Our sins are bigger than we are, but God is bigger than our sins. When we deny our own weakness, we withhold the credit due to God for God's mercy in accommodating that weakness. That's the common ground of passages in the lectionary for Proper 25.Read More
Scripture is the living word of God; Jesus is the word of God made flesh. Life is defined by change and growth. Even as Scripture anchors our faith, let it also illustrate that newness, forgiveness, and freshness are the hallmarks of Christian life. Let's thank God for new beginnings, clean slates, and the divine reboot.Read More
We begin the Advent journey by lighting a candle of hope, and hope is in the biblical scheme of things more than wishful thinking. The hope that the season of Advent holds out to us as we light this first candle is rooted in the promises of the God who is ever faithful. It is rooted in the covenant relationship that exists between God and humanity. Therefore, we can gather and sing with a sense of purpose the final stanza of “O Come, O Come Emmanuel”: O come, Desire of nations, bind all peoples in one heart and mind; bid envy, strife and quarrels cease; fill the whole world with heaven’s peace. Rejoice, Rejoice! Emmanuel shall come to thee, O Israel!” (Chalice Hymnal, 119). And so as we begin the journey we do so in the company of Isaiah, Paul, and Matthew’s Jesus. Each of these texts for the first Sunday of Advent speak to the hope that is present in us, and reminds us that we should continue to stay awake and live according to the promises of God.Read More
There are very few true monarchs left in the world. Most are of the sort that “rule” in England. They’re mainly figureheads who are trotted out on special occasions. True power is held by someone else, whether Parliament or the Prime Minister. Americans don’t very much like monarchs, whether constitutional or not, though we seem to have an interest in things royal, as long as we don’t have to support them with our taxes. So, for moderns, the idea of proclaiming Christ the King Sunday might seem rather odd. Yet, this is the Sunday in which we proclaim Christ as King, as the one in whom and through whom God creates, sustains, and rules the universe. In observing this particular Sunday, we conclude another liturgical cycle. When the church gathers a week later, it will begin the cycle once more with a season of waiting, a season waiting for a king to be born. These two realities – the hope and the fulfillment can be found present in these three texts that hail God’s king, the one who according to Jeremiah will execute justice and righteousness. One of the things that we must realize as we observe this particular event is that God’s idea of a realm or a kingdom often differs from what we might have in mind.Read More
We hear complaints here and there that Christians in the United States face persecution. Usually the complaints center on rules prohibiting crèches or Ten Commandment monuments on civic property, or maybe the inability to have Christian prayers at high school football games. Most of these complaints have to do with loss of power and market share. Rarely, if ever, do Americans face true persecution. That is, their lives are not on the line, in the way that, for instance, the Chaldean Christians of Iraq are facing persecution at this very moment. In the lectionary texts for this week, believers are called upon to stand firm and to keep true to their faith in the midst of difficult circumstances. The passage from Isaiah speaks to post-exilic Jews who are facing difficult prospects for the future, while both the epistle and gospel speak directly to the reality of persecution. Where then does faith fit in this equationRead More
Theologian Paul Tillich believed that courage and being were inextricably related. He writes: Courage as a human act, as a matter of valuation is an ethical concept. Courage as the universal and essential self-affirmation of one’s being is an ontological concept. The courage to be is the ethical act in which man affirms his own being in spite of those elements of his existence which conflict with his essential self-affirmation. (Tillich, Courage to Be, Yale University Press, 1952, pp. 2-3).
Tillich’s definition may sound a bit abstract, but he reminds us that courage is something that is expressed from the very center of our being in the midst of trying circumstances. We go on with life, despite the realities that press against us. As the Spiritual puts it: “Like a tree planted by the water, I shall not be moved.”Read More
The Second Reformation Sunday, October 31, 2010 on the 493rd anniversary of the posting of the Thesis of Martin Luther
Reclaiming the Fundamentals of The Way
by Douglas C. Sloan
The Way is to...
* live the sacred life - here and now - of the one universal Good News message as the Kingdom of God.
* worship God, who has never been, at any time for any reason, a capricious God of death, war, murder, destruction, violence, abuse, vengeance, hate, fear, lies, slavery, systemic injustice, oppression, conditional acceptance, exclusion, segregation, discrimination, shunning, ostracism, eternal condemnation, eternal punishment, retribution, sacrifices, patriarchy, matriarchy, empire, nationalism, only one culture, only one race or portion of the population, parochialism, sectarianism, dogma, creeds, pledges, oaths or censorship – and who has never behaved as a Greco-Roman or narcissistic deity.
* worship God, who is singular, solitary, nonmaterial, immanent, transcendent – the sacred and ultimate reality, the divine mystery, the more – and who has always been a consistent God of life, peace, creation, truth, healing, rehabilitation, restoration, forgiveness, reconciliation, inclusion, participation, diversity, liberation, justice, resurrection, transformation, love and grace. There are neither multiple nor opposing divine forces or entities or identities or personalities. There is only God.
* know the grace of God to be unconditional and boundless – my acceptance by God requires nothing of me.
* know the love of God......to be unrelenting and unlimited; ...makes no exceptions and has no qualifications; ...to be the constant inviting presence of God; and ...to be the unconditional acceptance by God of me in my entirety as a gift.
* worship God, whose will is and who has always yearned for us to......be free and independent; ...think; ...be curious; ...be intelligent and wise; ...value knowledge over ignorance and compassion over knowledge; ...be creative; ...grow and mature; ...live long healthy satisfying lives; ...live non-violently without vengeance; ...be generous; ...be hospitable; ...be compassionate; ...do no harm; ...heal and rehabilitate and restore; ...forgive and reconcile and include all and have all participate; ...be good stewards of all resources; ...live here and now as one family; ...live in a loving intimate relationship with God; ...be transformed through resurrection; and ...be the kingdom of God.
* worship God, who has always been the same and whose character does not change and who is not capricious or abusive or narcissistic. God performs neither miracles nor acts of retribution. God neither saves nor condemns. God has never required and never accepted a sacrifice by anyone for any reason. God desires worship as relationship, not praise or euphoria. God does not preplan or predestine or interfere with the course or end of my life.
* reject as components or identifying characteristics or requirements of faith and worship and church and Christianity and life and God and Jesus and the Good News message and the Kingdom of God: death, war, murder, destruction, violence, abuse, vengeance, hate, fear, lies, slavery, systemic injustice, oppression, conditional acceptance, exclusion, segregation, discrimination, shunning, ostracism, eternal condemnation, eternal punishment, retribution, sacrifices, patriarchy, matriarchy, empire, nationalism, the superiority of one culture or one race or some portion of the population, parochialism, sectarianism, dogma, creeds, pledges, oaths, censorship, the valuation of thoughts or beliefs or praise or euphoria over justice and service and relationships, and any consideration of post-mortal existence.
