At
age seven I lost a billfoldwith five dollars in it. I said to my
concerned parents, ' Lets pretend I never had it, then we won't be so
upset'. I realize we can't get through life denying losses and pains
but the event does show that intentionally changing our point of view, the lens
through which we choose to view things , can result in a very
different emotional outlook. As an aging preacher I find myself more
needing to look, I trust faithfully and responsibly, at our
sacred ancient texts through lens that may make them more relevant and
transforming for the 21st
century. I do not expect all to agree with my lens but invite you to
look over my shoulder while I attempt that kind of view in today's
sermon.
What poetic and inspired
words the ancient author of Matthew puts before
us here. The nature of the gospels is not to promise the actual
words Jesus said but instead we are given metaphorical
poetic heart stirring images of the quality of life and
love of one called Jesus of Nazareth. Such a life that it generated a
new point of view in the hearts of a small group which then
spread throughout the world. We now experience only a
small ripple effect of what those emotional images did near the
beginning. A danger as we look at such a metaphorical passage is to
take these spiritual teachings too literally, as being
about the literal outer world and fail to grasp they are first meant to
describe the dynamics of our personal inner world or what the gospels
call the heart. Let's seek an inner meaning of this passage, a
meaning which is true to the central message the gospel seeks to bring to
each of us personally. This passage can be seen as the crescendo of the story of Jesus's
potential influence on our common collective life, of
hope for 'peace on earth and good will to all.' The emphasis here must be so important to life and love it is called the very
'foundations of the world.' Surely worth our careful attention.
Can this now describe a personal inner owning of Good and Evil, not future literal Judgment? |
First,
let us acknowledge that 'son of man' is an expression
emphasizing that Jesus was fully human, son of man- not only son
of God. That means the image is not just about Jesus bringing
judgment but can be about us making some responsible inner decisions for
ourselves. Instead of our jumping to an
interpretation of a literal judgment scene, where Jesus is described as proclaiming
some of God's children are saved and as many others damned
eternally, as instead speaking to us of the importance of making
some intentional personal value judgments. As describing, as it were,
our taking the rightful place on our own inner throne and
deciding(that is taking personal responsibility) for what we each
judge as most important in our human life. In other words YOU are
the 'son or daughter of man' here. Yes, we can “take our place
on our heart's throne, with our own best angels , as we seek to
own our truest and highest potential as human beings.”
Psychologically, can't this be a call for inner personal discernment of Good and Evil? |
We may be near such a critical need for this to happen in much measure in our present day. Have we ever seen as much degrading human behavior and words on public display at highest levels as we did in the presidential process? No side is exempt. We and our forebears are all implicated in it coming to such times. Our nation's hands clearly are not lily white. We must see and own that. It has become an important matter that we pay close attention to the difference in good and evil as they show themselves in public discourse and in our public policies. Polices which surely effect how citizens of our land treat each other.
(Read verses
34-36)Now Let's try to keep our thinking of this
whole poetic image as something in our inner personal life, not a
description of literal eternal judgment. Only when it is kept within
and worked with can it eventually become something commonly
real in the outer world. But be ready and expect to
entertain an extremely counter intuitive paradox here. Unlike the
most conventional interpretations, this passage is saying the
greatest good is made possible by first recognizing our own
personal needs and fears. We are pushed to first look within, not our
typical looking outside of ourselves for both problems
and solutions. Surely many of these are to be found
within us?
Surprisingly the images say we are the ones in great need. Most of us have not faced literal starvation from food and water as many others have. Yet we all can identify with having important unresolved emotional hungers. The teaching taken as an inner discipline implies that only when we take a caring interest in our own sense of being a stranger and alone do we create the capacity to more fully respond to the stranger who is the other person or group of persons. And if you have ever felt barred or kept , in some way, from life and love- being in literal or psychological prison, then do what you can to release and to embrace yourself . Only then can one be most in tune to the many ways other humans are physically or socially imprisoned. If you have had the literal experience of being cold for lack of clothing or being embarrassed at not having the latest materialistic fads, treat yourself with dignity. This way we might learn and respond more significantly to the many kinds of nakedness that other humans experience.
Surprisingly the images say we are the ones in great need. Most of us have not faced literal starvation from food and water as many others have. Yet we all can identify with having important unresolved emotional hungers. The teaching taken as an inner discipline implies that only when we take a caring interest in our own sense of being a stranger and alone do we create the capacity to more fully respond to the stranger who is the other person or group of persons. And if you have ever felt barred or kept , in some way, from life and love- being in literal or psychological prison, then do what you can to release and to embrace yourself . Only then can one be most in tune to the many ways other humans are physically or socially imprisoned. If you have had the literal experience of being cold for lack of clothing or being embarrassed at not having the latest materialistic fads, treat yourself with dignity. This way we might learn and respond more significantly to the many kinds of nakedness that other humans experience.
Yes in all
genuine spiritual teaching, compared to the preaching of rules and
commands and oughts, there is an irrational paradox. The way there is
not direct or simply calling us to 'just do
it.' No, the good so needed today cannot happen in magnanimous and
efficient ways by simple willingness and occasional
'gifts to the needy' or only community projects of good
will. For this teaching of Jesus to find fullest realization in
the world, it must start with genuinely noting and caring for
ones self. Jesus consistently taught one cannot most
effectively care for others until we intentionally care
for ourselves. Until we experience exploring and tending to our
own physical and emotional needs and stresses are we most
preparing to do our best at effectively loving others and
loving the world.
Another paradox shown here is that those who do this inner work from their own inner thrones and strive to grasp the difference between collective good and evil are pictured as not being aware they are instruments of generating good in the outer collective world. This may indicate it is possible for humans to awaken to the process that such good, should it ever fully come into the world, is a natural phenomenon waiting to evolve, not a supernatural happening coming from the outside. Initiating the coming of the Kingdom of Heaven must be the most natural of all healthy human instincts, to care for ones unique self. This awareness can potentially happen in the life of all persons. We would then no longer categorize ourselves as 'needy or blessed' or 'haves or have nots' but as one family that intentionally cares for its own. Then doing good can become no longer seen primarily as occasionally going out of ones way or a special occasion midst a world of materialistic self interest. But a natural personal and collective response of noticing the very same needs in others as seen and seriously attended to in one's own self. Here alone lies the gospel's paradoxical potential and power of humans loving others as we love ourselves, of being transformed into lovers of the world.
Another paradox shown here is that those who do this inner work from their own inner thrones and strive to grasp the difference between collective good and evil are pictured as not being aware they are instruments of generating good in the outer collective world. This may indicate it is possible for humans to awaken to the process that such good, should it ever fully come into the world, is a natural phenomenon waiting to evolve, not a supernatural happening coming from the outside. Initiating the coming of the Kingdom of Heaven must be the most natural of all healthy human instincts, to care for ones unique self. This awareness can potentially happen in the life of all persons. We would then no longer categorize ourselves as 'needy or blessed' or 'haves or have nots' but as one family that intentionally cares for its own. Then doing good can become no longer seen primarily as occasionally going out of ones way or a special occasion midst a world of materialistic self interest. But a natural personal and collective response of noticing the very same needs in others as seen and seriously attended to in one's own self. Here alone lies the gospel's paradoxical potential and power of humans loving others as we love ourselves, of being transformed into lovers of the world.