To Be More . . . Neighborly

Leviticus 19:1-4, 9-18

by the Rev. Dr. E. Scott Jones

First Central Congregational Church

8 March 2020

            We are to be holy because God is holy.

            Kimberly Clayton in her commentary on this passage informs us that “how we love God is evident in every action we take” and so holiness is not about the grand gestures but the way we manifest the love of God in all the ordinary things we do.  For the writer in Leviticus this includes how we harvest our grain, so we can use our imaginations to think of mundane aspects of our daily lives that manifest holiness.  Ways every day that we are fair, kind, courteous, and respectful to others.  Ways we every day consider others needs and don’t think only for ourselves.  From how we drive on the interstate to how we treat the customer service person on the telephone to whether we safely return our grocery carts to the bins or let them roll around the parking lot damaging other cars.  She writes, “In Leviticus holiness is at least not making life more difficult for someone with a disability or standing idly by when your neighbor is in trouble. . . . You are holy when you are fair to everyone equally, without being influenced by either pity or greed.”

            The Book of Leviticus gives us a lot of guidelines that are intended to help shape our lives in a holy direction.  But, as one commentator I read this week emphasized, we are always a work in progress, “swimming against the tide of prevailing human ways” when we commit to living according to God’s holiness.

            And, of course, Leviticus isn’t the final word on holiness, but it does, according to biblical scholar Walter Brueggemann “[constitute] a long reflection on the form holiness may take for the people of God.”  A key question in that conversation is how we are to treat other people, which is the essence of this passage in Leviticus 19 where we are told how to be fair to the poor and the foreigner and to love our neighbors.  Of course we also hear that great question posed to Jesus in the Gospels, “Who is my neighbor?”  And our entire biblical tradition has been answering that question with a constantly expanding vision.

            Walter Brueggemann emphasizes this in his writings on neighborliness, which he takes to be one of the basics of the biblical covenant and, therefore, one of the basic ethical ideas that continues to shape us as the people of God.

            At the center of our answer is the suggestion here in Leviticus that we must love ourselves.  Sometimes that can be difficult for us.  We humans can tend to self-loathing or narcissism.  Whereas the healthy self-respect that empowers our love of neighbor can take some work.

            Leviticus teaches us to first love our neighbor as ourselves.  The circle expands from us to those we encounter daily.  To be holy is to practice kindness and justice with those people. 

            One of the delights of living and working in this neighborhood, walking it streets, and sitting on my front porch the last decade has been familiarizing myself with the neighborhood’s residents.  Last Saturday our nextdoor neighbors to the north, the Rossittos, invited us over for a cookout because the weather was so wonderful, and Angela and I sat and talked about all the interesting people we encounter.

            Tuesday night Sebastian and I were at Don & Millie’s for supper and ran into our neighbor Doug who lives to the south of us.  Sebastian hollered, “Doug, come sit by me.”  We’ve developed a good friendship with Doug.  He often takes our dog Nash for walks, and some pictures Sebastian drew for him after his partner died hang in his house. 

            The philosopher John Dewey said that democracy is a way of life that actually begins with neighbors meeting together to solve a problem on their block.  In this era when we worry about the social fabric of the nation, one of the best things we can do is to develop good relationships in our neighborhood.

            But the biblical tradition doesn’t end there.  Already in Leviticus it asks us to consider how the poor are our neighbors and we must make sure we are collectively providing for them.  Leviticus also asks us to consider the stranger among us, the foreigner, the sojourner, the immigrant and the refugee.  Holiness as neighborliness includes caring for them.  Brueggemann describes holiness as “restorative practices toward the vulnerable who have been diminished” by our culture. 