* read scripture......as a sacrament for the experience and presence of God; ...for inspiration and motivation and contemplation and meditation and spiritual truth and insight and illumination about how God is a presence and influence in my life and ...to better understand the love and grace of God and ...to discern how God is calling me forward and beyond my previous understanding of God to a better and more complete and more mature understanding of God and ...how God is calling me forward to a more loving relationship with others and with God.
* know the best understanding of scripture requires......a scholarly knowledge of the original languages of the scripture and ...the linguistic devices used in the scripture ...(cultural assumptions, coded language, humor, sarcasm, hyperbole, poetic metaphor, etc.), ...of the cultural and historical environment in which the scripture was written, and ...of the people of that time by whom and for whom the scripture was written.
* know scripture as the metaphorical and narrative and thoughtful writings by the ancestors of my faith, who recorded their contemporary and historical, personal and cultural perception and understanding of the presence and influence of God in their lives and in the life of their community. While, at most, it can be persuasive or instructional, the scripture is not controlling.
* know the community of followers of The Way and worship and living the Good News message as the Kingdom of God to be more important than dogma and creeds and land and structures and debt and continuing expenses and material abundance and wealth accumulation and to be more important than pledges and oaths and empire and nationalism and patriotism and citizenship and civic religion and patriarchy and matriarchy and parochialism and sectarianism and political influence and social standing and financial clout.
* know largess to be more important than largeness and to hold that generosity and hospitality to all is a fundamental element of the Good News message and a defining characteristic of the Kingdom of God.
* know compassionate service to those who are hurt or lost or oppressed as a fundamental element of the Good News message and a defining characteristic of the Kingdom of God. Service requires partnership between the server and the served. Holy and wholesome service requires that the server be competent and healthy. Service is not slavery, not some form of enforceable servitude, and not an opportunity or a justification for the server to be oppressed or abused.
* know that as the children of God, we are one family in one place. There are no races, no tribes, no indigenous peoples, no ethnic groups, no castes, no nations, no royalty, no aristocracy, no social classes, no economic classes, no genders, no sexual orientations, no geography, no religions, no denominations, no sects, no churches, no elite, no privileged, no saved, no unsaved, no slaves, no outcasts, no untouchables – none of these are a consideration or a barrier or a limitation to the possession and development and utilization of time and effort and gifts and talents for service to others or participation in the Kingdom of God – there is no “us” and no “them”, no “here” and no “there”, no families other than the one family of all people together in one place as the children of God.
* know Jesus as: an intelligent compassionate Jewish mystic who had a strong persistent connection to and participation in and understanding of God; who could explain the reality of God to others and introduce them to a personal experience of God and a personal relationship with God; a messenger of the Good News and an example of the Kingdom of God. Because Jesus was effective as a messenger and successful as an example, he was killed. Both in message and self-understanding, Jesus was non-messianic and non-eschatological.
* know an experience of “the resurrected Jesus” or any other positive divine experience as an experience of the immediate and tangible presence of God, to know with confidence the reality of being and being in and of the Kingdom of God.
* not regard Jesus as divine or as a sacrifice or atonement or ransom or a substitute for me. The Good News message and the Kingdom of God and the presence and experience of God are what are divine in mortal life. Because of the love and grace of God, sacrifice and atonement and ransom and substitution on my behalf are not required for me to be accepted by God and to participate fully in and as the Kingdom of God.
* know the reemergence and revitalization of the disciples after the death of Jesus: The Way; –– as the first Good News resurrection and transformation; –– as the first example and witness that resurrection and transformation do exist and do not require death as a precedent; –– as example and witness that resurrection and transformation are available to all; and –– as example and witness that the Kingdom of God is here and now and active.–– as the first followers of
* know baptism, regardless of the method used, as a public act of private intent – to commit to living as a follower of the Good News message by being the Kingdom of God. Other followers are to provide the new follower with tolerance (ideally, acceptance) and the safety of time in a place devoid of condemnation and retribution which is necessary for the new follower to put behind and to put away a past life, to let the previous life die and in its place resurrect a new transformed life and person.
* know communion, regardless of the frequency it is shared or what elements are used, as a public act of universal unity. We gather at an open table where, without exception and without qualification, all are invited. At an open table, we celebrate and affirm the ever-present life of the Good News message and the ever-present all-inclusive unifying love of the Kingdom of God.
* proclaim “Jesus is Lord” and mean that I have no other Lord, that no person of any social or political or religious position has dominion over my life. To proclaim “Jesus is Lord” is to take a moral and spiritual stance and to commit an act of radical counter-cultural non-violent defiance of the oppression and systemic injustice committed by empire and civic religion and by individuals who are more interested in power over others than in service to others. My faith is personal. My faith is not a matter of proxy or the authority of others.
* know that the Good News message is not a loss of my freedom or independence, indeed, it is a much fuller realization of my freedom and independence; is not a forsaking of intelligence or wisdom or knowledge or the search for new knowledge or learning or finding new ways to see reality, or new insights into the workings and purposes of reality, or discovering or creating new visions of what reality could be; is not to forsake seeking or questioning or doubting or examination or reexamination or analysis or reanalysis. The Good News is dynamic, not static; is life, not death, not after death; is growth, not stunted development; is moving forward and moving beyond my current existence and is moving forward and moving beyond my current understanding of my existence and of God.
* be guided and instructed by the Good News message, which is:–– God is unconditional boundless grace and unlimited unrestrained love and always has been;
–– God wants to have a loving intimate relationship with each of us without exception and without qualification;
–– seek justice as healing and rehabilitation and restoration;
–– seek universal reconciliation and inclusion and participation;
–– in healthy partnership, compassionately serve all who are hurt or lost or oppressed;
–– be generous and hospitable to all;
–– live non-violently without vengeance and with a cheerful fearlessness of death and worldly powers; and
–– be – here and now – the Kingdom of God.
Whatever we do – Whatever we are – Wherever we are – – can never separate us from the love and grace andthe surrounding and inviting and welcoming and inclusive presence of God.
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REFORMATION II - letter size --- 8.5" x 11", 6 pages (appropriate size for copying and sharing)
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BIOGRAPHY Doug is a member of Central Christian Church (Disciples of Christ), 4950 East Wabash Avenue, P.O. Box 3125, Terre Haute, IN 47803-0125 (812-877-9959). Central Christian Church (Disciples of Christ) is an open and affirming congregation where Doug has served as Elder and Treasurer and enjoys his continuing membership in the choir as the lowest voiced bass. He graduated in 2009 with a M.Ed. in Curriculum and Instruction from Indiana State University and a BS in Management Information Systems from Ball State University in 1997. Since August 2005, he has been a member of the CIS Adjunct Faculty at the Terre Haute campus of Ivy Tech Community College of Indiana. He has been published in DisciplesWorld and Encounter: Education for Meaning and Social Justice. In the summer of 2010, Doug became a contributor to [D]mergent. Of the 7 articles he wrote, 5 are in the top 10 most-viewed articles at [D]mergent. Doug is married to Carol, a First Grade teacher, and is the father of two sons.
