Turning Toward Other-Power

POEM: Rumi Quotes (dedicated to Sufis killed in Egypt this week)

1.
“Be empty of worrying.
Think of who created thought!
Why do you stay in prison
When the door is so wide open?”

2.
“You are so weak. Give up to grace.
The ocean takes care of each wave till it gets to shore.
You need more help than you know.” 

3.
“Be melting snow.
Wash yourself of yourself.” 

4.
“Brother, Sister, stand the pain.
Escape the poison of your impulses.
The sky will bow to your beauty, if you do.
Learn to light the candle. Rise with the sun.
Turn away from the cave of your sleeping.
That way a thorn expands to a rose.” 


READING: Philippians 4: 4-9

Rejoice in the Lord always; again I will say, rejoice. Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

Finally, brothers and sisters, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you.


REFLECTION

The hymn we just sang talks about turning. To turn, turn, will be our delight, till by turning, turning we come round right. It is believed the turning talked about has a couple meanings in the hymn. It is a turning in a specific dance which the Shakers did, a dance centered on turning. I should mention here the Sufis who were the target of Fridays terrorist attack in Egypt. Sufism is the mystical tradition of Islam, and Muslim fundamentalists despise the tradition. Sufis too have a dance tradition focused on turning. The twirling dervishes, they are known as. So I think of all those lost as I give this. In fact, come to think of it, this is very much a sermon in line with that tradition. If only the terrorists could follow the Sufis and their focus on inner peace and connection to God.

Anyway, turning can be about dance, but turning can also point to the biblical concept of turning to God, a teaching found throughout the scriptures.

The turning to God found in the scriptures is really a returning. It is us going home.

We are talking about a return home, a home coming, God being our home. Sometimes, we travel so far away for so long, we forget where we come from, we forget what is home. It is akin to spiritual amnesia. We need prompting to turn and look at what is home so we can return.

Why is this important? Because turning homeward is where we find peace. Returning to the home-place, to the Bethel of God, is where we find ourselves and ourselves calm, comforted, and cared for. And isn't that what we all want in life - to feel calmness in our souls, to feel comforted amid the suffering of life, and to know we are cared for in the profoundest of ways?

What are we returning to? We are returning to who we were meant to be, who we are created to be . We were created as an essential part of God's good creation. We were created as carriers of God's likeness in our very being. We were created to be at peace and at one with God and the world. We were created to be the hands, feet, and heart of God in the world, tasked with the work of compassion and care-giving.

How far have we strayed as a people. How distant is the Garden of Eden from us. How great have we strayed from the original vision of God.

So how do we return? Here’s a hymn that gives an answer to consider.



The hymn is interesting. It conflates, joins together two movements. One movement is turning our eyes upon Jesus. The other is casting our care upon God. They are combined. The hymns presents turning our eyes upon Jesus and casting our cares upon him as two sides of the same coin.

This hymn presents what we might call the classical Christian vision of self-help. Want to be a better self? Want to know inner-peace, experience hope and courage in the fact of life’s trials? Well, the answer we find in the hymn. It gives us the classical Christian answer: Don’t go inward, cast outward, upward. Turn your eyes, your care, your strife upon Jesus, give all that holds you back to God.

Lest we think this is just a Western Christian notion, I will inform you it is not. There is a form of Buddhism built upon the idea of casting our cares outward to a Power that can better handle it. Pure Land Buddhism it is called and it may be called the most popular form of Buddhism in the world. Pure Land Buddhism’s main idea is first, that human life is so frail and fallible, the age we live in is so lost and hopeless, namely because self-power is doomed to failure. And because self-power is doomed to failure, we must call upon another power, on Other Power, on the Other Power of Buddha and the Buddha's Grace. Pure Land Buddhism parallels the classical Christian view of salvation, which we must make clear predates Pure Land Buddhism. That people instinctively feel the need for Grace everyone tells us something, I think.

I know I preach a lot about humility. Maybe too much for some. In a way, I understand. For the average, already-humbled person, all the talk about humility amounts to preaching to the choir, preaching humility to people drowning in humility, even humiliation.

