The gospel isn’t political; it’s a missive carrying divine words transmissive — addressing the sinful state of humanity deserving refusal of heaven’s eternity.
“If I could recollect before my hood days I sit and reminisce, thinkin’ of bliss and the good days I stop and stare at the younger My heart goes to ’em, they tested with stress that they under”*
We don’t want to be like the activists now, do we? We would fall to the ego’s restless insatiable vanity. We must protect Christ from assimilation between politics and action; forsooth, people would misween.
“And nowadays things change Everyone’s ashamed of the youth ’cause the truth look strange And for me it’s reversed We left ’em a world that’s cursed, and it hurts”
The gospel saves souls from hell; we must stay the course and tell this message of surreal security from flames eager for impurity.
“’Cause any day they’ll push the button, and all good men Like Malcolm X or Bobby Hutton died for nothin’ Don’t it make you get teary? The world looks dreary When you wipe your eyes, see it clearly”
Proclamation of the gospel of God: love for all; but only those who hear—in heart—God’s call: those who ascend to this dominant culture’s law keep the message, don’t stray, lock tight the jaw.
“There’s no need for you to fear me, if you take your time and hear me maybe you can learn to cheer me It ain’t about black or white, ’cause we human I hope we see the light before it’s ruined”
Expectation to be comforted by that ancient declaration of God’s cosmic divine love, sweet gospel proclamation; don’t alter the protocol, give me dear, mellifluous Jesus salvation by words harmonious and never ever versus.
“Tell me, do you see that old lady? Ain’t it sad? Livin’ out of bag but she’s glad for the little things she has. And over there, there’s a lady, crack got her crazy; guess who’s givin’ birth to a baby?”
Leaning heavy on the liberating baptismal covenant— the spiritual waters washing me into the Remnant — exhorted to combat evil (demythologized into oblivion), charged to spread the Gospel (only in word, not action).
“I don’t trip or let it fade me From out of the fryin’ pan we jump into another form of slavery Even now I get discouraged Wonder if they take it all back, will I still keep the courage?”
Don’t risk the active pace, preach only the “Gospel”, never straying from that saccharine comfort (fiscal). God forbid disrupting that flow of donated wealth and lose privileges in the gentrified commonwealth.
“I refuse to be a role model I set goals, take control, drink out my own bottles I make mistakes but learn from everyone And when it’s said and done, I bet this Brother be a better one.”
Atop this kingdom of table and pew, hewn stone and wood, Ruling by myth and cloth, condemning those who withstood. With clenched fists and jaw, eyes shut so tight: adoro deum; disturb the self-righteous seat: beware narcissistic tantrum.
“If I upset you don’t stress, never forget That God isn’t finished with me yet I feel his hand on my brain When I write rhymes I go blind and let the Lord do his thang.”
Confer with the others—self-appointed judges—and we agree: the gospel remains purely spiritual; dialectically, materially free. Lest—shudders—the people wake and reform to revolutionary, we must remythologize those divine words of Love incendiary.
“But am I less holy ‘cause I chose to puff a blunt and drink a beer with my homies? Before we find world peace, we gotta find peace and end the war on the streets; my ghetto gospel.”
*This and all other right hand side citations are from Tupac Shakur’s “Ghetto Gopsel”
Psalm 148:13-14 Let them praise the Name of God, for God’s Name only is exalted, God’s splendor is over earth and heaven. God has raised up strength for God’s people and praise for all God’s loyal servants, the children of Israel, a people who are near God. Hallelujah!
I know that considering God’s love for us—for all of us—is complicated. So, let me make it a bit easier to understand…
God’s love is the inconsistent consistency. God’s love is an ambiguous certainty. God’s love is the unknown known. God’s love is a same difference and a different sameness. God’s love is comforting discomfort and discomforting comfort. God’s love is disrupting stabilization, and stabilizing disruption.
There. Did that help? All clear?
I didn’t think so.
God’s love for the world and humanity is profoundly paradoxical, always, and elastic. It goes there and here and in that it is there it is still here. God loves us no matter what happens or who we think we are or what we have done, are doing, or will do, in whatever time period we find ourselves, in any town or city in those time periods. God loves that other person over there in just the same unconditional ways God loves you and me, yesterday, today, and tomorrow. And, believe it or not, that creates a tension…
…not for God.