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STUDY RESOURCES To better understand the theology of Reformation II, please read the previous seven [D]mergent articles by Doug Sloan, listed here in order of publication: RECLAIMING CHURCH GOD IS... RECLAIMING GOD RECLAIMING MIRACLES RECLAIMING NOT RECLAIMING the GOOD NEWS - an epistle RECLAIMING FORGIVENESS - it's personal
THESIS OF MARTIN LUTHER - in English
Each week, as I sit down to write this lectionary meditation, I look at the text to see if there is something that connects them in one way or another. After all, the creators of the lectionary have tried to some extent to bring some thematic unity to their choices. It doesn’t always work, but often something sticks out, something catches the imagination. As I looked at these three texts, which in some ways are quite distinct, a phrase stood out in two of the passages – the words “pour[ed] out.” In the Joel passage, the Spirit is poured out on the whole people, empowering and equipping them to bear witness to the things of God. In the passage from 2 Timothy, the author (assumed to be Paul in the text) claims to have been “poured out as a libation.” That is, he is being offered up as an offering to God. The words don’t appear in the Lukan parable, but consider the cry of the tax collector, he pours out his heart before God, seeking forgiveness. It could be that the Spirit is being poured out upon us, or it may be that the calling of God has led to our being poured out as an offering, or perhaps it is the need to pour out the heart to God so as to receive God’s gracious offer of forgiveness. Whatever is the case, we are being called upon to rest our lives in the hands of God.Read More
Being Persistent in the Faith
“In those days,” is a phrase that sticks out from Jeremiah’s vision of God’s intention to bring into being a new community, one that is bound together not by a covenant written on stone tablets, but on human hearts. “In those days” carries a future tense, a sense that God is up to something, and that God will bring this “plan” to fruition. Theologians call this kind of talk “eschatology.” Eschatology has to do with so-called “last things,” but it entails much more than wrapping up things at the end. Instead, it is a conversation about the promise that stands out front of us as people of God.
As I read these three texts together, seeking a sense of what they might have to say to us today, the word “persistence” stands out. You will find the word explicitly used in the 2nd letter to Timothy, a letter written by an experienced pastor to a younger one, seeking to offer a word of encouragement to someone who is struggling with the demands of guiding a community of faith in the direction he (I’m assuming the pastor is a male due to the times) believes God is leading. Jeremiah has a similar job – announcing to a people living in exile that God is with them, and that God is going to do a new thing in and for them.
God will, Jeremiah says, “sow the house of Israel and the hose of Judah with the seed of humans and the seed of animals” (Jeremiah 31:27). Yes, the God who plucked up and destroyed will replant the houses of Israel and Judah. But, the time is not yet present, because the message remains “in those days they shall no longer say.” The time is coming, but is not yet. The unstated request is that they remain persistent, until that time in which the new covenant is established, and then they shall again be God’s people. Then, they’ll no longer have to teach one another to know the Lord, for everyone will know the Lord and their “iniquity” will be forgiven and they shall sin no more. The time is coming, but is not yet, and yet, that the word is announced is suggestive that the recipients of this word should start living as if the promised age has already been established.
In Luke’s gospel, we have this parable, in which a woman comes to a judge seeking justice against her opponent. We don’t know what the issue is. Perhaps the opponent is seeking to evict her from her home, because as a widow with no visible means of support she’s unable to pay her rent. Maybe the opponent is a family member who has taken control of her assets and is robbing her. The judge, whose tenure on the bench seems so secure that he is unconcerned about how the public deems him, sees no point in acting on her request. After all, she’s just a widow. Why bother? But the woman is persistent. She keeps knocking on his door, perhaps even camping out in front of his office, until the judge finally relents and grants her requests. The judge doesn’t act because it’s the right thing to do or because he’ll gain greater respect from the community or even God, but so that the widow will go away. Well, Jesus says, if a judge will do such a thing due to the persistence of this widow; then surely God, who is just and merciful, will grant us justice without delay. Of course, there’s a caveat at the end – one that again points to the future – when the son of Man arrives, will he find faith present in those who claim to be the children of God? In other words, is their persistence in the things of God?
All of this leads to the text I’ve decided to focus on in my preaching this coming Sunday – the piece from 2 Timothy. In this passage, the older pastor, the mentor of the younger pastor, writes a word of encouragement to one who is struggling to lead a beleaguered community of faith into God’s future. The word is “be persistent whether the time is favorable or not.” Indeed, the pastor writes that the younger leader should keep in mind the impending appearing of God and God’s kingdom, and so in that spirit be consistent in proclaiming the message of God, convincing, rebuking (oh a word that we’d just as soon leave out of the conversation), and encourage the people – with patience! Persistence is needed because not everyone is ready to hear the word that the pastor had learned from the scriptures, a word passed on not only by this pastor, but others who understood the things of God, and had offered this guidance, so that this young pastor might be proficient and equipped for every good work.
Yes, be persistent in the things of God and carry out your ministry fully. Do so knowing that God is at work in the world, bringing into existence the realm of God, the place in which people will in due time know God and thus no longer need instruction (including those rebukes mentioned in 2 Timothy).
By Bob Cornwall
Bob Cornwall is Pastor of Central Woodward Christian Church (Disciples of Christ) of Troy, MI and Editor ofSharing the Practice, the journal of the Academy of Parish Clergy. Holder of a Ph.D. in Historical Theology from Fuller Theological Seminary, he loves to write, having authored several books, with a book on the Lord’s Prayer due out in November. Besides contributing to this blog, he writes nearly every day at his personal blogPonderings on a Faith Journey, as well as contributing regularly to the Christian Century blogTheolog.
