Faith & Hope in Today's World

The Rev. Brad Sullivan
Lord of the Streets, Houston
August 16, 2026
Proper 15, A
Isaiah 56:1,6-8
Psalm 67
Matthew 15:21-28

I was on a radio show a couple of weeks ago on 90.1, KPFT. The show is called, THNX, spelled T-H-N-X, and the host, Rand Mintzer was interviewing me and the Rev. Laura Mayo, senior minister of Covenant Church Houston. The topic of the show that night was “Faith in Today’s World.” Rand was looking at the challenges people are facing and the struggles so many are having while a very few are exceedingly, mind-numbingly wealthy. He asked about how our faith relates to these struggles, and he asked how we and our congregations are able to maintain hope amidst such disparity and injustice.

Rev. Laura talked several times about Amos – pointing out that it’s pretty short (only 9 chapters), and is fantastic when it comes to talking about the justice God desires.

Hear this, you who trample on the needy,
    and bring to ruin the poor of the land,
5 saying, “When will the new moon be over
    so that we may sell grain,
and the Sabbath,
    so that we may offer wheat for sale?
We will make the ephah smaller and the shekel heavier
    and practice deceit with false balances,
6 buying the poor for silver
    and the needy for a pair of sandals
    and selling the sweepings of the wheat.” (Amos 8:4-6)

Here, you had folks keeping the sabbath; they were following the law, not working on the day of rest. Unfortunately, they were like beasts lying in wait to pounce on their prey. Once the sabbath was over, they overcharged for grain and wheat, they lied and cheated to make extra money, and through all of that, they robbed the poor. 

In modern times, you could say they kept wages low while increasing prices so they could keep more profits for themselves. They weren’t breaking laws enough that you could really catch them, and by all outward appearances, they looked like fine, upstanding people, but they trampled the needy and brought ruin to the poor of the land. 

In our reading from Isaiah 56 today, we heard God calling people to “maintain justice, and do what is right,” and to “keep the sabbath, and [not] profane it.” As we saw in Amos, keeping the sabbath and maintaining justice are tied together for God. Doing religious practices right doesn’t matter if we don’t treat people with dignity and respect. Following religious rules to keep ourselves in God’s good graces may even count against us if we are adding to the hurt and harm in the world. 

Folks that oppress others and harm others tend to divide people up into categories like the worthy and the unworthy. These fine, upstanding people are worthy of honor and respect. These lowly schlebs, well, they’re not worthy of much of anything, are they? It’s easier to exploit people and oppress workers when you don’t see them as worthy. It’s easier not to care about the harm you are causing others when you don’t see them as worthy.

Jesus taught his disciples something about worthiness in his conversation with the Canaanite woman in the story we heard today. 

On the surface, we have Jesus telling this woman, who just wanted to have her child healed, that she was a dog and not worthy to have anything from him, especially not something as grand as healing of her child. That is decidedly different, however, from how Jesus usually treated women and how Jesus usually treated people who came to him asking for healing. Jesus usually gave honor and respect and chose to show mercy to people, relieving their suffering.

When the Canaanite woman shouted at Jesus to heal her daughter, he first ignored her, and his disciples asked him to send her away because she was bothering them. Rude. Talk about not seeing her as worthy, Jesus said that he was not sent for her kind of person, but only for the people of Israel. In other words, “You aren’t worthy.”

So, the woman decided to spar with Jesus. Since she wasn’t worthy, she knelt down before Jesus and asked again for Jesus to heal her daughter. At that point, Jesus called her a dog, once again, not worthy of him or his mercy. The woman came right back with “Even the dogs eat the crumbs under their master’s table.” 

That was a rather brilliant move on her part. I can see her getting angry and shouting at Jesus at this point. “I’m not a dog! How dare you call me a dog! My daughter is sick, and you need to heal her! You’re horrible! You ain’t no healer or good person! You’re the devil!” Well, he might have seen that like a dog barking angrily at someone, and Jesus could have been proven right, that she was just a dog, not worthy of him.

So, rather than take offence at Jesus calling her a dog, the woman basically said, “Ok, fine. I’m a dog, but I’m still a human being.” That revealed her dignity.

I’ve heard this referred to as sparing between the woman and Jesus. Perhaps he was sparing with her to teach his disciples a lesson? Perhaps she brought him up short. He had just said that what defiles us is not what our particular religious practices are, but what we do to one another, how we treat one another.

Well, Jesus wasn’t treating the woman well at first, and through their sparing, Jesus was shown to believe what he taught. He helped the woman out.

He also revealed her human dignity. Through their sparing, she didn’t deny being a dog, she just took his insult and turned it right back around. Even the dogs eat the crumbs. Again, “Ok, fine. I’m a dog, but I’m still a human being. You want to give me crumbs? I’ll take crumbs.”

That revealed her human dignity far more than if she had shouted back at him. Dogs bark and bite. She did not. She talked calmly and reasoned with Jesus. In admitting to being a dog, she showed that she was far from actually being a dog. In agreeing that she was a dog, her humanity was revealed.

That’s like Jesus’ teaching about turning the other cheek and not resisting an evil person. (Matthew 5:39) She didn’t resist his evil sounding words. She turned her cheek, offered herself the same insult again and exposed the inhumanity of calling her a dog in the first place. 

It really was brilliant, and I can see Jesus’ excitement. “Dude! She’s doing exactly what I taught!” I can also imagine the whole conversation between them being a way that Jesus took the opportunity to teach his disciples. “Here’s what turning the other cheek is all about, and here is what it means to treat people with dignity and respect.”

So, through all of that, her dignity was revealed and her suffering was relieved. Jesus showed that the way of God is not to some people worthy and some people unworthy. The way of God is not to practice religion and look good to others while oppressing workers, trampling the needy and bringing ruin to the poor of the land. No, the way of God is to care for all and to reveal the dignity and relieve the suffering of people some may consider to be unworthy.

Revealing dignity and relieving suffering is our way of life at Lord of the Streets. That’s our mission. “Reveal dignity and relieve suffering, through ministries and relationships with people facing homelessness.” As I said last week, that’s the mission for everyone who chooses to be a member of Lord of the Streets (and for everyone who chooses to be a partner and supporter of Lord of the Streets). That’s our mission in each of our lives, and that’s our mission as a church community. 

That mission is also how we can find faith and hope in today’s world. We strive to reveal one another’s dignity and to relieve one another’s suffering. That is the true life of our religion. Like Amos said, like Isaiah said, like Jesus said, revealing dignity and relieving suffering is how we show that we truly love God, that we live our religion. Recognizing all people as worthy of honor and respect, love and belonging, that’s how we find hope and faith in today’s world.

You Aren't Taking this Seriously Enough...and Don't Forget to Smile.

