Tag: Trinity Sunday

(re)Called and (re)Commissioned

“‘Dear Lord God, I wish to preach in your honor. I wish to speak about you, glorify you, praise your name. Although I can’t do this well of myself, I pray that you may make it good.’”[i]

Introduction

We are all called to participate in God’s mission of the divine revolution of love, life, and liberation. Everyone who can say, by the Spirit speaking through them, “Jesus is Lord” (1 Cor 12:3-13), is commissioned by the same Spirit to represent Jesus in the world by working for the wellbeing of the neighbor to the glory of God. Our call (individually and corporately) is a full Trinitarian affair; every person of the Godhead is not only invested but deeply involved in the life of us Christians (individually and corporately), breathing life and energy into and through our words and deeds of love and loving service born from faith. We never have to go it alone, because we are never out there fending for ourselves. The God who flung the stars and the planets into their courses has wed God’s self to us (Eph. 5), fulfilling the long promise that God will never leave or forsake God’s people.

But sometimes, we forget that our calling and our commissioning are of God. We take matters into our own hands, we confuse our thoughts and ideas for God’s thoughts and ideas, and we strive to accomplish tasks promoting the kingdom of humanity rather than the reign of God. And as we wander away, forgetting the source and substance of our call and commission, we end up hurting people, especially hurting those desperate to know the love and care of God the Creator, the Redeemer, and the Sustainer.

The good news is that God calls us back from our wandering, putting in our paths teachers and leaders who remind us not only about our call and commission, but remind us—especially—that God is our ground and source. Today, God is bringing to St. Luke’s a great and capable leader and teacher, Liz, to remind you, the beautiful body of Christ, that not only does God love you always and forever, but God is your sure foundation. Today we celebrate the Great Commission that defines the lives of all Christians, and we celebrate God’s specific commissioning of Liz to help love and lead you for the wellbeing of others to the glory of God.

Matthew 28:16-20

Matthew tells his audience, Now the eleven disciples traveled into Galilee toward the mountain where Jesus appointed for them and they saw him and worshipped him, but some were of two minds (vv. 16-17). The disciples, the eleven left after Judas’s departure, follow the proclamation of the women; they are on their way to Galilee as the women told them to do, they believed the testimony of the women.[ii] (The women traveled to the tomb on Easter morning and were commanded by both the angel from heaven and Jesus himself to go and tell the disciples to travel to Galilee where they would see Jesus (Mt. 28:1-10).) The newly minted eleven are moved to obey these women, trusting that what they witnessed was true;[iii] so, they traveled to Galilee.

When Jesus is there and meets them, the disciples worship him…but not all of them. The word translated as “doubted” has more nuance to it than just intellectual “doubting”; some were of “two minds” about Jesus being in front of them, they didn’t know how to respond to this familiar Jesus who was currently unknown to them in his risen form.[iv] Caught like deer in headlights, some of the eleven froze…just like you and I would do no matter what great faith we think we have. Their hearts thudded, was it really him? Their minds short-circuited, what do we do now? Some sunk in reverence, some had to let reality sink in.

With care and concern, bringing comfort and assurance,[v] Jesus moves towards his beloveds. Matthew tells his audience,

And Jesus approached and spoke to them saying, ‘All authority in heaven and upon the earth has been given to me. Go therefore and make disciples of all the nations, baptizing them into the name of Abba God, and of the Son, and of the Holy Spirit, teaching them to guard over all that I commanded you. And, behold!, I, I am with you every day until the consummation of the ages (vv.18-20).

Jesus stands before these humble eleven of mixed minds and assures them: I AM. In the fullest way possible, Jesus tells them that not only has he been vindicated by God[vi] being risen from the dead, defeating death, but that this Son of Man and Son of God is now in possession of all the authority in heaven and upon the earth. His authority is fully established.[vii] TL/DR: nothing, absolutely nothing can defeat him. And in this unalterable celestial and earthly, cosmic,[viii] reality born in the risen Christ is another unalterable reality of both celestial and earthly proportions: the disciples (even though only eleven now) are restored to their place alongside Jesus as his representatives. Jesus’s “task-force” can continue to proclaim the gospel[ix] and they are commanded to do so unto the ends of the earth, proclaiming the good news not only to Israel but to all the nations including (but not limited to[x]) the Gentiles.[xi] In these shocked and humbled (very) human disciples, Jesus’s mission—God’s mission of the divine revolution of love, life, and liberation to bring all the world into God’s love[xii]—goes on.[xiii],[xiv],[xv]