Over time a person’s faith can begin to grow cold. One’s sense of calling can diminish as well. The difficulties of life and ministry can become overwhelming, and maybe you’d just as soon give up. Perhaps, the context of life has become challenging and you wonder what will come of one’s future. It is in the midst of this sense of doubt and questioning of one’s purpose in life, that we hear two words of encouragement – one stands as a call to “rekindle the calling” and the other suggests that if only we have faith the size of a mustard seed we can replant a mulberry tree in the sea. Luke’s rendition might not suggest casting mountains into the sea, but maybe planting trees in seas is sufficient for the day. But we need to remember the context, the situation we find ourselves in.Read More
To walk with God requires much more of us than we’re willing to relinquish – that may be control of our destiny or control of our possessions. We say we love God, we may even say that we love God more than anything or anyone else, but when we’re asked for proof, it’s not easy to produce it. As I contemplate the texts for this week’s lectionary texts, I can’t help but think about the Glenn Beck Rally this past Saturday. The controversial radio host wants to portray himself as a prophet calling the people back to righteousness – like Jeremiah for instance – but the message is vacuous because it doesn’t demand anything of anyone. It is simply a call to move back into the past when middle class whites (like me) were in control – as in the 1950s when segregation remained legal and whites controlled everything.Read More
There is a solemnness present in the lectionary texts for the week, a sense that all is not right with the world. The music style appropriate for this week might be B.B. King classic The Thrill is Gone, rather than Handel’s Hallelujah Chorus. Maybe it is time to sing the blues!Read More
Is there any hope for me? For the world? Or, is all lost? Has a word of judgment been written that cannot be undone? Or, is there the possibility of a second chance? It always grieves me when I hear stories about a young person – usually a teenager – who has committed a gross and heinous crime, and thus deserving a severe sentence, receives the sentence of life without parole. To think of this young person, usually a young man, sitting in prison for the rest of his life is mind boggling. Surely there has to be some word of hope, some opportunity to be set free?Read More
Success in life requires self-promotion. It also involves reciprocity. If you scratch my back, I’ll scratch yours. If you promote me, I’ll promote you. But there are dangers in both self-promotion and mutual back-scratching. They can backfire. You get something of this in the texts for this week. Both the reading from Proverbs and the gospel lesson speak of circumspection, recognizing your place, and not overstepping bounds. Standing in between these two texts, Proverbs and Luke, is the epistle of Hebrews, which commends a life of mutual love and hospitality. Humility and hospitality, two virtues that we would be wise to develop and nurture – not just so we can be successful in life, but so we can live out the promise of the life of faith.Read More
In the course of timeCain brought to the Lord an offering of the fruit of the ground, and Abel for his part brought of the firstlings of his flock, their fat portions. And the Lord had regard for Abel and his offering, but for Cain and his offering he had no regard. So Cain was very angry, and his countenance fell.
The Lord said to Cain,Why are you angry, and why has your countenance fallen? If you do well, will you not be accepted? And if you do not do well, sin is lurking at the door; its desire is for you, but you must master it.
Cain said to his brother Abel,Let us go out to the field. And when they were in the field, Cain rose up against his brother Abel, and killed him.
Then the Lord said to Cain,Where is your brother Abel?
He said,I do not know; am I my brother’s keeper?
And the Lord said,What have you done? Listen; your brother’s blood is crying out to me from the ground! And now you are cursed from the ground, which has opened its mouth to receive your brother’s blood from your hand. When you till the ground, it will no longer yield to you its strength; you will be a fugitive and a wanderer on the earth.
Cain said to the Lord,My punishment is greater than I can bear! Today you have driven me away from the soil, and I shall be hidden from your face; I shall be a fugitive and a wanderer on the earth, and anyone who meets me may kill me.
Then the Lord said to him,Not so! Whoever kills Cain will suffer a sevenfold vengeance. And the Lord put a mark on Cain, so that no one who came upon him would kill him. ( Genesis 4:3-15 )
By late 1996, my older son, Chad, was living with Shirley Newsom in her trailer on the west side of Indianapolis. Chad had convinced Shirley to steal drugs from her place of employment, a pharmaceutical warehouse. $1500 worth of drugs were placed on consignment with Frank Dennis and Curtis Holsinger. While returning with the drugs to Jasonville, Indiana, Frank Dennis was stopped by the Indiana State Police. Unknown to any of them involved in this illegal business, the DEA was already investigating their activities. The drugs were confiscated and Frank was neither arrested nor detained. Frank and Curtis were convinced that Chad had arranged for the loss of the drugs and therefore Chad owed them money. Chad was just as convinced that they owed him money.
On the night of January 21, at about 11:30 PM, the nieces and nephews of Shirley Newsom left the trailer to go home. A little after midnight, Frank Dennis, Curtis Holsinger and Curtis’ girl friend, Jessica Lopez, knocked on the door of the trailer and were admitted. Earlier in the day, Frank had been drinking beer and vodka and smoking marijuana. When Frank realized that Chad was not going to give them any money, he pulled a gun. Chad’s hands were bound and he was taken to a back bedroom. Shirley’s hands were bound and she was left in the living room. Frank Dennis and Curtis Holsinger went to the back bedroom. According to court testimony, Chad suffered 29 knife wounds over the entire length of his body. This included 7 stab wounds to the heart, 4 from the front, 3 from the back . Chad did not die quickly, quietly, or easily. Frank Dennis and Curtis Holsinger returned to the living room, Frank in blood-soaked clothes. Jessica Lopez, who had been sitting with Shirley Newsom, left the trailer with Curtis. As they left, they heard Shirley Newsom say, “Just do it.” Frank Dennis pressed the gun barrel against the pillow he held to Shirley's face and pulled the trigger. The bullet entered through her right eye and lodged in her brain. Having moved to stand behind her, Frank fired a second shot into the upper-back of her head. The bullet exited through her mouth and was found on the living room floor.
All this is from God,who reconciled us to himself through Christ, and has given us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. ( 2 Corinthians 5:18-19 )
I oppose capital punishment. As far back as I can remember, opposing the death penalty has been as basic to my understanding of Christian ethics as following the Golden Rule or living in answer to the wristband question, “What Would Jesus Do?” Would I be writing this article were it not for the murder of Chad? His death opens doors and I must walk through them. His murder validates my right to oppose the death penalty. Without his death, all I would ever hear is “If it happened to you, you would feel different.” It has happened to me and I do not feel different - the death penalty is wrong.
I oppose capital punishment. The practice of capital punishment puts us in conflict with the work of God in the world. The work of God in the world is reconciliation. Our work in the world, given to us by God, is reconciliation. Reconciliation is the single lesson that binds together the entire Bible. The Bible is the record of a consistent and persistent God. The Bible is the record of the work, the teaching, the successes and failures, the continuous struggle of God to reconcile each and every child of God to God. The Old Testament is the record of God teaching the children of God their need for grace. The New Testament is the record of God proving that the grace of God is freely and constantly and abundantly available and is available to all without exception and without qualification. The work of reconciliation begins with forgiveness. Forgiveness is a process – a process of transformation because forgiveness is not something you do, forgiveness is something you become.