The Rev. Brad Sullivan
Lord of the Streets, Houston
July 19, 2026
Proper 11, A
Wisdom of Solomon 12:13, 16-19
Psalm 86:11-17
Matthew 13:24-30, 36-43

Did you notice that in Jesus’ parable of God’s kingdom here on earth, there was no separation between the righteous and the unrighteous? The church wasn’t separated from the world. The people of the church didn’t isolate themselves from those they thought were too sinful, or not good enough, or impure. When churches do try to isolate themselves from everyone else outside the church, they miss an essential piece of God’s kingdom here on earth. God’s kingdom is lived out among all of us together, the wheat and the weeds, the good and the bad, the righteous and the unrighteous. Welcome to Jesus’ parable of the weeds among the wheat.

Of course, you’ve also got to notice that the wheat and the weeds weren’t the ones separating each other out declaring who was righteous and who was unrighteous. That was done by angels at the end of the ages, and we know from other teachings of Jesus that Jesus will be the one who judges us as righteous or unrighteous. 

So, to anyone who has ever been told you aren’t good enough to belong to a church, or anyone who has been told you are too sinful to be able to be a part of a church, I present to you Jesus’ parable of the weeds among the wheat. We aren’t meant to separate out the unrighteous from the church and leave only the righteous people in the church. 

When we do, we end up with things like the Salem Witch Trials and the Spanish Inquisition; people die when we end up declaring “only the righteous may stay and the unrighteous must leave.” 

I think in modern times of so many gay kids who have been kicked out of their churches for being gay, and then kicked out of their families for being gay, and then ended up killing themselves because everyone they loved had rejected them and told them they were weeds, good for nothing but destruction, and of course there are countless others who have been rejected by various parts of the church for not being righteous enough. Jesus said that people’s lives were on the line when they tried to pull the weeds out from among the wheat, and we know from our lived experiences in the church that Jesus was right.

In addition to the sometimes life or death decisions of telling people they don’t belong in the church, we have the little problem that if you want to uproot someone and have them gone from the church, remember, there is probably someone else who feels the same way about you. So, as the church, we are meant to be the wheat and the weeds living together, and even though we do try to help each other in living in loving ways, in not harming each other so much, even though we may say things like, “No, you can’t shout and fight with people in the church,” we don’t declare who are the weeds and who are the wheat. We do get to say things like, “You need to go away for a while because of your behavior,” but we also get to say, “You can come back.”

Monty Python - No One Expects ths Spanish Inquisition

Of course, it is certainly easier to feel safe when we get to declare who’s in and who’s out. I’m safe from God’s judgement so long as I’m in, and I know I get to be in so long as they’re out. When we start making these determinations, however, we end up turning God into ourselves. So, let’s look at what scripture says about the God who judges us as wheat and weeds.

In the Wisdom of Solomon, we’ve got this image of God who judges justly and mildly, who gives hope through repentance for sins. We’ve also got this image in Matthew of God burning all evildoers and causes of sin in a furnace of fire. How do we reconcile these images of justice and mild justice, with repentance of sins, and burning fire? How can God have justice and mercy? How can God have judgment and forgiveness?

Usually in the church, we’ve come up with very clear, easily definable answers to these questions. Some have said God’s justice is for those who aren’t Christian (or the right kind of Christian), and God’s mercy is for those who are Christian (or the right kind of Christian). That’s kinda lovely, I guess. It certainly makes the math really easy. Unfortunately, if God’s justice is only for those other people, then we aren’t taking God’s justice seriously. If God’s mercy is only for us and those who believe just like us, then we aren’t taking God’s mercy seriously. This has been our challenge for around 1,700 years. 

Around that time, around 1700 years ago, much of the church fearfully decided to follow certainty in their beliefs about who gets God’s judgment and who gets God’s mercy. Perhaps unsurprisingly, much of the church decided that people who were a part of the church got the mercy and people who weren’t a part of the church got the judgment. They used grand theological concepts to support their fearful assurance of God’s mercy towards them, concepts like election and predestination, and none of that took God’s justice or mercy seriously because all of those things gave us assurance of salvation and gave them, those outside the church, assurance of damnation. 

What we hear from Jesus is more complicated. What if instead of easy answers with bows tied around them, we took seriously both God’s justice and God’s mercy for all people?

We all have sin, and we all do evil. So that puts us on the burned up side the Jesus’ parable. We also all have righteousness and love, so that puts us on the shining in God’s kingdom side of Jesus’ parable. So, rather that fearfully deciding who gets God’s punishment and who gets God’s mercy, how about we put our trust in the one who judges? 

Jesus will be our judge, the one who welcomes sinners and guides them into a new life. Jesus will be our judge, the one who has no time for our self-righteous judgments of others. Jesus will be our judge, the one who said, let not your sin keep you from approaching God, but rather come humbly before God and be healed.

If any think that because they believe in Jesus, they are now wheat, and any who do not believe in Jesus are pure weed, people who think that need to stop fooling themselves. We’re told in the Wisdom of Solomon that, “God’s strength is the source of righteousness.” That means we all have plenty of righteousness in us, of course we do. Sorry to Augustine and Calvin, who really liked the who’s in/who’s out theological systems, but we are not totally depraved with no goodness within us. 

Of course we have goodness within us! God made us and declared us very good! Sure, we screw up, but that doesn’t destroy all goodness within us. Adam and Eve in the Garden of Eden didn’t destroy all goodness within us, and passages of scripture which indicate that they did are misunderstood and read out of context. There is plenty that is good in all humans. There is lots of good in non-Christians, and as much as Augustine or Calvin may say that non-Christians’ good works are hated by God because they don’t believe in Jesus, scripture tells a different story. Heck, just not being an idiot tells a different story.

Jesus said that at the end of the age, he’ll talk to all the people throughout the earth, folks who believe in him and folks who don’t, and he’ll say to some of them, thanks y’all for being kind and loving towards others, when you did that them, you did it to me; welcome into God’s eternal kingdom. That’s in Matthew 25. The love they showed to others is greater even than whatever faith they may or may not have had. So it’s great if we believe in Jesus, but if we don’t have love of others, our faith is meaningless. That’s in 1 Corinthians 13. So, what does God really want from us? Justice. Mercy. Kindness. Caring for others. Walking humbly with God in our lives, and we all have that ability in us. That’s in pretty much all of the prophets.

So yeah, there’s a huge amount of goodness in all humans. 

There is also plenty that is pretty darn broken and harmful in all humans. Of course there is. We get hurt. We get traumatized, and our brains react in ways that harm others, who then get hurt and traumatized, and the whole cycle just keeps on going. We have goodness within us, and we have evil within us. Welcome to Jesus’ parable of the weeds among the wheat. 

So, what are we to do? We are to grow together. We are to love one another as best we can and seek to help one another heal. We are to trust in Jesus and seek strength and healing from him. 

Sometimes we do have to have someone go away for a while, but that is always meant for healing, with an invitation to return. What we don’t get to do is declare who are the weeds and who are the wheat. We don’t get to kick out those evil ones, assuming that we’re the righteous ones. The folks who did those things never had Jesus’ backing. In fact, what we find over and over in scripture is that the weeds the righteous kicked out were the one Jesus had mercy on. Welcome to Jesus’ parable of the weeds among the wheat.

