One, Two, Three…Infinity

Trinity Sunday, Year C

I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you. All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you. John 16:12-15

Let’s play a little word association game. When you hear the word “God” what is the first word that comes to your mind? If you ask different people, you will get many different responses, because God is complicated. How we understand God depends an awful lot on our own experiences. It’s like the story about the blind men and the elephant. The one who touched the trunk thought it was like a snake, the one who touched the tusk thought it was like a spear, the one who touched a leg thought it was like a tree, and so forth. Due to their visual limitations and the size of the elephant, they could not see the whole elephant at once, and each came to a limited understanding of what an elephant is like.

We are in the same boat when it comes to understanding God, for God is infinite and our minds are finite. Moses tried to pin down God by asking “what is your name?” and God wasn’t having it. “I AM WHO I AM” was the only answer given. As Paul later put it, we see God “through a glass darkly” We keep trying to put God in boxes of our own understanding, and He won’t fit.

The Bible uses a lot of different metaphors to try and explain God. God is often compared to a father, and that’s the term Jesus used when he taught his disciples to pray. But God is also compared to a woman in labor and a nursing mother. God is called King of Kings and Mighty Warrior, but God is also described as a shepherd, a gardener, and a potter.

All these, and more, are true at the same time, and none of them gives a complete picture of God. Metaphors can only go so far in describing the indescribable. If you fixate on certain ones and exclude the others, if you try to take the metaphorical literally, or if you rely too much on your own understanding of them, you will have at best an incomplete and at worst a harmful understanding of God. In other words, you will have bad theology, and theology matters.

Bad theology often leads to bad actions as people desperately try to please not the real God, but the god of their imaginations. Often that is a scary picture, what my atheist friends like to disparage as “an angry sky god” ready to dish out the lightening bolts whenever we step out of line. And as Yoda has said, fear is the path to the dark side.

History is replete with examples of this. If you believe that God hates all those who worship differently, you wind up with Charlemagne forcing conversions at the point of a sword, and the Crusades. If you believe that God hates heresy, you wind up with the Spanish Inquisition, and the bloody Catholic/Protestant internecine warfare that swept through Europe. If you believe that God cursed some races to perpetually serve other races, you wind up with centuries of enslaved black Americans. If you believe God rejected the Jews because they rejected Christ, you wind up with pogroms and the Holocaust and that young man who went into a synagogue and started shooting people as they prayed. No, we can’t ignore bad theology.

I think the concept of God as Trinity is a helpful way to combat our human tendency to limit God in ways that fester into bad theology. God is one, yet God is also three. If that makes your head hurt, that’s because it is a paradox that helps get us out of our boxes of binary thinking. God is our Father, the creator and sustainer of the universe, but God is also the Son, the God who became human in the person of Jesus, and God is also the Holy Spirit, the God who is within us and permeates all living things. God is all of these things at the same time. Here are a couple more metaphors: Like a fidget spinner in motion, we can’t focus on one to the exclusion of the others. They are not all the same, but they all work together to accomplish the purposes of God. Like the Three Musketeers, “All for one, and one for all”.

The purposes of God are always driven by love. We know this because that’s what Jesus taught us, and that’s what Jesus lived. Jesus was the embodiment of God on earth. When Phillip asked Jesus what God was like, Jesus responded “If you’ve seen me, you’ve seen the Father.” The writer of Hebrews puts it this way: “The Son is the radiance of God’s glory and the exact representation of his being“. You learn what God is like by looking at and listening to Jesus.

Jesus taught that God’s Prime Directive is love. “Love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and greatest commandment. And the second is like it: Love your neighbor as yourself. All the Law and the Prophets hang on these two commandments.

Jesus lived a life of love. Whenever he met some one he could help, he did, and in every way possible: physically, mentally, emotionally, spiritually. And he took that love to the last full measure of devotion. “Greater love hath no man than this: that he lay down his life for his friends” and that’s what Jesus did for us. “He being in very nature God, did not count equality with God as a thing to be grasped, but humbled himself and was obedient to death, even death on a cross.