When people who are fighting injure a pregnant womanso that there is a miscarriage, and yet no further harm follows, the one responsible shall be fined what the woman’s husband demands, paying as much as the judges determine. If any harm follows, then you shall give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe. ( Exodus 21:22-25 )
Anyone who kills a human being shall be put to death. Anyone who kills an animal shall make restitution for it, life for life. Anyone who maims another shall suffer the same injury in return:fracture for fracture, eye for eye, tooth for tooth; the injury inflicted is the injury to be suffered. One who kills an animal shall make restitution for it; but one who kills a human being shall be put to death. ( Leviticus 24:17-21 )
In the Old Testament are the Commandments and the Law. The law of “eye for eye” was a radical legal reform - punishment would be limited to being proportional to the severity of the crime and limited to the person who committed the crime. Prior justice had been that for a murder or violent assault, the entire family of the murderer or assailant could be slain ( Genesis 34 ). Within this radical reform of the law, we find the roots of individual responsibility and individual rights. Even among these most demanding of laws, forgiveness is offered. Forgiveness is available for sins committed through ignorance ( Leviticus 4; 5:14-19 ); for sins of failure to testify or of uncleanliness ( Leviticus 5:1-13 ); for sins of deception, fraud, robbery, conversion or false testimony ( Leviticus 6:1-7 ); and for sins of impurity ( Leviticus 19:19-22 ). These sins and others like them are sins of trespass. Often, as part of the offense, the offender incurs a debt to the person against whom they committed the offense. In the Lord’s Prayer, we say:forgive us our debts as we forgive our debtors or we say: forgive us our trespasses as we forgive those who trespass against us or we say: forgive us our sins as we forgive those who sin against us ( Matthew 6:9-13 )
Regardless of which words are used, the phrase has a much deeper, wider and richer meaning than any we attach to it today. Though the law of the Old Testament is one of the earliest recorded legal reforms, the reform of the law does not stop there. God continued and continues to call us forward to the heart of the law. The law is still here and will always be here while no longer serving as a code of judgment. THE LAW is now only the law. Because of the grace of God, the law is not the metric by which we define and measure and judge our relationship with God. Arising from the heart and essence of the law and transcending the law is the superior and controlling commandments of Love of God and Love of Neighbor as lived and preached by Jesus. The law only defines, measures, judges and spotlights our imperfections, our separation from God, our mortality. The Love of God and Love of Neighbor Commandments, through the life and the Good News message of Jesus, calls us forward from the confines and shackles of the law and onward towards the perfect sinlessness and immortality of God. We are called to be the Kingdom of God - starting here and starting now - and unrestricted by empire or culture or time or place. From a finite journey of inescapable sin and judgment and death, we are called to an infinite journey of love and forgiveness and reconciliation and community - to be the Kingdom of God.
Then Peter came and said to him,Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?
Jesus said to him,Not seven times, but, I tell you, seventy-seven times.
For this reason the kingdom of heaven may be compared to a kingwho wished to settle accounts with his slaves. When he began the reckoning, one who owed him ten thousand talents was brought to him; and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. So the slave fell on his knees before him, saying, Have patience with me, and I will pay you everything. And out of pity for him, the lord of that slave released him and forgave him the debt.
But that same slave,as he went out, came upon one of his fellow slaves who owed him a hundred denarii; and seizing him by the throat, he said, Pay what you owe.
Then his fellow slave fell downand pleaded with him, Have patience with me, and I will pay you. But he refused; then he went and threw him into prison until he would pay the debt.
When his fellow slaves saw what had happened,they were greatly distressed, and they went and reported to their lord all that had taken place.
Then his lord summoned himand said to him, You wicked slave! I forgave you all that debt because you pleaded with me. Should you not have had mercy on your fellow slave, as I had mercy on you?’ And in anger his lord handed him over to be tortured until he would pay his entire debt.
So my heavenly Father will also do to every one of you,if you do not forgive your brother or sister from your heart. ( Matthew 18:21-35 )
Peter’s question might have been prompted by this passage from Leviticus:
You shall not render an unjust judgment;you shall not be partial to the poor or defer to the great: with justice you shall judge your neighbor. You shall not go around as a slanderer among your people, and you shall not profit by the blood of your neighbor: I am the Lord.
You shall not hate in your heart anyone of your kin;you shall reprove your neighbor, or you will incur guilt yourself.
You shall not take vengeance or bear a grudge against any of your people,but you shall love your neighbor as yourself: I am the Lord. ( Leviticus 19:15-18 )
Here, in the Law of the Old Testament – preceded by laws about how to worship and how to treat people with honesty and followed by laws about purity and atonement for sin - is a holy admonition for justice, righteous judgement, truth and reason. A holy admonition against vengeance and against even holding a grudge. A holy admonition to “love your neighbor as yourself.”
Never is this tested more harshly than when a loved one is murdered and the prosecutor is demonizing the murderer and demanding the death penalty. The survivors and family are told repeatedly that only the death penalty can provide closure. The death penalty is not closure because closure is not an event. Closure is a process – a process of transformation. Closure is a long, difficult, even tortuous process and journey. As such, closure can neither be granted nor initiated with a single event. Closure is a process that is never finished and so, no single event can complete closure. Embracing death and violence is never part of the closure process. Closure grows with an increasing personal dissociation and increasing distance away from death and violence. Closure comes from moving away from hate and vengeance, moving away from rage and retribution. And, at some point, closure can continue only with forgiveness and, if possible, reconciliation. With that comes the realization that we – who have been grievously hurt – also pay a price when the murderer is put to death. The closure journey, with enough time, always reaches the steep slope of forgiveness. Forgiveness itself is a process – a process of transformation because forgiveness is not something you do, forgiveness is something you become. The top of the steep slope of forgiveness is best reached with the face-to-face declaration, “I forgive you.” Capital punishment prevents us from being able to reach that goal. Bud Welch lost his daughter at Oklahoma City and he opposes the death penalty. Because of the execution of Timothy McVeigh, Bud Welch will never be able to have his healing and growth reach fruition. Bud Welch will never be able to face Timothy McVeigh and say, “I forgive you.” That moment would not have been for Timothy McVeigh, it would have been for Bud Welch. Abolishing the death penalty is not for the guilty, it is for the innocent who want to heal and need to reclaim their life and future.
There is no justice in listening to those in so much pain that in an effort to escape their pain they are willing to yank the trapdoor lever, pull the gun trigger, throw the electric switch, or push the syringe. Justice does not come from pain and anger. Justice is not about condemnation. Justice is about restoration. Justice comes from placing more value on life than on death, placing more value on rehabilitation than on retribution. Justice comes from placing more value on the lives of our loved ones than on their deaths. Justice comes from defiantly turning the other cheek in a demand to be treated as an equal. Justice comes from investing in the restoration of the lives of those who have hurt us. There is justice in a successful rehabilitation. Strangely enough, a successful rehabilitation means that the criminal personality has died and in its place is resurrected a new person - healed, restored, made whole and transformed. There is justice in a failed rehabilitation. A failed rehabilitation means that we have better protected the rights of the innocent by protecting the rights of the guilty. A failed rehabilitation means that we have found a better way than the evil and destruction of the crime, that instead of retribution and death, we have chosen rehabilitation and life. A failed rehabilitation means that we have been faithful to the call and grace of God and lived the Good News as the Kingdom of God.
You have heard that it was said,An eye for an eye and a tooth for a tooth. But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; and if anyone wants to sue you and take your coat, give your cloak as well; and if anyone forces you to go one mile, go also the second mile. Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.
You have heard that it was said,You shall love your neighbor and hate your enemy. But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same? Be perfect, therefore, as your heavenly Father is perfect. ( Matthew 5:38-48 )
To some, that scripture from Matthew is a call for a passivity that will lead only to the suffering and death of a martyr.
