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The parable of the Good Samaritan, found only in the gospel of Luke, is one of the great stories of the Bible, the essence of Jesus’ teaching, showing as it does the way of his kingdom, with its emphasis on meeting the needs of others, on our common humanity with all people that on earth do dwell. Jesus tells the story to illustrate the Great Commandment of the Law: “Thou shalt love thy neighbour as thyself.” In Luke’s telling of this episode, the legal mind, hoping to set a limit to God’s inclusive injunction, asks the question, “Who is my neighbour?” which gives Jesus the opportunity to tell this great parable.

Jesus uses the Good Samaritan as an answer to the question, “Who is my neighbour?” The answer is so obvious, even the expert in the law gets it: “anyone in need of mercy”—even your worst enemy. The connection between the wounded man and the Samaritan is their common humanity.

A man falls into the hands of thieves, is robbed and left to die unless help comes. Two priests pass by, ignore the man’s obvious need and hurry on their way. But a third man, from Samaria, stops, cares for his wounds, transports him to an inn where he is fed and cared for. Any further expenses incurred by the innkeeper will be covered when the Samaritan returns at a later date.

The full impact of the story is lost to us today unless we understand the tense relationship between the Jews of that time and the people of Samaria. The Samaritans and the Jews were hated enemies. Samaritans were not allowed in the temple of Jerusalem and Jews prayed that God would give them no share in eternal life. In the previous chapter of the gospel of Luke which we read two Sundays ago, Jesus’ disciples want “to command fire to come down from heaven and consume” a Samaritan village which refused to receive him. The Samaritans were Jews, actually, but to the Israelite audience of this parable, the Samaritans were unclean half-breeds; the historical rift between the two peoples was huge. The gospel of John puts it succinctly: “Jews have no dealings with Samaritans” (4:9).

The listeners of Jesus’ parable would have gasped in surprise at the positive characterization of this loathed enemy; they’d have been shocked and appalled. The Samaritan was an outsider, a foreigner, yet Jesus uses the Good Samaritan as an answer to the question, “Who is my neighbour?” The answer is so obvious, even the expert in the law gets it: “anyone in need of mercy”—even your worst enemy. The connection between the wounded man and the Samaritan is their common humanity. The parable is consistent with the unique teachings of Jesus found in Luke’s gospel during the Sermon on the Mount, immediately following the Beatitudes: “I say to you who hear, Love your enemies, do good to those who hate you.”

The parable of the Good Samaritan is relevant two millennia after Christ, because its power runs deeper than its obvious meaning. The parable has the familiar three-fold structure of a folktale (one person, two persons, three persons), but if Jesus wanted to illustrate neighbourliness, he could have used a priest, a Levite and then a Jewish lay person; with such a contrast, he would also have challenged the temple authorities and the purity laws, as he did so often in his teaching. If he had wished to illustrate to his audience, “Love your enemy,” the story could have portrayed a Jew helping a wounded Samaritan. That would have been conceivable to his audience and would have appealed to their pride. But the unexpected twist of placing the Samaritan in the heroic role forces Jesus’ Jewish listeners to contemplate what was for them the impossible: the word “Good” coupled with the word “Samaritan.” The expert of the law, and the other Jews present, could have dismissed the example by insisting that no Samaritan would ever act in such a way, but before Jesus poses his question at the end of the parable, “Which of these three, do you think, was neighbour to the man who fell into the hands of the robbers?”

The audience must listen to a lengthy description—two verses, 66 words, the most attention given to any element in the story—involving the hearer in the sensual details of what this particular Samaritan did for this particular wounded Jew. Seeing, feeling, hearing the goodness of this Samaritan, the listener must answer Jesus’ question with the only answer possible: “The one who showed him mercy.”

As with so much of Jesus’ teaching, the parable reverses expectations, upsets accepted social barriers, challenges conventional attitudes. The road from Jerusalem to Jericho actually skirted Samaria, went around it, in order to avoid contact with these hated rivals; hence, that the Jew is rescued by a Samaritan adds further irony to the story. Jesus came breaking down barriers between people; when Jesus travelled from Galilee to Jerusalem, he passed through Samaria, he didn’t avoid it, and you’ll recall his conversation with the woman at the well, breaking down many barriers, racial, religious, gender. But the parable does more than merely illustrate an example; it actually enacts the realm of God, forcing its way into the entrenched opinions of the day, working imaginatively into hearts and minds, bringing about a re-birth, a renewed vision. The parable creates the very condition that the writer of Deuteronomy once described: “the word is very near to you; it is in your mouth and in your heart for you to observe.” The parable incarnates Jesus’ repeated insistence that “the kingdom of God is within you” (Luke 17:21). When the teachings of Jesus inspire us to imagine a different world, a different way of thinking and being, then the vision becomes a reality; there’s no turning back once the ideal way of our Lord is conceived. Implanted in our heart and soul and mind, we have spiritual strength to love our neighbour.