How are the disciples to continue God’s mission made known in Jesus the Christ? By making disciples. Not by forcing people to believe (!!) but by proclaiming the gospel, the good news of Jesus Christ crucified and raised and Christ’s new law of love.[xvi],[xvii] There’s no other message that participates in the furthering of God’s mission than the gospel, the proclamation of Christ. The Disciples must begin here and always begin again here at this basic message, which is the foundation of their lives, of their calling, and especially of their commissioning. Now, how they make disciples falls to two actions: baptizing and teaching. Less about “growing the church” and more about furthering the calling and commissioning of more disciples[xviii] who will, one by one and together, cause the church by the power of the Spirit.[xix] John’s baptism becomes the gateway for all people to enter into union with God as a result of faith; [xx] Jesus’s law of love will be distributed far and wide, letting it usher in the reign of God across lands and through nations, overturning the abuses and violences of the kingdom of humanity. On Good Friday, the disciples thought this Christ event was over and dead in the ground; but now, here, in this moment with Christ, what looked like an end, is a beginning…the commencement of their calling and commissioning to further God’s reign and righting wrongs.[xxi]

In this calling and commissioning are embedded two new realities for the disciples. First, is the trinitarian formula Jesus announces to them; the second is that Jesus will be with them always. According to Jesus, new disciples are to be baptized into the full name of the God-head, the Creator, the Redeemer, and the Sustainer. Jesus, the Son of God and of humanity, the one who was crucified and who is now standing before them, is to be counted as God and thus Jesus’s name participates in the full name of God, the Trinity.[xxii] In other words, Jesus is God, just as the Holy Spirit is God and Abba God is God. (The I am is no mistake here.) Following this is the promise the gospel closes with:[xxiii] I, I am with you every day until the consummation of the ages. It is no mistake that Matthew closes his gospel with this promise, considering he opened it (1:21) with the announcement that Jesus was Emmanuel “God with us”;[xxiv] all of Matthew’s gospel points to the continual presence of God among God’s people.[xxv] Without the power of Christ to call them, commission them, and compel them, the disciples cannot carry out their making of disciples; this is more than just a comforting thought, it is the very source of their lives and living as sent and powered disciples.[xxvi] Because of Jesus’s resurrection and the sending of the Spirit, Jesus can be with his disciples now and forever unlike when he walked the earth with them before Good Friday.[xxvii] God is with us, yesterday, today, and tomorrow.

Conclusion

The calling and commissioning of the disciples is also our calling and commissioning (or, rather, recalling and recommissioning). This morning, we are called back to the root and ground of our lives as Christ’s disciples who are to live in such a way to proclaim God’s love in Christ to others and to the glory of God. We are to represent Christ in our words and deeds, knowing that we are not out here bumbling about alone; we are enveloped in the full love and presence of the Trinity, reminded of this fact every Sunday through our common worship together and in the preaching and teaching of the gospel of Jesus Christ. We do not need to make up a message; we already have one and it’s revolutionary. We do not need a new law; we already have one and it is built on and from love. We do not need to keep trying to find ourselves; we are found in Christ and given new life in him. We do not need to search for keys to unlock the captives; we have been given the key to bring liberation to all the oppressed and marginalized. This morning, hear your call and commissioning anew.

And, to Liz, you, too, are summoned this morning to help lead and instruct in the name of our Triune God. These here are now your charge (along with AliceMarie); to care for them, to bring comfort where there is affliction, and affliction where there is comfort, and, when necessary, to get into a little bit of good trouble as you participate as God’s called and commissioned leader of this humble church in Delta.

[i] LW 54:157-158; Table Talk 1590.

[ii] Anna Case-Winters Matthew Belief: A Theological Commentary on the Bible Eds Amy Plantinga Pauw and William C. Placher (Louisville: WJK, 2015), 337. “The disciples…are following the instructions given for them to the women from the angel and from Jesus himself. Apparently they believed these women.”

[iii] Case-Winters, Matthew, 337-338. “Though they have not seen the risen Lord, they see the effect of the risen Lord on these women.”

