Archive for the ‘thoughts’ Category

Three Weeks, Three Wishes

January 3, 2017

Trump’s scheduled inauguration is only three weeks away now, and people who fear what may happen to the people of this country, and indeed the world, are anxious. It comes to me to remind them, and myself, that we all have the option of prayer.

Now if we are not sure whether there is a God who hears and answers prayer, now is a good time to experiment and find out. If our consciences feel so unclean that we shrink from approaching God, now is a good time to ask God to forgive our sins so that we may dare to approach and ask a further request, which may be – wait, I’ll get to Trump in due time – which may be that God wash us so clean of our sins that we lose the will to sin any further.

Now, if God has heard and answered us, we’re now fit to remain in the Holy Presence and make a third request. If my readers are nervous because this is reminding them of those folk-tales in which the main character is given three wishes and makes bad use of them, now’s the time to ask God’s advice as to how to proceed: should we pray for a change in the outside world or for a further change in ourselves?

Myself, I’m inclined to ask for a further change in myself rather than any outward change in the world. Before asking stones to be turned into bread, it seems wiser to ask for the patience to endure hunger. So I’ve asked to have my faith, hope, and love increased. There’s a precedent for the first one of these requests recorded in Luke 17:5, where the Apostles, as if out of nowhere, ask Jesus: “Increase our faith.”

But why not ask to have our love increased, too? If a Trump presidency seems to threaten a four-year rule of lovelessness, who can remedy that but ourselves? Let’s do an assessment of our present capacity to love: are we finding it hard to love Trump and the people he’s intending to install in positions of power? Remember, loving our enemy doesn’t necessarily mean wanting them to get their way: their getting their own way may be the worst thing that could happen to them. To me, loving Trump means wishing for his repentance, or his speedy removal from office before he earns any more bad karma for himself.

For those of my readers who may have voted for Trump, and who think of “the enemy” as the people opposed to him, are you having trouble loving your enemies? The same principles apply.

Myself, I can see that I need an expanded capacity to love, if only because I anticipate a lot of people getting hurt under a Trump presidency. A lot of us are going to need to start caring for our neighbors more – a lot more. I can’t count on a Trump government to care for them.

As for the gift of hope, I am praying for that very earnestly now. I think you’ll understand why. But I’m reminded that Jesus said, “Ask, and it shall be given you.”

In Everything Give Thanks

November 24, 2016

Today I realized that every time I sit to worship God I must locate and name my anxieties, and all the evil situations that I would “fix” if I could, and hold them up to God, saying, “Please take these from me, and give me a concrete assignment that I can actually do.” And I believe I got one, suitable for an old man like me to do today from his computer in Indiana, far away from the front lines in North Dakota:

I’ve seen a photo of an exploded concussion grenade, and a report that the Morton County Sheriff has denied letting his men use them. The photo could, of course, be a fraud on the part of the Water Protectors, but why would people at prayer to the Creator dare to lie in His holy presence? OK, then either (a) the sheriff is lying, or (b) vigilantes or paramilitaries not under his control are using them against the Water Protectors (off-duty deputies? hired goons from DAPL?), in which case he’s failing to maintain law and order. In either case he’s proved himself unworthy of further public trust, and so is the governor who’s backing him up, even in the eyes of the law-and-order advocates that have been supporting them. And if he’s telling the truth that his men haven’t been using them, then (c) there’s a black market in weapons of war that’s allowing civilians to purchase concussion grenades illegally. If this is the case, then there’s no excuse for the Obama Administration not to send in U.S. Marshals to protect the Water Protectors and wipe out that black market, and no excuse for the New York Times, the Washington Post, USA Today, and all the TV networks not to rush their top news-crews to the so-called “crime scene” on Route 1806 and explain to the nation what’s really going on there. And this I shall tell them all.

I have no doubt that God will indict the mainstream media executives for hushing up this week’s shameful replay of Wounded Knee. An all-merciful God may forgive, but a just God indicts, and unless they repent quickly, it will be terrible to have to answer for these crimes, these deliberate war crimes of omission decided in boardrooms by comfortable men in suits – who cannot remain comfortable for long. The ridicule and contempt that the U.S. media will be held in by the media in the rest of the world will be as nothing in comparison with the steady direct gaze of the Creator.

