This is the second in a series of reflections based on requests from readers. Today it’s a question about living one’s faith. It seems to me that it could be helpful to begin by looking at how faith is described in the Bible. Hint: It’s not about believing in religious authorities, nor about believing (or even understanding) any teachings. Faith is always about God.

Abram and Sarai left their home, family, people, country, and gods out of some sense of invitation or call. This call, though they sensed it in their hearts, came to them from something or SomeOne outside of them. They didn’t invent it out of a desire for adventure, or for a change of scenery. There was an urgency to respond, to act, to follow this invitation – that their lives would be incomplete, or unfulfilled if they chose to not act on it. 

Why? The Bible indicates that Abram and Sarai left the security of what they had known up to that point in their life to go into the unknown because they trusted Whoever or whatever was drawing them in that direction. Trust is the first component of faith. Abram and Sarai were faithful.

We place our trust in what we sense, feel, or have experience of as being reliable. This could be a person or persons, our own intuition, or even a reality that is unknown, yet solid and compelling. Trust is not certainty. It always involves some risk. But whatever risk  is there seems worth it. Faith is primarily unconditional trust in the absolute reliability of God.

Of course, this trust does not and cannot guarantee that things will happen, or turn out, the way we would like them to. Trust implies that, whatever happens, there is opportunity that some good will come out of our response. Faith asks for our wholehearted “yes” to God. What we do, and how we do it, flows from this deep trust, especially in the face of the unknowable.

A second component of faith as depicted in the Bible is a growing and intimate relationship with God. Let’s look at Moses. Moses, according to the biblical narrative, had fled Egypt after killing an Egyptian. He married and tended the flocks of his father-in-law. One day he noticed a bush in the wilderness that seemed to be on fire, yet it wasn’t burning. Moses went to see what it was and God, a god Moses didn’t know, encountered him there, and called him to set his people free from their slavery.

Moses was reluctant and tried to talk God out of this mission. God insisted. When God insists, it’s better to go along with what God asks. Moses did lead the Hebrews out of Egypt and through the wilderness. Obviously he had the skills necessary to do this. God knew this. Over the years Moses had repeated encounters with God and their relationship deepened and grew. Through these personal meetings, Moses’s faith became stronger.

We can have, grow, and develop our relationship with God through spending time together regularly, listening and talking, in prayer. Through these personal conversations with God we can come to know what God’s desires are for us and for all creation. Out of this intimacy we can live and act more and more as God desires.

A third component is highlighted in the Gospel of John – believing is seeing. In English we have the saying seeing is believing. It’s as if we need to experience something with our senses before we can consider trusting. John’s Gospel turns this around. When we believe we see. But what do we see? Through growing trust in, and evolving intimacy with God, we can begin to see reality from God’s perspective – which is very different from ours. We can see God present with, in, and through our very humanity.

God’s perspective of all-inclusive love and compassion moves us to act only out of love and compassion. When we trust, come to know God through prayer, and see through God’s eyes more fully, our actions help to establish God’s Reign here on earth. Believe it!

 

 

My request for suggestions for possible reflections received several responses. Thank you. I will try to address these as I can. Here is the first.

One of the most radical and defining teachings of Jesus was found in the collection of sayings named the Quelle (German for source) document, referred to as Q. This saying was inserted in both the Gospels of Matthew and Luke. Obviously the writers of Matthew and Luke had access to this Q, and used the sayings they discovered there to help shape and express the particular theological emphasis of their respective gospels.

“Love your enemies” is placed in Matthew’s Sermon on the Mount (Matthew 5:43-45) and Luke’s Sermon on the Plain (Luke 6:27-28). The version in Matthew goes,”You have heard that it was taught, ‘You shall love your neighbor, and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Abba in heaven; for the Holy One makes the sun shine on the evil and on the good, and sends rain down on those who are just and on those who are unjust.”  

Matthew presents Jesus to his Jewish audience as the new Lawgiver – like Moses. So Jesus in this gospel, on his own authority, offers the fuller meaning of the Law, using the phrase, “you have heard it taught, but I say…” several times. Whom you were to love was to be restricted to those with whom you have a personal relationship: family, tribe, nation, friends and those who live nearby, if they were good. If they were labeled as sinners, you need not, and should not, love them. Jesus requires more.

Among the tribes of what we now call the Middle East it was accepted wisdom that the enemy of my enemy is my friend, but the friend of my enemy is my enemy. They believed that this attitude would help to strengthen and to preserve the tribe. Have we grown much beyond this way of thinking?

In contrast, the Gospel of Matthew presents God as an equal-opportunity lover. One who shares the necessities for life – sun, rain – with everyone: friend, enemy, our tribe, their tribe, good, evil… This is the high bar set for us to reach.

The version in the Gospel of Luke goes like this: “But I say to you who are listening, ‘Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you.”  The first requirement here is that we listen, that we pay attention, that we take in and take to heart what Jesus says. Then we are invited to act like God does, doing good to those who hate us, blessing those who curse us, and praying for our abusers – anyone who doesn’t treat us well. 

We are not to repay hurt with hurt, offense with offense, hate with hate. If anyone harms us, we are to help them. If someone utters false and evil words about us, we are to find kind and good things to say to them and about them. If a person treats us in hurtful and damaging ways, we are to pray for all good for them. (Think of Jesus, on the cross, asking Abba to forgive those responsible for his cruel and unjust treatment.) The evil stops with us when we transform it into good rather than returning it, or escalating it against anyone. 

Who can do this? I can’t, and I don’t believe anyone can – without the infusion of God’s Holy Spirit. The grace is always there, but we need to go beyond our immediate reaction to run away or to fight back, to be paralyzed or to try to stop the attacks by defensively and insincerely flattering those causing us harm.

Jesus calls us to be imitators of our good God by making compassion, mercy, our response.  This compassion wells up in us when we step back and see the brokenness of the one who despises us and does bad things against us. They, too, are wounded, hurting, in deep need. And, they really do not know what they are doing, even if they (and we) think they do. When we are able to respond in these ways, enemies do not remain enemies. There will be no enemies – at least from our side…