[iv] R. T. France The Gospel of Matthew The New International Commentary on the New Testament. Gen. Ed Joel B. Green (Grand Rapids: Eerdmans, 2007), 1112. “More likely it indicates that they did not know how to respond to Jesus in this new situation, where he was familiar and yet now different… [like transfiguration]”

[v] France, Matthew, 1112. Jesus “approached” Jesus came to his frightened disciples (assurance); Jesus “speaks” restoration of broken relations; and Jesus “says” words pushing their failures in the past, “swallowed up in the much greater reality of the mission to which they are now called.”

[vi] France, Matthew, 1108. “Jesus himself, risen form the dead, is now revealed in all his glory as the vindicated and enthroned Son of Man, a status which he has hitherto spoken of only as a future expectation, but which has now become a reality.”

[vii] Case-Winters, Matthew, 338. “Now there is no doubt of Jesus’ authority. God has raised him from the dead; it is a validation of his life and ministry. Now he announces ‘All authority in heaven and on earth have been given to me.”

[viii] France, Matthew, 1113. “…now what had been a vision for the future, albeit the imminent future, has become present reality. The risen Jesus, vindicated over those who tied to destroy him, is now established as the universal sovereign, and his realm embraces not only the whole earth, which was to be the dominion of the ‘one like a son of man’ in Daniel’s vision, but heaven as well.”

[ix] France, Matthew, 1107-1108. “In these few words many of the most central themes of the gospel reach their resolution and culmination. The preparation of the Twelve as Jesus’ task force, which had apparently ended in irreversible disaster in 26:56, is now resumed as they (or rather elven of them) are restored to their position of trust and responsibility and given the final instructions for fulfilling the emission for which they were originally called in 10:1-15.”

[x] France, Matthew, 1114. “The commission is of course to go far beyond Israel, but that does not require that Israel be excluded.”

[xi] Case-Winters, Matthew, 338. “His command to the disciples is that they should ‘Go therefore and make disciples of all nations” (Greek panda ta ethē). In much of Matthew ethnē means the Gentiles. The mission that was only for the ‘lost sheep of Israel’ is now decisively opened to the Gentiles.”

[xii] Case-Winters, Matthew, 339. “God’s work with Israel is not abolished or abrogated, it is rather extended outward to others who will be included even as was the Jewish eschatological hope. All will be judged—not on the basis of their religious affiliation or ethnic origin but on the basis of their love of God and neighbor as demonstrated by what they actually do.”

[xiii] Case-Winters, Matthew, 338-339. “The mission to Israel is never abrogated, just as Jesus comes not to abolish the law but to fulfill it.”

[xiv] Amy-Jill Levine qtd in Case-Winters, Matthew, 339. “‘It is because the promises to Israel have been fulfilled in Jesus’ mission that the message….can now be proclaimed to the Gentiles.’”

[xv] France, Matthew, 1108.

[xvi] Case-Winters, Matthew, 339. “The outreach to the Gentiles must include the teaching of the law; teaching all nations to obey everything that Jesus, the authoritative interpret of the law, has commanded them (28:20).”

[xvii] France, Matthew, 1118. “…they are to teach not their own ideas, but what Jesus has ‘commanded,’ entellomai, a term which hitherto has been especially associated with the ’commandments’…given by God through Moses. The basis of living as the people of God will henceforth be the new ‘commandments’ give in by Jesus.”

[xviii] Case-Winters, Matthew, 339. “It should be noted that this passage is not about ‘church grown.’ It is about ‘discipling’ (teaching) and baptizing (calling people into ministry).”

[xix] France, Matthew, 1108. “And at the heart of this new community of faith is the risen Jesus himself, as he had said he would be (18:20): they are to be his disciples, obeying his commands, and sustained by his unending presence among them. This new international community will be his ekklēsia (16:18) because it is he who now holds all authority heaven and on earth (an authority greater than that which he was initially offered by Satan and refused, 4:8-10)…”

[xx] France, Matthew, 1108. “The almost imperceptible mustard seed is now about to grow into a mighty tree; the kingdom of heaven is to be established over all the earth. The baptism which John had originally instituted as a symbol of a new beginning for repentant Israel (3:1-12) is now to be extended to people from all nations.”

[xxi] France, Matthew, 1110. “For the disciples, and for Matthew’s readers, this conclusion is in fact a beginning, a commencement.”

