November 17, 2016 § 1 Comment
I am traveling this week for the funeral of my mother-in-law; this sermon is one that I find particularly resonant right now. I will return to posting about the weekly portion next week.
There is more to this world than meets the eye.
It is possible, of course, to have an empiricist view of the world, in which the only things that are possible are the things that can be seen and measured.
But when one spends enough time in this unique space, helping families and individuals make the transition from one kind of life-stage to the next, one starts to become aware of how much energy there is that goes unseen but is indeed felt.
In my own experience, I am most aware of this reality when in the presence of the dying.
In the last stages of the process, a dying person appears to be able to negotiate both realms at once: they speak to persons living and dead, often in the same conversation. It can be difficult to watch, but it also seems somehow holy.
Wave it off as projection if you wish, but there is certainly more here than meets the eye.
You learn, actually, that folks seem to have some control in those last weeks as to when to let go. They will wait for the daughter to fly out from California, or the last cousin to arrive from downstate. Some choose; they wait for the right time; others hold on to every last moment.
And in that liminal time – that holy time between worlds – it seems like they are able to negotiate with both sides at once. They speak to peoples living and dead, as if they were all present in the room.
Personally, I believe that there is some way in which we hear from those who are departed. My grandmother, of blessed memory, died a decade ago. And over that decade, different family members have heard from her – in the sense of hearing her response to things going around us. She comes and goes; we don’t hear from her all at the same time; it’s like she is visiting each of us for a while.
That sort of thing makes the empiricists and other rationalists roll their eyes, if not outwardly, then inwardly. Really? They ask: You want me to believe that you hear from your dead grandmother on an ongoing basis? The dying are hallucinating when they are talking to the dead. And you are projecting your grandmother’s voice.
You don’t have to believe that I hear from her. You can reject it outright if you would like. It may be a pleasant illusion.
Many of us find it difficult to think of the world as having any kind of metaphysical aspect to it at all. But if that’s the case, then there’s no room for God if the empirical world is all there is. And if that is the case, then why should we pray?
Consider the Sh’ma, for example. It is a Biblical text that we recite in each of our services: Sh’ma Yisrael Adonai Eloheinu Adonai Echad. Hear, O Israel, the Lord Your God the Lord is one. That’s what it means – it gets called the ‘watchword of our faith’ in the old Union Prayer Book, because it’s a foundational text for us. If you don’t believe in God, how can this statement be meaningful to you?
There is a way to approach it even if you don’t want to adopt a grand metaphysical view of the world. Let me explain.
The first word is often translated as ‘Hear’ – but it could also be translated as ‘Listen’ or ‘Pay heed.’ That means: don’t just hear it, but put down your phone or your magazine, stop thinking about something else, and really listen. This is important. Are you fully present? Are you fully engaged?
‘Sh’ma Yisrael,’ it says. Listen, Israel. The Lord, your God.
‘The Lord’ is actually a euphemism. We are avoiding saying what’s literally written there. The text says Yod-Heh-Vav-Heh, which is the unpronounceable name of God. It’s God’s first name, if you will, and only the High Priest may say on Yom Kippur. Otherwise, we say Adonai in place of that unpronounceable name. So, Adonai is our way of addressing the transcendent divine creator – the God of everyone – in the context of our own uniquely Jewish relationship.
But you could also think of it as the name for the creative force in the world, the energy that drives evolution forward, that allows chemical reactions to become life. You could decide to say ‘my Lord’ instead of ‘blind chance.’ You are naming a process here; it does not have to be a person.
The Lord is one.
When we say that the Lord, Adonai, is one, echad – what does that mean?
The point of saying echad is the idea that God is singular. By singular we mean unique, unlike anyone or anything else. Extraordinarily different. Transcending time and space, beyond our definitions of it, more than our imaginations allow.
This might not seem like a particularly important point, but it is actually most crucial. When we try to define God – when we try to tame our God-concepts so that they might be comprehensible – we imagine things that are not God.
It’s like creating a small box and then asking God to step inside so that we might carry it around with us like a good-luck charm.
God is so much bigger, and grander, and wilder than our charms and incantations. What most folks call ‘God’ is just a subset of the whole.
What do you do, then, if that’s a bigger statement than you want to make? Is it necessary to take it literally?
Perhaps you might think of it this way: every human being is created in the image of God.
Imagine, then, that it says, ‘Listen, O Israel: every human being, your fellow-humans, every human being is singular.’
Take that message to heart and act upon it.
In other words: if you find it too much, to grand, to foolish to contemplate God, the universe, and everything in the macro scale, then think about God in the microcosm. Value human life, each individual you meet. Listen carefully when people talk. Put down your phone, and stop thinking about what you are going to say next, and listen. Every human being is singular, created in the very image of God. Listen.
If you listen long enough, eventually you might see that person as an individual, rather than as an example of a category. A person rather than a stereotype.
I want to be clear: this isn’t humanism that I am suggesting here. I am not saying that humanity is all there is; I am not saying that humanity is necessarily the most important part.
I am saying, rather, that if you want to know God, then humanity is a good place to start.
In other words, if you are not sure how to love God with all of your heart and all of your mind and all of your being, then direct your attention to the individuals around you, find what is godly in them, and love them for it.
And then you will find that there is more to this world than meets the eye.