Ephesians 4:25-5:2

METHODS BY WHICH JESUS TAUGHT
One can become so enamored with the perceived need to protect certain symbols, rituals, and beliefs that the intent of the whole is not grasped. On the other hand, it is possible to paint with such a broad religious brush that the detail of that which gives power to a specific experience and expression of religion is not recognized. It is a bit like the forest and the trees. If one sees the forest only from inside, various conditions found among individual trees is a picture of both beauty and ugliness. One misses the awesome beauty and splendor that can be witnessed from a distance. On the other hand, the realism of the forest is not experienced if one does not view both "up close and personal" and from a distance.

Jesus taught much by his behavior, attitude, and general example. He also taught many things by words. The "Sermon on the Mount" is a splendid example of how he taught by words. The parables attributed to him in the Gospels are great examples of how he taught with words in a story form, which often touched the emotions as well as the mind. How, for example, can one not be touched emotionally by the impact of a story like that of the prodigal son. After inexcusable foolishness, he is eagerly welcomed back into the family because of the unconditional love of parents who, in their heart, had never given up on him, in spite of the arrogant rejection evident in his departure?

The New Testament is composed largely of an elaboration of the word teachings of Jesus. These teachings were augmented by the writers with a theological interpretation of who Jesus was, that is not necessarily supportive of what Jesus taught, either in word or by his attitudinal and behavioral example.

Jesus, for example, did not emphasize the importance of his person and work in the same way that both came to be emphasized by the early church. It was the interpretation of those who professed discipleship after his death that transformed him into a sacrifice designed to take away the sins of the world. It was the interpretation of the early church that transformed him into the only access to the Creator of the human family and their universe home. It was the early church that transformed the disciples of Jesus into an exclusive and arrogant group that could envision hope for the world only on their terms.

It is clear that the time came shortly after the death of Jesus that what he had taught by word and example did not convey the same weight of importance as the interpretation of his teachings by the early church. Jesus was a universalist who could communicate with and feel for the Samaritans, the Jews, and Gentiles. Color of skin, cultural background, or economic class did not prevent him from viewing everyone as human--as one who could behave as a child of God. The church was so determined to transform Jesus into a sacrifice for the sins of the world that it would hear of nothing else.

One misses the most important message of the Gospels if only the individual "word" teachings of Jesus are noticed. This is especially true as his message came from those who interpreted him after his death. One misses the most important message of the Gospels if one views the Jesus phenomenon either only from a distance or "up close and personal." Both are important in the formulation of a religion system of beliefs based on who Jesus was and what he taught by word and example.

One of the persons interviewed by Tom Brokaw in the writing of his book The Greatest Generation was Lloyd Kilmer. I have known Lloyd for nearly forty years and know of his commitment to Christianity and the church. Brokaw relates the experience of Lloyd Kilmer as a bomber pilot and German POW in World War II. (Some who read this will remember him as Douglas County Clerk.) Among the indications in the book is the separation, which occurred between Lloyd and his sons over religion and associated values. The chasm was especially broad between him and the son who chose to embrace Buddhism over Christianity of the Methodist variety, to which his parents were devoted.

The chasm of religious belief, which separates families is not at all unusual. Throughout the recorded history of the world, families have been torn asunder, persons have hated one another, and wars have been fought--as they continue to be--over differences in religious belief.

Few religions, if any, are more exclusive than a strict New Testament version of Christianity. This fact explains the great variety of denominations within Christianity. If the New Testament is the absolute authority for what religion ought to be, then the interpretation of the New Testament becomes crucial. Fortunately, however, a variety of interpretations are legitimate. Unbending legalists set themselves apart from everyone who does not believe as they do, by insisting that their interpretation is the correct and only acceptable one.

TO THE HEART OF THE MATTER
It is at this point that some common sense questions need to be asked and answered by those who profess Christian discipleship. Given what we now know about what God has done and continues to do, and the impressive nature of the small amount that we really know about how God does what God does, is it likely that "God cares a whit" about some of the details over which we argue and which we permit to separate ourselves from one another?

Does God really care whether we are baptized by immersion, pouring, sprinkling, face up, or face down? Does God really care whether we are baptized or not? Does God really care about most of the minute details which have resulted in the establishment of over six hundred sects and denominations under the umbrella of Christianity? Does God really care whether one carries the tag of Jew, Christian, Buddhist, Hindu, or adherent of Islam in the development a sense of reverence, partnership with God, and love for fellow human beings? Jesus must surely have been correct when he indicated the prevailing criteria of pleasing God is to love God with all the heart, soul, and mind (reverence), and to love one's neighbor as he loves himself.