Trusting God as Known and Unknown

The Rev. Brad Sullivan
Lord of the Streets, Houston
May 10, 2026
6 Easter, A
Acts 17:22-31
Psalm 66:7-18
John 14:15-21

When he was in Athens, Paul commended the Athenians for being very religious, and then he pointed out that there weren’t many gods over the earth, but one God who made all of humanity. Even if we pray “to an unknown god,” he told them, we are all praying to one God who made all. Rather than thinking that some of us are the children of one god, while others are the children of another god, we are all child of one God throughout the earth. 

The thought that there are different gods that we pray to is one of the reasons various tribes and nations fight with one another, because they all have their own gods whom they believe made them, and so they are better than those other people, made by another god who isn’t as good.

It’s harder to hate, and fight, and kill people who are children of the same God as you, harder to hate, and fight, and kill your brothers and sisters. So, Paul let the Athenians know that they were not children of a different god than the people of Israel. There was no coming conflict or fight between them. They were all brothers and sisters of one God.

I’d love to say that has been neatly cleared up in the couple thousand years since Paul spoke to the Athenians, but we all know it hasn’t been. People of different religions still fight with one another, and even though we may not actually believe that different gods made different people of different religions, we sure do act like it sometimes, don’t we?

Hell, we sometimes even act like people of different parts of Christianity were made by different gods. Some parts of the church try to take over or steal land and buildings from other parts of the church, and that’s here in the United States in the last 15 years. Some parts of the church say other parts of the church are going to Hell, because some parts of the church are so focused on how to avoid Hell when you die that they believe avoiding Hell is actually the point of the Gospel. It isn’t. That’s not salvation.

Salvation is coming to find that there actually is only one God who made all of us, that we actually are all children of the same God, brothers and sisters with one another.

Many have taken that Gospel and fearfully, pridefully turned it into something awful, “Believe in Jesus or go to Hell,” but that’s not the Gospel. 

God became human to share with us in every aspect of our lives, including our sin, which Jesus joined to God on the cross, and then God joined with us in death, and then God joined with us in new life after death. Nothing can separate us from God, and God calls all of us to repent, to turn from the ways that we harm one another and harm ourselves, God calls us to repent of those ways and instead follow ways of justice, peace, and love. Turn around and walk with God, and God will walk with you. God will even seek you out and call you to turn around and take a walk with him, and that’s everybody, not just those who claim the name of Christian, for we are all God’s children. That’s the Gospel. 

How could we possibly take the magnificent news that we are all God’s children and turn that into threats of eternal torture along with a “get out of torture free” card? How could we possibly take the magnificent news that God is loving, gracious, and forgiving, that God does forgive us of our sins and is constantly inviting us to turn around and walk again in ways of life, rather than in ways of death, how could we possibly take that good news and turn it into threats of eternal torture along with a “get out of torture free” card?

Well, somewhere along the line we got afraid. Paul said, “Repent for God has made a day on which all people will be judged.” Jesus talked about the day of judgment in which he would judge all people based on how we treat one another. As the church, we took sin and the day of judgment seriously, and we took the need for repentance seriously, but we got afraid about how exactly that works. Rather than simply trusting in God that God’s forgiveness works, trusting that God’s judgment is good, we began trying to define it, trying to assure ourselves that we are on the good end of God’s judgment. We gave ourselves various doctrine and dogma which defined one group as definitely forgiven an so other groups had to definitely not be forgiven because they are different than this group. So, we started having in-groups and out-groups. 

Those parts of the church don’t believe quite right, so they may not really be saved because they’re not really following Jesus. Well, no actually it’s these parts of the church that aren’t really gonna be saved because they aren’t believing quite right. 

Well, once those fights started, we ended up again each following a bit of a tribal god, rather than the God of all creation. Sure, each group believes in the God of all creation, but each group believes in a tribal way. That group doesn’t believe in the same God we do, even though we all believe in the same God. I doubt many Christian groups would actually say that other Christians believe in a different God, and yet in our fighting amongst different groups in the Church, we’ve reverted to tribalism.

I fall into that very trap, repeatedly. I talk and think about some parts of the church like they are not quite a part of the church. Some parts of the church and their beliefs in Jesus are so different than mine that I hardly recognize the Jesus they’re talking about; it certainly seems like a different God, but even so, however differently we believe about Jesus, however differently we believe about God, we are still all children of the one God of creation. 

Even those who call God by a different name, who worship a different named God, those who worship multiple gods, those who don’t worship God at all, what we here Paul reminding us is that there is one God over all of us and so we are all brothers and sisters, children of that one God. There’s something very beautiful about the inscription Paul noted on the Athenian shrine, “To an unknown god.” Yes, we know God because God has become known to us. God has been revealed to us as the human person of Jesus; God has been revealed to us through Torah; God has been revealed to us through the law and the prophets, and yet there is still a pretty huge amount of unknown to God. 

When we can admit there are aspects of God that are unknown, then we can more easily see others as also being children of that one known and yet unknown God. When we can trust in God, with the unknown parts of God, rather than trust in our small, fearfully comforting, exact definitions of God, then we can remember what Paul wrote in 1 Corinthians, “we are the Body of Christ and individually members of it.”

Not just those who believe similarly. We are all the Body of Christ and individually members of it, and we don’t get to say some parts of the church aren’t really parts of the church. That goes for the rest of humanity too, even those who are not part of the Church. We are members of one another, so when we spend our time and efforts condemning those who are different than we are, we truly are condemning ourselves. 

There is a day when all people will be judged, and they will be judged for how they treated one another. We will be judged for how we treat one another. How exactly will that judgment work? We don’t know. How exactly will God’s forgiveness through Jesus work? We don’t know. 

We’re not meant to know. We’re meant to trust. We’re meant to find that the ways of Jesus really do bring about greater justice, peace, and love in our lives, and so we’re meant to repent of ways we turn away from justice, peace, and love, and follow Jesus in ways that lead to justice, peace, and love. With repentance, cast all of your anger, hurt, and hatred on God, and let God heal you. 

For those you hate, give that hate to God. Pray that God will inflict all sorts of vengeance on them, like we hear in Psalm 137. After that, maybe the next day, pray that God will bless them, as we hear Jesus teaching in Matthew 5. In this way, we’re giving the truth of our pain and hurt over to God; we’re giving our righteous anger over to God. Then, we’re also recognizing the common humanity of all people. We’re repenting of the ways we harm others, and we’re seeking to follow in God’s ways. We don’t know where that will lead, and we’re not meant to. We’re meant to trust in God who is known and who is at the same time, unknown.