We forget that martyr does not mean “sufferer.” It really means “witness.” Jesus did not suffer because he wanted to or because he could not help it. He suffered because he deliberately provoked the religious authorities to show their true selves. He succeeded. He forced them to reveal the truth about themselves, about their self-serving and limited conception of their holy task. In the process, he died. But in dying, he witnessed to the love and forgiveness of God even for those who killed him. For our sakes, he would not compromise that ultimate truth.
When suffering is the only possible means of witnessing effectively, we accept it as Christians. By the grace of God, it has proved very powerful over the ages. But for most of us most of the time, the best way to witness to the truth is not by suffering. The best way to witness is by standing up, holding up your head, telling what really happened, making a fuss, leaving an abusive situation, calling for justice.
Christian faith does have a commitment to martyrdom – martyrdom in its true meaning as “witnessing” to the love and truth of God. Martyrdom does not mean living like a doormat. There is nothing in the behavior or teaching of Jesus that encourages a life of complete passivity, a life that invites people to step on us. The life of forgiveness would be a strange and harmful kindness if it meant encouraging people in actions that are not good for themselves or for the people they harm.
Forgiveness is not about the past, it is about the future. Forgiveness is about the people doing the forgiving – who we are and who we are becoming. Forgiveness is about turning loose of the past so that we can live fully in the present while we build a new and surprising future with God and with one another. Forgiveness is about closing the door on the past and keeping open a door for future reconciliation and rebuilding. Forgiveness is more about being direct than being diplomatic. Forgiveness calls things by their true names. Forgiveness is not timid, it is fearless. Forgiveness is neither mealy-mouthed nor abusive, it is straightforward. Forgiveness does not seek to harm others by telling the truth. Neither does it refrain from telling the truth just because someone might be inconvenienced or their wrongs brought to light. Forgiveness is not a retreat from reality. To the contrary, it always looks outward. Forgiveness assumes a bold and engaged way of living. Forgiven and Forgiving, L. William Countryman, pp.70-71, 76-77 )( excerpted from
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This section reveals critical plot details and events of The Shack
If you have not read The Shack, then you might want to skip this section.
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GOD: (speaking to Mack about forgiving the man who kidnapped and murdered Mack's 6-year-old daughter and youngest child, Missy) This is not about shaming you. I don’t do humiliation, or guilt, or condemnation. They don’t produce one speck of wholeness or righteousness. ... Today we are on a healing trail to bring closure to this part of your journey - not just for you, but for others as well. Today, we are throwing a big rock into the lake, and the resulting ripples will reach places you would not expect. ... Son, you need to speak it, to name it. MACK: Papa, how can I ever forgive that son of a bitch who killed my Missy? If he were here today, I don't know what I would do. I know it isn't right, but I want him to hurt like he hurt me... If I can't get justice, I still want revenge. GOD: Mack, for you to forgive this man is for you to release him to me and allow me to redeem him. MACK: Redeem him? I don't want you to redeem him! I want you to hurt him, to punish him, to put him in hell... GOD: (Papa waited patiently for the emotions to ease.) MACK: I'm stuck, Papa. I can't just forget what he did, can I? GOD: Forgiveness is not about forgetting. It is about letting go of another person’s throat. MACK: But I thought you forgot our sins. GOD: Mack, I am God. I forgot nothing. I know everything. ... There is no law demanding that I bring your sins to mind. They are gone when it comes to you and me, and they run no interference in our relationship. MACK: But this man... GOD: But he too is my son. I want to redeem him. MACK: So what then? I just forgive him and everything is okay, and we become buddies? GOD: Forgiveness does not establish relationship. I have forgiven all humans for their sins against me, but only some choose relationship. Forgiveness is an incredible power – a power you share with [me], a power [I give] to all [I indwell] so that reconciliation can grow. MACK: I don't think I can do this. GOD: Forgiveness is first for you, the forgiver, to release you from something that will eat you alive, that will destroy your joy and your ability to love fully and openly. Do you think this man cares about the pain and torment you have gone through? If anything, he feeds on that knowledge. Don't you want to cut that off? And in doing so, you'll release him from a burden that he carries whether he knows it or not - acknowledges it or not. When you choose to forgive another, you love him well. MACK: I do not love him. GOD: Not today, you don’t. But I do, not for what he’s become, but for the broken child that has been twisted by his pain. I want to help you take on the nature that finds more power in love and forgiveness than hate. ... Forgiveness does not create a relationship. Unless people speak the truth about what they have done and change their minds and behavior, a relationship of trust is not possible. When you forgive someone you certainly release him from judgement, but without true change, no real relationship can be established. MACK: So forgiveness does not require me to pretend what he did never happened? GOD: How can you? But you can love him in the face of it. Forgiveness in no way requires that you trust the one you forgive. But should he finally confess and repent, you will discover a miracle in your own heart that allows you to reach out and begin to build between you a bridge of reconciliation. And sometimes – and this may seem incomprehensible to you right now – that road may even take you to the miracle of fully restored trust. Forgiveness does not excuse anything. Believe me, the last thing this man is, is free. And you have no duty to justice in this. I will handle that. MACK: Help me, Papa. Help me! What do I do? How do I forgive him? GOD: Tell him. Just say it out loud. There is power in what my children declare. MACK: I forgive you. I forgive you. I forgive you. GOD: Mackenzie, you are such a joy. MACK: So is it all right if I’m still angry? GOD: Absolutely! What he did was terrible. He caused incredible pain to many. It was wrong, and anger is the right response to something that is so wrong. But don’t let the anger and pain and loss you feel prevent you from forgiving him and removing your hands from around his neck. The Shack, William Paul Young, pp. 225-229 )( excerpted from:
Jesus does more than answer with words from the strict law of the Old Testament. Jesus lifts those words of love and forgiveness from the midst of the law and very plainly reveals to all of us that the words “You shall love the Lord your God” and “You shall love your neighbor as yourself” – these words are the very heart and essence of the law, these words are what the purpose of the law has always been.
God has a purpose for each one of us. The purpose of God for each one of us is reconciliation – reconciliation between each other and reconciliation between ourselves and God. God is engaged in a relentless search for the wayward children of God. God is the loving parent who never stops watching for the prodigal child ( Luke 15:11-32 ). God is the cleaning woman who never, never gives up searching for the one lost coin ( Luke 15:8-10 ). God is the good shepherd who never, never, never gives up searching for the one lost sheep ( Luke 15:3-7, Matthew 18:10-14 ). If God does not give up on us, then who are we to give up on each other?
In the play “All My Sons” by Tennessee Williams, a father, Joe Keller, is finally made to realize that he sold defective engines to the United States Air Force during World War II. The defective engines were responsible for several fatal plane crashes including the one that killed his own son. Late in the play, Joe Keller faces the hard reality of the conviction and condemnation of his own conscience and then tragically accepts through suicide that all the men who died in the place crashes for which he was directly responsible were indeed “all my sons.”