But I would say this is a misunderstanding of humility. Humility as a practice is not meant to beat ourselves up when we are down, diminish ourselves as persons or saying we are unimportant. Humility is dynamic and looks differently depending where you are in life. For the powerful and the prideful, humility means to bring the mountains low. Mary’s words as she contemplates the arrival of her son Jesus comes to mind:

"Throughout all generations.
He hath shewed strength with his arm:
he hath scattered the proud in the imagination of their hearts.
He hath brought down – humbled – the mighty from their seat."

For the meek and vulnerable, for the lost and alone, for those humbled by the circumstances around them, for those grieving and heartbroken, humility is something different. Humility in the already-humbled amounts to this: from our low estate, looking up. From our helpless state, going to God. From our sorrow with its sated tears, letting go of our sadness and grief and letting God have it.

So the already-humble give us a truer picture of humility. The powerful and prideful do not see the reality that we will all be brought low, we will all get sick and face the inevitability of mortality, and must depend on Other Power in some form. The powerful and the prideful are more protected from the reality of suffering and impermanence. The process of being humbled, of being brought down from our high horses so we can see God with all the people, is extra hard for the rich and famous and powerful. The weak and vulnerable know the reality of suffering and impermanence because it is all around them. And they show us the truth and what to do in the fact of the truth.

We are not in control – that is the truth.

And what to do? Give it to God.

Jesus himself pointed to this in a discussion with a rich man that wanted to follow him. Jesus famously quipped, it is harder for a camel to go through the eyes of a pin needle than for a rich man to enter the kingdom of heaven. Why? Because a rich man with the instant power and pride that riches bring, has a harder time letting go and letting God. They have made a habit of relying on themselves, their power, their abilities, their resources to get by and thrive. To give that away and admit they are not in control is simply harder because they've never had to do it. The sad thing is they eventually must. Suffering, impermanence, mortality finds everyone. But it is hard, even harder to face. Generally speaking, those people who've had it relatively easy in life, take the inescapable reality of death just a little harder.

Who has it easiest when to comes to understanding and entering the kingdom of heaven according to Jesus? Children. Children were in fact the model of how to do it. Jesus said "whosoever does not receive the kingdom of heaven like a child shall not enter it." Children naturally let go and let God. They naturally say I need help, I cannot do it on my own, I give it to you God to take and handle. Children are the model of trusting in Other Power because self-power is simply insufficient.

Maybe that is why when my mother sang me this beautiful hymn, I understood it so and was comforted and felt safe.

Turning our eyes upon Jesus, turning our eyes upon Other Power as Pure Land Buddhism would say, is the perfect picture of the practice of humility. Letting Go and Letting God, that cliché pretty much describes what I am talking about when I preach humility. Humility is casting our care upon God because, well, we need all the help we can get.

I'd like to end by singing the second verse to our hymn 'Tis a gift to be simple." It is a verse I actually wrote. Let us sing it as a collective prayer that lifts up the true meaning of humility and urges us to internalize it.

But before we do, here's the question - what is the simple gift? It is that we can give our troubles to God... and it's exactly what God wants for Christmas.





Transformative Selflessness

LOOK FOR THE HELPERS
Maybe you saw it on the news, but a couple months ago legendary American musician Tom Petty died. Petty was one of my favorites and has been for a while. Knowing this, last week, Holly came home from the grocery store with a “Special Tribute Edition” of Rolling Stone remembering Tom Petty. I have been reading through it since then. One of the last essays about Petty in the edition discusses his last tour, the one he finished just before he had a heart event that took his life. It focuses on the friendship and brotherhood of Petty and his bandmates. It begins with these words:

“Bassist Ron Blair has battled stage fright for years since rejoining the Heartbreakers in 2002, after a 20-year sanity break. He wanders into Petty and cops to something you're not likely to admit to your bandleader unless you've known him for 40 years. ‘I'm kinda nervous, you know,’ says Blair in a quiet voice.

Petty rarely describes himself as the leader of his band, but as ‘the older brother they sometimes have to listen to.’ Tonight, he gives Blair some fatherly assurance and a toothy Southern smile: ‘Let me be nervous for you.’