The story can be understood in so many ways and experienced on so many levels; as in a dream, all the characters can symbolize a part of ourselves, a situation, an attitude: at times we are the robbers, exploiting, hurting others; we are the wounded man, unjustly wronged, bleeding, left for dead; we all too often are the priest and the Levite, passing by on the other side, not wanting to involve ourselves with unpleasant situations or unclean people; we are the expert in the law, seeking to justify ourselves, self-righteous, judgmental, keeping others out; but we are also the Good Samaritan, for that character represents the best that we can be, the ideal of compassion, neighbourliness, hospitality; and finally Jesus is part of us, his indwelling Spirit asking “which of the three do you think was neighbour to the man?” The Great Commandment calls us constantly to centre ourselves in God and to make the world a better place through compassion, justice and peace.

The parable of the Good Samaritan changes us forever, encourages us to see beyond race, creed and colour, to realize that everyone is our neighbour, a beloved child of God, deserving of our respect and compassion. Notice in the story that the two men never meet again. No lifelong friendship, no rich correspondence ensues. Just compassion to a neighbour on the journey. We must be compassionate as we travel through the days of our lives, toward The Other we meet on the way. The parable of the Good Samaritan inspires us to recognize the humanity of the stranger, to acknowledge the divine in the outsider. It is a brilliant story from our Lord Jesus, the Master Teacher.

Collect

God of fresh beginnings, you make all things new in the wisdom of Jesus Christ.
Make us agents of your transforming power and heralds of your reign of justice and peace,
that all may share in the healing Christ brings. Amen.

Readings

2 Kings 5:1-14

Naaman, commander of the army of the king of Aram, was a great man and in high favour with his master, because by him the LORD had given victory to Aram. The man, though a mighty warrior, suffered from leprosy. Now the Arameans on one of their raids had taken a young girl captive from the land of Israel, and she served Naaman’s wife. She said to her mistress, ‘If only my lord were with the prophet who is in Samaria! He would cure him of his leprosy.’ So Naaman went in and told his lord just what the girl from the land of Israel had said. And the king of Aram said, ‘Go then, and I will send along a letter to the king of Israel.’

He went, taking with him ten talents of silver, six thousand shekels of gold, and ten sets of garments. He brought the letter to the king of Israel, which read, ‘When this letter reaches you, know that I have sent to you my servant Naaman, that you may cure him of his leprosy.’ When the king of Israel read the letter, he tore his clothes and said, ‘Am I God, to give death or life, that this man sends word to me to cure a man of his leprosy? Just look and see how he is trying to pick a quarrel with me.’

But when Elisha the man of God heard that the king of Israel had torn his clothes, he sent a message to the king, ‘Why have you torn your clothes? Let him come to me, that he may learn that there is a prophet in Israel.’ So Naaman came with his horses and chariots, and halted at the entrance of Elisha’s house. Elisha sent a messenger to him, saying, ‘Go, wash in the Jordan seven times, and your flesh shall be restored and you shall be clean.’ But Naaman became angry and went away, saying, ‘I thought that for me he would surely come out, and stand and call on the name of the LORD his God, and would wave his hand over the spot, and cure the leprosy! Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them, and be clean?’ He turned and went away in a rage. But his servants approached and said to him, ‘Father, if the prophet had commanded you to do something difficult, would you not have done it? How much more, when all he said to you was, “Wash, and be clean”?’ So he went down and immersed himself seven times in the Jordan, according to the word of the man of God; his flesh was restored like the flesh of a young boy, and he was clean.

Psalm 30

Galatians 6:7-16

Luke 10:1-11, 16-20

I love the story of Naaman, partly because it is just such a great story but mostly because of what it reminds me about when it comes to the assumptions we make. Naaman is a man of rank and wealth, he is a close confident of the King of Aram, close enough that when he tells the King there is a chance he can be healed of his leprosy the King not only gives him leave to go but offers to write a letter of introduction on his behalf and give him the money and goods necessary to pay for the healing. But here is where the story gets interesting.