[xxii] France, Matthew, 1118. “The human leader of the disciple group has become the rightful object of their worship. And the fact that the three divine persons are spoken of as having a single ‘name’ is a significant pointer toward the trinitarian doctrine of the three person in one God.”

[xxiii] Case-Winters, Matthew, 339.  “The gospel closes with a promise.”

[xxiv] Case-Winters, Matthew, 340. “‘I am with you’ is the beginning, middle and ending of Matthew’s Gospel Jesus is identified from the beginning as “Emmanuel’ (1:21), which means “God with us.’ Midway in the Gospel Jesus comes to the disciples across the storm tossed sea and addresses them with his assuring presence: ‘“Take heart, it is I. Do not be afraid”’ (14:27). Now the promise is given, ‘I will be with you always, to the end of the age.’ It is the final word of the Gospel, and perhaps the only word we really need.”

[xxv] Case-Winters, Matthew, 339. “‘I am with you’ has been a central theme for the Gospel.”

[xxvi] France, Matthew, 1119. “But the presence of Jesus himself among his people…ensures that it is not simply a relationship of formal obedience. In context this assurance is focused not on the personal comfort of the individual disciple but on the successful completion of the mission entrusted to the community as a whole.”

[xxvii] France, Matthew, 1119. “Jesus’ physical presence with his disciples was limited to the period of his earthly life span, but the spiritual presence of the risen Jesus has no such limitation: it is an eternal, divine being that Jesus will be among his obedient people, ‘God with us.’”

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Faith’s Descent into Truth

Psalm 8:1,4-5a. Abba God our Governor, how exalted is your Name in all the world! When I consider your heavens, the work of your fingers, the moon and the stars you have set in their courses, what is humanity that you should be mindful of them?

Introduction

Human beings love things that are familiar and known, predictable. At the root of this love is our nervous systems: they crave comfort and nothing brings it more comfort than what is known and familiar, safe. Knowing (roughly) what the day will bring, allows us to breathe that sigh of relief even if that daily routine is a bit banal. Getting up, coffee, eating breakfast, getting ready, going to work, coming home, making dinner, watching TV, and then going to bed with a good book, is comforting even if it’s also the reason for midlife crises.

Humans love the familiar, the predictable, the known, so much that we will persist in doing things that hinder our thriving, surviving, and living; and we’ll vehemently reject anything new that threatens our security. There’s a quote about this, “The nervous system prefers a familiar hell to an unknown heaven.” We love the familiar so much, we’ll risk relationships to maintain it, we’ll stake our livelihood on it; we’d even choose death to keep safe.

There’s a problem for Christians here. We don’t worship a God who’s “safe,” “easy to figure out”, and completely “knowable and known.” We don’t worship a God who is static and still (characteristics of death); we worship a God who is dynamic and, on the move—a God who is living! In Genesis 1, we encounter God who is actively pulling things apart to reveal God’s dynamic, life-giving, liberating love: the heavens from themselves, the waters from themselves, the land from the waters, and human beings from one to two. In the gospels we see God willing to become human so God can identify with the human plight, to live and die as one of us and then render death to its own death in Jesus. And in Pentecost, we see God, set out to pursue every last beloved in the coming and sealing divine Holy Spirit. To quote Mr. Beaver from CS Lewis’s The Chronicles of Narnia, “‘Safe?’ said Mr. Beaver. ‘Who said anything about safe? ‘Course he isn’t safe. But he’s good.’”

So, to follow this God through faith in Christ and by the power of the Holy Spirit is to go into the unknown, the “unsafe,” the unfamiliar; it is to be sent forward, the path backward forever sealed off. As John records in his gospel,

John 16:12-15

I still have man things to say to you, said Jesus to his disciples, but you all are not able to endure/to carry [them] right now. But as soon as the Spirit of Truth comes, [the Spirit of Truth] will guide/teach you all into all truth… (vv 12-13b). Our gospel passage is part of the “Farewell Discourses” in the gospel of John. Chapter 16 participates in two different aspects of these “Farewell Discourses”: 1. The disciples’ future in relation to the world; and 2. The disciples’ future in relation to God.[1] Our portion of scripture is in the later of the two aspects mentioned: the disciples’ future in the relation to the world. Jesus is, in 16:12-15, preparing his disciples for the future in respect/relation to God.[2] Jesus tells his disciples know that he is not telling them everything; there is more truth to endure and carry. The knee jerk reaction is to think that Jesus is not disclosing all the pain and suffering these disciples of his will have; that’s not it. He’s already addressed what they will face as they proceed into the world with out him. Here he’s talking about the divine self-disclosure of the truth of God by the power of the Holy Spirit.

