Month: June 2015

“My little children, Let us not love in word, neither in tongue;
but in deed, and in truth”

The readings in these early days of the Trinity Season offer a kind of holy seminar about the necessary connection between seeing and doing, thinking and acting. There is a kind of interplay between the readings taken from the writings of John and Luke which shows us this. On Trinity Sunday we had not only the reading from John’s Gospel but also a reading from The Book of the Revelation of St. John the Divine. And last Sunday and today we have epistle readings from 1 John and gospel readings, two parables, from Luke’s Gospel.

These readings underscore a basic feature of the Christian faith: namely, the necessity to act out of what we have been given to see through the life of God opened to view through Jesus Christ. It means that there is an inescapable doctrinal character to the living out of the Christian Faith. There has to be that constant attention to the primacy of doctrine which informs our practical activities in lives of service and sacrifice. John is constantly making this point in one way or another even as Luke is constantly providing us with examples and illustrations of just what it looks like on the ground, as it were.

“Hereby we know love, because he laid down his life for us: and we ought to lay down our lives for the brethren.” These are strong words. “Beloved, let us love one another: for love is of God,” we heard on The First Sunday after Trinity and then we were given to see how absolutely necessary it is to attend to the teachings of the Scripture and to act out of what we have been given to see in the story of Lazarus and Dives. Our indifference to one another arises out of our indifference to the things which really matter, the things of God. Today, John again emphasizes the conditions of our love in the face of the world’s animosities and hatreds and even our own failings, pointing out that love is not simply about us but, more fundamentally, it is about Christ’s transforming love in us. “This is his commandment,” John tells us, “That we should believe in the name of his Son Jesus Christ, and love one another,” emphasizing the main point that “he that keepeth his commandments dwelleth in him, and he in him.” Luke indicates how we refuse that love through our excuses which are all about a refusal to think the things of God that have been revealed to us. We turn to the ground of our everyday affairs, a thinking downwards that denies what has been opened to view in our thinking upwards.

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“This is my commandment, that ye love one another, as I have loved you”

The Saints’ Days commemorations provide us with wonderful ways to reflect upon the essential nature of our Christian identity. They concentrate for us at once our vocation to holiness of life and witness and to our communion with God. They are a poignant reminder of our life in Christ here and now. They encourage us and perhaps never more so than in the commemoration of St. Barnabas whose name means “son of consolation” or “encouragement.”

Can there be any greater consolation or encouragement than this commandment to love as Christ has loved us? Can there be any greater consolation or encouragement than to realise that we are the friends of God and not simply servants? In short, can there be any greater consolation or encouragement than to be recalled to our communion with God?

The Gospel reading for the Feast of St. Barnabas is from the 15^th chapter of John’s Gospel. The passage follows immediately upon the last and perhaps greatest of the seven so-called “I am” sayings of Jesus, sayings where through metaphor and image, Christ indicates the forms of our incorporation in the life of God. The last and perhaps greatest of those images is that of the vine. “I am the vine,” Jesus says and goes on to talk about our abiding in him and he in us for “without me,” he says, “ye can do nothing.” Here the force of that image extends to the explicit idea of friendship; our friendship or communion with God in Jesus Christ which is the basis of our friendship or communion with one another. We live in the love of God.

This is the wonder which turns the world on its head. The idea of communion and fellowship with God and with one another. But why a commandment? Do friends command friends? Yes and no. The wonder here lies in the communion between God and our humanity that has been established – created – by God. “Ye have not chosen me, but I have chosen you,” Jesus says. The distance between God and Man is not denied even as a connection and an intimacy between God and Man has been created. The God who is love commands love because of the necessity of love itself – because of its essentially divine nature.

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“If they hear not Moses and the prophets, neither will they be persuaded
though one rose from the dead.”

“God is love; and he that dwelleth in love dwelleth in God and God in him.” Familiar words perhaps, though we know them better through the scriptural sentences in the Offices for the Trinity season with the word, “abideth” rather than the King James version, “dwelleth.” Either way the phrase captures the essential point of the Christian Faith – our being with the God who dwells with us. We live in the love of God without which we do not live at all. Something of the radical meaning of our communion with God is wonderfully and, perhaps, terrifyingly set before us on The First Sunday after Trinity.

We either live out of what we have been given to behold – “a door opened in heaven,” as we heard last week – or we are, quite literally, it seems, in Hell. To live out of the love of God as Trinity governs how we look at one another and treat one another. As today’s epistle reading from 1 John and the Gospel parable from Luke make clear, heaven and hell are right here in how we hear and see; in short, in how we think God and how we regard one another. “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” To love God means loving our brother also.

The parable makes it clear that this ethical principle has its basis in the Jewish Scriptures spoken of here as “Moses and the prophets.” What does that mean? Simply that the love of God and the love of neighbour belong to the essential ethical insight of Judaism which is carried over into Christianity. In telling this strong and powerful parable, Jesus convicts both Jew and Christian alike of the way in which we betray God in ignoring one another. Lazarus lies at our feet. Do we simply walk over him or do we care for him? “Our life and death,” one of the desert fathers says, “are with our brother.”

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