When the Pharisees heard that Jesus had left the Sadducees speechless, they met together. 35 One of them, a legal expert, tested him. 36 “Teacher, what is the greatest commandment in the Law?” 37 He replied, “You must love the Lord your God with all your heart, with all your being, and with all your mind. 38 This is the first and greatest commandment. 39 And the second is like it: You must love your neighbor as you love yourself. 40 All the Law and the Prophets depend on these two commands.”
“A Mount Rushmore of My
Soul: Who Influences Your Faith?” Week Two
Two
months ago to the day, the story appeared in American media, after having lit the
airwaves in a France that was absolutely reeling in shock over the ISIS
terrorist attacks in Paris that killed hundreds of people. As the City of Light strove to continue
flickering, journalists from the world over flocked to Paris to interview just
about anyone they could find…including a young boy, who was with his father at
one of the many memorials that had sprung up in the wake of the attacks.
The
journalist decides to interview the boy—because, why not, apparently, it's not like grown adults have struggled with the question of why Paris happened—and the
boy, who could not have been more than five or six, understandably tries to
articulate the deep-seated insecurity and fear that comes with being a child
and worrying about massive consequences for things entirely out of your tiny
little hands.
So
the father interjects to allay his son’s fears, and…well, here is the whole transcript:
Journalist: Do you
understand what’s happened? Do you
understand why these people have done this?
Boy: Yes, because they
are very, very, very bad. Bad people
aren’t very nice. And you have to be
very careful because you need to move house.
Father: No, don’t worry,
we don’t have to move. France is our
home.
Boy: But what about the
baddies, Dad?
Father: There are baddies
everywhere. There are bad guys
everywhere.
Boy: They’ve got
guns. They can shoot us because they’re
very, very bad, Daddy.
Father: They’ve got guns
but we have flowers.
Boy: But flowers don’t do
anything. They’re for…they’re for…they’re
for…
Father: Look, everyone is
laying flowers here.
Boy: Yes.
Father: It’s to fight
against the guns.
Boy: Is it for
protection?
Father: That’s right.
Boy: And the candles too?
Father: They’re so we don’t
forget the people who have gone.
Boy: Oh. The flowers and candles are there to protect
us?
Father: Yes.
Journalist: Do you feel
better now?
Boy: Yes, I feel better.
Believe
it or not, the father’s name is Angel—Angel Le.
And of course that is what his name would be; for someone heralding,
proclaiming, and championing love as a form of protection, as a fundamental
safeguard against evil, that is an angel’s job.
And as Christians, it is our job as well.
This
is a new sermon series for a new year, although the genesis of this series came
in the middle of 2015, when I posted on Facebook to ask folks what the Mount
Rushmore of their faith would be—which four writers, pastors, theologians, etc.
are the ones who have shaped their faith the most?
Once
my (genuinely beloved) atheist friends had had their fun, I got an amazing
array of responses to that question, with some names that were repeated several
times: C.S. Lewis, Paul Tillich, Hildegard of Bingen, and Martin Luther King,
Jr., all of whom would have made a great reserve squad if, you know, Mount
Rushmore had a bench (I suspect that would have added a number of years to its
construction). But when I limited myself
to four, the four that I eventually settled upon were St. Teresa of Avila,
Soren Kierkegaard, Dietrich Bonhoeffer, and Nelson Mandela.
This
sermon series, then, will take each of them and offer one sermon each on how
they revealed God’s presence, truth, and love to a broken world in sore need of
the message they had to offer, beginning last week with St. Teresa of Avila and
continuing today with Soren Kierkegaard.
By the time we finish talk about all four of them, we will be ready to
enter February and the church season of Lent, which is amazing to think since
we just finished celebrating Christmas!
When
you think of the saccharine sweetness of Christmas, though, with the egg nog
and gingerbread and candy canes, Soren Kierkegaard would have none of it. If Oscar the Grouch were a theologian, he’d
be Soren Kierkegaard, a 19th-century Danish theologian and
philosopher, widely credited with the invention of existentialism, who famously
said that because we enter the world crying and leave it groaning, life could
not possibly be meant to be enjoyed.