The disciples are not ready to hear what this truth of God is that Jesus knows and the Holy Spirit will proclaim to them. It’s not a psychological unreadiness; it’s an earthly unreadiness; because of where they are, who they are, when they are, how they are, these disciples are not ready to endure any more of the truth than that which they have at that moment.[3] The dynamic truth—the gospel of love, life, and liberation—must not be given before they are ready, otherwise it will fall flat or it will flatten those too weak to bear it. In other words, the disciples need to grow (more!) and as they do grow, by the presence of the Spirit and by faith in Christ, the same Spirit will be the vehicle of more divine self-disclosure.[4]

John’s Jesus continues, for [the Spirit of Truth] will not speak from themself, but [the Spirit of Truth] will speak what they will hear, and that which comes [the Spirit of Truth] will announce/bring back to you (v. 13c-e). Jesus puts some qualifiers on this further divine disclosure the disciples are being prepared for. Whatever truth is to be revealed by the Spirit of Truth will not diverge from God’s mission in the world or depart from the essence of Jesus Christ’s witness to God and his participation in the divine mission. There is something to encounter in the darkness of the future sitting just outside of the material bodies of the disciples, something they cannot prepare for now physically, but can mature toward by faith (trust in God). It is the Spirit of Truth who will illuminate the truth cloaked in the darkness of the future once the disciples are there, and it will also be the voice that summons the disciples into that darkness.[5] Faith will step into the darkness knowing the warm, comforting voice of God, trusting that divine voice, and following the call into more divine disclosure.[6]

And, according to John, That one [the Spirit of Truth] will render me glorious, because [the Spirit of Truth] will receive from me and will announce/bring back word to you all. All things whatever the father has, it is mine; on account of this I spoke that what [the Spirit of Truth] receives from me they will bring back word/announce to you (v 14-15). Whatever truth there is to be revealed in the future, it’s source will be God the Creator and God the Reconciler and announced by God the Sustainer. (Here’s why this is our gospel for Trinity Sunday!). The Spirit of Truth is not going to deliver some brand-new revelation or reveal some new mystery that contradicts God’s self-disclosure in Christ.[7] Concurrently, this truth that is to come that they cannot bear now will not be fabricated by the kingdom of humanity; it will be of and from and conform to the core and essence of the reign of God.[8] The Spirit of Truth will make God’s self-disclosure in Christ real for all those who are to believe; the Spirit of Truth will reveal God’s truth to the community of disciples, and this truth will adhere to the essence of the divine mission of love, life, and liberation in the world…wherever and whenever they are.[9] It will not be an old word, or a word that has ceased to illuminate the future or will it be a summons backward. The word of truth that the Spirit of Truth will hear and bring back to the disciples will be lamp unto their feet, a map forward, a guide through unchartered territory, it will be an otherworldly voice summoning them forward into the new.[10] And this word of truth will be at the center of the community’s proclamation and praxis: the community, ushered into this divine truth will bring Jesus, thus God,[11] close to the oppressed and disenfranchised, those who are forced to live at the boarders and in the badlands of society, hidden away, fearing for their lives, just as Christ did all those many years before them.[12]

Conclusion

While there is a historical and concrete audience for John’s gospel, there is, also, not one. This is my favorite thing about the John’s Gospel: as soon as we take up the text, Jesus’s prayers for and exhortations to the disciples become ours. Thus, as the disciples were summoned into the darkness of the future to behold what the Spirit of Truth will receive and bring back to them, so, too, are we. By the power, love, strength of our Triune God, we are summoned into that which we cannot predict, do not know, and cannot understand (at first). It is our faith in Christ, our union with God, and our empowerment by the Holy Spirit that will be our firm foundation as we proceed into that darkness of the future, it will be our comfort, it will be our warmth, it will be our light. We need not fear what comes, because Jesus has told us that by the Spirit of Truth God and Jesus himself will be there to receive us.

