It’s kind of a pointless gesture to comment on this now. My true comments are comprised of the moral and intellectual framework that I’ve been laying down in my preaching, writing, talking, marching, and loving for the past several years. Posts like this are merely symbolic gestures offered by those of us who wish to go on record in moments of truth as people who took a stand for truth, according to our best understanding.
I think Amendment One is a pointless piece of garbage that I refuse to dignify with the term “legislation.” I am not currently a registered voter in North Carolina, but I’ve spent the majority of my life so far in that state. Therefore, it matters to me, personally, what happens today, since many people who I love will be affected.
North Carolina, if you pass this amendment today, it will become an albatross around your neck. It will be an embarrassment and a mark of shame to future generations for whom the question of same-sex marriage will be a non-issue (and that generation is coming much sooner than you think). You are neither preventing the secularization of North American culture nor laying the foundation for a biblical regime by doing this. Read Margaret Atwood’s The Handmaid’s Tale and then tell me if theocracy is even a goal you want to achieve. To loosely paraphrase William Stringfellow, human beings are most effective at bringing hell to earth when they believe they are bringing heaven.
I’ll close with the lyrics of a song by Evangelical Christian songwriter Derek Webb. Here are the lyrics and the video. Listen and read. I hope it gets stuck in your head while you head to the polls.
You say always treat people like you’d like to be
I guess you love being hated for your sexuality
You love when people put words in your mouth
About what you believe
Make you sound like a freak
‘Cause if you really believed
What you say you believe
You wouldn’t be so damned reckless
With the words you speak
You wouldn’t silently consent
When the liars speak
Denying all the dying of the remedy
Tell me brother, what matters more to you?
Tell me sister, what matters more to you?
If I can see what’s in your heart
By what comes out of your mouth
Then it sure looks to me like being straight
Is all it’s about
It looks like being hated
For all the wrong things
Like chasing the wind
While the pendulum swings
‘Cause we can talk and debate
Till we’re blue in the face
About the language and tradition
That He’s coming to save
And meanwhile we sit
Just like we don’t give a shit about
Fifty thousand people who are dying today
Tell me brother, what matters more to you?
Tell me sister, what matters more to you?
This week’s sermon from Boonville Presbyterian
1 John 3:16-24
Back when was in college, I lived in a little town in western North Carolina called Boone. It’s nestled way back in the Blue Ridge Mountains, which form part of the ancient and gentle Appalachians. Once you get up into the High Country of Christmas tree and tobacco farms in the hills around Boone, let me tell you: you will meet some “interesting” people. We had one guy named Joshua who lived in a tent in the woods and sold poetry on the street corner. We had Satanists, Neo-nazis, drug dealers, apocalyptic conspiracy theorists, and fire-breathing preachers galore. Don’t forget: this is the same region of the country that produced snake-handling churches. I think there are even a few folks left in that region who (still) might not have read the memo saying that the Civil War is over.
One such “interesting” person that I had the singular privilege of knowing was a guy named Mike. Mike was a reformed drug user who lived in a trailer way back up in the woods. He attended a particular church that holds the unique belief that theirs is the one and only true church left on planet Earth. All others have either forgotten or corrupted the true gospel of Christ. They believe that strict adherence to the dogmas and morals that constitute the membership requirements for their one, true church is what could secure one’s status as “saved” in the eyes of God.
Mike himself was an intense and energetic loner who felt drawn to their form of religious belief and practice. Their robust conviction and die-hard certainty was attractive to him. However, Mike was a person who struggled in many ways. He wrestled with substance abuse and mental illness. His church, unwilling to bend their strict rules in the name of pastoral sensitivity, was constantly excommunicating him and then readmitting him to membership. Whenever I would bump into him in public, Mike’s customary greeting was, “I got saved again!” Mike believed that his status before God was constantly in a state of flux because of his inability to adhere to his church’s code of faith and conduct. That inflexible code, I think, only served to increase Mike’s anxiety and make him feel alienated from the Source of life and love that could truly help him on his quest to become a better person and a more faithful Christian.