In the parable of the “Good Samaritan,” the victim is described only as “A certain man went down from Jerusalem to Jericho, and fell among thieves” ( Luke 10:25-37 ). Because of the location of his trip, we assume that he is Judean. Nothing is said about his race or marital status or family, his political or occupational or educational achievements, his economic status, his sexual preference, whether he has a criminal record, whether he is HIV or STD positive, whether he is a substance abuser - we know nothing about his goodness or badness or blandness. We know nothing of his character or history. His rescuer is a Samaritan and we are as ignorant of the Samaritan as we are of the Judean who was robbed and beaten. It is important to remember that at the time of the telling of this parable, Judah and Samaria were as cordial as present day Israel and Palestine. All we know is what happened to the Judean and how the Samaritan responded and that the response of the Samaritan was right and good and holy. The response of the Samaritan illustrates the Good News in action. In this parable, the response of the Samaritan portrays how we are to be the Kingdom of God - here and now - regardless of personal safety or blind assumptions, regardless of cultural expectations or dissuasions, regardless of empire requirements or restrictions.
Contrast these two views of the family of humanity. Tennessee Williams presents a narrow Old Testament view. We are bonded together through guilt and sin under the spiritual parentage of a wrathful God. The parable of the Good Samaritan presents a view that says each one of us is a child of God, resurrected by the grace of God, transformed by the love of God, and as children of God, we are reconciled and united by and for hospitality, generosity, justice and service.
Our mortal journey moves from life to death. Our faith journey moves from death to life. Our witness moves from retribution to rehabilitation, from vengeance to forgiveness. We will be free of the evil of the crime, the paralysis of the grief, the blindness of vengeance when we decide it is more important to celebrate with our lives the light of the lives of our lost loved ones instead of memorializing their loss by dwelling in the darkness of their death. We will be healed when we can say to the face of the wrong-doers, “Curtis Holsinger and Frank Dennis and Jessica Lopez, you are forgiven, you are forgiven, you are forgiven.” We will be reconciled and will have traveled well the forgiveness road when we can say that Curtis Holsinger and Frank Dennis and Jessica Lopez are children of God, the same as us, and we - the children of God - do not need abandonment or destruction or death. We, the children of God, need justice as a source of restoration. We, the children of God, need rehabilitation and forgiveness and reconciliation. We, the children of God, need grace and resurrection and transformation.
Justice is a righteous act. Justice is an act of righteousness, rehabilitation, restoration, and reconciliation. Justice can never be served or achieved with a wrongful act or with an act that makes justice impossible.
God does not call us to a life of war, violence, justice as condemnation and retribution, or hate - or to a nebulous life yet to be lived at some undefinable place at some unknowable time in an unpredictable future that is perpetually and uselessly beyond our grasp and existence.
God does call us to live - here and now - a life of peace, a life of non-violence without vengeance, a life of forgiveness and reconciliation, a life of justice as rehabilitation and restoration, a life of hospitality, generosity, service and love. God does call us to live - here and now - the Good News. God does call us to be - here and now - the Kingdom of God.
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Doug is a member of Central Christian Church (Disciples of Christ), 4950 East Wabash Avenue, P.O. Box 3125, Terre Haute, IN 47803-0125 (812-877-9959). Central Christian Church (Disciples of Christ) is an open and affirming congregation where Doug has served as Elder and Treasurer and enjoys his continuing membership in the choir as the lowest voiced bass. He graduated in 2009 with a M.Ed. in Curriculum and Instruction from Indiana State University and a BS in Management Information Systems from Ball State University in 1997. Since August 2005, he has been a member of the CIS Adjunct Faculty at the Terre Haute campus of Ivy Tech Community College of Indiana. He has been published in DisciplesWorld and Encounter: Education for Meaning and Social Justice. Doug is married to Carol, a First Grade teacher, and is the father of two sons. Jason is a professional musician (oboe, flute, English horn, and piccolo) who is working on a Master's degree and licensure in Special Education.
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in sequence, the previous [D]mergent articles by Doug Sloan: RECLAIMING CHURCH...still the #1 most-viewed article at [D]mergent and the lead article in a series calling for a radical Second Reformation in Christian theology and in the structure of the institutional church and in the family of faith - all to be considered as a way of living here and now. GOD IS......the #6 most-viewed article at [D]mergent. More of an on-going participatory meditation than a finished definition. RECLAIMING GOD...a continuation of and response to GOD IS... RECLAIMING MIRACLES ...Miracles are prohibitively expensive. RECLAIMING NOT...now the #3 most-viewed article at [D]mergent and the controversial list of what is not the Good News. RECLAIMING the GOOD NEWS - an epistle ...what is the Good News.
...with great love and appreciation, this article is dedicated to: Jason Sloan, my younger son, who continues to love me and has never given up on his imperfect earthly father, and Carol Sloan, my wife, whose steadfast love and loyalty is a blessing and a treasure beyond measure, worth, and words.
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It will be a few months before another article can be posted. It is time for me to return to the classroom as a member of the Ivy Tech CIS Adjunct Faculty. Speaking engagements can be arranged at: firstname.lastname@example.org.
We don’t have much patience for people who stir the pot and shake our foundations. If you make statements that don’t sit well with the “majority” you could find yourself in a difficult situation. Such is the role of the prophet, a role that few preachers dare to take up. But in each of this week’s lectionary passages we have a word that shakes and stirs things up.Read More
We hear a lot about multi-tasking these days. We watch TV, check our email, talk on the cell phone, text our friends, and carry on a conversation. Of course, truth be told, it’s not easy to do more than one or two things at a time. Think talking on the cell and driving at the same time -- and you know what I mean. One of the major themes that runs through Scripture is that you can’t serve more than one master. At some point you will give allegiance to one or the other. Each in its own way, these three texts speak to the danger of idolatry. We hear Hosea cry out to his people on behalf of God, warning them about the dangers of continually walking away from God and pursuing their own agendas. In the Colossian letter a disciple of Paul reminds Gentiles of where they had come from and who they are now – now that they are in Christ, their focus should be on the things above rather than on the things below. Finally we have Jesus’ parable of the rich fool, reminding the people that when you die, you can’t take your riches with you. So, instead of building bigger barns, store up treasure in heaven by being rich toward God.Read More
There’s Still Hope Persistence – that is the message of Jesus’ parable in Luke 11. Just after teaching the disciples an abridged form of what we know as the Lord’s Prayer, Jesus tells a parable about a man who wakes up his neighbor at midnight so he can feed a friend who has dropped by unexpectedly – in the middle of the night – and is now hungry. In that culture, if someone drops by, you feed them, but what do you do when the cupboard is bare? You go knock on your neighbor’s door – sort of like Sheldon knocking on Leonard’s or Penny’s door (Big Bang Theory). The neighbor might not get up and help out from friendship, but if you knock long enough, well then perhaps the neighbor will give in, get up, and get the bread. Of course, God isn’t like that neighbor who has to be pestered into helping.Read More
Early in the multimedia-based study of Christian theology, “Living the Questions 2.0: An Introduction to Progressive Christianity" (LtQ2) the question is asked, “What is the character of your God?” This question has become an on-going personal reflection on what God is and what God is not. I continually elicit input from others. Regardless of how much personal contemplation is involved or how much input from others is folded into it, this reflection will never be authoritative or definitive or complete. I am not writing a creed.