            One of the joys of this congregation’s ministry the last three years has been our sponsorship of refugee families.  First with Shee Lweh and Gar Moo and now Hawa and Mobark and their children, we have helped to make a better life for people who needed it .  Shee Lweh and Gar Moo had spent most of their lives in a refugee camp in Thailand.  As children, they fled, from Burma, with their parents, to the camp in Thailand.  They met in the camp and married and gave birth to three children.  The kids knew nothing of the world other than the refugee camp before they flew to Omaha in the winter of 2017 and were greeted at the airport by a happy group of strangers from First Central.  Now those kids are fully Americanized, according to Pat Lamberty, and Shee Lweh has a good job with career prospects. 

            Hawa and Mobark came from the Sudan, a nation ripped apart by civil war and genocide.  We don’t know all the details of what they experienced fleeing their country and eventually ending up in Jordan before coming to Omaha last year. 

            We have lived into the holy vision of God through our welcome and support and care for these families, who now have a better life.

The biblical tradition does go further, though that step is not taken here in Leviticus.  Jesus teaches us to also love our enemies.  It’s a challenging, difficult vision.

At the center of this teaching is the idea that to be holy is to treat everyone as neighbor and not as threat.  So we must learn when we encounter someone different from us not to treat them as other but to treat them with inclusive love.  To be neighborly, then, includes confronting our biases and prejudices.  Doing the often hard work of overcoming the ways we might have been programed as children.  Learning the ways we participate in unjust and oppressive systems that privilege us and harm others and then working to correct those.

So, we work to make our language gender inclusive, because the Christian tradition has a history of harming women.  We have declared ourselves open and affirming and worked to correct the oppression of LGBTQ persons.  We have acknowledged the ways our facilities and programs have not been accessible to persons of all abilities and have worked diligently to correct these mistakes.  We have confessed that mental illness is stigmatized in society, so we have committed to being more welcoming, inclusive, supportive, and engaged in order to undo that stigma.  And we’ve explored and challenged our racial biases in hopes of becoming a more multicultural people.

All of this is involved in being holy as God is holy, in being more neighborly.

So, when our Long-Range Planning Task Force completed its work, neighborliness was one of the key opportunities we identified for this church to expand our ministries in the this decade.  Our physical facility is strategically located and already a cultural anchor and asset to our neighborhood.  Neighbor children learn to ride their bikes on our patio, people sit on our benches to rest and eat, they walk our labyrinth, they grow food in our garden, shop in our Thrift shop, and attend concerts and performances here.  We imagined that we could expand on all that, becoming even more of a community center for our neighborhood and the city.

Among the opportunities we identified an invigorated Thrift Shop, a coffee and gathering area, activities and programs for neighbors including refugee support services, afterschool programs, classes on various topics, support groups, recreational activities, enhancing our exterior with benches, gardens, and a little library to engage the pedestrians of the neighborhood and more effectively communicate our values to passersby.

Being neighborly also means expanding our vision to be more engaged in service and justice work in our community.  We are respected for the work we have done, but there is even more we can do, often working in partnership with others.  A couple of years ago we were actively exploring options of working together with some of our sister churches, an initiative we need to rekindle. 

And one of the main goals of the Long-Range Plan was an emphasis on Global Citizenship.  At the recent Annual Meeting there was much discussion of how we can be more engaged in global ministries.  I’ve scheduled the new executive minister for the UCC’s Global Ministries, the Rev. Karen-Georgia Thompson, to preach and lead a workshop in October.  She’ll help us engage further in that conversation.

So, how can we be more neighborly?  Let me count the ways!

This Lent, as you are thinking and praying and reflecting and considering for yourself how God is calling you to be more, consider these possibilities.  How can you be more neighborly? And how can your Christian witness and involvement in this faith community expand our neighborhood?

For we are called to be holy as God is holy and our holiness is revealed in how we treat other people.

To Be More . . . Daring

Psalm 84, Isaiah 35

by the Rev. Dr. E. Scott Jones

First Central Congregational Church

1 March 2020

            Last April I was in Sioux Falls, South Dakota at the First Congregational Church attending a visioning and training session for the directors of the boards of our three United Church of Christ conferences in Nebraska, Iowa, and South Dakota.  During the Saturday sessions our goal was to develop a “Why” statement—why we do the work we do on the conference level of the church. 