These are the kinds of questions, which Jesus must have asked. His behavior clearly indicates that he had answered them to his own satisfaction. Reverence for God was absolutely essential to Jesus. He could think of no better descriptive term for God than "Heavenly Father." Love and respect for one another was absolutely essential for Jesus as a "fruit" of religion. Jesus appears to have believed that if God made one of us, God made all of us. He therefore taught that we, as members of the same family, need to always work hard at learning to appreciate, love, and have concern for one another. Jesus believed that every human being had their roots in the creativity of God and was therefore of great value--of such great value that each was worthy of the loving attention and assistance of others.

When one considers these basic beliefs of Jesus, which for him had their roots in Judaism and came to fruition through his interpretation of life and the world, and were held together by a good dose of common sense, it is not difficult to understand how Jesus saw through much of what commonly separates persons, and viewed all persons as being very much alike at their core. Although he understood the difference between Jews, Gentiles, Samaritans, black, white, lepers, the healthy, rich and poor, powerful and weak, when he saw individuals, he perceived them as members of the same human family who stood in need of receiving and expressing certain values which Jesus held to be uncompromising. The values were love of God, each other, and self. Titles, colors, cultures, and everything else that separates human beings were secondary.

It was for this reason that Jesus ate with the rich and the poor. It was for this reason that he appreciated health and did everything he could to help those who were ill, even if they had a socially unacceptable disease such as leprosy. It was for this reason that he had no fear of the powerful and endeavored to give the weak some sense of personal value. It is for this reason that it is reported that at the time of his death, he was able to look at one of the thieves who hung with him on a nearby cross and assure the thief that on that day they would be in paradise together.

Jesus was able to see through the symbolism of religion and appreciate the potential of persons as human beings, created by the same God, and capable of living together in peace and harmony. Symbols, to Jesus, were a means to an end, not an end.

We need to keep in mind that Jesus has not been the only person in human history to embrace these values. He was a powerful teacher of these values, and we live in a part of the world that has prospered from his leadership. These values, however, are the same values throughout the world wherever they are found, and from whatever source. They are the values, which accomplish the goals of God through the human family.

For purposes of better understanding some important principles of the faith which has emphasized these three religious values to us, let's examine the larger picture of religious teaching that came to us from Jesus.

Whoever Jesus was and however he did what he did, the impact of his life, ministry, and death was such that those about him and those who came to learn of him, were so inspired and empowered that the world is now different than it would have been had he, or someone else who might have done what he did, not lived. The influence of Christianity through the Roman Empire, and consequently on Western civilization, has been and continues to be absolutely phenomenal. Institutions of learning, humanitarianism, and government have all felt the impact of what he did.

It is unfortunate but not surprising that Jesus has been translated into a pseudo-god by the early church. The church, through an impressive technique of mind control (the leverage of teaching children at an early age that if they don't believe and do as the church dictates, they will go to hell forever, is quite impressive and functional) has been able to propagate that teaching throughout the centuries from the time of Jesus to the present day.

The contemporary disciples of Jesus were so impressed by him and so overjoyed and inspired by the spiritual gifts he had made to their lives that they came to believe that he was sent from God and would not, i.e. could not, die. But he did die, just like everyone else who was hung on a cross to dehydrate in the heat of the sun. Jesus was his Hebrew name, meaning "God with us," and carried the connotation to his disciples of Messiahship and salvation from all that oppressed them. As those educated in the Greek culture became disciples, he came also to be known by a Greek name, i.e. Christ. The Greek name carried the same connotation of Messiahship and human perfection.

Often, this person has been and continues to be, identified by the combination of the two names, i.e. "Jesus Christ." Although the name "Jesus" is typically used to refer to the historical person, the name "Christ" is often used in a manner which identifies a continued presence in the world of that person, thus indicating that Christ continues to be among us.

The origin of this belief is two-fold. First, inasmuch as the disciples of Jesus came to have such trust and confidence in him as God's gift to the world that they believed he would not and could not die, when he did die some sort of rationalization was necessary. Either they must acknowledge that they had been wrong or they had to acknowledge that they had not fully understood and that there was "still more to come." Many of them elected the second choice and there grew a belief among them that Jesus would come back to the earth to complete what he had started and what had been interrupted by his crucifixion.

