thinking theology

Perfect love

Let us begin our reflection today with a lesson in Greek. The word that we translate as perfect is, in Greek, teleios. More than flawless, the word means something completely executed from beginning to end, something fully realized. We do not have an English word that closely captures that concept.

When we speak of perfect love, we are speaking of a cosmic vision, that holds all of our history from beginning to end, in the loving, forgiving, empowering embrace of the Holy. In Jesus life, death and resurrection, we witness what happens when a human being lives entirely in the context of that love. We only briefly, hear of Jesus doubt or fear. Mostly, what his followers remembered was a person who lived boldly within his tradition, who was fearless in his criticism of oppression or injustice. Out of his own humility, Jesus learned to step outside the boundaries and limits of that tradition, to love others and be loved by them in return.

What does teleios love mean for us? Usually we think it’s a standard for us, something to be achieved, and we feel as though we never quite get there. I think this love, however, is what has already been achieved, or perhaps more accurately, what is the key to the design of creation. There is nothing for us to do except to allow ourselves to experience this love in our hearts and minds. When we stop resisting, we find freedom from the judgement and bondage in our heads.

Love is not a feeling so much as the relationship amongst all the participants in creation. It is not sentimental so much as tensile, resilient, alive. I sometimes think of love as a dance in which everyone is a partner. There are no formal steps to the music but everyone seems to figure out how to blend into the rhythm. Those who cannot hear feel the music through other bodies. Those who cannot see find themselves held in the dance by others. And those who have trouble with mobility find themselves swept up by the movement of the group. The dance only requires a willingness, not a skill. And the dance is the dance of life, the green shoots in the spring, the swirl of autumn leaves, the warmth of summer sun, and the crisp bite of winter. Love binds all of creation together. We are never alone. When we understand that this is reality, we can adjust our awareness, attune our souls, or we can pull away, but even the resistance becomes absorbed into what is.

To trust in this cosmic love that was the way of life for Jesus, his truth, will set us free to be lovers too, to delight in life, to be artists of restoration and healing. We will be hospitable, not out of duty, but from a deep urgency in sharing blessings. It is shalom in Hebrew, being at home with Holy around us and within.

Of course perfect love reduces fear and judgement, which are human constructs and insecurities. Living as the people of the Resurrection we know that there is only life and ultimately love. That is the beginning, the journey and the ending. That is God. Ursula Leguin wrote

HYMN TO TIME
by Ursula K. Le Guin
Time says “Let there be”
every moment and instantly
there is space and the radiance
of each bright galaxy.
And eyes beholding radiance.
And the gnats’ flickering dance.
And the seas’ expanse.
And death, and chance.
Time makes room
for going and coming home
and in time’s womb
begins all ending.
Time is being and being
time, it is all one thing,
the shining, the seeing,
the dark abounding.

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Let us begin our reflection today with a lesson in Greek. The word that we translate as perfect is, in Greek, teleios. More than flawless, the word means something completely executed from beginning to end, something fully realized. We do not have an English word that closely captures that concept. 

When we speak of perfect love, we are speaking of a cosmic vision, that holds all of our history from beginning to end, in the loving, forgiving, empowering embrace of the Holy.  In Jesus life, death and resurrection, we witness what happens when a human being lives entirely in the context of that love. We only briefly, hear of Jesus doubt or fear. Mostly, what his followers remembered was a person who lived boldly within his tradition, who was fearless in his criticism of oppression or injustice. Out of his own humility, Jesus learned to step outside the boundaries and limits of that tradition, to love others and be loved by them in return.

What does teleios love mean for us? Usually we think it’s a standard for us, something to be achieved, and we feel as though we never quite get there. I think this love, however, is what has already been achieved, or perhaps more accurately, what is the key to the design of creation. There is nothing for us to do except to allow ourselves to experience this love in our hearts and minds. When we stop resisting, we find freedom from the judgement and bondage in our heads.

Love is not a feeling so much as the relationship amongst all the participants in creation. It is not sentimental so much as tensile, resilient, alive. I sometimes think of love as a dance in which everyone is a partner. There are no formal steps to the music but everyone seems to figure out how to blend into the rhythm. Those who cannot hear feel the music through other bodies. Those who cannot see find themselves held in the dance by others. And those who have trouble with mobility find themselves swept up by the movement of the group. The dance only requires a willingness, not a skill. And the dance is the dance of life, the green shoots in the spring, the swirl of autumn leaves, the warmth of summer sun, and the crisp bite of winter. Love binds all of creation together. We are never alone. When we understand that this is reality, we can adjust our awareness, attune our souls, or we can pull away, but even the resistance becomes absorbed into what is.

To trust in this cosmic love that was the way of life for Jesus, his truth, will set us free to be lovers too, to delight in life, to be artists of restoration and healing. We will be hospitable, not out of duty, but from a deep urgency in sharing blessings. It is shalom in Hebrew, being at home with Holy around us and within. 