The kind of love that Jesus is talking about, the kind of love Jesus showed us, the kind of love God has for us, takes a lifetime to even begin to learn. And the way that we learn it is by listening to the Holy Spirit, that voice of God’s truth that lives within us, and is continually pulsing with the drumbeat of God’s love.

The tongues of fire that descended at Pentecost and enabled people speaking different languages to understand Peter’s sermon were only the beginning of the Holy Spirit’s work in teaching us what God’s love is like, and how that love ought to be applied in real life.

We go on in Acts to read about Peter’s dream of the great sheet of clean and unclean animals, of Philip’s encounter with the Ethiopian eunuch, and the proceedings of the Jerusalem council, all of which welcomed those previously excluded into God’s family. The Holy Spirit helped the new Christians learn that God wants to be God of all people, not just God of a select few lucky enough to born into a good, Hebrew-speaking Jewish home. They began to learn that God’s love is inclusive, not exclusive. “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” God’s love is for everybody. It doesn’t depend on ethnic or cultural origin, social status, gender, or anything else.

The Holy Spirit lead the early Christians to understand that love of God and love of others were inextricably linked. “Whoever claims to love God yet hates a brother or sister is a liar. For whosoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen.

They learned to interpret the scriptures they’d read all their lives in new ways. They learned that God didn’t care much about purity rules “do not handle, do not taste, do not touch” but cared an awful lot about how they treated other people. “The entire Law is fulfilled in a single decree: Love your neighbor as yourself.

Here’s the kicker: The Holy Spirit didn’t stop guiding us into truth at the conclusion of the book of Acts. The Holy Spirit is still working on that, and God is still speaking to those who have ears to listen, and to learn. We’re still learning about God, and how God wants us to apply that love in a world that desperately needs it.

There is a great deal of symbolism in this 15th century artist’s depiction of Trinity. What’s most interesting about it to me is the little square between God the Father and God the Holy Spirit’s feet, which has been found to contain glue residue. Some art historians believe that the square once held a mirror. Do you see the symbolism there? God is inviting the observer to the table of fellowship. No matter who you are, no matter where you come from, no matter how you identify yourself, YOU are welcome here.

(I got the idea for the liturgy of welcome I used in church from here, and adapted it to fit our congregation.)

Father, Son, Holy Spirit, God in three persons, united in infinite love. Creating, sustaining, redeeming, teaching, guiding, and comforting, all in the name of love. The circles of God’s inclusive love keep expanding wider and wider, and it is our joy to be a part of that process, until that day when “every knee shall bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” and all are joined together in that great multitude that no one can number, from every nation, from all tribes and peoples and languages, standing before the throne of God.

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Mourning Tabitha

Fourth Sunday in Easter, Year C

Quick Bible trivia question: Who was Tabitha?
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In Joppa there was a disciple named Tabitha (in Greek her name is Dorcas); she was always doing good and helping the poor. About that time she became sick and died, and her body was washed and placed in an upstairs room. Lydda was near Joppa; so when the disciples heard that Peter was in Lydda, they sent two men to him and urged him, “Please come at once!”Peter went with them, and when he arrived he was taken upstairs to the room. All the widows stood around him, crying and showing him the robes and other clothing that Dorcas had made while she was still with them. Peter sent them all out of the room; then he got down on his knees and prayed. Turning toward the dead woman, he said, “Tabitha, get up.” She opened her eyes, and seeing Peter she sat up. He took her by the hand and helped her to her feet. Then he called for the believers, especially the widows, and presented her to them alive. This became known all over Joppa, and many people believed in the Lord. Peter stayed in Joppa for some time with a tanner named Simon. Acts 9:36-43

We have an ancient (well, 1984 is practically ancient) edition of a board game, which is labeled “Bible Trivia:Where the Trivia is Not Trivial” Some of the “correct” answers given are debatable. What was your answer to my question about Tabitha? Did you answer “a woman Peter raised from the dead”, or did you answer “a woman known for doing good and helping those in need?