We love going backwards because going backwards is safe, and known, and predictable. We love our routines because they, too, are safe, known, and predictable. We like things to stay the same no matter how much that fixed state means our death. But, as mentioned in the beginning, we worship a Triune God of life—manifold, rich, robust, incredible, indelible, irreplaceable life. And in worshiping this God we get no choice but to embrace the darkness of the unknown, the unsafe, and the unpredictable and fall into the warm lap of Abba God, embraced by our brother Jesus, and enfolded in the heavy blanket of the Holy Spirit.

So today, hear the summons to go forward—as scared as you may be, as angry as you may be, as stubborn as you probably are—and embrace the divine truth being disclosed to you and that participates in God’s mission of the divine revolution of love, life, and liberation in the world on behalf of all God’s beloved.

[1] Rudolf Bultmann, The Gospel of John: A Commentary, trans. GR Beasley-Murray, Gen Ed, RWN Hoare and JK Riches (Philadelphia: Westminster, 1971), TOC. Originally published as, Das Evangelium des Johannes (Göttingen: Vandenhoeck & Ruprecht, 1964, 1966).

[2] Bultmann, John, 573. “The discourse starts again and the first words show that the subject is not, as it was before, the content of the future—the task and destiny of the disciples—but the future as such. The intention behind the prophecy of the continuance of the revelation, contained in vv. 13-15, is to bring about a state of readiness for the future, and v. 12 prepares the way for this.”

[3] Bultmann, John, 573. “Jesus still has much to say, but the disciples are not yet able to bear it. The words should not be understood psychologically; rather they indicate the essential nature of the case. Readiness for the future is not only demanded by that particular hour, but it describes the very existence of the disciple. The believer has not been taken away from the world…he has a future in it, and must withstand whatever it brings and demands.”

[4] Bultmann, John, 573. “What [the believer] has to go through, however, cannot be anticipated in words, which he could not even put together; the believer can only measure the significance and claims of what he has to undergo when he actually meets it. He anticipates the future in faith, not in foreknowledge. And thus the apparent contradiction between v. 12 and 15.15 is comprehensible: Jesus cannot state all that the future will bring, and yet he has said it all, everything, that is, that makes the believer free and ready for it.”

[5] Bultmann, John, 574. “If the Spirit is at work in the word that is proclaimed in the community, then this word gives faith the power to step out into the darkness of the future, because the future is always illumined afresh by the word.”

[6] Bultmann, John, 574. “Faith will see the ‘truth’ in each case, i.e., it will always be certain of the God who is manifest in the word, precisely because it understands the present in the light of this word. The promise is no different from that in 8.31f.”

[7] Bultmann, John, 575. “It is irrelevant from whom the Spirit hears the word, whether from Jesus or from God; for as v. 15a reminds us, they are one and the same. This means that the Spirit’s word is not something new, to be contrasted with what Jesus said, but that the Spirit only states the latter afresh.”

[8] Bultmann, John, 575. “The statement affirms that the word that is at work in the community really is the word of revelation and not human discourse; i.e. it is like the word that Jesus spoke, which did not come from himself.” And, “The Spirit will not bring new illumination, or disclose new mysteries; on the contrary, in the proclamation effected by him, the word that Jesus spoke continues to be efficacious.”

[9] Bultmann, John, 575. “Rather the meaning of this: the future will not be unveiled in a knowledge imparted before it happens, but it will be illuminated again and again by the word that is at work in the community.”

[10] Bultmann, John, 576. “The word of Jesus is not a collection of doctrines that is in need of supplementation, nor is it a developing principle that will only be unfolded in the history of ideas; as the Spirit’s proclamation it always remains the word spoken into the world from beyond.”

[11] Bultmann, John, 576. “…that the Spirit continues the proclamation of the word of Jesus means that it is the word of God, i.e. revelation.”

[12] Bultmann, John, 576. v. 14 “This is an express statement that the Spirit’s word does not displace or surpass the word of Jesus, as if it were something new. Rather it is the word of Jesus that will be alive in the community’s proclamation; the Spirit will ‘call it to mind’ (14.26). and herein is to be found the completion of Jesus’ glorification.”

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The Peace of Justice

Sermon on Romans 5:1-5

Psalm 8:1-2 O God our Governor, how exalted is your Name in all the world! Out of the mouths of infants and children your majesty is praised above the heavens.