One of the final assumptive aspects of this story is that the wealthy and powerful are the wise people of the world yet in this story it is a foreign slave girl and the servants of Naaman who are the voices of wisdom…

This story is about the assumptions we make about people and the assumptions we make about God. Naaman assumes the prophet who can heal him that the slave girl spoke of must be the King of Israel as the King of a country is the one who has been chosen by God to lead and so is blessed by God and in close communication with God. Naturally then if there is healing to be done it must be the King that is able to provide it. There’s Naaman’s first assumption, that leads to much rending of clothing on the part of the King of Israel who has no idea why this powerful leader of a neighbouring kingdom would come to him to have his leprosy cured. At this point in steps Elisha who calms the King’s fears and assures him that the God of Israel is able and will cure this foreigner.

Elisha is not wealthy, he has no rank, but he has been chosen and blessed by God. He watched his mentor Elijah be taken up in a whirlwind and fiery chariot. He asked God for a double dose of Elijah’s spirit by which I believe he meant faith and it is obvious he received it. While the King never even imagines God would cure this man, Naaman has no hesitation, no fear. His trust in God is absolute (as one would assume the King’s should have been). He knows that if God sent this man to be healed then God would provide the healing.

How many times do we make assumptions about people without really knowing them? Naaman assumes the King by his position would be able to cure him and the King feared Naaman’s request was just a ploy to bring them into war. Neither of them looked further than their own biases. How often do we do that; make assumptions based on biases or our own limited experiences instead of being willing to ask questions, get to know someone, assume the best not the worst.

Now comes the second assumption, Naaman assumes that the cure must be dramatic and immediate, some fancy words, a noxious potion, perhaps some feat to be accomplished because something as miraculous as curing leprosy must be flashy to work, right? After all, if Naaman is to call on his God to provide this miracle it’s going to be dramatic, otherwise what is Naaman paying for? Yet what God tells Naaman to do through Elisha is just dunk in the river Jordan seven times. Nothing flashy, nothing dramatic but the results are indeed miraculous, and Naaman almost misses it because of the assumptions he holds!

This is the problem with assumptions, they are limiting. They narrow our focus; we have a hard time seeing past them to what truly is there because we are looking for what we assume should be there. This limits us in how we view and understand the people around us, not just friends and family but more important the stranger who Jesus says we are to treat as a neighbour. If we make assumptions about people with addictions or who are homeless or who are another culture or faith, we limit ourselves to seeing them for who they truly are, a child of God, just like us, with families and hopes and dreams. If we limit experiences of God to just within a church building or in a moment of prayer or even just standing quietly surrounded by the beauty of this world, we miss the experience of God experienced in the little instances and interactions of every day. A smile, a helping hand, a thoughtful gesture. God id all around us and is active in the world around us but if we assume God must be a certain way or act in a certain manner then we have limited God, we have boxed God in and we will miss out in so much.

One of the final assumptive aspects of this story is that the wealthy and powerful are the wise people of the world yet in this story it is a foreign slave girl and the servants of Naaman who are the voices of wisdom, although Naaman also must get some wisdom credits for he listens to them and acts on their words.

Be aware of your assumptions, challenge them, look past them, keep your eyes and your mind and your heart open to who people really are and who God is and how God is at work in your life.

Collect

God, you call us to go where Christ leads. Turn us from the ways of the world;
guide us to fullness of joy in the Spirit, where bodies and souls rest secure;
and grant us strength to follow the way of the cross, which frees us to love one another
for the sake of all creation. Amen.

Readings

2 Kings 2:1-2, 6-14

Psalm 77:1-2, 11-20

Galatians 5:1, 13-25

Luke 9:51-62

When the days drew near for him to be taken up, he set his face to go to Jerusalem. And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him; but they did not receive him, because his face was set towards Jerusalem. When his disciples James and John saw it, they said, ‘Lord, do you want us to command fire to come down from heaven and consume them?’ But he turned and rebuked them. Then they went on to another village.

As they were going along the road, someone said to him, ‘I will follow you wherever you go.’ And Jesus said to him, ‘Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.’ To another he said, ‘Follow me.’ But he said, ‘Lord, first let me go and bury my father.’ But Jesus said to him, ‘Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.’ Another said, ‘I will follow you, Lord; but let me first say farewell to those at my home.’ Jesus said to him, ‘No one who puts a hand to the plough and looks back is fit for the kingdom of God.’