            As is often the case in these sorts of meetings, we were broken up into various small groups seated at tables around the church’s fellowship hall.  The facilitators invited us to begin the day’s work by telling stories of times in our lives when we were inspired by church. 

            I happened to be at the same table as Louie Blue Coat.  Louie is a minister in the Dakota Association, serving Virgin Creek United Church of Christ on the Cheyenne River Reservation.  The story Louie shared that day about a time he was inspired by church inspired me in turn.

            In 2016 when the Water Protectors were trying to prevent the construction of the Dakota Access Pipeline across the Standing Rock Reservation, an international call went for clergy and faith leaders to gather in solidarity.  More than 500 arrived on the given day, representing 22 faith traditions.

            The morning began with a Native American water ceremony.  Then, Chief Arvol Looking Horse invited the clergy to gather around the sacred fire to pray.  And the first person invited to pray was the Rev. Gordon Rankin, then South Dakota’s UCC Conference minister.  According to Louie Blue Coat, the crowd grew silent as Gordon spoke and his words inspired and encouraged.

            “Who is that?” those around Louie began to ask.  He was proud to respond, “That’s Gordon Rankin, my Conference Minister.”

Moments later, when the march began, Louie wanted to walk alongside Gordon, but too many people wanted to be near the man who had prayed.

The clergy walked to the site where the Water Protectors and Law Enforcement faced one another.  As they gathered there, in that place of tension, a peace settled over the people. Everything became quiet.  And then an eagle flew overheard.  According to Louie, everyone, clergy, Water Protectors, and police, watched the eagle.

“God was there,” Louie said.

Then, he added, “That day, watching Gordon be a pastor made me want to be more, made me want to be a pastor too.” 

Last year listening to Louie, I knew I’d heard my why.  Why church can inspire people--it calls us to be more. 

This Lent I invite you to listen—God is calling you to be more.  “More what?” you might ask.  Well, that will be unique to you, but each Sunday we’ll consider various possibilities, particularly how we as a church together might be or do more on behalf of God’s work in this time and place. 

Today we consider what it might be like to be more daring. 

According to Vocabulary.com “To be daring is to be bold, adventurous, and a little nervy. It’s a quality possessed by people who tend to take risks.”

Of course I Googled “To be more daring” to see what the results were and you wouldn’t be surprised to find lots of self-help sites presenting the “7 ways to be more daring” and the “10 rules for a bold and daring life.”  Included in the advice were gems like “Stop Being So Scared of Looking Foolish,” “Constantly Push Against Your Comfort Zone,” and “Do Something You Think You Can’t.”

Consider the vision of the Prophet Isaiah.  The desert shall blossom, the weak kneed will be made firm, the blind will see, the wild will be tamed.  You might describe it as bold, daring, and audacious. 

The prophet inspires us to think big.  To share in God’s dream.  To imagine a world transformed.  And then to draw strength, courage, and joy from that vision.

The Psalmist adds to this image.  As we follow along God’s path, we are strengthened and made happy.  The psalmist inspires us to imagine how great and glorious is our vision of God and the home that God is creating for us to share together.  God will withhold no good thing from us.

Back in 2015, my former boss the Rev. Mike Piazza, led a workshop here at our church entitled “Reinvigorating the Vintage Church.”  He praised this congregation and the good hard work it had done.  We had responded well to the changing demographics of our society and were enjoying vitality and growth.  He said that of all the churches he had consulted with, ours was one of the best positioned. 

He said we could stay where we were, in this good position, or we could now contemplate doing even more and moving to the next level.  What would that look like for us? 

The church’s leadership accepted that challenge.  And the first thing we did was decide to turn the position of Christian Education Director into a full-time Associate Pastor position, which resulted in calling Katie here in 2016. 

And then we launched a Long-Range Planning Task Force and assigned them the job of holding brainstorming sessions with the congregation in order to identify and prioritize a set of goals and objectives for the next decade.  In 2017 that report was released, and we’ve been guided by its goals of accessibility, sustainability, neighborliness, education and outreach as we’ve introduced new programs, built up our digital and communications infrastructure, and made improvements to our facilities. 