The Armalite Rifle Won’t Save You

The Rev. Brad Sullivan
Lord of the Streets, Houston
May 11, 2025
4 Easter, C
Revelation 7:9-17

Psalm 23
John 10:22-30

“Come on, Jesus, tell us if you’re the Messiah or not!?” That’s what the people wanted to know. “Are you the Messiah, or aren’t you, Jesus?” Jesus responded that he had already told them, and they did not believe. Part of why they didn’t believe is because they were looking for a different Messiah.

When the people asked Jesus about being the Messiah, it was during the festival of Dedication, in other words, Chanukah. Chanukah is the feast of the consecration of the altar, over 100 years before Jesus, after the Israelites drove out the Syrians who had desecrated the temple. Having in mind Israel’s military victory over the Syrians, people wanted to know if Jesus was going to drive out the Romans. 

Folks in Israel had been looking for a revolutionary leader who would overthrow the Roman Empire ever since they took over Israel. Jesus just wasn’t their guy. When Jesus was on trial, the crowd told Pilate to release Barabbas, the revolutionary leader, rather than Jesus. Then, a few decades after Jesus’ death and resurrection, the Jewish people actually had a revolution against Rome, and that revolution ended poorly for Israel and in fact destroyed Israel.

“Are you the Messiah?” The people asked. Yes, Jesus was telling them, but you won’t see me as the Messiah because you’re looking for the wrong Messiah. You’re looking for someone to lead you into war and bloodshed. You’re looking for someone to kill your enemies and rule over others in a kingdom of power and might, and that’s just not the Messiah I am.

If you want a warlord as your messiah, that’s fine, and you’ll have a warlord’s salvation. Death, destruction, violence, anger, strife, and fighting forevermore.

That is not the salvation Jesus brings.

Jesus’ salvation comes through love and justice, mercy and forgiveness. Jesus taught that we don’t need to fight and kill to wrest our peace and security from others. Instead, we can seek peace though our unity with God, and then work with God to save and shepherd the lives of those we love (and the lives of those we don’t love). With Jesus as our Messiah, we seek to live God’s kingdom of love and peace, knowing that we won’t fully achieve the love and peace we desire. We strive for justice, knowing that justice will not be complete in this life. We recognize that the peace of God means others will see us as enemy, and we will not seek to dominate or kill them. The peace we fully seek will only happen one day, in that time and place of God’s making where we all “will hunger no more, and thirst no more,” where the “Lamb…will be our shepherd, and he will guide us to springs of the water of life, and God will wipe away every tear from our eyes.”

We won’t get that full peace in this life, but we strive for it anyway, and we get glimpses of that peace throughout our lives. We get glimpses of the peace of God’s kingdom as we trust in Jesus and love and serve others as he loved and served us, following the voice of Jesus, our shepherd Messiah.

That’s a very different voice than the voice of the warlord Messiah. If, like some of the people talking to Jesus in our Gospel reading today, if we are listening for a warlord Messiah, then we won’t recognize the voice of Jesus. Listening for a warlord Messiah, we’ll want to conquer, rather than comfort; to subdue, rather than serve; to lecture, rather than love.

Listening for a warlord Messiah, you won’t hear my voice, Jesus tells us, because you’re looking for the wrong Messiah.

I think of churches full of people who brought their Armalite Rifles, AR-15s, to church so they could have a service of blessing for their rifles. Ok, so that’s kinda nuts, and it makes me ask, who is the Messiah for such people? I suppose to be fair, just before Jesus was arrested, Jesus did tell his disciples to gather up some swords. I’ve even heard that said as a reason why Christians should be armed and ready to kill.

Of course that’s a misreading of scripture and ignoring half of the story. In Luke 22, Jesus did tell his disciples to get some swords. Then he told them why. It was so the scripture would be fulfilled, that he would be counted among transgressors. Jesus had no intention for his disciples to use the swords. Peter tried to when Jesus was arrested, and Jesus immediately told him and the rest of them to put their swords down.

I like to think that people who read Luke 22 and think we are supposed to get guns and be ready to kill are not intentionally misreading scripture, but that they are faithfully misreading scripture. I like to think that their reading is simply tainted by nationalistic fervor and a strong gun culture in America. When having a gun becomes synonymous with being a Christian, and being a red-blooded, gun-loving American becomes part of what it means to be a Christian, then we have mistaken Jesus for Barabbas, replaced the shepherd with the warlord.

Even without bringing guns to church for God to bless them, we still may end up following a warrior, rather than a shepherd. In the small, everyday battles of our lives, who do we follow, the warlord or the shepherd? When we come to church seeking blessing, do we intend to change our ways so that we may be blessed in order to bless others? In the words of one of our Eucharistic prayers, do we come to church “for solace only, and not for strength; for pardon only, and not for renewal?”

Looking to Jesus and hearing his voice, we get to follow Jesus as our shepherd, and we are called, as his sheep, to serve as fellow shepherds. We are called to care for others, and not just those we think are worthy, not just those we think are part of Jesus’ flock. See, the warlord tells us to create and ingroup and an outgroup. The warlord tells us to care for the ingroup and to keep the outgroup away.

The shepherd says, “Feed my sheep,” and the shepherd also says, “I have other sheep that do not belong to this flock.” We may think someone doesn’t belong, but that’s thinking like the warlord. Jesus said, “one shepherd and one flock.”

As Jesus’ sheep, called to live as shepherds, we are called to seek and serve Christ in all persons. We are called to strive for justice and peace and respect the dignity of every human being. The warlord doesn’t do that, and the warlord’s salvation comes in this life only, a salvation of death, destruction, violence, anger, strife, and fighting forevermore.

Jesus is the Messiah, because Jesus is a shepherd, calling us to live as shepherds, bearing one another’s burdens and caring for one another. Jesus’ salvation comes in this life and the next, in this life because we help to save each other from hell on earth, and in the next life because we will live with Jesus in that place where “we will hunger no more, and thirst no more; where the sun will not strike us, nor any scorching heat; for the Lamb at the center of the throne will be our shepherd, and he will guide us to springs of the water of life, and God will wipe away every tear from our eyes.”

New Heavens & A New Earth: Some Beautiful Nonsense

The Rev. Brad Sullivan
Lord of the Streets, Houston
April 20, 2025
Easter Sunday, C
Isaiah 65:17-25
Psalm 118:1-2, 14-24
Luke 24:1-12

“I am about to create new heavens and a new earth,” God said in Isaiah 65. “Be glad and rejoice forever.” Jesus was raised from the dead, and we saw something of this new heavens and new earth. Life that is not ended in death. Death that has lost its terror because death has become a gateway from life to life. Such is the new heavens and the new earth that God promises and gives us a glimpse of on Easter, with Jesus’ resurrection.

To some, it may sound like nonsense. Sometimes even to me it sounds like nonsense, except that God creating something new is the story throughout scripture, a story of hope. New heavens and a new earth sounds like hope, hope rooted in God’s creative love for us and for all that God has made. “Behold,” Jesus says in Revelation 21:5, “Behold, I am making all things new.” 