The New Testament indicates an interesting response to this belief. Paul's first letter to the church at Thessalonica indicates that they should be careful to be ready when Jesus came a second time. The manner of that expected coming is detailed in that letter, indicating that those who were alive when Jesus came the second time would be raised to meet him in the sky. Those who were dead would be resurrected from their graves, would also meet him in the sky, and both groups would then travel to the presence of God where they would enjoy eternal bliss eternally. It seems that there were those in the Thessalonian church who interpreted Paul's admonition to mean that they should prepare themselves spiritually and then just wait for this wonderful event. The second letter of Paul to the Thessalonian church was not a direct contradiction of the idea of the second coming, but it was an admonition to cease doing nothing but waiting and get busy doing something that was worthwhile. Paul indicated that no one knew when this event might occur. There is little doubt that these very early Christians expected Jesus to return during the lifetime of their generation. Paul admonished them in his second letter to cease waiting and begin working. It would seem that the value of this particular specific belief had begun to weaken in the mind of Paul, and perhaps in the minds of others as well. It clearly was not something, which Jesus emphasized.

The second aspect of this belief concerning the omnipresence of Christ has to do with a general belief about God, which prevailed in the early church and continues today. This is the identification of God as "Trinity" which perceived God as Father (Creator), Son (Jesus), and Holy Spirit (God's presence among us). There were, and continue to be, those whose belief about Jesus included the idea that even though he has not, and perhaps will not, return in a pseudo-physical sense as once believed, he is among us in spirit. It is the "Christ presence" which is believed to accomplish a number of wonderful things for those who believe in it. It is believed to provide access to God the Father, of whom we unholy and flawed human beings are unworthy. It is believed to be a source of power into which believers can tap through prayer, for whatever needs they may have. It is believed to be the eternal presence of God within and among us about which we became aware through the life and ministry of Jesus and which relates us directly to the Source of our being and everything that is, i.e. God.

A challenging and simplified adjustment to these traditional beliefs might go something like this. Jesus was a wonderful human being with a genetically imparted genius for religion. He taught people in simple terms that they could understand God as a God of love, who created them as expressions of himself. We then, as God's human children, are challenged to love one another, and who because we are children of God are children of worth. We should therefore view ourselves and each other as such.

Jesus was a threat to the prevailing power structure of his society in that day. Many liked what they heard from him. He was ordered by those in power to shut up and get out! His refusal to turn his back on the principals, which he believed to be fundamental resulted in his early death by crucifixion. He died and it was presumed by his enemies that "that was that."

To the surprise of his enemies, the same Source, which had inspired Jesus inspired his followers. Instead of the need to deal with one "Jesus," now they must deal with many. The obvious sensible response was to intimidate the disciples of Jesus with persecution. This didn't work either. The more they were oppressed, the more tenacious they became! The rest is history!

"CHRIST"--SYMBOL OF HUMAN PERFECTION--AMONG US
Very little was written about Jesus. He came to be viewed by his disciples, however, as a perfect person. Imagination was mixed with reality, and the name "Christ" came to symbolize an ideal type of humanity. The big picture of the New Testament is a clear indication of this. The phrase "Christ among us" then comes to be a symbolic phrase, not to be taken literally, but to indicate both a source of spiritual power and an ideal of what we human beings might become.

The idea of Christ as a source of spiritual power is none other than the presence of God as spirit, which has always been and always will be in the world. The same source can be identified in a number of different ways, and the level of its power is commensurate with the level of faith of given adherents to that specific approach to religion.

The idea of Christ as an ideal of what human beings can become is a wonderful idea to which those in the Christian tradition can respond in a very functional way. We have the same spiritual resources, which were available to Jesus, i.e. the availability of God's spirit which is both a source of life and a resource of power. That which is symbolized by the name "Christ" needs to and is capable of expanding to meet whatever the challenge may be. Christ among us is only meaningful to the extent that you and I, as human beings who are expressing our lives in a similar way, represent growth toward the fullest potential of ourselves as human beings.

How does that play out in common sense, functional living? For one thing, we have learned that in order to be at our best, health is important physically, mentally, emotionally, and spiritually. We must each therefore strive for the best possible health in all areas, and endeavor to help one another in this quest.

In the rear of the sanctuary of St. Luke United Methodist Church in Omaha, Nebraska, there is a series of art glass windows, which symbolize the past journey and the present and future challenge of the fundamental social expressions of religious faith. The challenge is specific to the Christian tradition, but the principal applies to any of the major religions. The first three windows symbolize creation, the sowing of the seed of religious faith, and the personalized ministry of Jesus. The final three windows symbolize the health and food needs of the human family being met, the end of war with the application of energy and knowledge to peace, and a world filled with the kind of beauty and serenity of which the human family is capable.

