My Calling

My calling, to use Judaic terms beyond a Judaic context, is toward a prophetic and rabbinic ministry. I am called to pedagogy, to teaching the meanings, interpretations, implications, and applications of religious wisdom and truth, in the manner of a rabbi. I am called to proclaim the glad tidings of God, as Jesus did, and to a saving or healing ministry, as Jesus’ own ministry was, salving the wounds of sin and pointing the way to salvation in the embrace of eternal life.

My vocation is to reinterpret the Hebrew and Christian scriptures for the hermeneutical edification of my Christian and non-Christian contemporaries. I feel I am in an apt position to do this, as a member of a post-Christian religious movement, descended from Jewish and Christian traditions. If we have largely outlived the usefulness of the old modes of meaning making, we have not transcended them. We still live in the world our forebears have made. In our own lives, following in the living tradition we have received, we are making a world of meaning our progeny will inherit.

My vocation is to serve the people of God, that is, all people, and to serve God’s purpose, which is the well-being of all people, because we are all children of God made in God’s image, and God’s will is for justice and mercy.

The glad tidings of God are that you are accepted! You have been beloved of God and accepted into God’s realm since the day you were born, and before then, and nothing you can do or believe, or not do or not believe, will cause God’s love and acceptance of you to be withdrawn.

All that is required of you for salvation is to accept your acceptance. Repentance of sin demands no more of you than this: Do justice, love mercy, and walk humbly in the presence of God. This is easier said than done, though, because sin abounds. It is as perennial as grass. Sin, as well as hope, springs eternal. Where there is life, there is sin –and hope.

Remission of sin is a process engaged in on the part of the human person who has accepted God’s unconditional acceptance – one who has been redeemed by simple surrender to divine love. This is the ultimate meaning of forgiveness. It is a movement of the human spirit in love toward God, the divinity of being itself that is reflected in the human spirit.

“There is a balm in Gilead, to make the wounded whole,
there is a balm in Gilead, to heal the sin-sick soul.” (Trad.)

Salvation is never done once and for all. It is the balm of God’s grace given freely and received by faith, and it is the way of life for God’s chosen people, that is, ones who live in faith. All are chosen to be redeemed by God’s grace, but not all will ultimately accept God’s choice.

“I have put before you life and death, blessing and curse. Choose life – if you and your offspring would live – by loving your God, heeding God’s commands, and holding fast to God.” (Dt 30:19-20)

How shall we learn what God requires of us? By the insights of Holy Scripture and through prayer.

Homily on the Theology of Love

Let those with ears to hear listen:

“How big is God, Daddy? Is he bigger than a house?” asked Anna, firstborn and the more pensive of two sisters, one afternoon while they sat together, talking with their father on the front porch railing, after their preschool day.

“God is not a person, or a thing you can see, or touch, or hear,” he answered her, quite as thoughtfully. “God is . . . a feeling inside you. God is how you feel when you know you are alive. God is what you feel when you love someone. When you say, ‘I love you,’ you feel God in you.”

Anna sat quietly for half a minute, enjoying her ice cream cone. “I love you, Daddy”, she said.

“I know, sweetie. I love you, too. Listen. Do you remember the day we were at the beach, when you were kneeling in the wet sand, with your back to the waves, and you’d laugh as each wave surprised you, splashing over your shoulders? Maggie was playing by herself, near us on the big rocks, and you and I were there in the surf, and I’d laugh when you laughed, and you looked up at me then and yelled, ‘I’m happy!’ Do you remember how good you felt then? That was God, laughing inside you.”

Now, friends, I can speak to you in more sophisticated terms than one can with a child. To you I can affirm that yes, God is not only not a person and not a thing, God is utterly other – absolutely unlike any object of understanding. Nothing that can be said of anything in being can be said of God, as Godself.

Truths of God, that God is eternal, absolute, infinite, unconditional, are true of no person or thing in being. God is ultimately beyond reason, unreachable to finite human understanding.

And yet, God is nearer to us than we are to ourselves. God is not one and the same as everything in being, but God is real and present in every time and place, with every thing and every person, for God is being itself, ground of being, ultimate reality, first and final cause of being.

Hear, O Israel, Adonai your God is One! You shall love Adonai your God with all your heart, all your soul, all your mind, and all your strength, as you are beloved of God. You shall love your neighbor as you love yourself. These are the greatest commandments. Love your enemies, and bless those who revile you. This is the Way of Christ.

We hear and we believe we are beloved of God, and God is love.

Though any meaning we may attribute to God is but a metaphor, a symbol, or a sign pointing to the incomprehensible awesome reality of God, one glorious affirmation is indubitably ours to make – God is! Ancient Hebrew Scripture tells that that is how God answered Moses, asking God’s name – “I am!”

Because he knew he was of God, that is the way Jesus answered his accusers – “Before Abraham was, I am!”

As it is said, we are children of God, beings made in God’s image. And by God’s holy grace, the same affirmation is ours to make in every season of our lives, in sorrow and in gladness, with our first breaths and our last, “Yes God – I am! I am of you and I am yours, God. Your will be done, not mine!”