So, the new heavens and the new earth are what God has in mind for humanity, which sounds amazing. The idea of a new heavens and a new earth is captivating for humanity, so much so that we have countless sci-fi films about living on other planets and what the mysteries of the galaxies may hold. We’ve been to the moon, sent a probe out beyond our solar system, and we’ve had robots land on Mars so we can explore the mysteries of our neighboring planet. 

Now, we even have talk of people colonizing Mars. There are ideas of setting up bases where people can live, and there are even ideas of eventually terraforming the planet to make it habitable for people. Those are the dreams of some of humanity, that our new heavens and new earth will be the red planet. Ok, on the one hand, that sounds really, really cool: making a whole new planet where people can live and getting to travel there on a spaceship. That’s like all of the coolest sci-fi movies. 

On the other hand, however, colonizing Mars as a new planet for humanity to live on, sounds like nonsense to me, not because it’s not possible. I’m sure it’s possible to colonize a dead planet and make it habitable for humans. I mean, we live in Houston where we have about one and three-quarters seasons throughout the year, so I figure we can make just about any place habitable. 

The idea of making Mars a new earth for humanity sounds like nonsense to me because we’re already wrecking the earth we’ve got. The idea that after the Earth is wrecked, humanity will have another place to go, a new paradise for humanity that we’ve created on Mars, nonsense. That truly does sound like science fiction. Colonizing Mars is nonsense because of the almost certain reality that the only people who would get to go to this new earth, this new paradise, are the extremely rich and those with skills necessary for them to survive. 

That’s how things tend to work on this earth already. The extremely wealthy have more than they need for many lifetimes, while in the same economy, others work hard, remain in poverty, and become homeless. So, humanity’s idea of a new heaven and new earth is probably gonna follow the same pattern.

God making a new heaven and a new earth, however, means God is making something truly different. Some rabbis understood this new heaven and new earth to mean that God was bringing about a new social and world order: new rulers in the heavens, new rulers on earth, rulers who would follow in the ways of justice, mercy, and love. 

We seem to have had a taste of that in the early church, a new order with new leaders. The first apostles in the church, the first people Jesus appeared to after his resurrection, were women. “Mary Magdalene, Joanna, Mary the mother of James, and the other women with them” were the first apostles in the church, and they went to the male disciples of Jesus and told them that Jesus had been raised from the dead. A new way, with women as the first apostles and the men becoming apostles too, although, when the men heard what the Mary and apostles had to say, their “words seemed to them an idle tale, and they did not believe them.” 

Now, that part sounds less like new heavens and a new earth and more just like the status quo, but things were different for a while. There were early churches that were led by women, and in the earliest days of the church, we did see people living together in harmony, caring for one another, not seeing the privileged as blessed and the poor as burdens. For a while, there was something new in the church. It didn’t last, but it was a taste, a taste of things to come. 

Jesus rose from the grave as a promise to us all that life does not end in death, but there is new life after death. There is something new, something beautiful, something truly to hope for, and not just for the rich and powerful among humanity. God’s new heavens and new earth are something truly new, truly different, where justice, mercy, and love truly are the ways we live. That new heavens and new earth of justice, mercy, and love, that is the resurrection life that Jesus promised us when he was raised from the tomb. 

God became human as Jesus of Nazareth. He preached justice, mercy, and love. He healed people and lived justice, mercy, and love. Because of that humanity decided we needed to kill him, and as we did, Jesus said, “Father, forgive them.” When God became human, we killed him, and God said, “I forgive you,” and I am going to show you the beginning of a new heavens and a new earth.

I realize that like colonizing Mars, that may sound like nonsense, because it’s hard to wrap our minds around, but a friend of mine named Carrie wrote, “even if you will never be able to wrap your mind around the Resurrection, Easter is the promise that impossibly good things can happen after (and even in the midst of) terribly bad things. Terribly bad things are happening…right now, everywhere. We do nonsensical things like dye chicken eggs that somehow are associated with a rabbit. None of these things make sense, but neither does Easter. The world is completely upside down right now. [We] could use the promise of some nonsense that maybe, every valley will be exalted and every mountain and hill made low,” that there will be new heavens and a new earth, a new life that will never end, a life of justice, mercy, and love. 

Rather than what the market demands, choose justice, mercy, love, and transformation.

The Rev. Brad Sullivan

Lord of the Streets, Houston

February 9, 2025

5 Epiphany, C

Isaiah 6:1-8, [9-13]

Psalm 138

Luke 5:1-11

Title

“From now on, you’ll be fishing for people,” Jesus told his first disciples. This has been interpreted by many as Jesus’ call for his disciples to be evangelists, sharing the good news of Jesus and getting folks to become Jesus’ disciples. So, I’m supposed to preach about how we’re all supposed to go out and be good evangelists and get people to believe in Jesus. 

When I’ve heard people talk about this kind of fish for people evangelism, the message that I’ve heard that people are to share often has very little to do with this life and has a whole lot to do with life after we die. So, there are often thinly veiled threats of God’s punishment or not veiled at all threats of God’s punishment, along with a get out of punishment free, Jesus card. Believe in Jesus. You just gotta believe. The whole thing is often kind of confused and leads to believers whose faith may be in Jesus, but whose lives are not transformed. 

It kinda follows the movies I’ve seen about Jesus where his disciples get so excited about fishing for people that they go around talking about the good news, and how great it is because of the good news, and y’all should believe because of the good news. There’s never really any explanation as to what the good news is, and audience members who haven’t been raised in the church are left wondering what in the world they were talking about. 

I find that a lot of our “fish for people” evangelism is equally confused, people feeling like they have to tell folks about Jesus to get them saved, but in that conversation, the actual person with an actual life is irrelevant. “You gotta get saved.” “But what about what’s going on in my life right now?” “You gotta get saved.”

So, that’s definitely one interpretation of what Jesus meant by “you’ll be fishing for people,” but I read a different interpretation last week which is fantastic and actually makes sense with the rest of Luke’s Gospel and the prophets that came before. “Fish for people” was an image used in Jeremiah, and Amos, and other prophets calling for justice, for an end to oppression, and for turning back to God’s ways of loving and caring for one another. 

In Jeremiah 16:16-17 God says he is sending fishermen to catch those who are not following God’s ways, who are following idols and violence. In Amos 4:1-2, God says those who oppress the poor and crush the needy will be taken away with fish-hooks. In light of Jeremiah and Amos, it sounds like Jesus was sending his disciples to call out oppression and to serve and heal the needy who were being crushed by the powerful.

Jesus sending his disciples to fish for people by working to help the poor and needy, and striving against oppression, that follows all that had come before in Luke’s Gospel. What did Mary sing when she was pregnant with Jesus? I’ll give you a hint: it wasn’t, “My son is going to be a get out of Hell free card with little or no impact on this life.” Mary’s song said, “[God] scattered the proud in the thoughts of their hearts. He has brought down the powerful from their thrones, and lifted up the lowly; he has filled the hungry with good things, and sent the rich away empty.” Justice and mercy were the themes of Mary’s song. 