Now, I don’t think many of us are likely to find ourselves in Mike’s position. While we too might very well wrestle with problems like addiction and mental illness, this church does not exclude or condemn people for being human. However, we do live in a time when it is quite likely that you will encounter someone (in person, online, or on TV) who will try to send you the message that you’re not “saved” or “born again,” which is to say that you don’t count as a “real” Christian or a child of God. Let me tell you right now that I think that’s a bunch of baloney.
In the interest of full-disclosure, I should probably take this opportunity to also tell you flat-out that I am a universalist. What that means in theological terms is that I believe in the doctrine of universal salvation. What it means in plain English is that I don’t believe in hell. I find the idea of eternal punishment after death to be completely incompatible with the nature and purposes of the God of Love who is revealed to us in the person of Jesus Christ. This means that I believe everyone, everywhere, regardless of their religion or their behavior, is “saved.” I’m going to come back to this point later, but I think it’s important that I lay it out now, just so you all know where I’m coming from and where I’m going with this.
Those who try to draw lines in the sand between us and them (i.e. the saved and the damned, the religious insiders and the secular outsiders), typically do so using one or both of the following criteria: belief and behavior. They might say that there are certain ideas you need to accept before you’ll count as a “real” Christian in God’s eyes. They might also say that there are certain things that you need to do if you want to be “saved.”
Folks like this have been around for a long time. In fact, I think it’s probably fair to say they’ve been around for as long as organized religion has been part of human society. We can definitely see their tendencies emerging within the pages of the Bible itself.
In the earliest decades of Christianity, there were two influential groups that developed within the church, each with its own ideas and ideologies. The first group is now known as the Judaizers. These were folks who had a very high degree of respect for Christianity’s roots in Jewish religion and culture. So great was their love for this heritage that many of them began to insist that every new Christian should become Jewish first. They thought this would limit the amount of cultural perversion and assimilation that might happen among Christians. The Judaizers insisted that Christian believers of all ethnicities should make certain that they follow all 613 of God’s commandments in the Jewish Torah. The leaders of the early church, however, decided together that the doors of the church should be flung as wide open as possible in order to welcome people from every tribe, language, people, and nation into the community of Christ. Christianity’s honored roots may have been Jewish, they said, but its future would be international and multicultural. You can read about the details of this conversation in chapter 15 of the book of Acts in the New Testament. The apostle Paul confronted this controversy head-on in his Epistle to the Galatians (also in the New Testament). He had a lot of passionate things to say about it (he was against the Judaizers). Even though the issue seems to have died down in the later part of the first century, we can still hear echoes of that conflict in today’s reading from John’s First Epistle. John’s words about “obey[ing] the commandments” may well have been a reference back to the controversy with the Judaizers. With their strict emphasis on following the commandments, one can easily see how the Judaizers were the ones who said that there are certain things that people need to do in order to count as “saved” in God’s eyes. We could say that they believed in self-salvation through behavior.
The second influential group in the early Christian church was actually a collection or series of different groups that had common characteristics. Collectively, they are now known as the Gnostics. These were folks who came into their Christian faith from the Greco-Roman side of the equation. They brought with them a love of philosophy and wisdom as part of their cultural heritage. As they began to explore their newfound Christian faith, they tried their best to understand Christianity through the lens of philosophy. Popular philosophical thought at the time saw the physical world as completely evil and the spiritual world as completely good. The Gnostics saw Jesus as a kind of divine messenger who floated down to earth and appeared to take on human form in order to teach humanity the secret knowledge that would allow them to transcend above the realm of the physical and enter the spiritual realm, where God lives. The early church leaders, especially the author of John’s First Epistle, were extremely uncomfortable with the idea that this world is totally evil and Jesus wasn’t a real flesh and blood human like you or me. With their emphasis on “secret knowledge” as the source for salvation, the Gnostics were like those who insist that a person has to accept certain ideas or interpretations of scripture in order to count as a “real” Christian. We could say that they believed in self-salvation through belief.