A poignant moment, especially for Tom Petty fans, especially in the wake of his passing.


READING: 1 Timothy 2:1-6
I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all;
For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
For this is good and acceptable in the sight of God our Savior;
Who will have all to be saved, and to come unto the knowledge of the truth.
For there is one God, and one mediator between God and humanity, the person Christ Jesus;

Who gave himself a ransom for all, to be testified in due time.

REFLECTION

Let me be nervous for you, Tom Petty said to his nerve-wracked bassist.

The story of Tom Petty saying this and meaning it points to a biblical concept central to the Christian faith. I am going to call it transformative selflessness. What I mean by transformative selflessness is this: it is the act of someone sacrificing themselves for another’s benefit which in turn transforms them both. Traditional Christianity knows it as Redemptive Suffering or Sacrificial atonement.

Tom Petty saying "let me be nervous for you," it is a low-level example of transformative selflessness. But it gets at the idea nicely. Let me take on your nervousness so that you don’t have to experience it, at least not as much.

It recalls Jesus’ eternal words in Matthew 11, vs. 28 & 29

Come unto me, all ye that labour and are heavy laden, and I will give you rest.

Take my yoke upon you – let me guide you – and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

I also recall one of the first Bible verses I was taught and memorized. Yes, as a kid we were taught to memorize Bible verses. It has served me well. I don’t always remember them word for word, but I remember the heart of the verses. This is certainly true for I Peter 5:7: “Cast all your cares upon him for God cares for you.” Cast all your nervousness, your anxiety, your stage-fright, your fear in general upon God, and God will love you into being. God is Love. In God, there is no fear for Love casts away all fear. Because of this we can be who we’re supposed to be. Because of this we can enter every stage of life and have no stage-fright.  

We see the concept of transformative selflessness in a number of verses in the New Testament. Jesus in John 15 says, “Greater love hath no man than this, that a man lay down his life for his friends.” Jesus is referring to disciples whom he called friends. In a similar teaching, Jesus in Mark 10 says, “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." The many are his disciples and followers.  A ransom was a payment given to free a slave. Jesus says he has become a servant and will exchange his freedom for his friends. He becomes a slave so his friends can be free. This indeed is a selflessness that transforms, a compassion that changes the hearts of those who receive such compassion.

Paul or maybe a student of Paul’s in I Timothy 2:6 refers to Christ Jesus as the man who gave himself as a ransom for all. Christ’s selfless compassion is expanded to embrace not just his disciples and followers but all, everyone, humanity in general. Paul applies to all Christ’s sacrificial death that protected and saved the lives of his disciples. What Paul is saying is such selfless compassion saves us and will save us all.


This week, I came across another beautiful example of the biblical concept of transformative selflessness, the act of someone sacrificing themselves for another’s benefit which in turn transforms them both.

Ruby Sales is a venerated civils rights activist who has been involved in the movement since the 1960’s. She continues the work of civil rights to this day, civil rights sadly still having to be struggled for. She is also a public theologian who last year did an interview on the radio show On Being that you all should check out. One of my heroes. She has a really incredible story to tell.

This week I was reading about her life. A central event, maybe the central event, of her life happened in 1965 when she was just 17 years-old. She was active in what she calls the Southern Freedom Movement in Alabama, protesting segregated stores and restaurants that were by 1965 breaking the law – segregation was outlawed by the Civil Rights Act of 1964.

A group of 29 of these freedom fighters, including Sales, led a protest in Fort Deposit, Alabama. They faced violent threats and abuse by racists. They faced the anger-contorted faces of a mob of white men with clubs, shovels, and garbage cans and were afraid for their lives. These young people were willing to pay the ultimate price for justice. Indeed, after some tense moments, they arrested and thrown in jailed in nearby Hayneville, in the courthouse jail.

Now, before we continue with the story we should note that Ruby and the other’s protest, the offering of their bodies to resist an evil system, their being thrown in wretched jails, their being beaten up, their being even killed in that resistance. They resisted attempting to make America truly great and to make it all it said it was. Here, in these Freedom Movement non-violent warriors, we have examples of transformative selflessness.