Today is Thanksgiving Day, and I wish everyone at Standing Rock – and everywhere – a blessed day and a visitation from the spirit of thankfulness. “In everything give thanks,” advised the Apostle Paul (1 Thessalonians 5:18), advice that sustained me once as I was being taken to the ER with a pain level I was cautiously estimating at 8.5. I knew I must either start shouting obscenities or repeating “Thank You, Lord,” and I can now highly recommend “Thank You, Lord,” or “Thank You, Mother” if you prefer, as a good all-purpose mantra for all occasions when life gets unendurable. I can’t explain what it does or how it works, but there’s heavenly light in it. In all humility, I’d recommend it both to Water Protectors mending from the recent attack and to the guilty attackers, and their accomplices, now standing before the judgment seat of God.

I Abstain from Voting

October 27, 2016

I’m a Friend who’s felt personally called to lay down voting. I can’t, in any case, vote for any candidate empowered to authorize the use of lethal violence against anyone, or I become a killer by proxy, thereby unfit to be a member of Christ (Rom 12:5, 1 Cor 6:15, 1 Cor 12:27, Eph 5:30), who taught love and forgiveness of enemies, the Lamb who died before He would hurt another person. But I vote every day for God to remain the world’s almighty ruler when I pray “Thy kingdom come.” It’s not just a figure of speech. Please think about that, Friends, as you read this excellent article by Paul Buckley:

Why Quakers Stopped Voting

I should add that my witness against voting (which is partly an outgrowth of my call to be a hands-on healer, which I saw required me to relinquish all adversarial positions vis-a-vis the people I might be asked to pray for – cf. 2 Tim 2:24) doesn’t stop me from demonstrating and entreating, and from fasting and praying for good secular government at election time. At the upcoming election I’ll be praying particularly for the healing of our multiply divided and spiritually wounded nation.

Earlham Students Support the Standing Rock Witness

September 5, 2016

Earlham College and Earlham School of Religion students will be staging a prayer witness and teach-in, beginning at noon on Wednesday, 9/7 and continuing at least until the end of the week, at “the Heart” at the center of the Earlham campus in Richmond, Indiana. These actions will be in support of the Camp of the Sacred Stone, an encampment of over 4,000 Native Americans and their supporters at the Northern tip of the Standing Rock Sioux Reservation where the Cannonball River joins the Missouri near Cannon Ball, ND.

The Camp, whose spokespersons have asked for prayer support as well as material support from elsewhere, is engaged in a peaceful witness against further work on the 1,168-mile Dakota Access Pipeline, which was to cross the Missouri River just a half-mile upstream from the reservation. In spite of the encampment’s non-violent nature and location on the Dakota/Lakota nation’s sovereign territory, the local sheriff and the pipeline company have both called the protest “unlawful,” North Dakota Governor Jack Dalrymple has declared a state of emergency, and Lieutenant Governor Drew Wrigley has threatened to use his power to end the encampment. Private security forces have used attack dogs and mace on unarmed protestors.

The Earlham students’ witness aims to increase public awareness of the confrontation taking place, of the underlying issues, and of the Camp of the Sacred Stone’s expressed need for ongoing material and spiritual support. Some among the students also ask prayers for the repentance of the camp’s opponents.

The Standing Rock Sioux Tribal Council has objected to the pipeline’s threat to the tribe’s drinking water supply, which is drawn almost exclusively from the river, as well as to the tribe’s air, sacred sites, culturally important landscapes, and its very future. Opponents of the pipeline, noting the frequency of pipeline ruptures, say “It’s not that an oil spill might pollute the river, but that eventually it will.”

The Standing Rock Sioux Tribe, a sovereign nation occupying 2.3 million acres of land in North and South Dakota, with legal aid from the nonprofit Earthjustice, sued in Federal Court on 7/27/2016 for a preliminary injunction against further construction on the pipeline, which is to carry almost 500,000 barrels of oil a day from North Dakota’s oil fields to Patoka, Illinois. In 1958, without tribal consent, the U.S. Army Corps of Engineers had taken the Dakota ancestral land that the pipeline is now scheduled to cross for a damming project on the Missouri River. The Army Corps of Engineers, bypassing its obligation to consult with the tribe, fast-tracked the Dakota Access Pipeline by invoking the Nationwide Permit No. 12 process, which grants exemption from environmental-impact reviews mandated by the Clean Water and National Environmental Policy Acts by treating the pipeline as a series of small, unrelated construction projects. The tribe’s suit was heard by the U.S. District Court for the District of Columbia on 8/24/2016. Judge James E. Boasberg declined to make a decision on that day, but promised one by Friday, 9/9/16.