Of course if we are going to do all the things we believe God is calling us to do, we have to have the funding in place.  One of the mechanisms for funding some of the projects will come about through our next capital campaign that is currently being prepared and will launch this summer.

Our congregation has the opportunity to be an even more vital center of community life in our neighborhood.  A place where people come for help and support, where they experience spiritual formation and religious growth, where they develop friendships and find opportunities for service, where they experience beautiful music, art, and theatre, where they practice environmental sustainability and social justice in community, and where everyone is welcome no matter who they are or where they are on life’s journey, breaking down barriers and building bridges.  We want to open even more doors to possibilities.

[INTERLUDE:  Atlantic article, Hannah Arendt, how can we think and act boldly?

We had a good example of it earlier this week in Katherine Johnson who died aged 101.  Not that many years ago, none of us knew who she was.  But once her story was told, she became a beloved American icon, a figure we can all admire.

Born in 1918 in a small town in West Virginia, she was educated in segregated schools and even had to move away from her hometown because there was no high school for African Americans for her to attend.  But she was a math prodigy from the youngest age, and her teachers steered her to a career in math.  In the 21^st century, after civil rights and the women’s movement, math and technology remain fields difficult for a poor woman of color, and yet a century ago, with persistence Katherine Johnson received her education and launched her career as a computer for our nation’s space program.

When our nation dared to send human beings into outer space and fifty years ago went to the moon and back, we did so based on Katherine Johnson’s math.  And if we do such daring things again, according to NASA historian Bill Barry, “If we go back to the moon, or to Mars, we’ll be using her math.”

Katherine Johnson is a reminder to us of how bold vision, persistence and determination can succeed in world-changing ways.  She always knew she could be more and that we as a people could be more, and she was right.

Lent is a time of reflection and examination, as we prepare ourselves for the new birth of Easter.  This year, instead of giving something up, I want to you listen to God.  God who wants us to be happy, to experience joy, to receive all the blessings of this life.  God who invites us to vision and dream and be daring in imagining the possibilities. 

This year, what does it mean for you, for us To be more?  What more is God calling us to?

Called to Mission

I Corinthians 1:10-2:5

by the Rev. Dr. E. Scott Jones

First Central Congregational Church

26 January 2020

            Well, after his warm greetings Paul immediately launches into the first problem facing the Christians in Corinth—their splits.  Factions had emerged, each one holding up a different apostle or teacher as their authority.  And some really obnoxious folks saying, “No, I’m not a follower of any of those people, I follow Christ!” 

            Paul will have none of it.  These divisions are not good for the Christian movement.  They are a power struggle, rending apart the community that should be united, according to commentator Anthony Thiselton.  He points out that the divisions really aren’t about theological disagreement, but about who is in charge.  And that attitude will be deadly for the small congregations just getting started. 

            Thiselton writes that Paul isn’t expecting theological agreement on every point of doctrine, but he is advocating a “noncompetitive attitude that sets aside all hint of power play.”

The congregation needs to be united in a common mission and not competing with one another.

            Fortunately, splits and factions are not an issue for our congregation.  One of the strengths of First Central, I believe, is your capacity to handle disagreement well and to create fair decision-making processes that generally result in consensus and concord.  Maybe the best example was when we remodeled this chancel.  That could be a very touchy subject, as people can be very sensitive to changes in the worship space where they are married, their children are baptized and sing in Christmas programs, and where their loved ones are remembered at their deaths.  And Lord knows it took us a long time to arrive at the best plan—the whole project was seven years in length.  But when the committee tasked with coming up with the plan made this proposal to the congregation, the final vote was unanimous.  I’ve had colleagues tell me I should write a book on how that was accomplished.