Back to our story. Eventually, the protesters were released from the Hayneville jail and were awaiting transport out of town. As they waited, Ruby Sales and a few of her fellow protesters – a Catholic priest, an Episcopal seminarian, and two young students – went to buy sodas for the group in one of the few stores that followed the law and served non-whites. Even that was objectionable to a local named Tom Coleman.

Coleman was a construction worker and a special county deputy. Shotgun in hand and pistol in his holster, he blocked entry into the convenient store. He threatened violence to those who attempted entry. His threats and hate gave way to murder. He began to shoot, aiming at 17 year-old Ruby Sales. A fellow protester by the name of Jonathan Daniels pushed Sales out of the way and took the bullet meant for her. H.

Jonathan Daniels was a white Episcopal seminarian and a graduate of Virginia Military Institute born and raised in Keene, NH. In 1963, moved by the words and deeds of Martin Luther King and his faith, and perturbed by the withholding of justice and equality to American citizens of color, Daniels joined the Civil Rights Movement. Little did he know the costs he’d pay. Little did he know the inspiration he’d give to countless others in the struggle to follow the way of God and stand up for the downtrodden.

Upon learning of Daniels' murder, Martin Luther King, Jr. stated that "one of the most heroic Christian deeds of which I have heard in my entire ministry was performed by Jonathan Daniels".

Christian deeds – transformative selflessness as personified by Jesus Christ. As exemplified by Dr. King just 3 years later after Daniel’s death as well.
Daniel’s sacrificial act and the violence that precipitated it, as Sales stated, shattered and devastated her and changed her. For more than 7 months Sales could not speak. In general, she, using her own words, “shut down.” In the wake of the horror, which included the acquittal of Coleman by an all-white jury, she was silent. In the wake of Daniel’s act of transformative selflessness, and her own, she would spend her adulthood finding her voice, becoming "full-voiced," as she puts it. Thankfully, she found her voice and to this day she is speaking truth to power.

We must note, Transformative Selflessness is not just a Christian thing. It crosses cultures and religions and peoples. Someone selflessly suffering for the sake of and even dying to save another, and the honoring of this, is found in every society. The Vietnamese Buddhist monks, protesting violence on both sides of the war destroying them, giving themselves up to the fire, representing anger and hatred all around them – this was a Buddhist-based example of transformative selflessness.

That said, we must recognize something vital about transformative selfless. We must recognize it because it is true. Transformative selflessness is something that is innately subversive and resistant in our culture. In our culture, yes, we give lip service to Jesus’ sacrifice and to acts of selflessness on a theoretical level, but as a culture we glorify and seek after the opposite – individualism, ambition, and personal comfort often couched in terms of inner peace.

So when we come across examples of transformative selflessness like Christ’s, Jonathan Daniel’s, Dr. King’s or those Buddhist monks, it humbles us, and in so doing provokes us. And then, while we are humbled and provoked, this transformative selflessness asks us to accept the compassion behind it all into our hearts and let it transform us.

I would like to close with the story of Paul on the Road to Damascus, the story of a transformation. Here was Paul, then known as Saul. A powerful religious leader and persecutor of early Christians deemed the lowest of society. He was witness to and complicit to the murder of a Christian named Stephen. Paul held the coats of those who stoned Stephen for believing Christ the Messiah.

It was this Paul whom the transformative selflessness of God sought out. With a blinding light that dropped him to his knees, Christ reached the calloused and fanatic Saul with a jolt. And then Christian after Christian accepted him, forgiving him, welcoming him, embracing him. These everyday Christians, their transformative selflessness mirroring Christ’s, welcomed even one who persecuted them. Paul would never be the same. How could he be? The world would never be the same. An Empire would fall and a new way of being revealed.

Such Transformative selflessness changes us. Once we stop long enough to really see, it can’t help but to change us. It moves us to see our own vulnerability and eventually other’s. A community of the vulnerable known as the church is the result.  We here are the result.