Except that even Kierkegaard’s perpetual grumpiness cannot throw shade
upon his absolute faith in God’s love, as he writes:
Love is a change, the most remarkable of all. Love is a revolution, the most profound of
all but the most blessed! With love,
too, there comes confusion. But in this
life-giving confusion there is no distinction between mine and yours. Remarkable!
There are a “you” and an “I” and yet no “mine” and “yours!” For without you and I there is no love, and
with mine and yours there is no love.
This is why love is the fundamental revolution. The deeper the revolution, the most the
distinction between mine and yours disappears, and the more perfect is the
love.
Love
is the fundamental revolution, Kierkegaard says, and he so says because his
Messiah, and ours, so said all the way back in Roman-occupied Israel. And Jesus says this in response to something
quite unloving: the continued testing of Him and His authority by His opponents
within the Jewish temple leadership: the Pharisees, Sadducees, scribes, and
other teachers of the law.
They
ask Jesus what the most important of the laws are—and keep in mind, there are
613 such laws in the Hebrew Bible. The
idea is, how can Jesus pick just one? If
He does, His opponents can say, “Well, what about this law or that law, how can
it not be as important?” It was a way
for His opponents who were increasingly desperate to discredit Him to finally
be able to do so.
But
Jesus doesn’t accept the premise of their question. He says there is not one most important law,
but two: to love the Lord your God with all your heart, all your soul, and all
your mind (Deuteronomy 6:5), and to love your neighbor as yourself (Leviticus
19:18).
But
then Jesus completely erases the premise of the question posed to Him. He says, “All of the Law and the Prophets
(basically, the entire Hebrew Bible) depend on these two commands.”
Nothing
like that had been taught by the temple teachers before. At all.
The Sadducees didn’t even take anything beyond the first five books of
the Hebrew Bible (the Torah) as Scripture, in no small part because the
prophets like Isaiah and Jeremiah were constantly taking the people in power to
task for not looking out for the interests of the people they led—essentially,
what the Sadducees themselves were guilty of—and the Pharisees were likewise
interested more in keeping their hands on the levers of power rather than
serving the interests of Israel. Neither
represented their people.
So
in one sentence, Jesus completely revolutionized the way we are meant to interpret
and live out that same Hebrew Bible.
Basically, if we are not both loving God and loving other people, it does
not matter whether we are adhering to the other 611 laws in the Old Testament,
because those 611 laws are rendered moot by our inability to follow the other
two, the most important and fundamental of the two. In this way, Jesus does for us what
Kierkegaard would later proclaim: Jesus made love a fundamental revolution for
humanity.
That
revolution, though, is something we have to experience, must experience for
ourselves before we can pass it along to others, to our children, as this one
father in Paris, Angel, did for his little boy after the terrorist attacks
there. It is not enough to simply read
it in a book or to hear it said on Sunday mornings. It must be lived, and lived thoroughly.
This
is what mattered for someone like Kierkegaard, and, I think, why it matters for
someone like me as well: faith is something that must be lived. That’s a simple notion, but such a profoundly
important one. Faith must be
experienced. It cannot simply be said,
or taught, or worse, taught disingenuously.
It must be, has to be, lived out.
When
it is lived out, Kierkegaard says, there will indeed be confusion. And I imagine there well was for some who saw
this clip of Angel comforting his son.
What on earth is a candle and its light good for against terrorists
arrayed with firearms and explosives?
How could flowers possibly help us in a circumstance such as this?
But
they help because they remind us that there is no revolution greater, no
revolution more fundamental, no revolution more divine in either mandate or origin,
than the revolution of love.
That
is why Jesus had to answer His opponents the way He did on that day in
Jerusalem, so close to the ultimate expression of His love for us: His
crucifixion and resurrection.
And
because of that resurrection, millions, billions more would hear and then live
the story. They would live that
revolution of love for themselves.
People like the others in this series—like Teresa of Avila, Dietrich
Bonhoeffer, and Nelson Mandela. People
like Martin Luther King, Jr., whose day tomorrow honors not just him but the
fundamental equality he stood for, strove for, and longed for.
People,
I pray, like each of us as well. May we
be so blessed, so incredibly, inexplicably, and undeservedly fortunate, to join
them in their life’s work of making this creation a more lovely, and loving,
place.
May
it be so. Amen.
Rev.
Eric Atcheson
Longview,
Washington
January
17, 2016
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