An Open Letter to the Governor of Indiana

July 31, 2016

The other day, the Governor of Indiana, or someone claiming to be the Governor, e-mailed me. The message began:

<Subject: What we need in a President
7/29/2016, 1:07 pm
From:Governor Mike Pence
Friend,
I can’t wait until we have an America we can both be proud of again.
When we have a President who looks out for Americans first…. A President who will Make America Great Again! I can’t wait until we have a leader like Donald Trump as our next President….>

I might never have thought to write anything to Governor Pence, ever, had he not started the conversation. But then the impulse to write back wouldn’t leave me. I prayed that if I wrote, it would not be from tainted motives or contrary to the Lord’s will. And before I went to bed, this is what I wrote:

Governor Pence,

Today I got an e-mail, evidently from you, under the subject line “What we need in a President,” urging me to give money to help Donald Trump’s presidential campaign. As a citizen of the kingdom of Jesus Christ, I don’t vote in U.S. elections or give money to candidates, but simply pray to the Lord that we be given the government that’s best for us. But that’s not what I’m writing to you about. I’m writing to you as a fellow Christian to reconsider your involvement with Donald Trump. I think your conscience must be uneasy about being “unequally yoked together with an unbeliever” (2 Cor 6:14). Whatever Trump may say about his faith, he seems to worship only himself, and to serve only the cause of self-glorification and getting his own way. I think that he might easily be one of those who say, “Let us do evil, that good may come” (Rom 3:8) in pursuit of these selfish ends. Absent repentance, I expect his path to end in shame. It may also hurt many more people than he’s hurt already.

If Trump reaps a harvest of guilt and shame for himself, then so will you, as his willing partner. But more than that: you will dishonor Jesus Christ, whose follower you claim to be, and you will have to answer to Him, your Lord, about the infamy you have brought upon His church by your efforts to make Donald Trump look like something he is not. “Woe to them that call evil good, and good evil,” warned the prophet (Isa 5:20). Trump was recently charged in a lawsuit with having had sexual relations with a thirteen year-old. The case was dropped by the court, but are you satisfied, Governor Pence, that Trump was innocent of this? You must know of Trump’s reputation as a ruthless landlord, employer, businessman, and founder of a so-called university that defrauded thousands. Can he be trusted not to defraud millions of trusting citizens, and bankrupt the United States as he’s bankrupted his own enterprises?

There’s still time, Governor Pence, to back out of your Vice-Presidential candidacy, distance yourself from Donald Trump, and let someone else run in your place. Thereby you will salvage your own honor, and more importantly, the Lord’s, which has been tarnished enough over these two thousand years from being invoked by merciless tyrants and shameless hypocrites. If you do make this retreat from evil for the Lord’s sake, I think you’re sure to find the Lord standing by you and preparing the way before you.

Wishing your soul well,
John Edminster

Only God can answer that of God in another person

July 17, 2016

We Quakers like to talk about “that of God in the other person,” a phrase from George Fox whose use among Friends became broadened beyond its original context largely through the influential writings of Rufus M. Jones (1863-1948), so that today one hears Friends speak as though “that of God” were part of the mortal individual, and “answering that of God” in that individual were something that another mortal individual could do as a sort of pious courtesy, like bowing and saying “Namaste.” North American Friend Lewis Benson (1906–1986) worked tirelessly to expose this misconception, but it persists nonetheless.

This may be largely because we don’t want to have that of God answered in us. It will upset us. It will penetrate our defenses and touch parts of ourselves that we’ve locked into a closet to silence their screaming: places of terror, rage, deep shame, overwhelming grief. These parts of ourselves frighten us, so we’ve set up standards of politeness and other cultural patterns to protect ourselves, and one another, from having to face them, although the brainwasher, the waterboarder and the deprogrammer may find ways to pick the lock anyway. Fortunately, there is One who loves us who also knows how to pick the lock: God. And God’s touch heals whatever it exposes. But we may not know that until it’s happened to us. (That’s why repentant slave-trader John Newton called it “Amazing Grace:” it is amazing.)

This might explain why there are so many low-voltage Quaker meetings where the hour of worship is filled with messages that don’t come from the Holy Spirit, but from the interesting thoughts of the mortal individual, and the hearers, predictably, aren’t deeply affected. A psychotherapist might call this phenomenon “collective resistance;” an engineer might call it a homeostasis mechanism.