We’ve all been there! A problem overwhelms us. We’re not sure what to do or where to turn. Our faith seems weak as we experience our faith and feelings in conflict. So, now what? Psalm 77 gives us helpful insight. What the writer said about his struggling faith and feelings apply across many centuries to us. What is his message?

Let us thank God for the Psalm writer’s honesty, insights and good news!

First (vss 1-2), the writer cried out! His faith and feelings were in turmoil. In his mind, he knew that God was with him. But, his troubled feelings deflected him from recognizing God’s presence and receiving God’s help. As we look closely at what the writer says, we discover that what he expressed is not unique to him.

Next (vss 11-12), the writer remembered how God had been present and active in the lives of countless numbers of people over time. He then remembered and thought about how God had been present to him in the past. Meditation (remembering and thinking) with God’s help enabled him to consider how past stories and truths about God are universal, personal and timeless. Remembering helped him. It will help us, too!

The psalm’s next verses (vss 11-15) celebrate what God has done on a global and personal scale for people, over time. God is always present. God always acts to bless people. God is all-powerful and has a record of proof in history. Our God is holy and unique among other gods. May we celebrate: God’s love, faithfulness and power stand ready to bless us!

In vss 16-20, the writer shares good news. Good news about God always comes in quantity and quality. The psalmist remembers and celebrates great events of God’s presence and activity in history. Only our God has such mighty power and unlimited ability. Only our God cares and loves people so much!

What had begun with faith and feelings in turmoil concluded with good news and evident healing. Summarizing the psalmist’s message for us:

• Recognize. Let’s be honest with ourselves. We all experience difficult and painful times. We hurt!
• Cry out! Feelings and faith are often in conflict. Release and express our feelings to God in prayer.
• Remember. God is always present in our lives, and the lives of others.
• Celebrate. Let us remember joyfully God’s presence and mighty actions over time.
• Good news. As we celebrate God’s faithfulness and commitment to bless us, we will be healed.

Let us thank God for the Psalm writer’s honesty, insights and good news!

Collect

God our refuge and hope, when race, status, or gender divide us,
when despondency and despair haunt and afflict us, when community lies shattered:
comfort and convict us with the stillness of your presence, that we may confess all you have done,
through Christ to whom we belong and in whom we are one. Amen.

Readings

1 Kings 19:1-15a

Psalm 42

Galatians 3:23-29

Luke 8:26-39

Then they arrived at the country of the Gerasenes, which is opposite Galilee. As he stepped out on land, a man of the city who had demons met him. For a long time he had worn no clothes, and he did not live in a house but in the tombs. When he saw Jesus, he fell down before him and shouted at the top of his voice, ‘What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me’— for Jesus had commanded the unclean spirit to come out of the man. (For many times it had seized him; he was kept under guard and bound with chains and shackles, but he would break the bonds and be driven by the demon into the wilds.) Jesus then asked him, ‘What is your name?’ He said, ‘Legion’; for many demons had entered him. They begged him not to order them to go back into the abyss.

Now there on the hillside a large herd of swine was feeding; and the demons begged Jesus to let them enter these. So he gave them permission. Then the demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was drowned.

When the swineherds saw what had happened, they ran off and told it in the city and in the country. Then people came out to see what had happened, and when they came to Jesus, they found the man from whom the demons had gone sitting at the feet of Jesus, clothed and in his right mind. And they were afraid. Those who had seen it told them how the one who had been possessed by demons had been healed. Then all the people of the surrounding country of the Gerasenes asked Jesus to leave them; for they were seized with great fear. So he got into the boat and returned. The man from whom the demons had gone begged that he might be with him; but Jesus sent him away, saying, ‘Return to your home, and declare how much God has done for you.’ So he went away, proclaiming throughout the city how much Jesus had done for him.

This week’s reading from Luke speaks about Demons, but what are they? I don’t think I have ever heard anyone tell me that they are full of demons, so is this just something that happened so many years ago?

The thing that popped out of this story, for me, was that this man had faith. Faith enough that he knew it was Jesus standing with him.

I had to do a bit of research on ‘demons in the Bible’ and found that they have three things in common; they cause self-destructive acts in the person, the person feels trapped by the demon and being consumed by demons keeps them separate from normal living with family and friends. Well, okay, so with that definition then I guess we still have ‘demons’, but we don’t necessarily use that term any more. Alcoholism, drug addiction, mental health issues and even eating disorders can be termed as demons. It can be even a demon with me and my love for chocolate. I have a bad day and I eat chocolate, then I feel worse, but think I may as well finish the whole bag since I ate a lot anyway. In this way I have been trapped by the chocolate demon and then my clothes begin to not fit and I don’t really want to go anywhere. I know this is a bit funny and a lot less of a demon then what must have been inflicted on this man, however I think it is important to note that no matter how large another’s issue or demon is, yours can be just as important or debilitating for you.