Introduction

I bet we confuse control for peace. I think we’re dead set on thinking security and protection will grant peace. I believe we’re gullible believing that calm and tranquil are synonymous with peace.

When I can control my environment, others, things, objects, I feel like things around me are calm. This feels like peace. But it’s not. Calm doesn’t mean peace. Control doesn’t mean peace. Things are just calm; I have control. But, again, that’s not peace. The kids aren’t fighting anymore because I exerted my authority and silenced them and now there’s calm. Yet, if you asked the rabble, I bet they’d narrate a different story. I can eliminate people from my life who cause me strife, I can go out into the woods, I can seclude myself from society and its ills, but that’s only control thus calm and not peace. Even if we say: ahhhh, how peaceful…. Doesn’t mean it’s the substance of peace; it only means we’ve forgotten what peace is.

Correlated to seeking peace by control, is our unhealthy desire for “security” and “protection.” Security and protection make us feel safe from external intrusions and threats. Safety produced this way brings the illusion of peace. This is true at the individual, state, and national levels. If I, the state, or the nation can ensure safety from the external threats by stock piling and threatening to use _________ (money, guns and other weapons, walls, fences, oppressive legal restraint, force, etc.), then it might feel “secure” and “protected” and “safe.” But, again, this sense is confused. If a person, a house, or a state uses mechanisms of fear and intimidation through power and authority, it might get some calm and even have control, but peace? Nope.

In fact, heavy-handed authority always foments anger and resentment; fear and intimidation always create oppression and isolation; anger and resentment blended with oppression and isolation is a deadly recipe for chaos and violence. The very thing security and protection aim for is missed. Always. You may have control, and you may have (momentary) calm, but peace? Nope.

The problem with confusing calm, control, security, and protection for peace is that calm, control, security, and protection are things created externally, thus always. If peace is never having any bad feelings or conflict, then you must always cut people and situations off as soon as they manifest unhappy feelings. If peace comes because you feel secure from outside threats, then you must always be alert, your security systems need to be updated frequently to handle increasing amounts of threats. If your peace comes from protection, then your guard can never be down. If your peace comes from being in control, then you must always be in control. If your peace comes from being threatening and intimidating, then you always have to threaten and intimidate. It becomes an endless cycle of more and more; the last I checked the relentless pursuit of more and more is not the definition of what it means to have peace.

“Peace” that’s patched together and fabricated from artificial means of control isn’t peace; it’s an illusion, it’s false, it’s a sham. Peace isn’t about controlling externals (through force or elimination), it isn’t about trying to bring bodies, houses, states, and nations into obedience by forcing them to conform to your will and control. Peace must reside first in the heart and mind and then radiates outward into the environment, carrying with it peace for others.

Romans 5:1-5

Therefore, being justified by means of faith we have peace in company with God by means of our Lord Jesus Christ and through whom we have obtained approach for faith in the grace into which we have stood and still stand and we boast on the basis of the hope of the glory of God…But, hope does not shame, because the love of God has been bestowed liberally in our hearts by means of the Holy Spirit being given to us.[1]

(Rom 5:1-2, 5)

It’s not surprising to see this short but profound statement about peace from Romans 5 on Trinity Sunday. For Paul, there is no peace, no shalom, that side-steps around God. Knowing the Hebrew scriptures like the back of his hand and knowing the divine commands, Paul is well acquainted with the peace of God which surpasses all worldly and human understanding.[2] To be sure, this isn’t peace that’s caused because God’s wrath has been appeased, or because you are now safe from hellfire and brimstone; that’s calm, not peace. When Paul declares that we have peace with God through our justification by faith in Christ by the power of the Holy Spirit apart from works, it means that we’ve been made right with God, and this means we stand in and with God without disturbance.[3]

If your inner world is chaotic and disturbed,[4] it’ll never matter how secure your doors are and perimeter is, how tall and firm your walls and how barbed your fence, how big the figures in your checking and savings account, or how many weapons you have: there’s no peace because there will never be enough to be sure.

But if you’re sure on the inside, that’s a different story.

Peace is getting to be you, loved as you are, and exhorted to love as you’ve been loved. When God is encountered and this reality in Christ is believed, then your inner world aligns by the presence of the Spirit: no longer do you need to run to make yourself invincible, no longer do you need to deny to remain innocent, no longer do you need to be afraid of being wrong for fear of being bad, no longer do you need to withhold mercy and forgiveness so as not to lose yourself. You don’t need to do these things because you know who you are: a beloved child of God.