If the person is like us, then we can see why (and how) God would love this other one; clearly, they’re pretty great. However, what happens when we try to comprehend God loving an other who is not like us, one who is in fact different, and maybe even opposite to us in some way or many ways? The reality of the elasticity of the substance of paradoxical divine love drives us crazy because we really want God not to love those whom we do not and cannot love. We really want God to find those people appalling whom we find appalling. We really want to think that something about us is so unique that God loves us and since that other person over there is very different from us then God’s love stops at our handmade boundaries of separation and exclusion. (comment about classroom catholic and protestants.) We want God’s love to have limits, to have an end…not for us….but for them over there.
However, God just loves whether or not we actually and fully comprehend the depth of the profundity of that loving. God just loves—without limits, without end—and as we are encountered by God in the event of faith, we are caught up in that elastic paradoxical divine love, love-just-loving-because-it-can-do-no-other…always.
Very dear little ones, I am with you yet a little while; you will seek me, and just as I said to the Israelites, “Where Ι, Ι depart [to], you, you are not able to come,” I say to you now. A new command I give to you (all), that you love one another. I loved you so that you also love one another. In this all will know that you are disciples to me, if you have love in one another. 
Our assigned gospel reading is quite familiar. It’s so familiar that if I was a betting woman, some of you may have checked out a little already, because yeah…yeah…yeah…love one another; got it…can we go get coffee now? The more familiar a passage or concept is to us, the less we notice something new unless we slow down and look at it again. So, let’s do that.
Jesus begins by speaking of a reciprocal and mutual and equal glorification between Jesus and God the Creator. In a way that bends time and twists space, both God and Jesus are glorified and will be glorified; in other words, in what Jesus is doing and will do, God’s name will be hallowed here and in heaven.
He then moves on to say something classically “Jesus-in-the-Gospel-of-John” cryptic, I’m going away and you can’t come. In the grand scheme of things, it’s not that cryptic for one person to tell another they are going away…alone. However, the emphasis adds another layer of odd: I, I am going away, and you, you cannot come. Thus, the emphasis falls on “this is for Jesus alone” and those who have been following cannot follow him—anymore—to his next destination (the cross). The prophesied absence immediately thrusts the disciples, all those who are listening and following Jesus, into disruption: where can he go that I can’t also go? Their faith must fill that silence.
Jesus cannot be held by them, and they cannot force him to stay as he is with them; in Jesus removing himself to a place where they cannot follow, the disciples are yanked out of their existence in the present tense and dropped into another that is not theirs to control. They are brought face to face with a new reality, one embedded in a reversal of anxiety about the self to concern for the other. Jesus exhorts those listening, love…love each other, love one another, love because I loved you. The great moment of the uncoiling or turned-in human beings occurs in the divine exhortation to love one another because God has loved them.
Jesus then yokes the loving of one another to witness in the world: by this love the others will know you are my disciples. This is more than merely love that exists within a community of like and familiar and friend; Jesus’s conception of love is the proclamation of the good news that loves and in loving it liberates and in this way it is new from what has come before it. This isn’t warm fuzzies or happy feelings; this is divine love that does, love that acts, love that turns lives around, that pushes religious zealots off donkeys and over hauls the piety of those who thought they knew and understood but didn’t. It is this love (active and participatory) that will become the characteristic by which the world will know these who follow the man who is God, Jesus of Nazareth the Christ. They will know because this love liberates rather than possesses and this will be strange to the world—this love affirms the material of the world and condemns the works of humanity and their sinful and oppressive kingdoms, built to keep some lifted up and some pressed down, some in and others out, preferring some and disparaging others. It will be love that exceeds the wisdom of knowledge and dogma, slips from the grasp of religious tyranny and private piety, only to be realized by those who are encountered by God in the event of faith, those who succumb to the divine love summons to follow me. And in this way, Jesus never leaves those whom he loves. In this way God is never finished with those whom God loves.
“Don’t it make you get teary? The world looks dreary When you wipe your eyes, see it clearly there’s no need for you to fear me If you take your time and hear me Maybe you can learn to cheer me It ain’t about black or white, ’cause we human I hope we see the light before it’s ruined; my ghetto gospel”
Tupac Shakur “Ghetto Gospel”
These lyrics are from Tupac Shakur, an American rapper born in 1971 and shot and killed in 1996. The song is titled, “Ghetto Gospel.” As far as contemporary prophetic voices go, Shakur’s reaches ranges I don’t encounter in the church or the world. While this song was produced in 2004, I am mesmerized in 2022 by Shakur’s understanding of the extent to which divine love must go if it is divine love. For the good news to be the good news it must bring good news to the oppressed, those trapped and threatened by systemic violence and suffering under hate, fear, and looming death. Shakur reminds me that as we are caught up in the elastic paradoxical divine love, we are not dropped into a reality that makes sense to us and our privilege and status; rather, we are dropped into the reality as it is for another, whom God loves, too.