To use this reflection as a personal or group exercise or meditation; 1) Do not try to discern what I am trying to say or what it means to me. Use it to create a personal introspection, not a critique. 2) During the first complete uninterrupted reading, withhold judgements and evaluations and responses until it is finished, then ask these questions: What was obvious? What was confusing? What was surprising? What was an epiphany? How should the current response be edited? What should be re-worded, rearranged, re-sequenced, deleted, added, or changed in some way? What should be rejected? What should be questioned or examined or requires more contemplation? What should be affirmed? Based on what you include and what you did not include, what does this reveal about your relationship with God?
The only requirement of the exercise is that every “God is” quality (sometimes expressed as more than one statement) must be paired with a “God is not” quality (which, likewise, is sometimes expressed as more than one statement).
Only two assumptions are made. The second assumption is that each individual is in relationship with God and that something of the nature of God can be discerned through that relationship.
The first assumption? God Is.
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God Is God is Only Is God is not was God is not will be
God is Reality God is not imaginary
God Exists God is Important God is not superfluous God is not undeniable God is not inescapable
God is Mystery God is not unknowable – God can be experienced God is not confined or constrained by any list – including this list God is not completely enclosed or fully defined or fully detailed by any list – including this list
God is Divine God is not mortal or finite or ordinary
God is Expecting Us to be Divine God is not made in our image God is not anthropomorphic or an action figure
God is Infinite God is not limitless
God is Good and Holy God is not bad or evil
God is Love God is not hate
God is Choices God is not forced options
God is Questions God is not answers
God is Grace God is not spiteful or rejecting or conditional
God is Relationship God is Freedom God is not regulation or regimentation God is not a megalomaniac or needing to be in control
God is Truth God is not a liar
God is Wise God is not foolish
God is Light God is Color God is more than the Spectrum God is not darkness
God is Peace God is not angry or violent or punitive or warring
God is Reconciliation God is not divisive or feuding or a holder of grudges
God is Vibrant God is not inactive or lethargic God is not unresponsive or passive
God is Life God is not death
God is Growth and Maturation and Forward God is not shrinking or regressive or stagnant or stuck God is not infantile or Peter Pan or backward
God is Listening God is not deaf or inattentive
God is Intelligent and Knowledgeable God is not stupid or ignorant
God is Creative and Imaginative God is not destructive or innovation-averse or boring
God is Artistic and Musical God is not unexpressive
God is Always-Inviting and All-Accepting and All-Inclusive God is Welcoming and Hospitable God is not exclusionary or exploitive God is not unwelcoming or inhospitable
God is Ever Present and Ever Engaged God is not absent or unreachable or uninvolved
God is Patient God is not impatient
God is Challenging and Insistent and Relentless God is an Educator encouraging Learning and Questioning, Knowledge and Wisdom God is not stopped or paused or giving up on us God is not uninvolved or uncommunicative God is not a trainer or a score-keeper or an examiner or an inquisitor God is not dismissive or authoritarian
God is Sympathy and Empathy and Caring and Generous God is not petty or insincere or callous or greedy
God is Trustworthy God is not treacherous
God is Careful God is not reckless
God is Consistent God is not capricious God performs neither miracles nor acts of retribution God neither intervenes nor condemns
God is Guiding God is an Influential Presence God is not intrusive or manipulative God is not demanding or passive/aggressive God is not arrogant or tyrannical
God is Liberation God is not enslaving or restrictive or confining God is not judgmental or condemning
God is a Good Companion and Friend God is not arrogant or mean or vindictive God is not retaliatory or punishing
God Acts only out of Love God Acts only with Love God Loves Unconditionally and Uncontrollably God Invites and Welcomes and Includes without exception or qualification God does not act out of either vengeance or a sense of punishment God does not provide either vengeance or punishment God does not act out of either favoritism or exclusion God does not choose any person over any other person God does not choose any group of people over any other group of people God does not eliminate, abandon, or exclude anyone for any reason for any length of time
God is Singular and Solitary There are neither multiple nor opposing divine forces
God is the Creator, Artist, Designer, Engineer, and Programmer God's Creation is Designed as a Fractal God’s Creation Works Chaotically God’s creation does not work randomly God is not a dictator, puppet master, control-freak, or mechanic God is not micro-managing or fixing the universe God is not experimenting or playing with the universe
God Acts only To Create or To Transform or To Be in a Loving Relationship with creation God does not destroy or abandon
God is Humorous and Funny God is not a prankster, joker, jester, comedian, clown, or fool
God’s Power is Relational and Persuasive God’s Power is Subservient to the healthy and dialogical relationship God has with creation God’s Power works through a Shared Vision God’s power is not unilateral or demanding God’s power is not definitive of God’s character (Bruce Epperly, "Divine Power – Unilateral or Relational?", May 25, 2010) (http://pastorbobcornwall.blogspot.com/2010/05/divine-power-unilateral-or-relational.html)
God has Limits God without limits is too small and too thin and too diffuse God is not omnipotent or omniscient or omnipresent
God is not omnipotent God cannot destroy, control, hate, lie, impose, manipulate, exclude, punish, retaliate, judge, condemn, act vindictively or capriciously God does not imperil our existence or our humanity (LtQ2, John Shelby Sprong)
God is neither omniscient nor omnipresent God is Always Here with us in the Now God Permeates and Imbues our being – our thoughts, emotions, choices, and actions – only through our invitation and practice God is an Influential Presence only to the extent that we make ourselves aware of it and learn to be sensitive to it God is In Relationship with us while being deliberately unaware of our future and forgivingly dismissive of our past God is not in the past or the future God cannot intrude in or impose on life God does not preplan or predestine the course or end of life
by Doug SloanDoug is a member of Central Christian Church (Disciples of Christ) in Terre Haute, Indiana where he has served as an Elder and Treasurer and currently enjoys being a member of the choir. He graduated in 1997 with a BS in Management Information Systems from Ball State University and a M.Ed. in Curriculum and Instruction from Indiana State University in 2009. Since August 2005, he has been a member of the CIS Adjunct Faculty at the Terre Haute campus of Ivy Tech Community College of Indiana. He has had articles published in DisciplesWorld and Encounter: Education for Meaning and Social Justice. Doug is married to Carol, a First Grade teacher, and is the father of two sons.
These three passages of scripture are well known to most Christians. One speaks of Elijah’s wilderness journey, during which he hears the voice of God in the stillness and silence of the moment. A second passage expresses the sense of oneness that is found in the waters of baptism, so that in Christ our differences are set aside and we become one. Finally, we come upon this intriguing text that describes the liberation of the demoniac from the control of "Legion." How do we find a common thread in these passages that have been set aside by the lectionary? What word are we to hear?Read More