            So, the problem Paul identifies is not our particular problem, but it remains a problem for the universal Christian church.  Plenty of congregations and denominations do have factions fighting for power.  And clearly the church universal remains divided into our various denominations, sects, and traditions.  Christians do not speak with a unified voice.  We are not unified around God’s mission in the world.  So working for that unity of mission remains an important project for us as we participate in the wider church and the ecumenical and interfaith movements.

            Paul quickly turns from addressing this particular problem to raising a larger issue about power and also about wisdom.  For clearly one aspect of the divisions in the Corinthian church was that some people thought they were wiser than others.  So the key questions for this passage are “What is power?  What are wisdom?”

            In her book The Wounding and Healing of Desire, the theologian Wendy Farley writes that divine power as revealed in scripture is “mind-bendingly strange.”  That’s because on the one hand there are stories of “outrageous power” combined with stories of “equally outrageous powerlessness.”  She points out that this is maybe the strangest at Advent and Holy Week when “more than at any other time we are exposed to oxymoronic symbols of divine power.”  She sites a couple of hymn lyrics as vivid examples: “Infant holy, infant lowly, for His bed a cattle stall; Oxen lowing, little knowing Christ the babe is Lord of all.”  And “What wondrous love is this that caused the Lord of bliss To bear the heavy cross for my soul, for my soul.”  The manger and the cross are not exactly images of triumphant power.  Golden crowns, scepters, thrones, white horses, images like that are what we usually associate with power.  But in the key moments of the Christian story we get a trough where animals feed, shepherds, a teenage mother, and subsequently a donkey, a cross, and an empty tomb.

            But this is the biblical tradition, where power is usually turned on its head—a reversal of our normal values.  I think the key founding text in this tradition is the Song of Hannah, sung by the mother of Samuel when she, who was infertile, gives birth to a son she dedicates to God.  She doesn’t merely sing God’s praises with thanksgiving, she sets up an entire biblical tradition.  Here’s part of her song:

Talk no more so very proudly,
let not arrogance come from your mouth;
for the Lord is a God of knowledge,
and by God actions are weighed.
The bows of the mighty are broken,
but the feeble gird on strength.
Those who were full have hired themselves out for bread,
but those who were hungry are fat with spoil. . . .

The Lord makes poor and makes rich;
God brings low, God also exalts.
The Lord raises up the poor from the dust;
and lifts the needy from the ash heap,
to make them sit with princes and inherit a seat of honor.

            In the great hero stories of the Old Testament this idea is manifested in David—the young shepherd boy, young and least of the children of Jesse, with no claim to power or authority.  And, yet, the boy slays the Philistine giant Goliath and rises to become King, lauded as the greatest of Israel’s kings.

            The Bible lets us know that Jesus grew up in this tradition of the reversal of values, because when Mary, the young teenager herself with no claim to status or authority, becomes pregnant and understands her child as a gift from the Holy Spirit with a divine mission, she too sings a song modeled on Hannah’s, a song we call the Magnficat:

 “My soul magnifies your greatness, O God,
and my spirit rejoices in you my Savior.
For you have looked with favor upon your lowly servant,
and from this day, all generations will call me blessed.
For you, the Mighty One, have done great things for me,

and holy is your name.
Your mercy reaches from age to age for those who fear you.
You have shown strength with your arm;
You have scattered the proud in their conceit;
You have deposed the mighty from their thrones,

and raised lowly to high places.

You have filled the hungry with good things,

While you have sent the rich away empty.

You have come to the aid of your servant Israel--
mindful of your mercy--
the promise you made to our ancestors and their descendants forever.

            True power, then, is not found in the normal status categories.  Divine power often appears in the guise of weakness, in the underdog, in the poor, in the outsider.  Or, as Paul vividly states in this passage in the Letter to the Corinthians, in the cross.

            The cross which most people would view as a stumbling-block and a scandal.  For only the worst criminals are crucified, right?  How could the cross become an image of power? 

            Paul holds up the cross as a sign for this entire tradition of the reversal of values.  All status categories have been undermined.  The aristocratic values are subverted.  By claiming the social stigma, everything is turned upside down.