To “answer that of God in another person” is to speak to that of God in them, in words or meanings that That-of-God-in-them wants conveyed to them. Got that? Let’s say you’re an unhealed mentally ill person, an unrecovered addict, a troubled conscience, some sort of broken person who’s patched yourself together with duct tape in order to keep going on with life, but you’re really not OK. There is that of God in you, but you’ve silenced It, duct-taped your inner ear closed. But God still wants to save and heal you. So God, who can do everything, raises up a prophet to speak to you – to speak God’s words to you from outside, since you resist hearing them from the inside.

The “prophet” may have no idea that he or she is functioning as God’s prophet. The words that smite your conscience may have been written weeks ago by a journalist, or centuries ago by a dramatist. They may be said to you through sobs by your partner or child, or icily by the boss who’s firing you. God, who created everybody, can use anybody. But the words hit home. Which is to say, they answer that of God in you.

But “answering that of God” in another person is not something we can do in our own will. We like to hope we can, by praying hard enough, or lobbying the other person sweetly enough, or threateningly enough, or with enough allies on our side, or persistently enough. My mom desperately wished she could get my dad to stop drinking. But she had to die before he hit bottom and, by the amazing grace of his Higher Power, sobered up. This is why I resist saying “we Quakers answer that of God in other people” like “we speak truth to power” or “we live in that power that takes away the occasion for all wars.” It’s wishful thinking. We answer that of God in other people if and when God wills. When it does happen, it’s really more truthful to say that God answered that of God in the other person, and then to give thanks for the miracle that God worked.

Black Lives Matter in the Kingdom of God

July 12, 2016

There are many men and women living today who can witness that the kingdom of God is no mere figure of speech, but a real government whose citizenship they enjoy, under whose protection they walk, and to which they’re bound by civic duties they discharge gladly, even when it costs them pain. Whether or not they speak a Christian language, they’ve said in their heart, “Thy kingdom come, Thy will be done,” and their rightful Ruler has graciously responded by so arranging events that they can no longer doubt the exercise of a mysterious and benign oversight over their steps, even if their path may lead through unfair treatment, disease, disability, oppression, and abuse, to the death that eventually comes to us all. Though this may be incomprehensible to people to whom it hasn’t happened, something has occurred to awaken a faith in them that may afterwards be dimmed by setbacks, but can no longer be snuffed out.

A necessary step in this development of faith is a growth of trust in the character of God. We might begin with the intuition that, full though the world may be of injustice, our sense of justice must have been built into us by a Creator who loves justice also. (“He that planted the ear, shall he not hear? he that formed the eye, shall he not see?” Psalm 94:9 KJV). Then how can such a God allow the cruel to kill the innocent? We don’t know why God allows what God allows, but our hearts assure us that God never wills evil. For God is love (1 John 4:8), and Love desires what benefits all. If we are made “in God’s likeness,” this likeness includes the freedom to choose the right thing or the wrong; and fear, hate, selfishness and ignorance often tempt us to stray. But faith gives us hope that God corrects wrongdoers, in this life or another, and that God “wipes away all tears from the eyes” (Rev. 7:17, 21:4) of those who have been wronged.

Black lives matter in the kingdom of God, where God delights in all of God’s children, and wishes us all to give one another joy and not grief. This can only happen when long-standing patterns of injustice have been corrected, not by vengeance-begetting vengeance, but by truth and reconciliation. But for this process to begin, someone must go first. And to help create an atmosphere in which it’s safe to go first – I speak especially to my fellow enjoyers of white privilege – you must ask forgiveness of someone you’ve wronged, or extend forgiveness to someone who’s wronged you. It needn’t be across racial lines; it can be your own parent, partner or child. If you engage in a predatory or oppressive practice, even one as “mild” as hurtful speech about absent third parties, you must stop. Contagious hard-heartedness has spread far enough. It’s time for a contagion of tenderness.

The Friends’ Testimony of Harmless Speech

February 12, 2016

If my people, the Quakers, could make themselves famous for one thing, I wish it could be abstinence from hurtful speech. They already have a reputation for non-violence, and a reputation for truth-telling: why not put these together as the Friends’ Testimony of Harmless Speech and preach it on the street and the Internet, in the bus queue and the laundromat?