At least in the Southern Baptist culture in which I grew up, the answer would have definitely been the former. The emphasis would have been on Peter, and how he demonstrated the power of God by performing the same kinds of miracles as Jesus did. Great emphasis would have also been placed on the evangelistic results of the miracle. In most sermons I heard dealing with this event, Tabitha herself seemed to be a mere prop in the story, a cipher of a woman important mainly for the role she played in advancing the message of the gospel.

But Tabitha wasn’t a cipher. She was doing exactly what all followers of Jesus are supposed to be doing: using the talents and resources that she had to help others. She was greatly loved and greatly missed by all those she had helped. Had she not made such an impact on others, had their grief at her passing not been so vocal, would Peter have even been there to to perform his show-stopping miracle? Why is it that when most people remember the story, they remember Peter more than Tabitha?

One answer might be that Peter is a man, doing manly things like public preaching, and Tabitha is a woman, doing womanly things like sewing. and of course, most of the Bible was written by men. I’m afraid there is some truth in that. There were women who traveled with Jesus and provided financial support for his ministry, yet not nearly so many stories about them as there are about Jesus’s male disciples. There were women at the foot of the cross who watched Jesus die, while most of his male disciples had scattered into hiding. The first witnesses to the Resurrection were women who had gone to Jesus’s tomb to perform a last (womanly?) service of caring for his body. In general, there are not nearly as many stories in the Bible of women of faith as there are of men of faith, and those we do have are often lacking in detail. Not only that, but in some cases the gender identity of prominent female disciples has been erased (Junia became Junias in some translations), or their moral character impugned.(Mary Magdalene) I’m sorry that we don’t know more about Phillip’s four daughters who prophesied, Phoebe , Lydia, Chloe, Nympha, Priscilla (who some think may have written Hebrews) or the anonymous “chosen lady” in 2 John.

There’s another answer, and that’s that the human mind is naturally drawn to the novel, the unusual, and the showy, overlooking the ordinary moments which make up the bulk of our lives. “Man bites dog” makes the newspaper; “dog bites man” doesn’t. Raising someone from the dead definitely falls into the “man bites dog” category. It’s just not something you see every day. And although the human mind works that way, I think the mind of God sees things somewhat differently.

Jesus repeatedly taught variations on the theme of “the last shall be first, and the first last“. When he observes a poor widow putting her last two cents into the offering plate, he tells his disciples, “Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had.” He tells his squabbling disciples that the way to greatness lies in servanthood. and that ” it is the one who is least among you all who is the greatest.” The hero of his story about the Good Samaritan is not the expected religious leaders who play important roles in the life of God’s people, but a nobody, an outsider, a cipher. During his last night on earth, Jesus assumed the role of the lowliest of servants, washed his disciples’ feet, and told his disciples to go and do likewise, “I have set you an example that you should do as I have done for you. He bluntly warns that God’s idea of what is most important isn’t necessarily what tends to catch human attention. “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!

God isn’t more interested in man-bites-dog stories than in dog-bites-man stories. In fact, I doubt God is pleased with stories about biting anybody or anything. I think God would prefer stories about dogs that help humans, or humans that help dogs. God wants us to do good wherever and whenever we can, and God is more concerned about the intent behind our actions than how big or small it might be. Yes, God was pleased by what Peter was able to do, but God was equally pleased by what Tabitha was able to do. Both Peter and Tabitha were channels of God’s spirit of healing and love.

I mourn for all the Tabithas, those who are overlooked and their stories forgotten, whether it is because of their gender or because their acts of kindness are considered ordinary. But God doesn’t overlook or forget anyone. We are all important and beloved by God, and God notices the ordinary as well as the extraordinary. And that’s good news to me.

Know Jesus, Know God

First Sunday After Epiphany

Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.” -Luke 3:21-22

In the Western church, Epiphany is associated with the coming of the Wise Men to visit baby Jesus, but in the Eastern church, Epiphany is associated most closely with the baptism of Jesus. I think the Eastern church has the correct focus. While it is certainly an important epiphany to realize that God is God for all people, not just a select few who happened to have been born in the right place from the right parents, the greatest epiphany of all is that if you want to know what God is like, look to Jesus.