Symbols can be wonderful as they speak of experiences or hopes beyond themselves. Dreams can be wonderful as they provide visions of what might be. Faith can be wonderful as it inspires and strengthens the needed resolve to translate the hope and dreams into reality.

Common sense tells us that Jesus did not come back to physical life after he was killed. Common sense tells us that he is not coming back to deal with unfinished business. Common sense also tells us that, given the accomplishments of those who believed in what he stood for, and the great gifts that have come to the human family through them, more can be done in fulfilling his dreams than is being done. None of this is to ignore the terrible things that have been done and that continue to be done in the name of religious faith. It is to emphasize the positive and to remind us of the great good of which we human beings are capable.

But it is more than that. It is to remind us that the only way Christ is among us is through the spirit that we nurture that is like that which we perceive his to have been. Experience has proven that this spirit is both available and capable of being nurtured. As the earliest disciples were put to the test of acquiring and nurturing that spirit within and among themselves, so are we. Our task in doing this, however, is exceedingly potential and very difficult.

It is possibly more potential than it was for the earliest disciples. They were hampered by the expectation that Jesus would come back and do what needed to be done. If we are alert to history and the reality of the presence, we are aware that the task is ours, not his.

It is potential because they were close enough to Jesus and close enough to rivals of Jesus who were leaders in other religions and who professed the same powers as they perceived in Jesus, that they could base their hope only on faith and not on experience. We have the knowledge of historical experience to let us know more of what the possibilities are.

It is potential because our knowledge of Jesus is so small and our faith in him is so great that we can impart to our perception of him anything that we wish. Who can say he was God in human flesh. We can say he was gay. We can say he was perfect in every way. We can say that he was a rabble rouser. We can say any number of good, bad, or indifferent things. Who can argue with us effectively regardless of what we choose to impart to our personal perception of Jesus?

The potential for our needs, and those of the world, is great because we can perceive Jesus to be whatever we choose to include as an image of the perfect human. For any sticky situation, we can ask the question, "What would Jesus do," i.e. what would the perfect human do? We can then come forth with an answer that is consistent with our image of the perfect Jesus. Whatever it is that we believe to be consistent with the perfect image of Jesus, we can either do or embrace as a goal to achieve. This can relate to the poor. It can relate to war. It can relate to the powerless. It can relate to famine. It can relate to crime. It can relate to anything that we perceive to be a human need and thus be believed to be consistent with the wishes of a "loving Heavenly Father."

Two things need to be injected into this conversation. First, there must be greater respect among the religious for human success in endeavors that create wealth along with great humility by those who acquire it. Furthermore, there must be an emphasis on responsible stewardship for those who have the gifts, which bring about success in economics and social power. Ours is the kind of world, which requires wealth, and good stewardship of it, if the goals which we impart to Jesus are to be realized. In other words, part of the message of religious faith ought to be, "It is good to be successful, and with wealth comes the responsibility to use it in ways that are consistent with our faith beliefs." Wealth, used wisely, can facilitate achieving the goals of God among us.

Second, we need to understand that the historical Jesus did his thing and he was through, i.e. his task of life was finished. The idea of "Christ" as a symbol resulting in the continuance of work in the world, which Jesus started is powerful. The only way "Christ" is among us is through us. "Christ" is among us only to the extent that the same spirit, which inspired and empowered Jesus inspires and empowers us.

The task of the early Christians was difficult because they were always faced with persecution and perhaps death. Our task is difficult because our world is so much larger in terms of numbers and so much smaller in terms of the proximity of people all over the world with one another.

Does it make any real difference to God whether His goals for human beings are achieved through the Catholics, Lutherans, Presbyterians, Baptists, or Methodists? I doubt it! Does it make any difference to God whether His goals for human beings are achieved through the Jews, Muslims, Buddhists, Hindus, Christians, or people of faith with no name? I doubt it.

That which makes a major difference to God is whether or not, regardless of symbols and names, the human family is working toward the goals of excellence He has for them. It must make a major difference to God whether or not the human family and individual members of it are in the process of becoming to the fullest of their potential.

"Christ" among us means, for the Christian, full speed ahead in becoming more nearly in spirit what we perceive Jesus (our perception of the perfect person) to have been.

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