We are loved by God who is love, this is made known to us in the proclamation of Christ Jesus who causes us come face to face with the reality of God’s love incarnate and also shows us how to love like God, and then the Spirit takes over our hearts and minds yoking us forever to God’s love, causing us to love that which and those whom God loves. [5] This is the triune mystery that is our reality. [6] This Triune affair is why no one and no thing can ever sever you from God and God’s love; this triune affair is why we get to participate in the perpetual illumination of the world with God’s divine revolution of love and peace.

Conclusion

Prof. Ada Maria Isazi-Diaz says that the embodiment of God’s message of no greater love “…is not a matter of dying for someone else but a matter of not allowing someone else to die…For [the Madres Cristianas] ‘no greater love’ is nothing but the justice-demand that is a constitutive element of the gospel message.” [7] God’s love is oriented toward justice; thus, so is God’s peace. It is only through justice for all, we’ll have real peace, shalom.

Peace always starts with us, with our hearts and minds, with our bodies and presence. Peace is not that which I fabricate by excessive control of other people or my space. Rather, peace, like love, is that which I bring with me (to others) being at peace with God and with myself. If I’m consumed with fear, I cannot bring peace to others. If I’m consumed with threats, I cannot bring peace to others. If I’m desperate to protect myself and feel secure, to be calm and comfortable then I cannot bring peace to others; I will always see others as a threat to my safety, security, protection, calm, and comfort.

Our world is in a desperate state; discourse reveals an intense desire to protect and secure ourselves and those whom we love from the very present threats of death, from the storms of violence and chaos, from the sinkhole of despair. I promise you that more “protection” and “security”, more “control” of others and spaces isn’t the answer. If it is our answer, we’ll head into more chaos and violence, more death and despair. We can’t put our hope in various forms of metal, wood, and stone.

I can tell you that I truly believe the peace, shalom, of God’s love embodied by Jesus and given by the Holy Spirit with and within us is the better answer, the better way to life. God’s love and peace bring justice, because God’s love and peace are merciful, forgiving, steadfast and patient, slow to anger and quick to love, eager to liberate, bring equality, bestow life, and create fertile ground encouraging people to grow and thrive. God’s love and peace never bring deprivation and intimidation, exclusion and isolation, fear and threats; rather God’s love and peace turn swords into plowshares and spears into pruning hooks.

“Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid” (Jn 14:27, NRSVUE). Beloved, never forget God’s Spirit of love and peace lives in you, is with you, and goes before you; you’re never alone, never forsaken, never without hope. And be at peace with God, with yourselves, and with each other, and spread peace and love wherever you go and to all whom you meet.

[1] Translation mine unless otherwise noted.

[2] Martin Luther Lectures on Romans: Glosses and Scholia (1515/1516) LW 25 Ed. Hilton C. Oswald. Saint Louis, MO: Concordia, 1972. “THIS is the spiritual peace of which all the prophets sing. And because this is the case, he adds the words with God.”

[3] Luther Romans LW 25, 285. “And this is the real peace of conscience and trust in God. Just as on the contrary a spiritual disturbance is the lack of a quiet conscience and a mistrust of God.”

[4] Luther Romans LW 25, 285-286. “But note how the apostle places this spiritual peace only after righteousness has preceded it. For first he says, ‘since we are justified (iustificati) by faith,’ and then, ‘we have peace…’ And here the perversity of men seeks peace before righteousness, for this reason they do not find peace. Thus the apostle creates a very fine antithesis in these words…”

[5] Luther Romans LW 25, 294. “It is called ‘God’s love’ because by it we love god alone, where nothing is visible, nothing experiential, either inwardly or outwardly, in which we can trust or which is to be loved or feared; but it is carried away beyond all things into the invisible God, who cannot be experienced, who cannot be comprehended, that is, in to the midst of the shadows, not knowing what it loves, only knowing what it does not love; turning away from everything which it has known and experienced, and desiring only that which it has not yet known…”

[6] Luther Romans LW 25, 296. love through the HS “For it is not enough to have the gift unless the giver also be present…”

[7] Ada Maria Isazi-Diaz Mujerista Theology: A Theology for the Twenty-First Century. Maryknoll, NY: Orbis, 1996. 106.

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