Topeka and Trinity Transfigured

Thinking of my own mountaintop experiences makes me think of Chapel at the Cross atop the highest hill at Mo Ranch, TX - an arduous climb up a slippery pebbled road, breathing asthmatic breaths long before reaching the top.  Upon approach I first see the outdoor amphitheater with graduated stone semi circular seating and geckos running around.  The spectacular view across the valley far below with the Guadalupe River winding through is punctuated by the gigantic wooden cross at the base of the fish-shaped chancel.  The cross reaches toward the heavens and eagles and hawks circle around flying at eye level. The communion table is hill country stone.  The "ruah" breath of the wind never ceases.  It is a numinous place where people gather expecting God's presence.  It is a place which embraces me and holds me holy and sacred.

In my imagination, here is where Peter, James, and John gather with Jesus (Luke 9: 28-36).  With Jesus  transcendent in dazzling white, almost too glorious to behold and with the appearance of mighty Old Testament prophets, Moses and Elijah, the disciples are enveloped by the clouds.  Perhaps the climb wore them out to account for their sleepiness and their lack of understanding about Jesus' coming death in Jerusalem.  But Peter, James, and John are aware enough of the exceptional circumstances that they want to hold onto such glory, offering to build booths so they could stay atop the mountain.

But mountaintop experiences serve to inspire, motivate, encourage, and provide sustenance for the rest of life's journey in the valleys of our every day-ness.  This transfiguration of Jesus is the prelude and foundation for what lies ahead for the disciples and all Christ followers.  For we must all come down the mountain to face our challenges. When we come down the mountain, we confront the challenges of suffering and sorrow; illness and disease; temptations and terrors.  The Transfiguration is incomplete without the rest of the story (Luke 9: 37-43a).  For in the valley Jesus encounters a desperate father seeking healing for his young epileptic son, whose seizures the disciples cannot heal.  "And all were astounded at the greatness of God" (Luke 9: 43a).

The great glory of God in Jesus transfigured cannot be separated from the needs of the world.  Life is whole when we can be astonished and astounded as we hear God's voice affirming "This is my Son!"  God commands us to "Listen to him."  In believing that Jesus is God's Son and in listening to Jesus, we can move from powerless disciples to Christ followers who seize opportunities to heal the world one act at a time, one day at a time, and in response to the cries of the world.

Grace and Peace,
Pastor Shelley

Favoritism is NOT a Failure of Faith

The NRSV translation of James 2: 1-10, 14-17 titles this scripture: "Warning Against Partiality" -  a call to impartiality about how we treat others, whether rich or poor, or of different skin color or gender, or those with education or those who are uneducated.  Pick any group that you call "they" (vs. "we) and you are challenged with partiality.  "But if you show partiality, you commit sin and are convicted by the law as transgressors" (James 2: 9).

However, respectfully, I disagree with this perspective.  I believe James accuses us of being partial incorrectly.  James accuses disciples such as us as showing favoritism to those who are most like us or for those whom we emulate and admire for having qualities (money, wisdom, status, education, etc) that we yearn for ourselves.  From my perspective, James challenges us for not sharing God's own partiality for the lost, the lonely, the least, and the last.  Eugene Peterson paraphrases God's choices:  "Isn't it clear by now that God operates quite differently?  He chose the world's down-and-out as the kingdom's first citizens, with full rights and privileges" (The Message, James 2: 5b).

So, how do we move into being more in sync with God and God's partiality?  Verses 14-17 point us toward our actions resulting from our faith:  "Faith without works is dead" (James 2: 17).  Being very careful to stay Reformed - ie. justification by faith - James argues that a RESULT or OUTCOME of our faith can't help but be working to meet the needs of those with special needs.  Faith that issues in acts of compassion is an alive and lively faith.  James nails the coffin shut on faith without works by arguing that we will be judged by how we meet the bodily and physical needs of others.  His pointed example is:  "If a brother or sister is naked and lacks daily food, and one of you says to them, "Go in peace; keep warm and eat your fill," and yet you do not supply their bodily needs, what is the good of that?" (James 2: 15).

How much easier it is to bless the homeless, hungry, and hopeless with our words of encouragement rather than walking alongside them in the difficulties of their journey.  A ministry of presence is the first step of coming into someone's situation, listening carefully to their travails, and seeing their lives through their eyes.  When we, as people of faith, do this, we can see the huge gap between their experiences and the kingdom of God - a kingdom of wellbeing and shalom that God intends for them.  When our hearts are opened to another's heart, compassion wells up in us.  Kingdom love is responding with loving actions.  We can see this kind of movement from indifference to caring, in Jesus' response to the Syrophoenician, Gentile woman in Mark 7: 24-30.  Being confronted by her request for her daughter's healing, Jesus first repudiates her as a "dog."  Even Jesus seems to be challenged with partiality for his own kind - the Jews. But in listening to her and taking her words to heart, Jesus responds with healing:  "For saying that, you may go - the demon has left your daughter" (Mark 7: 29).

Where are you complacent or settled with your partialities and your prejudices?  Where and how does God desire for you to choose other partialities and then act upon them?

Grace and Peace,
Pastor Shelley