If we look at the three things a person who is consumed by demons has and compare it to our reading, we can see that “Legion” feels trapped and is living in a tomb/cave that keeps him away from his loved ones, and if you read Mark’s gospel it states that he also bruises himself. By the way, Legion, was not really this man’s name. The word Legion was actually a term for a demon or group of demons.

The thing that popped out of this story, for me, was that this man had faith. Faith enough that he knew it was Jesus standing with him. I am always amazed with some people’s level of faith, particularly without the knowledge that we have now.

Just having faith didn’t free him from the demons…he had to ask for help from Jesus, he had to act on this faith. The demons we all face from time to time, can allow our faith to falter and sometimes we think we are alone in our healing. I know that for me, I tend to think I can do things on my own, that I don’t need anyone’s help. Recently I was faced with a ‘demon’ of my own and I lost focus on Jesus/God for a bit. He was there for me, but I failed to notice! It took others, who I know now were sent from God, to help me regain my faith and to encourage me to ask for His guidance throughout the issue I was facing. Let me tell you… it helped and made life much easier when I gave my demon to God. Giving the demon away or to the pigs is something that I question with this story from Luke. The demons requested that they be given to the swine (pigs) and Jesus does what they ask. Pigs at that time were unclean animals and I am not sure why they were even there if Jewish law believed them to be unclean. But what I am getting at here is whey would Jesus inflict any issue on someone/something else. We are continually reminded that God created everything and everyone, so why would Jesus do this to another of God’s creatures?

It does show Jesus’s authority and power over everything, including demons, but why didn’t he just kill off the demons and be done with it? One commentary that I read said that it could have been done because of the Jewish law that they were not even to have pigs and therefore Jesus was punishing the owner of the herd, who all ended up killing themselves when the demons entered them. Another mentioned that the demons may have thought they had beaten Jesus by getting what they wanted, only to find out differently when the pigs ran off the cliff. The story doesn’t tell us if the demons life ended with the death of the pigs, so this may mean that the demons were in limbo without a body to torment.

We can all struggle with issues or demons throughout our lives that cause us to possibly do more harm to ourselves, feel trapped or even isolate ourselves from others, but this also keeps us from living the life that God intended us to have; the one that we were truly put on this earth to live. If we let the demons take over, we will have difficulty ministering to others. But when we understand what are demons are, and look to overcome them, we can help others who may struggle with the same issue. This might be the true ministry to others; your call from Jesus. We learn from experiences, sometimes our own and other times, from other people’s struggles, failures and victories.

So, what is your demon and how can you lessen its control? And then what will you do with this new freedom?

Collect

God of heaven and earth,
before the foundation of the universe and the beginning of time
you are the triune God: the Author of creation, the eternal Word of salvation,
and the life-giving Spirit of wisdom. Guide us to all truth by your Spirit,
that we may proclaim all that Christ revealed and rejoice in the glory he shared with us.
Glory and praise to you, Father, Son, and Holy Spirit, now and for ever. Amen.

Readings

Proverbs 8:1-4, 22-31

Psalm 8

Romans 5:1-5

John 16:12-15

‘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.

Trinity Sunday is the only day of the church year that the lectionary invites us to ponder a teaching of the Church rather than a teaching of Jesus. The scriptural readings for today are carefully chosen to reflect the Three-in-One doctrine of God as Creator, Christ and Spirit. The scriptural readings each year on this day provide Biblical basis for a non-scriptural word: Trinity. Trinity Sunday is useful to reflect on the many ways we know or experience the divine presence in our lives. The history of the Trinity is the attempt of Christian believers, from the earliest followers of Jesus and the writers of the NT, to the early church’s formulation of the creeds in the fourth century, to contemporary theologians, to put into words their understanding of God based on their experience of the divine spirit they meet in Jesus. The roots of the doctrine are in experience and emphasize that we know God in relationship, to the divine and to each other and to the created world. The development of the doctrine of the Trinity reflects the experience of the early church and early church fathers, as they came to understand and express their experience, of the risen Christ and of the fellowship of the growing Christian community.