NT Wright relates that in his role as a college chaplain, some of the incoming students would tell him. “You won’t be seeing much of me, because I don’t believe in God”. to which Wright replied, “That’s interesting. Which god is it that you don’t believe in?”  The student’s responses were usually along the lines of what Wright describes as “spy in the sky”, a celestial Santa Claus that watches you all the time, knows when you’ve been naughty or nice, and doles out candy or lumps of coal accordingly. Wright would then say, “I’m not surprised you don’t believe in that god; I don’t believe in that god either.”

I’ve had similar experiences with some of my former students, many of whom were professing Christians as high school students but are now professing atheists. I tell them I don’t believe in the “angry sky god” of the new atheist writers, either. God is not a cosmic policeman, a celestial Santa Claus, or Thor for that matter. The God in whom I trust (which is, by the way, a better word choice than “believe”) can best be seen in the person of Jesus. If you want to know what God is really like, look at Jesus- what he taught, how he lived, how he treated people.

The story of Jesus’s baptism affirms Jesus as God’s special representative. “This is my beloved son, in whom I am well pleased“. The same phrase is repeated toward the end of Jesus’s ministry at the Transfiguration.  I like the way the writer of Hebrews phrases it,

In the past God spoke to our ancestors through the prophets at many times and in various ways,  but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe.  The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word.

In my mind, this passage expresses the thought that people have often had wrong, or at least incomplete, ideas about God. That includes not just those opposed to the idea of God, or nominal believers, but some very devout believers. Even Biblical characters are not exempt from having wrong ideas about God. For example Jephthah apparently thought God was okay with human sacrifice; otherwise why would he have made the foolish vow to sacrifice “whatever first comes out of my house to greet me should God give me victory” Jeremiah hears God saying of human sacrifice, “I have never commanded such a horrible deed; it never even crossed my mind to command such a thing!” Even John the Baptist, who recognized Jesus as God’s promised Messiah, didn’t have a complete picture. The Gospel reading for today includes excerpts from John’s sinners-in-the-hands-of-an-angry-God sermons about winnowing forks and unquenchable fire. When Jesus didn’t turn out to behave in the ways John had expected, John wondered if he’d been mistaken. Jesus’s response was, “Go back to John and tell him what you have seen and heard–the blind see, the lame walk, the lepers are cured, the deaf hear, the dead are raised to life, and the Good News is being preached to the poor.”

During his ministry on earth, Jesus attempted to clarify what God was like and what God asks of the people of God. He compared God to a loving father, not an angry, capricious dictator. He instructed his disciples to address God as “father” in what we call the Lord’s prayer. The story we know as the parable of the Prodigal Son could better be titled the parable of the Loving Father. When he instructed his disciples to love their enemies, he equated that to behaving like God: “But I tell you, love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven. He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” The God revealed by Jesus is not an “angry sky god”.

Jesus repeatedly condemned the kind of bad theology that harms other people. He hinted that some traditions which were considered of paramount importance by the people of God in his time were not so much God’s commands as traditions of human origin.He often used the phrase “you have heard it said….but I say to you to elaborate on or even change the meaning of the rules that should govern the lives of God’s people. For example, “Man was not made for the Sabbath, but the Sabbath for man.” The God revealed by Jesus is not a cosmic policeman setting up a speed trap in order to punish violators.

Unlike some of the most religious people of his time, Jesus didn’t equate health and wealth as God’s reward for good behavior and sickness and poverty as God’s punishment for bad behavior.  John relates a story in which Jesus and his disciples encountered a man who was born blind. “His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” “Neither this man nor his parents sinned,” said Jesus, “but this happened so that the works of God might be displayed in him.  As long as it is day, we must do the works of him who sent me.”The God revealed by Jesus is not a celestial Santa Claus doling out rewards to rule followers and punishments to rule breakers.

Jesus lived what he taught. He fed people who were hungry and healed people who were sick, without regard to whether they were worthy or not. He went to the cross for our sake, where some of his last words were “Father, forgive them.” If Jesus is the beloved son in whom God is pleased, if Jesus is the radiance of God’s glory and the exact representation of  God’s being, if Jesus is the image of the invisible God, then Jesus’s words and actions are what shows us what God is really like.

