25 YEARS

25 years largely lost

Doctors call it avolition

No will even to get up

Sleeping

Days, weekends

Those 25 years could have been:

Practice time

Gigging

Progressing

But . . .

25 years largely lost

 

Mind turned to fog

Memory shot

Which is an end to learning

Thought processes so slow

Which is an end to performance

Where I could have been

But . . .

25 years largely lost

 

I see my friends

Where they’re at

Where I could have been

But . . .

25 years largely lost

 

But then . . .

There’s the soul

“My kingdom is not of this world”

Spirituality

Humility, compassion, neighbor-love

“I do not give to you as the world gives”

“Where your treasure is, there your heart will be.”

I could have come to worse

25 years of spiritual progress

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A DOWN AND OUT OLD, WHITE MAN

They say I’m from a privileged race

You’d think that gives some special grace

My job dried up; hope turns to doubt

This old, white man is down and out

 

I can’t find work, now, white or not

My age and race the world’s forgot

No one’s singing, “Lean on Me”

An old, white man’s lone as can be

 

It’s hard to keep my spirits up

Not drinking from this bitter cup

Cash or no, bill follows bill

This old, white man’s down and out still

Religious Post

Separating Good from Evil

Rev. David J. Fekete, Ph.D.

August 18, 2019

Jeremiah 23:23-29                              Luke 12:49-56                                                 Psalm 82

Our reading from Luke can’t be taken at face value.  It can’t be true as written.  Jesus didn’t come to break up families.  Jesus says,

they will be divided:

father against son
and son against father,
mother against daughter
and daughter against mother,
mother-in-law against her daughter-in-law
and daughter-in-law against mother-in-law (Luke 12:53).

Jesus must mean something other than father and son, mother and daughter, and mother-in-law and daughter-in-law.

Swedenborg teaches that the Bible is written in symbols.  He calls these symbols correspondences.  These symbols speak to human spiritual growth, the history of spirituality, and God’s spiritual development on earth, as the Human Jesus united fully with the Divine God, which was His soul.  The separation of family members refers to God separating different aspects of our personality.  It means a separation between our spiritual self from our worldly self.  Our worldly self is concerned only with what’s in it for me.  It is concerned only with what we can get out of a situation.  It means self-oriented self.  In its worst form, worldly self will rage against anyone who doesn’t favor him or her, serve him or her, or, in fact, worship him or her.  This self-oriented self is called proprium in Swedenborg.

But God teaches us to love God first, and our neighbor as our self.  These loves are opposed to self-oriented loves.  When we learn spiritual truths, we learn that self-oriented self needs to be sacrificed, denied, replaced with God-and-other-oriented self.

We begin our lives as self-oriented selves.  Spirituality is grafted onto the motives and drives of self-oriented self.  And our motives that are self-oriented need to change.  Our very selves change.  The emotions of self-interest are different than the motives of God and other interest.  The feelings are different.

Self-interest is like an animal instinct.  Self-interest will butt its way ahead in a passion to be first in line, first and foremost, be more important than anyone else.  This is hard to achieve.  So self-oriented people are often frustrated, mad, and vengeful over anyone ahead of them.  Think of a dog running to a food dish.

Spiritually-minded loves are peaceful, content, pacific, delightful, and joyful.  The spiritually-minded are in harmony with others.  They are interested in other people, and join in joyful cooperation with others.  Spiritually-minded people are also driven.  But they are not driven by self-interest.  They are driven by love for the projects they undertake.  They are driven by love for being of service, for being useful, for helping out, for finding ways to make others happy.