Of course perfect love reduces fear and judgement, which are human constructs and insecurities. Living as the people of the Resurrection we know that there is only life and ultimately love. That is the beginning, the journey and the ending. That is God. Ursula Leguin wrote:

Hymn to Time
by Ursula K. Le Guin

Time says “Let there be”
every moment and instantly
there is space and the radiance
of each bright galaxy.
And eyes beholding radiance.
And the gnats’ flickering dance.
And the seas’ expanse.
And death, and chance.
Time makes room
for going and coming home
and in time’s womb
begins all ending.
Time is being and being
time, it is all one thing,
the shining, the seeing,
the dark abounding.

Good Friday is a Cop Out

But Jesus turned to them and said, “Women of Jerusalem, stop crying for me. Instead, cry for yourselves and for your children.
— Luke 23:28 —

I know the title of this blog is shocking, but I must admit to an impatience with an attitude to Holy Week that is either sentimental or an indulgence in horror.

Although the Anglican Book of Common Prayer says piously, ” full, perfect, and sufficient sacrifice,” our liturgies tend to revisit Jesus’ crucifixion in ghastly detail, with an unseemly savouring of its details, including encouraging people to shout out a call for his death. I have always hoped that I would be the person who said, “Don’t.”  It seems to me that Jesus’ horrific death millennia ago, has only one purpose in our memory. That purpose is to remind us that we remain complicit in erecting the cross of horror, shame, brutality, and injustice. We do not need to look to history to see the wounds and passion of Christ all around us, in our streets, in our families, in our own limitations that mask as convictions about truth and social status.

The cross is the potent, albeit dreadful sign of the failure of humanity to let the holiness within prevail upon the earth. As we walk through Holy Week, I think we need to focus on the paths we have taken over the last year, since the previous Holy Week. What have we done for the children of the world? What have we done for the planet and its other creatures? How have we stood against war, poverty, lies? Whom have we helped and why? The veneration of the cross is not about glorifying suffering but about an accusation to the Body of Christ. Have we fed the lambs? Have we brought the children to safe harbour?

On Maundy Thursday, in most churches, we are good at showing love for each other, at least superficially, but why are we washing feet that are fat and clean? When Jesus performed this action, it was an act of hospitality, a host, deferring to his guests, the convenor, acting as servant. Food for the journey, sustenance for those who would soon be tested and mostly found wanting. Do we understand that this baptismal act is not so much about cleansing as preparation to walk the way of the cross? To be called to testify to the uncomfortable, unpopular truth about solidarity with poor and the forsaken? The first eucharist celebrated the presence fo Christ at table with those he loved, whomever they might have been. The last supper in Emmaus reminded the disciples to study, to learn, to act, to pray for God’s reign of peace and justice on earth.

On Good Friday, when we say our prayers, when we remember Jesus’ act of self-offering, we need to remember also that although he has been resurrected, we have not yet taken down his cross, that it still scars our landscape. I started to weep as I saw the young people rallying against violence in the March for Our Lives — not just against them, but as an acceptable idea in this 21st century. I wept for their beauty and for their hope. As the church we have fought against the resurrection, attempting to keep that hideous cross instead of having faith in the resurrection. We, as the church, have been ingenious at maintaining violence of all kinds, of encouraging people to indulge in self-recrimination and shame instead of declaring their freedom in Christ, the freedom of the resurrection, the freedom to be new.

Jesus is risen and has been alive and with us for centuries. When will we believe it and act on it? When will we decide human evil and selfishness has had its day? I long for the Holy Week in which the cross has become a faint outline, a dim memory of what humanity was before we discovered the incarnation running in and through us, the resurrection of hope and possibility.

Please go to church this week, but go not for the memory of Jesus’ death, but to remember the path to resurrection that will call us to lay down the comforts and assumptions and lies that are blotted out by the reality of suffering. Go to weep for the children who are not yet free. Go to testify, to be present to the pain that exists in our world. Go to present yourselves as an offering, an offering to live out your baptismal promises with weeping, but also with the knowledge that the Resurrected One is with you. Go so that you know how to reveal Jesus’ resurrection that walked through passion and love to a life shared in action and faith.

easter

In the desert, you feed us, By the well, you bless us.
At your table we are renewed

Tapestry

Transfiguration is one of those church occasions in which we need to reflect on ourselves, rather than engage in factual inquisitions. I love the story of Jesus and the apostles. Jesus has whatever experience he has and the apostles interpret it in the light of their own experience and belief system. They are able to tell us nothing about Jesus, but everything about what happens when we are surprised by the holy.