            Anthony Thiselton writes, “The gospel itself is the proclamation of the cross: folly to many it may be; but effective reality and transforming power it is to those who are on their way to salvation.”

            This gets to the most surprising thing about what Paul writes in this passage of the letter.  All of those standard ways of judging power, wisdom, and success—those are mere folly.  Thiselton writes:

People are wrapped up in illusions of wisdom while living in folly.  The cross now becomes a sifting criterion that exposes the difference between folly lived in an illusion of wisdom and a humble, realistic appropriation of the true wisdom of God, which is effective in leading to salvation.

Reading this passage made me think of my favourite line in Christian hymnody—“In the cross of Christ I glory, towering o’er the wrecks of time.” 

            As I pointed out last week, Corinth was a prosperous, important city.  It was also a new city.  The ancient city had been destroyed by the Romans and a new one established in its place, with new settlers who were military veterans, freed slaves, and immigrants from other places in the Empire.  As such, it was a competitive, entrepreneurial place.  Paul, in the opening of the letter, praises the gifts of the Corinthians that have allowed them to succeed and prosper.

            But now we see the negative side of these gifts when they are not used for Christ’s mission.  Competitiveness can divide and separate people, causing harm.  Success can breed marks of status and pride in those who have achieved.  They can begin to think they are better than other people and judge people by these criteria. 

            But the Gospel knows no status markers.  All of us are equal, standing equally in need of God’s mercy and equally receiving God’s love.  The Christian church is open to everyone.  All people are More Than Welcome here. 

            Yes, the church recognizes that people have different gifts, and some will be more effective leaders than others.  But those leaders must lead as servants.  Their gifts are no more valuable or important than anyone elses. 

            And, Paul reminds them in this letter, most of them really weren’t such hot stuff anyway.  He writes, “not many of you were wise by human standards, not many were powerful, not many were of noble birth.  But God chose what is foolish in the world to shame the wise; God chose was is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not to reduce to nothing things that are.”

            Damn.  Paul is that friend who tells it like it is, bluntly giving you the truth.  “You weren’t so great, you know.”  And, to be fair, he says the same about himself, you notice.

            But Paul doesn’t leave them in this lowly state.  He also reminds them that they have been made great.  Great because God has filled them with God’s love and grace and because of that they now have power, they now have wisdom, they now have glory.  Not because of their personal talents and achievements, but because they are beloved children of God.  And now their talents can be most effective, not at building themselves up or distinguishing them from others, but most effective when used as part of God’s mission in the world, to create a new beloved community, to bring about more peace, justice, kindness, and love.

            For the power and wisdom they’ve received from God is the true power, the true wisdom.  And it’s effective.  Effective for their transformation and salvation, but also effective in dealing with reality.  Because God has actually designed the world to work this way.  And they will be working with the grain of world instead of against the grain. 

            So, our call is not to be great by typical human standards.  Our call is to be great by God’s standards.  To use the gifts we have for God’s mission in the world.  And here are some of the signs that we are doing that well—we work for unity, not division; we uphold the equality and dignity of all people, not creating categories of distinction; our skills and knowledge are used in service of the common good, not just to puff ourselves up; we don’t boast, instead we shine our glory upon God and one another. 

            When we do those things, then God’s power will effective work in us to change the world.  That is our mission, to what we have been called.

To Live in Christ

Ephesians 1:3-14

by the Rev. Dr. E. Scott Jones

First Central Congregational Church

5 January 2020

            On this Second Sunday of the Christmas season, the final and twelfth day of Christmas, I’ve chosen for our text today’s epistle lesson, which comes from the Letter to the Ephesians.  Writing in the commentary Feasting on the Word Episcopal minister Lisa Fischbeck sets the scene for us:

In these opening verses of Ephesians we are taken far from the narrative of the nativity, and beyond the cosmic comfort of the “God with us” aspects of the incarnation.  In these verses it is as if the camera lens is backing up and lifting up, until now we are high above the earth, high above the galaxy even, and now we can see that in Christ we have been given a part in God’s eternal plan, and we are swept up in a hymn of praise to the glory and wonder of it all.