Since we start out self-oriented and we end up God and other oriented, we are in process.  There are many different ways in which we are changed from self to God and other orientation.  Sometimes hardships happen to us.  These hardships can break up our self-interest.  When we are prohibited from getting our own way, our ego drives are crushed.  Sometimes, we work on ourselves.  We learn the ways of spirituality.  We implement these teachings in our own life.  But however it happens, our ego-driven, self-oriented self needs to be separated from our spiritual self.  Another image that we find for this in the Bible is in the creation story.  On the second day of creation, the waters are separated.  God separates the waters above the heavens from the waters under the heavens.  Separating self-serving drives from heaven-serving loves.  That’s how we understand Jesus’ words, “Do you think that I have come to bring peace to the earth? No, I tell you, but rather division!” (Luke 12:51)

These are the words of true prophets.  Words that say that the members of one’s own household are the enemy.  Words that tell us to take up our cross and follow Jesus.  As we grow spiritually, we will know a new peace and tranquility.  But we will also know turmoil and struggle.  True prophets will tell us that we will know both states of mind.

But this society has false prophets, as we heard about in Jeremiah.  Many are the voices we hear that tell us to favor self, instead of overcoming self.  This is what Jeremiah is talking about, “Will the hearts of the prophets ever turn back—those who prophesy lies, and who prophesy the deceit of their own heart?” (Jeremiah 23:26).  The false prophets of our day massage our ego.  They tell us to get ahead.  Psychologists speak of self-affirmation, self-gratification, self-expression.  “They plan to make my people forget my name by their dreams that they tell one another, just as their ancestors forgot my name for Baal” (Jeremiah 23:27).  I grew up in the “Me-Movement.”  What is meant by this term is that we were taught just that—self-realization, self-expression, self-gratification, self, self, self.  “I me, mine; I me mine; I me mine.”  And the prophets then, and still today, preach that false message.  That would truly be forgetting God’s name for Baal.  God’s name is to deny self, take up your cross, and follow Jesus.  Love God; love others.

Let’s consider Jesus’ life compared with the false prophets of our day.  Jesus’ birth story begins with the Roman Emperor, Caesar Augustus.  Then, with the subject of Jesus’ birth, we are in a barn, then on a hillside with shepherds.  The contrast could hardly be sharper.  Jesus’ life was one of continual service and giving.  He taught, healed, he fed the multitudes.  He never wrote anything down, there is only one historian who mentions Him just once in passing, He lived in the countryside, not the bog cities, He died a common criminal.  Jesus was a loser, not a winner.  While Caesar Augustus was actually worshipped as a god, he isn’t now.  In fact, after his death, the next emperor was the god of the day and no one was worshipping Augustus any more.  His palace is now gone, he himself only one historical figure amid a myriad.  Yet the peasant born in a barn, who never wrote anything down, who died a common criminal is still worshipped and is still God.  Jesus said that the first would be last and the last would be first.  The ultimate winner, the Roman Emperor has been forgotten.  And the loser is remembered and worshipped still.

The true prophets preach the Jesus story.  This is the story of humility, of love, or service, of giving, of self-sacrifice.  The opposition between the Jesus story and the story of our false prophets is stark.  But the only way to be a real winner, is to follow the way of Jesus.

 

LATE IN THE SEASON

Long shadows and a stillness in the air

In early August evenings, late in the season

While the August sun is still high in the west

Feels like autumn, but it isn’t.

The trees are still green

The air warm, sometimes hot

Despite the long, lingering shadows

And the sun long in the west

This melancholy season, this afternoon early evening

This time of year, time of day

Is mine and my melancholy

This late adulthood of my life

A life well-lived in turmoil, ecstasy, and joy

It is not depression responding to the season

Nor the memory of regret

It is a fond summation of it all

Waning season, waning day, waning life

Calling to mind the waning of it all

Waning ages and the summation of what they were

Late Egypt and its Sun King, before its conquest

Or Rome and its philosopher king before the invasions

Or Europe and the glorious cathedral building before the Reformation wars

Knowing now they were destined for disintegration, disruption, destruction

Swan song, summer, late in the season, late in adulthood

Long shadows while the August sun is still high in the sky

SONNET: WEALTH IN POVERTY

School taught me life with meager earning

I learned to live, and also to live well

During the time I devoted my life to learning

I learned that the best things markets don’t sell

 

My material possessions now give

The means to continue to learn and grow

Impoverishment is showing me a better way to live

Books, guitar, and Bach on the piano

 

Excess wealth can turn into complacency

And self-absorbed indifference to others

Time can pass in mindless frivolity

In egotistical isolation from our sisters and brothers

 

Impoverished circumstances can be abundant

And meager income become, in fact, a major grant

Religious Post

Learn to Do Good

Rev. David J. Fekete, Ph.D.