Now John, writing as a pastor to his congregation in his First Epistle, challenges both of these false assumptions, but he spends a lot more time being concerned about the Gnostics (probably because that was the bigger issue with this congregation).
John counters these ideas with one, huge, over-arching principle that trumps both belief and behavior: Love.
John is the writer who famously wrote, “God is love.” God’s love, given freely and unconditionally to those who neither deserve nor earn it, is the basis of all authentic Christian faith and action. Another word for this kind of unconditional love is “grace.” That’s what we mean when we sing, “Amazing grace! How sweet the sound that saved a wretch like me!” The Protestant Reformers, our forbears in this church, were following in John’s footsteps when they leaned heavily on the principle of sola gratia or “grace alone” as one of the central foundations of their faith. In theological terms, grace is the “unmerited favor” of God. In plain English, it means “God loves you and there’s nothing you can do about it.”
For John, the Protestant Reformers, and all of us in this church, the primary revelation of God’s love is in the person of Jesus Christ. Jesus embodied love. He lived and died for others. He set for us an example of what love looks like and what the power of love can do in this world.
According to John, the only way to respond to this free gift of unconditional love is to give love freely and unconditionally. When we love like Jesus, we remind ourselves and others that love is the Ground of our Being. Love is the heartbeat at the center of the universe. When we love like Jesus, our hearts beat in time with the cosmos.
Love is so much simpler, yet so much more difficult, than following a list of prescribed beliefs and behaviors. We would much rather have an itemized creed to which we demanded adherence from everyone. That’s way easier than loving. We would much rather have a code of conduct that spelled out every possible contingency and application for each regulation. That’s way easier than loving.
Love is a fluid and unpredictable thing. Love keeps us creative and flexible. Love is difficult, but it’s also so sorely needed.
You and I live in a society where dogmatism and litigiousness run rampant, but real love and community are on the decline. Just as the Beatles found out that “money can’t buy me love,” we’re finding out that we can’t legislate it either. It would be so much easier to simply draw our lines in the sand over belief and behavior, keeping us in and them out.
The one thing that’s lacking in this land is a sense of love and community. People are longing to belong.
In spite of our exponentially accelerated rate of communication and information exchange in our culture, folks are feeling more isolated than ever. This is a time when the recovery of love as our central principle for faith and action is needed more than ever.
Because of this great need in the world and the great love that is in us as the people of God, I am ordaining and commissioning you all this morning as evangelists and missionaries of love to Central New York and the North Country. I’m not asking you to go proselytize your neighbors or try to win converts at the grocery store. There are enough folks out there doing that already.
At best, those “missionaries” and “evangelists” are only trying to get people to “believe that” certain ideas about Jesus are true (i.e. that he is the Son of God who was born of a virgin, died on the cross, and rose from the grave). Those pamphlets of religious literature can never really get people to “believe in” Jesus in a real way.
I can say “I believe that” about any number of facts. I believe that I am standing in a pulpit right now. I believe that there is a stack of paper in front of me. I believe that I can see our organist from here. All of those are simple statements of fact.
But to say “I believe in” takes a much more personal commitment. I believe in this church. I believe in you. It’s a statement of personal trust and relationship. It goes way farther than simply giving intellectual assent to a list of statements on a piece of paper.
Into this isolated and isolating world that knows so little of real love, I want to send you all as evangelists and missionaries of unconditional love in word and action. Show your faith in love through loving deeds, not creeds. Help people to believe in that love which we hold most sacred.
I commission you in the words of another, more famous, American Universalist named John Murray, who preached during the 1700s:
Go out into the highways and by-ways. Give the people something of your new vision. You may possess only a small light, but uncover it, let it shine, use it in order to bring more light and understanding to the hearts and minds of men and women. Give them not Hell, but hope and courage. Do not push them deeper into their theological despair, but preach the kindness and everlasting love of God.