Hear now, these words from the Letter to the Ephesians:

            Ephesians 1:3-14

Praised be the Maker of our Savior Jesus Christ, who has bestowed on us in Christ every spiritual blessing in the heavens!  Before the world began, God chose us in Christ to be holy and blameless and to be full of love; God like-wise predestined us through Christ Jesus to be adopted children—such was God’s pleasure and will—that everyone might praise the glory of God’s grace which was freely bestowed on us in God’s beloved, Jesus Christ.

It is in Christ and through the blood of Christ that we have been redeemed and our sins forgiven, so immeasurably generous is God’s favor given to us with perfect wisdom and understanding.  God has taken pleasure in revealing the mystery of the plan through Christ, to be carried out in the fullness of time; namely, to bring all things—in heaven and on earth—together in Christ.

In Christ we were willed an inheritance; for in the decree of God—and everything is administered according to the divine will and counsel—we were predestined to praise the glory of the Most High by being the first to hope in Christ.  In Christ you too were chosen.  When you heard the Good News of salvation, the word of truth, and believe in it, you were sealed with the promised Holy Spirit, who is the pledge of our inheritance, the deposit paid against the full redemption of a people who are God’s own—to the praise of God’s glory.

For the Word of God in scripture,

For the Word of God among us,

For the Word of God within us,

Thanks be to God.

            What child is this?  What sort of human being is this Jesus?

Rowan Williams, the former Archbishop of Canterbury and current Master of Magdalene College in Cambridge University, writes that Jesus’ contemporaries and immediate followers described him in ways that went “well beyond what is normally ascribable to a human individual.”  In some ways, this wasn’t odd for the time, as Williams notes that in both pagan and Jewish society people believed that human beings could be agents of divine power.  But, he notes, the descriptions of Jesus go even beyond this.  Decades after his earthly life, Jesus is treated as a currently active agent, the spirit animating a community, the source of “an entirely new frame of reference for perceiving human agency and human hope.” 

            Yes, this goes far beyond what is normally said about a human being.  For in this one particular human life his friends and followers experienced something radically new and different and decided to reorient their lives around it, to build a community to sustain the movement, and even to spread what they had heard around the world. 

            It’s an amazing development.  How a few mostly illiterate peasants from a backwater of the empire turned into a worldwide and world-changing phenomenon all because of what they experienced in the life of Jesus of Nazareth.

            But my goal today is not to recount that story, instead it is to focus on a question—“What does it mean to live in Jesus Christ?”  Given what was experienced in Jesus and how the original followers of Jesus describe him as the source and plan for their lives and communities, what does that mean and what does it mean for us? 

            That question was posed by the Presbyterian theologian Johnny B. Hill in his commentary on this passage, and I adopt that question and, in what follows, his basic structure for how to answer it.

What does it mean, for us, to live in Jesus Christ?

            Core to Christian belief is the claim that God has most fully revealed God’s self in the person of Jesus.  This claim, the doctrine of the incarnation, has a multitude of implications, one of the most important of which is that we encounter God in humanity, that divinity exists in solidarity with human experience.  Johnny Hill writes, “God meets us, even confronts us, in human history amid our daily lives.”

            God is not remote, strange, foreign, out there somewhere in the cosmos, hidden and obscure.  No, God is here.  In us and in our daily lives.  We encounter God in our pain and in our joy and in the boring routines of the day.  This is the great good news of Christmas—Jesus is Immanuel, God with us. 

            This central claim evokes our wonder and our praise.  For it means so much. 

For our care and comfort, we know that when we suffer, God suffers with us, for God knows what it is to suffer like we do. 

For our prayer and spiritual practices, we needn’t take an esoteric approach, we can connect to God in the most mundane of our daily routines.  We can even connect to God in our breath. 