Theology matters, and mistaken ideas about God have been the cause of some very terrible things throughout history. If you want to have the right ideas about God, and about how God expects humans to behave, look to Jesus. God is like Jesus.

And that’s good news to me.

 

Thou Shalt Have No Other Gods Before Me: Just What do You Mean by “Gods”?

I am the Lord your God, who brought you out of Egypt, out of the land of slavery. You shall have no other gods before me. Exodus 20:2-3

The first commandment in the Decalogue as presented in Exodus 20 doesn’t really establish monotheism. It simply reminds the newly freed Hebrew people that Yahweh was responsible for freeing them from slavery, and that he deserves the highest priority. “YHWH” was the personal name for God, and the vowels are really guesses, because Biblical Hebrew doesn’t include them. In addition, out of reverence the name of God was not to be spoken. I committed a major faux pas once in the presence of a nice Jewish lady who was attempting to teach me to read Hebrew. As I painfully sounded out the letter sounds for each word, I came to the tetragrammaton and said the name of God aloud. She was horrified; and immediately corrected me. When you come across the letters YHWH you are supposed to read the word as “Adonai”, or Lord., which is also how most English-language Bibles translate the word. YHWH was the special god of the Hebrew people, just as Baal was the god of the Canaanites, Dagon was the god of the Philistines, and so on. (“Elohim” was the more generic name for a god or gods, and is usually translated as “God”.) As the Hebrew people entered the Promised Land, they might be tempted to worship some of the local deities, probably in order to hedge their bets and ensure that they lived long and prospered.

It wasn’t until much later in Hebrew history that true monotheism emerged. Deuteronomy 5 repeats the list of Ten Commandments found in Exodus, but Deuteronomy 6 goes a step further by recording what has come to be known as the  beginning of the Shema: “Hear, O Israel, the Lord is our God, the Lord is one. You shall love the Lord your God with all your heart and all your soul and all your mind.”  Matthew, Mark, and Luke all record Jesus as confirming that this is the most important, or primary commandment. “Now one of the scribes had come up and heard their debate. Noticing how well Jesus had answered them, he asked Him, “Which commandment is the most important of all?” Jesus replied, “This is the most important: ‘Hear O Israel, the Lord our God is One Lord, and you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.” The command to “have no other gods before me”  has morphed into a command to “love God with all your being”. There is only one God, and that’s the God who revealed himself to the Hebrew people as “I am”. And it is to that God that we are commanded to pledge our ultimate loyalty.

Just what does the word “God” mean, anyway?  It certainly seems to mean different things to different people, then and now. To ancient peoples, the gods seemed to have been powerful beings responsible for controlling nature, but who could be controlled by human beings who would careful to perform the correct rituals in the correct way.  Many modern atheists seem to have a similar understanding of the word, and I can joke that I also don’t believe in the same “angry sky god” they don’t believe in. I also don’t believe in a god like the ones depicted in the Greco-Roman pantheon. Those remind me quite a lot of the character of “Q” in Star Trek: extremely powerful and long-lived beings who tend to get bored and play with mortal beings for their own amusement. Some people seem to think that God is some kind of cosmic vending machine: offer up the right prayers or do the right things, and you will be rewarded with your choice from a selection of blessings. I don’t believe in that kind of god, either.

By definition, I don’t think you can define God, nor can you control God by your behavior. When Moses encountered God in the burning bush, he asked God “Who are you?” and received the rather cryptic answer, “I am“. When you start to try to define God, you are putting God in the box of your own understanding, and God has a tendency to break out of boxes. Although God can’t be defined, I think we can begin to understand what God is like in the human person of Jesus, “the visible image of the invisible God“. According to Genesis, all human beings bear the imprint of God’s image, but the image of God can be seen most clearly in Jesus. Using Jesus as my reference point, I understand the nature of God as a creative and redemptive force for good.