The apostles see their historic heroes, Moses and Elijah, the leader and the prophet respectively, in Jesus. This moves them to want to honour the sacred space with a monument to mark the occasion. Moses had been commissioned by a sacred fire in the wilderness; Elijah received the divine in a whirlwind. Both were people who spoke directly to God, through natural phenomena, in the memory of Israel. It is not surprising that, as the apostles came to see Jesus in a new way, they would relate him to Moses and Elijah. In Jesus, they had found a leader and a teacher, a person close to the divine, a prophet, and maybe even the promised messiah.

If we choose to think about Jesus as the living word of God, then we remember that the Word is the same in every era; it is we who change. You will notice this as you return to places you experienced as a child and how different they seem now. The people to whom we are the closest may seem to change too. The parent, once so omniscient, becomes fallible; the strong partner experiences loss and fear. The baby we held goes off on new and sometimes terrifying adventures, from a parents’ perspective. TrudyWings

The relevance of this story of the transfiguration is not who Jesus is or was to those disciples, but who he is for us now. The truth that was in him remains the same, but we approach it from a different perspective. We, as the church, proclaim the hope that we find in the life and person of Jesus, but that is not monochrome; rather it is a tapestry of colour and varying weave; unfolding and incomplete. Even when we return to other points on the map of creativity, we see them differently. We read meaning and significance into the present and in the imagination and scholarship of the past.

May the light of the Holy One shine through us now,  revealing the glimpse of infinite beauty revealed in and to Jesus. May we see in each other the possibility of the divine presence calling us in joy and peace. May we allow ourselves to be delighted and surprised by the unending variety of the expressions of God.

kenosis?

Kenosis is a theological term that simply means emptying. In Philippians 2, we read:

Have this attitude in yourselves which was also in Christ Jesus, who, although he existed in the form of God, did not regard equality with God a thing to be grasped, but emptied himself, taking the form of a bond-servant, and being made in the likeness of humanity. Being found in appearance as a human, he humbled himself by becoming obedient to the point of death, even death on a cross.

Again, in Hebrews 2, we hear an echo of this idea of Jesus as a divine being, who becomes a creature like other humans are creatures.

Since, therefore, the children share flesh and blood, Jesus himself likewise shared the same things. . . .
Therefore he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest in the service of God.

My problem with kenosis as we have traditionally thought of it, is that separates the spiritual and the material, as if the divine were present only in the one. In 21st century consciousness, we have become aware of the problem of dualisms, up/down, over/under. We are aware that we share the DNA of a planet, not just a species. We know that the earth under our feet is a living organism, populated by untold numbers of other organisms from the microscopic to the gigantic. The so-called butterfly effect is simply a matter of obvious reality now.

I wonder how Jesus could possibly divest himself of the divine without simply disappearing. With many others, I experience the divine not only as an external presence, but also as the that which rushes between the atoms in the life of everything and can be seen in both the grandeur and simplicity of all that is. For our minds now, the question of the dual nature of Christ has ceased to have resonance or it is a matter of intellectual indifference. So what do we do with the idea of kenosis now?

In the temptation story, we read about Jesus divesting himself of human ambition, political power, even the authority of status. In the story of his baptism, he bows to the teaching of another. From the women whom encounters, his theology and his mission shifts. Jesus empties himself of the barriers that stand between people in relationship. For Jesus, this is also true of the Holy One. Jesus walks with confidence in the presence of his God. He seems to be free from the ordinary anxiety of being right, or judged, or needy of affirmation. With other people, Jesus is similarly free to associate, to speak, to interact, without the usual nervous hesitation most of us share.

Jesus divests himself of the bruised ego, allowing himself to be open to each experience as if it were new. Because he seems to be very little concerned about himself in these encounters. He sees others clearly, booth in our grace and in our hypocrisy.

Jesus offers us a picture of how that freedom might look. True freedom is neither harsh, nor judgemental, neither grasping, nor self concerned. Not many of us, even with a lot of spiritual direction and/or therapy will find ourselves as whole as Jesus. In our communities, however, we can begin to start thinking in wholistic terms. Instead of acting out of self interest, we can divest ourselves of institutional anxieties and ask instead what we are doing for the vulnerable, for the needy, the hungry, the refugees, and so on. We can begin to think about the earth as the first garden and choose the task of restoration. We can turn from the lure of power and privilege and adopt the kenotic quality of Jesus who counted nothing for himself and everything for the task of healing, of justice, of protection.

Madeleine L’Engle wrote about how it feels to live in the light of Christ.
The kind of unself-consciousness I’m thinking about becomes clearer to me when I turn to a different discipline: for instance, that of playing a Bach fugue at the piano, precisely because I will never be a good enough pianist to play a Bach fugue as it should be played. But when I am actually sitting at the piano, all there is for me is the music. I am wholly in it, unless I fumble so badly that I perforce become self-conscious. Mostly, no matter how inadequate my playing, the music is all that matters: I am outside time, outside self, in play, in joy. When we can play with the unself-conscious concentration of a child, this is: art: prayer: love. (Glimpses of Grace)