Well, I think I already know one reason why not: and that’s that “harmlessness” sounds wimpy. We’ve been infected by the mainstream culture of the World, which teaches that you’ve got to project toughness, and be a little scary, to be worth anything. The slogan “Speak truth to power,” popular among some Friends, suggests an adversarial standoff in which Quaker rightness wilts Establishment wrongness, and the once-mighty grovel and slink off into nothingness. But this is not loving, this does not encourage repentance and reconciliation, but enshrines unforgiveness. It is an evil fantasy, and can only retard the owning of our own shadow on which our personal healing depends.

Think again about harmlessness: Jesus Christ was harmless, and taught a gospel of harmlessness: “love your enemies… if your enemy compel you to go with him a mile, go with him twain.” So did the Buddha; so did this nation’s own saints William Penn, Sojourner Truth and Martin Luther King, Jr. These were not wimpy people.

There is another reason we don’t embrace a testimony of harmless speech, and that is that we like the gratifications of sarcasm and, let me call it by its right name, cursing our oppressors under our breath. We don’t want to think of doing without it, because it’s one of those things we tell ourselves we have to do for stress relief — like drinking (if we drink) or masturbating (if we masturbate). But do we? It takes only a little more time, and a little more mindfulness, to hold up our anger at our oppressors before God, and pray that they be granted the gift of repentance. This can turn ill-will into good will without even requiring that we stop being righteously angry.

But what about that “natural” hunter-instinct in us that rejoices in the kill and celebrates victories over adversaries?

The Muslims have a custom of saying “Bismillah,” “in God’s name,” whenever they take an animal’s life. I try to ask this of myself when I slap a mosquito, or kill a flea I’ve combed out of the cat’s fur: a tiny moment of giving thanks to the Creator of Life for His/Her permission to take a life, and of prayer that God might somehow bring good effects from my authorized act of destruction. To call on God’s name seems to have a way of taking away whatever malice I might have had toward the offending creature, who was, after all, my Beloved Lord’s creature and may have been dear to Him, who feels the suffering of everything that suffers.

The vow of harmless speech I’m encouraging people to take, and particularly my fellow Quakers, is not a frill, a luxury. The planet is cooking, and the people that might stop this human-made doomsday process aren’t stopping it. I suggest that their powers to do good may be mired in the adversarial processes they’re engaged in – which are everywhere: in the insanely costly electoral competitions now consuming this country, in the sports arena, in the marketplace and in the police station. Did I mention our now-permanent-seeming state of war? Our attention is consumed with efforts to control the behavior of other people by countering their will with ours. And this all starts in the human heart, which thinks to relieve its suffering by generating barbed words, which we’re too heedless to disarm before we let them out the gate.

If everyone agreed that there is a God, and our lips and minds were God’s property, and that no will but God’s ought to be done on earth as it is in heaven, the task of persuading all our brothers and sisters to commit to harmless speech would be a no-brainer. Mouths would be holy, and no longer be seen as places from which both blessing and cursing might come. But we don’t have that agreement to build from. All we can do, each of us, is try to model the world we want to see.