For our church organization, we don’t require some priest to mediate between us and God, for we are all priests, able to connect directly to God no matter who we are, and freely able to interpret and practice our faith according to the dictates of our consciences. 

I could go on, with the myriad implications of this core claim that what it means to live in Jesus is that God meets us in our daily lives. 

            The second answer to what it means for us to live in Jesus is, as Johnny Hill writes, “To recognize that we do not walk alone.  The Christian life is intelligible only within the context of Christian community.”

            Americans like the myth of the lone individual, making his way in the world, overcoming obstacles.  We know it’s a myth, because we humans are social animals, and we only thrive when we are part of a network, a community.

            There is a tendency, particularly in American Christianity, to over-emphasize the individual.  To focus on personal salvation, a personal relationship with Jesus, self-help, individual improvement, or solitary spiritual practice.  We can become addicted to the notion that religion and spirituality exist for our comfort, to satisfy our needs.

            But that’s not biblical wisdom or the great teaching of our tradition.  The Christian life is not an individual life; it is a communal life.  Our faith provide us meaning and purpose by giving us a mission.  It’s not focused on our personal comfort, but calling us to service on behalf of God’s plan to change the world. 

            Even I talk often about becoming our best selves and becoming who God has always dreamed for us to be.  But I understand that as a communal identity.  We can’t learn or practice the virtues without other good people to mentor us and work with us.  Our flourishing depends upon the wider community.  As Hill writes, “Understanding our lives as believers as members of a grand, historic, and holy community is essential to what it means to flourish and thrive in all of life.”

            We are part of something—a movement, a story, a grand adventure—that is ancient and global and always moving forward into the future, a rich and varied tradition, with glorious music, beautiful art, challenging prophetic voices, courageous social justice action, deep thinking, and profound witnesses to human good.  And this, this movement centered on Christ, gives shape to our lives and inspires us to be and do our very best.

To live in Jesus is to be a part of this great, ongoing, work of God.

But there’s more.

This passage in Ephesians takes a cosmic perspective about the work of Jesus Christ.  These are among the boldest of claims made for Jesus by those who knew him.  In Jesus God is revealing God’s plans, the plan of the universe, God’s purpose for all creation.  And, most excitingly, we are part of it.

Rowan Williams writes that Christ is the divine agency that sustains the coherence of the cosmos.  “Where he is active, creation itself is brought closer to its ideal convergence.”  “The life that lives in Jesus is the active source of all relations in the finite world.” 

Ephesians proclaims that the unity of all things is in Christ.  What does that mean?  The Christ incarnate in Jesus of Nazareth is the source and harmony of all connections, all relationships.  Jesus is at the center of God’s plan for the universe, holding everything together.

Yes, as I said before, God meets us in our daily, ordinary lives, but God also calls us to a cosmic quest, to participate in the very plan of the universe.  And what is that plan?  What is the goal of all creation?  The communion of all things together in an ecstatic fellowship of love. 

To live in Jesus is to be part of the unity of all things in love.  This is the meaning and purpose of our lives. The true understanding of our identity and our call.  Everything we do ought to be aimed forward in hope to God’s grand goal and work for the cosmos.  Everything we do ought to about expanding love and unity within the world.  That is a high and challenging calling indeed.

Because we have been given this role to play in the cosmic project, we can burst forth in joyful praise and celebration, wonder and awe.  For our lives have a profound meaning and purpose.

On this Second Sunday of the Christmas season, then, as we continue to contemplate the Christ who is born anew in us and for us, we begin to grasp the revelation of what this means for us.  We are God’s children, chosen and loved, and given a role in God’s plan and work. 

And so the Christmas story is an inspiration, a challenge, an invitation, and a call.  How do we respond?

Rowan Williams writes that our response should be “an act full of openness to divine purpose and divine love.” 

As this new year begins, let us resolve to be open to love, open to possibilities, open to the work God has for us to do. 

On Sunday, December 29, the First Sunday of Christmas, we held a lessons & carols service.  I gave a brief reflection at the very end of the service, about thirty minutes in.