Later in the song, Tupac raps,
“I make mistakes but learn from every one And when it’s said and done I bet this Brother be a better one If I upset you don’t stress, never forget That God isn’t finished with me yet.”
Tupac Shakur “Ghetto Gospel”
Listening to Tupac’s interpretation of divine activity on his behalf, the way that God loves him, the way he sees himself as a divine work in progress, challenges any notion that there is one type of person whom God loves and that someone how we are affirmed in the way we were before our encounter with God in the event of faith. God isn’t finished with me yet are the words of paradoxical elastic divine love for humanity. God’s love is the love that never gives up, never abandons, never says that’s it too far! Divine love is the love that seeks and seeks and seeks, that stretches and stretches and stretches, that keeps yoking together human beings from this walk of life to that walk of life, love that closes gaps across boundaries and over tracks destroying anything meant to keep people apart.
God’s paradoxical elastic love is perpetually in the business of disrupting us so that we never grow stagnant and stuck. And as we are disrupted, we can move forward with God’s good news of the liberating proclamation of Jesus Christ on our lips and bring (and participate in!) God’s love: the good news of Beloved, the good news of liberation, the good news of life, and the good news that God is never finished with anyone because everyone has possibility in light of divine love.
Beloved, do not lose hope, God isn’t finished with us yet.
 Rudolf Bultmann The Gospel of John: A Commentary Trans. GR Beasley-Murray, Gen Ed; RWN Hoare and JK Riches. Philadelphia, PA: Westminster, 1971. German: Das Evangelium des Johannes (Göttingen: Vandenhoeck & Ruprecht, 1964, 1966). 524. “What now lies in the past does not guarantee the future, but is called into question by it. Jesus, in whom they believed, disappears from them, and they are left with no security.”
 Bultmann John 524 “His own will miss him; they will not realise the full significance of that νυν immediately. Their faith has to stand the test.”
 Bultmann John 525. “The future is subjected to an imperative! Their anxiety is centered on their own actual existence, but not they are directed towards an existence that has the character of an ‘ought.’ The illusion that they possess him in such a way that he is at their disposal is confronted by another kind of possession: one which consists in fulfilling a command.”
 Bultmann John 525. “Their despairing gaze into the past that is no more is redirected to the future, which comes and lays its obligation upon them. An unreal future, which would only be a persistence in the past, is made into the real future which demands faith. And in so far as the content of the εντολη is ινα αγαπατε αλληλους, the care for oneself is changed into the care for one’s neighbor.”
 Bultmann John 525. “But since it is precisely this becoming free from the past and form oneself that is subjected to the imperative, the future that is grasped as command coincides with the future that is promised for loyalty of faith for it was freedom from that past and from oneself that was promised to the believer. Thus the imperative is itself a gift, and this It can be because it receives its significance and its possibility of realization form the past, experienced as the love of the Revealer…”
 Bultmann John 527. “But Jesus’ command of love is ‘new,’ even when it has been long-known, because it is the law of the eschatological community or which the attribute ‘new’ denotes not an historical characteristic but its essential nature. The command of love, which is grounded in the love of the Revealer received by the disciples, is ‘new’ in so far as it is a phenomenon of the new world which Jesus has brought into being,…”
 Bultmann John 526. “Jesus’s love is not a personal emotion, but is the service that liberates; and the response to it is not a mystical or pietistic intimacy with Christ, but the αλληλους αγαπαν”
 Bultmann John 527-528. “v.35 states that the new world becomes reality in the community: reciprocal love within the community is the criterion of the discipleship of Jesus for those outside. The fact that the command of live is fulfilled there demonstrates the strangeness of the community within the world, and results in the world calling those who love, the disciples of Jesus. Not just because theirs is a community in which love is both an injunction and an actual practice. Much rather because love itself there takes on a form that is strange to the world. In the community the command of love is grounded in the love of God which is encountered in the Revealer, and this means that its fulfilment must bear the nature or world-annulment; by it all human love is peculiarly modified, in a way that both limits and broadens it.”
 Bultmann John 528. “The associations with Jesus, therefore, is not realized by possessing articles of knowledge or dogmas, nor in institutions or experiences of individual piety, but in ‘pupil-hood,’ in obedience to the command of love.”
 Bultmann John 528. “How does the departing Revealer remain present for his own? By vitality of the gift of his love in their love of each other, and by their representation within the world of the new world, which became reality through him.”
 Tupak Shakur Ghetto Gospel produced posthumously by Eminem feat. Elton John. 2004