For centuries, the prophets had been preaching justice and mercy. “Do justice, love mercy, and walk humbly with God.” (Micah 6:8) “I desire mercy, not sacrifice.” (Hosea 6:6) “Learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow.” (Isaiah 1:17) Then, when John the Baptist was proclaiming his baptism of repentance for the forgiveness of sins, people asked him what they should do, and he told them to live lives of justice and mercy. 

So, when Jesus told his disciples, I’m going to have you fish for people, he was telling them, we are going to work for justice and mercy, and by working for justice and mercy, we are going to draw people closer to God and one another. We are going to live lives of love and transform people’s lives by how we care for them. We are going to transform people’s lives, and we teach others to do the same.

That work of justice and mercy, that work of love and transformation was for everyone, those who were wealthy and those who were poor. In one parable Jesus told, a wealthy man showed mercy, and a poor man did not, and the poor man was not let off the hook (or the fish-hook) just because he was poor. 

Justice and mercy, love and transformation, that’s God’s will for our lives. That’s always been God’s will for our lives. We see this in the earliest parts of scripture and when God formed the people of Israel and gave them the law. One law God gave was about gleaning. Gleaning was a practice in ancient Israel in which large landowners, farmers, would not take in all of the harvest. They would intentionally leave some of the grain, leave some of the fruits or vegetables out in the fields, so that the poor among them could come and take what had been left.

In other words, the wealthy intentionally took less than they could for themselves so that others might have enough.

If we look at modern-day gleaning, we could look at the owners of businesses and the executives of businesses. Owners are the shareholders, and they want to get as much as they can get from the profits of the company. Executives try to keep shareholders happy by earning as much profit as they can to give as much as possible to the shareholders. The executives also end up getting as much as they can in their salaries. The market demands that executives get huge salaries, because if one company didn’t pay as much, then another would pay more, and they’d get the best executives. So, salaries keep going up as companies compete for the best people.

Executives and shareholders get as much as they can out of the business, and folks on the bottom have not enough or barely enough to live on. That goes completely against the Biblical demands for justice and against the concept of gleaning. Modern-day gleaning would look like shareholders and executives intentionally giving themselves less than they could get so that those at the bottom could have more.

That’s the kind of thing Jesus and his disciples might preach when they went around fishing for people. For those at the top, you don’t need to take as much as you can for yourself, regardless of what the market demands. Choose to take less than you can, so that those at the bottom can have more and won’t be weeks away from eviction at any moment. 

Rather than choosing what the market demands, choose justice, mercy, love, and transformation. I think that’s what Jesus and his disciples would preach as they went fishing for people, and Jesus and his disciples would preach that message to all of us, not just to the wealthy. Even those with very little can oppress others. 

God, who created all that is, has been teaching us this for millennia. Choose justice, mercy, and love, rather than oppression. God knows how hard that can be for us, and so God became human. God became human to join with us in our oppression, both when we are oppressors and when we are being oppressed. God joined with us to strive with us and to help transform our lives. From lives of oppression to lives of justice, mercy, and love, God strives with us, joining us together with God and one another so that our lives might be transformed. That sounds like good news. Fish for people. Choose justice, mercy, and love, and allow Jesus to transform our lives.

All People Are of Infinite Value to God. Nations, Not So Much.

The Rev. Brad Sullivan
Lord of the Streets
July 21, 2024
Proper 11, B
Jeremiah 23:1-6
Psalm 23
Mark 6:30-34, 53-56

 

When Jesus saw a great crowd, hungry for his teaching, he taught them because he had compassion on them. When people heard that Jesus was near, they brought to him those who were sick and in need so that he would heal them. Jesus spent a huge amount of his time healing people, teaching people, sometimes in crowds like we heard today, and sometimes with individuals, like we also heard today.

The Jesus revolution, the world-healing movement of Jesus was lived through healing and teaching people. He taught people to came to him and wanted to hear what he had to say, and he healed people who came to him and wanted to be healed.

Jesus didn’t topple King Herod’s corrupt government. Jesus didn’t raise armies to destroy the oppressive nation of Rome. Jesus changed the world through the lives of people. Jesus truly loved and cared for people, and his desire for us, his teaching to us, was that we would do the same.

This is in stark contrast to King Herod whom we heard about last week and the ancient kings of Israel who had led them so poorly. The ancient kings amassed great wealth for themselves, partly to show power and strength to other nations. The ancient kings dealt unjustly with the people. They cared for those with wealth, power, and influence to increase their own wealth, power, and influence, and at the same time they ignored and worsened the plights of those with less, those who seemed unimportant in their eyes.

Herod did the same. As king of an occupied nation, semi-autonomous, kinda, he was supposed to be leading his people according to the ways of God, but he was trying to keep Rome happy and keep the people from rising up against Rome. He of course, then had his courtiers and officials to placate, his influence to maintain, so, John peacefully spoke out against the crown, he had him beheaded on the whim of a young alluring girl and her mom. Amidst so many powerful forces and the pressure of everything weighing on him, Herod led his people further down the path of destruction, dealing in the same injustice and oppression of the kings before him. Herod cared for those with wealth, power, and influence and ignored and worsened the plights of those with less, those who seemed unimportant in his eyes.

I’d say there’s still plenty of that going on today in plenty of places, with plenty of rulers and leaders. Now, I’d guess that folks all along the political spectrum could hear my words and think I’m preaching against the particular politicians or candidates they don’t like.

I’m not.

I’m not preaching for or against governmental powers. They all have their place in seeking justice and wellbeing for all, but when I look for how to truly love and care for people, I don’t look to our government because Jesus didn’t set up our government to live out God’s mission in the world. For Jesus, shepherding the people wasn’t about setting up his new dynasty on the throne. Jesus shepherding the people was about caring for all people, poor and rich, exalted and lowly. Jesus’ way was to love and care for others, not to increase his power to impose his will in the world.

Jesus saw Rome as an occupying nation over Israel. He knew Rome was going to overtake and destroy Israel, and he let it happen. Jesus didn’t lead his people into an armed revolt against Rome. He didn’t sacrifice others’ lives to make the nation secure. Jesus cared for the lives of those who were there. Whether Israel was its own nation, or whether they were oppressed by Rome, or even if they were destroyed by Rome with the people of Israel scattered, Jesus cared for the people in the same way.

Rather than bring about some greater good for “the nation” by sacrificing the lives of the people, Jesus let destruction happen to the nation, choosing instead to love and care for people, not treat them as tools for his purposes.

Amidst Rome rising up and threatening to destroy Israel, Jesus’ way of healing and teaching folks may seem a bit small and unimportant. Shouldn’t he have made the

nation great? Well, trying to make the nation great was certainly the way of the previous kings, but that wasn’t the way of God. Nation will rise against nation, God taught, and in the midst of nations rising and falling, God’s way for us is to love and care for one another. It may seem insignificant, but the key is that all people, each person, are of infinite value to God. Nations, not so much.