Why would it be of such importance to God to “have no other gods before me”? I think the commandment is more for our benefit than for God’s. God is not a narcissist who constantly needs us to tell him how wonderful he is. God doesn’t need anything from us, as Captain Kirk observed when he asked a god-pretender “What does God need with a starship?”  Rather, I think that God is aware of all the bad things that are caused by the messed-up priorities that result from messed-up conceptions of God. What you think is important to your conception of God becomes what is important to you. If Moloch is your god, you think child sacrifice is not only acceptable, but desirable and necessary for the smooth functioning of society. I doubt that there is anyone alive today who literally worships Mars or Venus or Bacchus,  but there are many whose goals in life are to exert power and control over others by any means necessary. There are plenty of people who are obsessed with sexual conquest, who see people not as people, but objects for their own gratification. There are lots of people who think that maximizing their own pleasure is what’s most important, even when that causes harm to others. And I won’t even get into the worship of Mammon and its credo that greed is good and the one who dies with the most toys wins. We like to think of ancient peoples as primitive and foolish, but when we think of what those gods represented to them, we see that they were not so different from people today. We still tend to place our confidence and direct our attention toward the wrong gods- things like money, power, and desire.

“Thou shalt have no other gods before me” is still pretty relevant today. How different the world would be if more people dedicated their time, talents, and energies toward the kind of God we see in Jesus!

 

 

 

Colossians: May the Force Be With You

He is the image of the invisible God,
the firstborn of all creation;
for in him all things in heaven and on earth were created,
things visible and invisible,
whether thrones or dominions or rulers or powers—
all things have been created through him and for him.
He himself is before all things,
and in him all things hold together.
He is the head of the body, the church;
he is the beginning, the firstborn from the dead,
so that he might come to have first place in everything.
For in him all the fullness of God was pleased to dwell,
and through him God was pleased to reconcile to himself all things,
whether on earth or in heaven,
by making peace through the blood of his cross.

Like Ephesians and Philippians, Colossians is one of Paul’s last letters, written while he was in prison in Rome prior to his execution. It’s similar to Ephesians in that it contains a mix of theology and practical advice, including a reiteration of the household codes he included in his letter to the Ephesians. It’s the richness of Paul’s theology, especially as expressed in the poem cited above, that strikes me most in the letter to the Colossians.

The poem begins by saying that Jesus is “the image of the invisible God” and I can’t help but think that the highly educated Paul was deliberately invoking Platonic philosophy in his word choice here. We can’t see God, and as my atheist friends will remind me, have no scientific evidence that God is real. But with the coming of Jesus into our world, we can know what God is like. If you want to know what God is like, look at Jesus.

In language reminiscent of the first lines in the gospel of John, Paul goes on to say that Jesus is “the firstborn of all creation“, “before all things“, and that “all things have been created through him and by him“. He is the glue that holds the universe together- “in him all things hold together“. The geeky part of me can’t help but think of Tillich’s ground of being, or perhaps the wilder speculations of  quantum theory, or maybe even the concept of “the Force”, which according to Obi-Wan Kenobi, “surrounds us and penetrates us; it binds the galaxy together.” Poetically speaking, I think Paul wants to say that the universe is neither geocentric or heliocentric, but Christocentric. “In him we live and move and have our being.” If you want to understand the meaning of life, look at Jesus.

Through him God was pleased to reconcile to himself all things“. The world is not as it should be. People have different ideas of how it “should be”, of course, and often it seems that our very attempts to “fix things” lead to unexpected and negative consequences. We can’t fix ourselves, much less the world. But fortunately for us, it isn’t up to us. God has already taken care of the problem in a very surprising and unexpected way. What once went wrong has now been reconciled- put right- through the life, death, and resurrection of Jesus. “Not by might, not by power, but by my Spirit, says the Lord.” If you want to have a part in helping to make this world a better place, look at Jesus.

The Force, as it is understood in the Star Wars mythology, may be a fictional construct necessary for the telling of the story. But like most lasting stories, it nevertheless tells the truth. “It’s true; all of it.”  There is a God, and we come to know and understand and become empowered by that God through Jesus. And like the Force, He is always with us.

And that’s good news.