The Mystery of God as Trinity invites us into full participation with God, a flow, a relationship, a waterwheel of always outpouring love. Trinity basically says that God is a verb much more than a noun.

Richard Rohr has this to say on the subject of the Trinity: “The Western Church tended to have a more static view of both Christ and the Trinity–theologically “correct” but largely irrelevant for real life, more a mathematical conundrum than invitation to new consciousness. In our attempts to explain the Trinitarian mystery, the Western Church overemphasized the individual “names” Father, Son, and Holy Spirit, but not so much the quality of the relationships between them, which is where all the power and meaning lies! The real and essential point is how the three ‘persons’ relate to one another–infinite outpouring and infinite receiving. The Mystery of God as Trinity invites us into full participation with God, a flow, a relationship, a waterwheel of always outpouring love. Trinity basically says that God is a verb much more than a noun. The Trinity is a wonderful mystery that can never fully be understood with the rational mind, but can only be known through love, prayer, and participation. For God to be truth, God had to be one; for God to be love, God had to be two; and for God to be joy, God had to be three! Any true Trinitarian theology will always offer the soul endless creativity, an utterly open horizon, and delicious food for the soul. Trinitarian thinkers are overwhelmed by infinite abundance and flow.”

No language can do justice to the breadth and depth of the love, grace and power of God revealed in the texts appointed for today. Active Life Spirit renewing life every moment: “I was daily his delight, rejoicing before him always, rejoicing in his inhabited world and delighting in the human race” (Proverbs). Reconciler whose power holds people together in community: “God’s love has been poured into our hearts” (Romans). Emmanuel—God with us—leading us in the Way: “the Spirit of truth . . . will guide you into all truth” (John). Today is a day to move more fully into the depths of the mystery of our life in God. It is a day, as is every day, for being reminded of the multi-dimensions of this God who is One, yet known to us in so many ways, as Father, Son, Spirit, as Creator, as Way, Truth, Life, as Mother, Child, Breath, as Wisdom, Reconciler, Companion, Advocate, Giver of Hope, Joy, Peace. Is it any wonder that we refer to the Divine ultimately as Mystery?

Trinity Sunday marks the transition in the church year from Easter to Pentecost. Now we move from our three-fold celebration of the great seasons of the church year into—and I love this double meaning—ordinary time. In the next six months we find god in the ordinary, serving god in the ordinary day-to-day events of our lives. “The trivial round, the common task, will furnish all we ought to ask.” We are to see the Holy Spirit at work in here and out there, in the seeming chaos, encouraged to discern the divine in the least likely of places or situations. This transition to ordinary time asks us to focus on both the Risen Christ, who gives life in the church, and the continuing force of the spirit of Christ that is alive and at work in the world. The doctrine of the Trinity is the church’s somewhat mysterious attempt to witness to the link between the historical Jesus and the worldwide force of God’s life-giving presence.

The good news is that God’s creative power for life is at work in the world. The gospel of Jesus Christ contradicts the common assumption that the world has refused and rejected that power for life—and that our proper stance in the world is therefore one of fear expressed as anxiety, greed, selfishness, and violence. The claim for God’s Wisdom and Truth refuses the notion that the world is ruled by chance or depends solely upon us for meaning. Shakespeare’s Macbeth utters this bleakest of views:

Out, out, brief candle.
Life is but a walking shadow, a poor player Who struts and frets his brief hour on the stage And then is heard no more: it is a tale,
told by an idiot, full of sound and fury, signifying nothing.

The Love of the three-person God stands in contradiction to the anxiety and despair that assail a world that seems to be insane, disordered, and on its own. The texts today attest that the world continues to be the place where the gift of life is given. As Walter Brueggeman comments, the God described to us in such passages of scripture is one who makes no distinctions, who authorizes hospitality, who opens prisons, who breathes the world anew, who assures good order in the world. Today’s Bible readings invite us to live in the world boldly, freely, in peace, at home, for the Divine has been there in creation since the outset. The relation of the creator and creation, of creator and mankind, is one of deep and endless joy; both together rejoice in the world and in the humanity that are both known to be “very good.”

There is a Greek word that has been used to describe something of the life of Divine co-unity we worship: “perichoresis” (perry-cor-ee-sis). The word means “dancing around” or “dancing in a circle,” and theologians have used it to describe the dance of the Eternal-Three-in-One, each distinct yet interpenetrating the other, each pouring out grace and love to the other in the endless dance. It is into this eternal dance that we have been invited. So let today and every ordinary day be our dancing day with God!