A Reason for the Hope that is in Me

November 11, 2015

In my student mailbox this morning I found an envelope containing a $100 bill and an unsigned note reading, “John, Always be prepared to give an account of the hope that is in you!”
These words echo 1 Peter 3:15, which in the King James Version reads, “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear.”
Well, nobody directly asked me for a reason of the hope that is in me, but this seems as good a time as any to give an account: I can start by telling you that God has spoken to me on several occasions, in clear words planted in my mind. I can tell you that I’ve despised myself and thought myself damnable, not for no good reason, but for truly despicable things I’ve said and done; but I’ve been assured that God has forgiven my sins; wishes the repentance, salvation, and perfection of every soul; and has assured me that henceforth I’ll be guarded against my own propensities to do evil. And that’s for starters.
Lest anyone conclude from this that I’m only concerned about saving my own ass, which I confess is a weakness of mine, God has also maneuvered me into a position where I’m trusted to pray for other people, and also to encourage other people to pray for one another, and to trust in the power of intercessory prayer. And not just pray for others, but do things for them, do real works of love that cost me something. As a result, I’m finding that I feel such a tenderness toward many people that I can imagine laying down my life for them. I hope I never have to, and I also hope that Jesus Christ would lend me His own courage, and His own love, enough to go through with it, if I ever did have to. But I trust that He would give me such strengths for the asking if I needed them. He said, “Lo, I am with you alway, even unto the end of the world” (Matt. 28:20, KJV), and He’s there. I’ve experienced His presence.
Perhaps you’re wondering whether I’m going to mention the present state of the world, which looks very beautiful when I look at the trees and the river and the sky, but very horrible when I look at the newspaper. It seems to be a deeply fallen world. But I have hope there, too. God may allow dreadful, cruel, meaningless- and unfair-seeming things to happen by the millions, every day, but I know that God is too good to actually will them, and God mobilizes us who care about the sufferings of others to intervene for their relief. And we haven’t yet seen what relief and healing might await us, and those others, in the next world.
But ultimately I have hope because I believe that God wants me to, and would not trick me. And I hope that God will kindle the same kind of hope in your heart, too, Friend, if God hasn’t already.
About that hundred dollars: this has happened once before; I suspect it’s the same donor; but I have no idea who he or she is. I believe that he or she wants me to receive it as a gift from God; and so I do. Now it happened that just yesterday I spent $72.95 on Bibles to give away – not that I can really “afford” such an extravagance, but it just seemed the right thing to do. I’ve just gotten my money back, plus a little seed-money for future ministries. Thank You, Lord. Thank you, too, unseen friend.

Shortlink: http://wp.me/p6EeA-ef

Instructions from the Risen Christ

April 20, 2015

A sermon delivered to Manhattan Monthly Meeting on First Day, 4/19/2015

Friends, – Jesus had a lot to say to fallen, suffering humanity during His years of ministry, but, judging from the gospel records, very little to say during the short period between His resurrection and His ascension (traditionally forty days, though the number forty may have been picked more for its mythic associations than its historical accuracy). “Hereafter I will not talk much with you,” Jesus had said in the final minutes before His arrest (John 14:30), preparing His disciples for a future in which the Holy Spirit would provide the guidance they’d been looking to Him for up till then. – And then, less than twenty-four hours later, He’d said tetélestai, “It is finished,” and died on the cross (John 19:30). And that finished His conversation with them, His teaching, His ministry, His sacrifice, His work on earth. – Almost.

This morning I invite you to join me in unpacking the remainder of that “almost,” – that is, the teachings He gave us after His resurrection from the dead. Now, the written record is sketchy. Matthew, Mark, Luke and John disagree about what happened next: in John, Mary Magdalene meets Jesus outside the tomb, and He forbids her to touch Him; in Matthew, two women encounter the risen Christ, – and touch His feet. Mark and Luke mention no encounter with Christ by the empty sepulcher, but rather with one or two men in dazzlingly white clothing (one in Mark, two in Luke). But all agree that the first witnesses were women, or a woman, who came at dawn and found the stone rolled away from the mouth of an empty grave.

And then what? – Mark and Luke tell the story of an Easter-afternoon encounter on the road to Emmaus, with a nighttime sequel among the disciples in a room in Jerusalem. John mentions two meetings with the disciples, one with Thomas absent and the second with him present. Matthew mentions no meeting with the disciples in Jerusalem, but rather one that takes place on a mountain in Galilee. John also has Jesus arrange a final breakfast with the disciples by the Sea of Tiberias. In all these encounters it seems as if no one recognizes Jesus until He wills it. He also enters rooms with locked doors without passing through them. He also… vanishes.

Paul, writing to the Corinthians, also tells of the Risen Lord’s meetings with His brother James, with five hundred brethren, and with Paul himself (1 Cor. 15:5-8). A Gospel to the Hebrews, known to the Church Fathers but now lost except for a fragment, also mentions an Easter-morning breaking of bread with James. Now what happened in all these encounters? What did Jesus have to say that He hadn’t said already, or couldn’t have said before rising from the dead? And – is there a common theme or central point to it?

Here are the essentials I’ve gleaned from the records that we have:

1. I am really alive among you, in a physical flesh-and-bones body that can eat, drink, and be touched.

2. Thus was it foretold, that the Messiah should suffer, die, and be raised again (Luke 24:35-37, 44-47).

3. All authority in heaven and on earth has now been given to me (Matthew 28:18), and I am with you always, even unto the end of the world (Matthew 28:20b).