Great tumultuous upheavals are going to happen. We’re not going to prevent such things. God hasn’t taught us to. In the midst of great upheaval, God has taught us to love one another.

Late Archbishop of Canterbury Arthur Michael Ramsey wrote,  

Amidst the vast scene of the world’s problems and tragedies you may feel that your own ministry seems so small, so insignificant, so concerned with the trivial. What a tiny difference it can make to the world that you should run a youth club, or preach to a few people in a church, or visit families with seemingly small result. But consider: the glory of Christianity is its claim that small things really matter and that the small company, the very few, the one man, the one woman, the one child are of infinite worth to God. Consider our Lord himself. Amidst a vast world with its vast empires and vast events and tragedies our Lord devoted himself to individual men and women, often giving hours and time to the very few or to the one man or woman.

Loving one another is how we can bring about change in the world. If we set our minds on bringing about some greater good, but sacrifice loving and caring for individuals to bring those greater goods about, then we’re following the ways of Herod and the kings of old. Preaching, teaching, forcing change without genuine love for the people involved is to scatter God’s flock, to drive them away. The way of Jesus is to love and care for others. No good that we’re trying to achieve can come at the expense of people. Jesus showed us that in the infinite value he placed on each person whom he taught, the infinite value he placed on each person he healed, the infinite value he placed on each person he just had a conversation or a meal with.

No act of love or caring that we give to another is every too small to matter. Even the smallest act of love that we give can be the greatest thing in the world.

We Don’t Have to Live That Way

The Rev. Brad Sullivan
Lord of the Streets
July 14, 2024
Proper 10, B
Amos 7:7-15
Psalm 85:8-13
Mark 6:14-29

King Herod had a right rough time of it, didn’t he? He was king of an occupied nation; semi-autonomous, kinda; and he was supposed to be leading his people according to the ways of God, even as he was trying to keep Rome happy and the people from rising up against Rome. He of course, then had his courtiers and officials to placate, his influence to maintain, all of which was meant to help him lead his people well according to the ways of God…giving Herod the benefit of the doubt.

With the pressure of all of those forces upon him, Herod seemed to be straying a bit from the ways of God. He wasn’t supposed to have married his brother’s wife, but hey, he was king. He had a lot of pressures on him. He had to be given some slack with such a big job. Then, when his wife wanted John imprisoned, well, he had to go along with what she wanted. He couldn’t have a split in his royal household, could he? How would that look to Rome and to his courtiers and officials? So then finally, when he gave his oath to Herodias’ daughter for anything she wanted and she asked for John’s head, how could he refuse? He had the pressures of all of these forces weighing on him, and John was, after all, just one weirdo, poor-boy prophet with no power or stature to compete with the powerful people of influence all around Herod. 

So, he had John executed for peacefully speaking out against the crown, beheaded on the whim of a young alluring girl and her mom. Trying to lead his people well, amidst so many powerful forces and the pressure of everything weighing on him, he led his people further down the path of destruction, going ever further from the ways of God in order to keep his people free to follow the ways of God. Oddly enough, God wasn’t particularly fond of that approach.

As with kings hundreds of years before him, God wasn’t overly fond of the powerful oppressing the week for the sake of some perceived greater good. If only Herod could keep the powerful and influential happy with him, then he’d have power enough to do the right things for Israel. Rather than be a light to those powerful and influential people, showing them a better way, and maybe disappointing them, however, Herod chose injustice and oppression. 

In the days of the prophet Amos, kings of Israel had been doing the same thing, and God had had enough of it then too. Amos starts with God’s indictments against. The nations around Israel, followed by an indictment against Israel herself, for the injustice and oppression she had been living. We heard part of God’s words against Israel for her injustice through the prophet Amos today. “See, I am setting a plumb line in the midst of my people Israel; I will never again pass them by; the high places of Isaac shall be made desolate, and the sanctuaries of Israel shall be laid waste, and I will rise against the house of Jeroboam with the sword.”

The king and the priest weren’t real thrilled with hearing that, and they threatened Amos. John wasn’t the first prophet who was condemned for speaking out against the injustices and atrocities of people in power, and Herod wasn’t the first leader to bow to the pressure upon him and do terrible things. He certainly wasn’t the last.

So, what about us and our lives? I think most of us could find plenty of leaders and rulers nowadays and apply this lesson to them. We could find all sorts of Herods doing all sorts of terrible things, turning away from the ways of God and following the ways of injustice, oppression, and bowing to pressures all around. I’d further guess that folks all along the political spectrum could hear my words thus far and think I’m preaching against the particular politicians or candidates they don’t like. 

I’m not. 

I’m not preaching for or against our governmental powers. They all have their place in seeking justice and wellbeing for all, but when I look for how to heal damage from the Herods in our world beheading the John the Baptists in our world, I don’t look to our government because Jesus didn’t set up our government to live out God’s mission in the world. Jesus set up his church to live out God’s mission. 

Jesus sent the Holy Spirit to us and to all of God’s church to live out God’s mission of justice, peace, reconciliation, and love. 

The work is ours to do with God’s help. Our challenges in doing the work are many. The pressures on us all are many. Families to care for. Jobs. Places to live. Much to lose. Friends and co-workers, family, neighbors, whom we want to keep good relationships with, and living out the work of God’s mission of justice, peace, reconciliation, and love can have challenges for all of that.

Heck, I offered a prayer on Facebook last night, which I almost never do. At this point, I tend to reserve Facebook for the proverbial cat videos, just offering something lighthearted and fun. After the assassination attempt on former president Trump last night, I offered prayers for him, giving thanks that he was ok, prayers for all who were keeping people safe, prayers for those who had died, and even prayers for the shooter. Prayers for peace, for love, and for healing. 

I got one comment on the prayer, which noted that I hadn’t offered prayers after the hurricane and other recent events, and so I was turning Trump into an idol. Now, I understand what he was saying. There’s a lot of folks who seem to think that if their candidate doesn’t win, the world will crumble. That’s not why I was offering that prayer. It was not about supporting Trump or not supporting Trump. I offered the prayer because I wanted to help lead people in prayer, particularly with so much anger and animosity in the nation today.

When I offered that prayer, I wasn’t turning Trump into an idol. In fact, the man who tried to kill Trump turned himself into an idol. The gunman had pressure on him. He apparently thought a Trump presidency wouldn’t be good, and he felt the pressure of that so intensely, that he went Herod’s route. He felt the world would be terrible if it didn’t go the way he knew was right, and so he decided to force his way on the world. It's not his world. It wasn’t Herod’s world. It’s not any of our world.

Whoever wins the presidency, I’m pretty sure it’s still gonna be God’s world. Our faith is in God, not in any presidential candidate, not in any government, and certainly not in ourselves to force our will and our way onto the world. That would be to turn ourselves into idols, which is what Herod did.

