The Adventurous Lectionary – Second Sunday after the Epiphany – January 14, 2018
Psalm 139:1-6, 13-18
I Corinthians 6:12-20
There is a good deal of wisdom in congregational humor. There is a bittersweet joke circulated among members of my denomination, the United Church of Christ. When we proclaim in the spirit of one of our key statements that “God is still speaking,” usually someone responds with a bit of irony, “But is anyone listening?” As members of a rationally-oriented denomination, oriented toward social action like many other mainstream denominations, we are suspicious about mystical experiences and spiritual practices, despite the fact that all the great religions began with experiencing God.
Today’s scriptures focus on listening for the voice of God and God’s movements within our lives. God is constantly speaking in our lives through insights, encounters, hunches, dreams, bursts of energy, and inspirational thoughts. Our calling is to listen to the many voices of God, often hidden in everyday experience, and then follow God’s guidance, shaping our encounters with God in our own unique ways.
Young Samuel hears a voice in the night. He assumes that it’s the voice of his mentor, the priest Eli. Eli, however, tells Samuel to listen for another’s voice, the voice of the Holy One of Israel. The third time Samuel hears the voice whispering in the darkness, Samuel responds, “Speak, God, your servant is listening.” Samuel’s response serves as a model for our own spiritual formation. In the midst of our busyness and self-interest, our daily prayers should include a plea that we listen God’s whisperings in our lives. Our prayer is answered by our willingness to pause and be still to heighten our awareness of divine wisdom.
Because divine providence is profoundly concrete and historical, listening for God’s voice is also profoundly concrete. God’s creative presence in our lives is related to God’s awareness of our lives. This is central to the reading from Psalm 139. “Search me and know me,” the Psalmist prays. We are known completely by God. Everything we do matters to God. God’s knowledge is grounded in love, like a good parent or grandparent and her or his child. God’s awareness and God’s creativity are one graceful movement. God has moved through our lives at the cellular and spiritual levels form the moment of conception. Nothing is too small or large for divine awareness and activity. To be known by God is to discover oneself as loved by God. We discover that in spite of our sin, we are accepted by God and the object of divine inspiration.
God’s knowledge of us is not threatening, but enlightening and transforming.
The words of I Corinthians 6 combine ethics, anthropology, and theology. In the wake of Christmas, there is an incarnational element in this scripture. The incarnation proclaims the dignity of the physical world and the goodness of our bodies. Wherever God dwells is holy. Accordingly, our bodies are the temple of God’s spirit. They are a shrine of divine creative wisdom. Accordingly, our embodiment has moral implications. The body is inspired, and the spirit embodied. Indeed, our bodies are heavenly, and should be treated with honor and respect. The bodies of others matter, too. Fornication, that is, meaningless or coercive sexual relations, objectifies others as well as us. Sexual immorality fails to see the spiritual wholeness of each person, including us.Today, the ethical implications of the body as God’s temple go beyond sexuality; they include economics and the justice system. We cannot separate cells and souls. Do we care for the bodies of others by insuring that they have sufficient food, shelter, and safety to fully incarnate the divine image? Do we care for our own bodies by healthy eating, Sabbath keeping, centering meditation, and appropriate exercise? Do we speak out against sexual misconduct or advertising that reduces persons to bodies and consumers? As T.S. Eliot counsels in “For the Time Being,” we are to love God in the world of the flesh, our own flesh and the flesh of others.
Do we care for the bodies, the whole persons, of others by welcoming immigrant children, practicing restraint in police responses to black youth, insuring that homeless children find homes and good food, and elders’ bodies are touched lovingly? Do we care for “dreamer” children and their families? Do we care for the bodies of others by providing safe working conditions and living wages?
The Gospel reading joins experience and witness. After encountering Jesus, Philip invites Philip to become part of the Jesus movement. “Come and see,” Philip tells his brother. Sharing good news is about inviting others to share in the joys we have experienced. Philip does not disguise his joy at encountering Jesus; he lets his light shine. His invitation is welcoming, not coercive. He shares experience, not doctrinal orthodoxy. He wants his friend to experience the life-changing truth he has encountered. Nathaniel’s affirmation of faith emerges in his encounter with Jesus. Good news is embodied in the person of Jesus – his words, deeds, and presence. Good news is embodied in us – our words, deeds, and presence. Our hospitality is the greatest testimony to the love of God and the welcoming spirit of our congregation.
God is constantly speaking, and occasionally in words. The church is challenged to be a place of listening, sharing, and supporting, fully committed to a whole person mission. When we experience God’s presence, our calling is to share the good news we’ve received.
Bruce Epperly is Pastor of South Congregational Church, United Church of Christ, Centerville, MA and a member of the doctoral faculty at Wesley Theological Seminary. He is the author of over 40 books, including “The Mystic in You: Discovering a God-filled World” (Upper Room Books), “Becoming Fire: Spiritual Practices for Global Christians” (Anamchara Books), “Process Theology: Embracing Adventure with God” (Energion Publications), and “The Gospel According to Winnie the Pooh” (Noesis/Davies Books)