there was a great multitude that no one could count.”
John’s
vision of this is breathtaking: a vast multitude from every nation, gathered
before the throne, clothed in white. These are not the strong, the powerful, or
the victorious as far as the world is concerned. They are those who have come
through a great ordeal; their robes are washed in the blood of the Lamb. God
and the lamb have won victory over death, and it is through the blood of the
lamb that we can wear the victorious colour of white. We are forever and eternally
protected by God. But that doesn’t mean we won’t still suffer during our time
on earth.
This
is the strange promise of our faith. Victory comes through mercy, not might.
The Lamb reigns by sacrifice, not force. Those who follow him are carried
through great ordeals, not spared from them. And, most importantly, the salvation
of God is for all people, not the limited few. A faithful life doesn’t equal
and easy life. But a faithful life means that we trust God to give us the
strength and the courage to handle the suffering that comes into our life, to
sustains us through all the tribulations that the world throws our way.
The
promise we have received is not that we will never weep, but that the Lamb is
our God, who will one day wipe away every tear from our eyes. It is the Lamb,
who died at the hands of human sinfulness and suffering, who will now Shepherd
the faithful through our own journeys of faith in the world. The Shepherd who will
lead us to springs of living water and give us rest in his grace. And until
that day, we hold fast to the one who shelters us, who is always with us.
God,
we are weary. In a time marked by excessive hunger and thirst, by war and
worry, by violence and vitriol, by climate change and corporate corruption, by
acts of hate and hurt done by one child of God to another, we are weary. Keep
us close and remind us that you are making all things new. Amen.