4. Now “receive Holy Breath from me” (John 20:22), and “stay in the city until you are clothed with power from on high” (Luke 24:49b). In other words, an anointing of some sort is needed before you are ready to go out as disciples. (The Gospel of John says that Jesus “breathed on them,” but the original Greek says that He “blew into them” as a flute-player blows into a flute, using the verb from which we get our word “emphysema,” so He may have given them mouth-to-mouth artificial respiration, one by one.)

5. Thorough changes of heart and mind (metanoia) have now been made possible, a virtual rebirth that enables the discarding of sin (áphesis hamartiōn), which no longer clings to the sinner as it once did. This good and liberating news must now be announced to every nation (Luke 24:47).

6. You disciples must also feed My sheep (John 21:15-17), that is, live no longer for yourselves, but to tend lovingly to the people I send to you, and build community. I will equip you for your several missions with facility with new languages, immunity to snakebite and poisons, and the power of healing touch (Mark 16:17-18).

7. Peace be with you! I now send you forth, as my Father sent Me forth (John 20:19-21). Make disciples among all nations (Matt. 28:19), washing them clean in the power of the Father, the Son, and the Holy Spirit, and teaching them to observe all the things that I have commanded (Mark 16:15).

Now to me, some of these parts of Jesus’ post-resurrection message have the look of the central teaching, and others, the look of a frame around the central teaching. As part of the “frame” I’d include the presentation of His credentials: He was and is the Messiah, He really died, He really is alive now, and He has authority over everything, forever. Also part of the frame would be His commission to spread His gospel, His anointing breath and charismatic empowerments, and His instruction to feed the sheep.

But what is this gospel, the central teaching in the middle?

It is, in a word, salvation. It’s the sin-eliminating metanoia, the “repentance unto life” (Acts 11:18), the birth of the new creature in Christ (2 Cor. 5:17, Gal. 6:15) within the shell of the old personality, the transformation made possible for all humankind, both before and after Jesus’ walk on earth, by the death and resurrection of its Savior Jesus.

Transformation, metamorphosis: we morph, and we do it merely by facing that Holy One, name Him however we will, and by letting Him reshape us into something more like Himself (2 Cor. 3:18). This transformation, this “morphing,” frees us from addictions to sin, frees us from our defenses against being aware that we’re addicts to sin, one of which is our habit of seeing faults in others that we can’t admit to having in ourselves, and frees us from identifying ourselves with our sins and so walking around in perpetual shame, guilt, and uneasy denial, over all the vile things we’ve ever said or thought or done.

Repentance, rightly understood, disconnects us from sin so that it falls away from us. This falling away, or removal of sins, áphesis hamartiōn, often translated “forgiveness of sins,” is something that we can feel – not when we die and go to heaven, but right here. Jesus confirmed that the prostitute that crashed the banquet and washed His feet with her tears was someone who’d felt her sins forgiven, and that’s why she acted so wildly generous and loving (Luke 7:36-50). It’s not something we can fake by glibly declaring ourselves sinless, and neither is it something we can get without first forgiving everyone else their sins against us (Matt. 6:15). Neither is it a blessing that God reserves only for His special darlings, for we are told in 2 Peter 3:9 that the Lord is “not willing that any should perish, but that all should come to repentance.” (You want it for yourself? Help everybody get it!)

We come to the heart of the matter when we ask what the connection is between repentance and salvation. Briefly, there is no salvation without repentance. Salvation, sōtēría, means “safety” or “making safe.” In our unchanged, unrepentant state we are not safe, we are in bondage where we can be jerked around by our chains. If you doubt that, think of how quickly anger can jerk you into a state of temporary insanity, where you suddenly become sure that you’re in the right and the other person is in the wrong, and not only that, you must immediately correct that wrong person by hurting or humiliating him. As we are in bondage to anger, so are we in bondage to fear, pain, hunger, thirst, and erotic attraction. But Christ will free us from bondage to these things for the asking, if we’ll only cooperate with His efforts to strengthen us against the temptations these things hold over us.

If we’ve experienced this transformation of repentance, or even started to feel it, let’s do all we can to share the glorious fruit of it. It is wonderful to feel bondage to sin gone from our lives! If we haven’t yet, then let’s pray to receive it, and do all we can to get the obstacles out of the way, for ourselves and for others! – for most people in bondage can’t feel how horrible it is until they’ve been freed. Salvation has been won for us, and the Lord Jesus Christ, now risen, holds it out to us as a free gift. All we have to do is say “yes,” reach for it, and accept it.