Faced with pressures from Rome, pressures from his own people, pressures from his family, pressures from his officers and courtiers, Herod decided to kill a man so that he could keep his own power and influence to try to make as much of the world go the way he wanted as possible. 

Where do we find good news in this story of Herod’s self-idolatry? We find good news in Herod being a dark, opposite reflection of the good news. We realize, we don’t have to live as Herod lived. 

We look to Jesus who chose not to force his will on the world. With the pressure of Rome threatening Israel, Jesus chose not to start an insurrection. He knew Rome was going to destroy the nation of Israel, and he let it happen. He’d been offered power over all of the nations of the world in his temptation by Satan in the wilderness, and Jesus turned that power down. He wasn’t going to force his way on the world through violence, and destruction, injustice, and oppression. 

Jesus chose instead to live the way of love, the way of justice, mercy, peace, and reconciliation. Jesus worked to invite and influence as many people as he could to join him in living the way of love, in living the way of justice, mercy, peace, and reconciliation. His faith wasn’t in Rome or any governmental power. His faith was in God and the ways of love that are God.

For us, our faith is not in any governmental power. Fearful as many are, fearful as some of us may be, that the country is going to hell in a handbasket or that if one person or another gets elected that the country will go to hell in a handbasket, we don’t have to bow to that fear and those pressures as Herod did. We don’t have to make ourselves into idols.

We can instead follow the way of Jesus. We can accept that the wrong people just may get elected. We can accept that terrible things may happen to institutions that we love. Our faith in not in those institutions, and it isn’t our world to force our will upon. We are not God. Our faith is not in ourselves and our own power. Our faith is in God, and we get to live the ways of God, the way of love, of justice, mercy, peace, and reconciliation. 

Being born of water, we become like water.

The Rev. Brad Sullivan
Lord of the Streets
May 26, 2024
Trinity Sunday, Year B
Romans 8:12-17
Psalm 29
John 3:1-17

 

The writer of the Tao Te Ching, Lao Tsu, is quoted as saying, “water is fluid, soft, and yielding. But water will wear away rock, which is rigid and cannot yield.” As best I can tell, that quote is actually a couple ideas from the Tao put together, and the teaching holds simple truth. Water yields if you try to push it, moves around you if you jump into it, and yet, given time, water can wear away enough rock to form the Grand Canyon.

So, the teaching that “water is fluid, soft, and yielding. But water will wear away rock which is rigid and cannot yield,” is meant to tell us to be like water. Water moves around obstacles in its way and still gets to where it’s going. Water flows into the deep places of life where other things cannot go, and water gives life.

If we can yield like water, then we can move around the obstacles in our lives without constantly fighting them. Flowing like water, without constantly trying to force our own way in the world, we find peace in the deep places of our lives, and if we can yield and flow, finding peace in God, then we will give life and love to the world.

Now, I am almost certain that Jesus did not have Lao Tsu’s teaching in mind when he said, “no one can enter the kingdom of God without being born of water and Spirit.” Jesus was talking about baptism when he talked about being born of water.

In baptism, there is a cleansing, a putting away of life lived according to one’s own way, trusting in oneself. There is instead, in Baptism, a trusting in God, living life according to that trust in God. There is a giving up of one’s own way and one’s own will, and there is a submission to God’s way and God’s will. That means we interact with the world differently.

Being born of water, we become like water. Accepting that the world is God’s and now ours, and putting our faith and trust in God, rather than in ourselves, we flow like water, without constantly trying to force our own way in the world. We find peace with God’s presence in the deep places of our lives. We yield to the flow of God’s love and give life and love to the world. Being born of water, we become “fluid, soft, and yielding, able to wear away that which is rigid and cannot yield.”

Being born of water and yielding to God, accepting life as it is, rather than we would force it to be, we are born of the Spirit, born of God’s Spirit. Now, this is not just some generic spirit thing. We believe in God’s Holy Spirit, who, along with the Father and the Son, is one God. We believe in this God who is a relationship of persons, three persons bound together so perfectly in love that they are one.

The Spirit of this three-person one-God is the Spirit of God that moved over the water of the Earth in creation, the Spirit of God that carried the Word of God through the prophets, the Spirit of God which the Word of God sent forth upon the Church at Pentecost. The same Spirit of God which blows and moves throughout all creation is the Spirit in which we are born.

Being born of the Spirit, we then become like Spirit, as Jesus said, “The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” When we are born of the Spirit, we live according to God’s will, rather than our own, which means we don’t force our will on others. We also don’t force what we believe to be God’s will on others. We live according to God’s will like water, or wind, fluid, soft, and yielding. We live God’s will and allow that to influence others over time, as water to a rock.

Living as water or wind, what gradual influence do we have in the lives of those around us? Well, if we are born of the Spirit and live according to the Spirit, then our influence would be by the Gifts of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. That is what we would bring to the world.

Have you ever seen someone remain in control and even at peace in a situation that was awful and kinda nuts. Rather than making things worse and adding even more anger to a situation, they have brought peace, patience, and kindness to that situation, you’ve been left wondering how in world they did that. I’d say it was the gifts of the Spirit and the Spirit of God leading to God’s will in the world.

So, what is God’s will in the world? God’s will for us is to “do justice, to love mercy, and to walk humbly with God,” from Micah 6:8. God’s will for us is that we would “love one another,” from John 13:34. God’s will for us is that we would “put away…bitterness and wrath and anger and wrangling and slander, together with all malice, and be kind to one another, tender-hearted, forgiving one another, as God in Christ has forgiven [us],” from Ephesians 4:31-32.

Justice, mercy, love. When we see injustice, vengeance, and hatred, God’s Spirit leads us to bring justice, mercy, and love into those places. We cannot and do not, however, do this on our own. On our own steam, we tend to want to force the justice, mercy, and love, and when we try to force justice, mercy, and love violence and control of others, we end up bringing wrath, anger, and malice instead.

We bring justice, mercy, and love like water to a rock, changing it over time, doing only the part that God has for us to do. We do this work together with God’s Spirit, trusting not in earthly powers or authorities, or do we really think any political party through our government is going to bring about justice, mercy, and love? Do we really think any business or human institution is going to bring about justice, mercy, and love?

Governments, businesses, institutions, they can all do some good, sure, but that is not where our faith lies. In bringing justice, mercy, and love into the world, our faith lies in God who is Father, Son, and Holy Spirit. In bringing justice, mercy, and love into the world, our faith lies in God’s Spirit to guide us together into living justice, living mercy and living love. We strive, each of us in our own ways, guided and strengthened by God’s Spirit to bringing justice, mercy, and love into the world through how we live. Then, we influence others as we go to live according to same justice, mercy, and love of the Spirit of God.

Slowly, over time, trusting in God’s Spirt, God’s will, and God’s ways, we are called to be born of water and the Spirit, trusting not in our own flesh to force our way in the world. Born of water and the Spirit we are called to become like water which is “fluid, soft, and yielding, and yet will wear away rock.”