Isaiah 1:1, 10-20                                             Luke 12:32-40                                     Psalm 50

No time like the present.  Eternity is now.  Heaven isn’t in the future, it’s here and now.  Now is when good feelings happen.  Now is when we seek truth.  Now is when peace and joy come into our lives.

Our reading from the Old Testament talks about sacrifices.  God tells the Israelites that God takes no pleasure in sacrifice.  God even exclaims, “who has asked this of you,/this trampling of my courts?”  What God is saying is that God never told the Israelites to sacrifice animals in the temple.  Yet sacrifice became the central way to worship for Israelites.

If you look at the early parts of the Old Testament, you will see a lot of laws and moral commands.  God tells the Israelites to protect the weaker people in society.  God tells them to care for the orphan, who has no adult male to feed, clothe, and give shelter.  Likewise, God tells the Israelites to care for widows, who also need food, shelter, and clothing since they have no adult male, or husband, to do this for them.

But with the rise of kingship, and with the building of the temple in Jerusalem by Solomon, animal sacrifice became the predominant form of worship, not moral living.  Making animal sacrifice the centre of worship was a man-made idea.  It is not what God wants.  God tells the Israelites specifically that God did not teach them to sacrifice animals,

For in the day that I brought them out of the land of Egypt, I did not speak to your fathers or command them concerning burnt offerings and sacrifices. 23 But this command I gave them, ‘Obey my voice, and I will be your God, and you shall be my people; and walk in all the way that I command you, that it may be well with you.’ (Jeremiah 7:22-23)

God wants us to live good lives.

We don’t sacrifice animals.  But the Isaiah reading makes us think about externals of worship.  Externals are the rituals we do on Sunday.  Externals are chanting the Psalms, listening to Bible readings, singing hymns, praying, hearing sermons, and taking communion.  They are called externals because they are behaviors that we do.  You can do all these things without having your heart in them.  You can just go through the motions.  You can go through the motions, and think you’re saved.  But if your heart is in them, they can have much power and meaning.

So this morning, I thought that I’d invite us to think about worship on Sunday morning.  Due to the financial issues we are dealing with it strikes me as something valuable to do.  So let’s first consider why we come to church.  Why do we take a few hours on Sunday to come here?  Let’s also think about what we like in church.  What parts of worship do we like?  Is it singing?  Is it the Bible readings?  Is it my sermons?  What do we like about church?  Another thing to think about is what happens to us in church?  Do we feel uplifted?  Do we experience a closeness to God?  Does the noise in our heads quiet?  Do we find an hour of peace?  Do we feel a connection and mutual love in the church community?  Do we come away from church different than when we arrive?

Another way to get at this subject is to ask different kinds of questions.  These may be hard to hear, but we are in a safe environment.  We can ask ourselves what we would miss if there were no church.  What aspect of our religious life would be gone without a church?  I hope that the answer to these questions would be something other than the rituals we do here.  I would hope that there is something in us that we would lose touch with without church.

Now we think about today’s Isaiah reading.  We realize that being religious isn’t only going to church.  Let’s think about what we get out of church.  What is there we can take out of church into the world?  Because if we don’t carry out into the world the spirituality we experience in church, we are like the Israelites who put all their faith in the ritual of animal sacrifice.  We would be putting our faith in the externals of worship, not what is in our hearts.  Maybe we leave church feeling inspired, and we bring that feeling of inspiration into the world.  Maybe we learn a new religious principle that we apply in our lives outside church.  Remember Swedenborg’s statement that, “All religion relates to life, and the religious life is doing good.”  In fact, real sacred space isn’t inside these walls.  Real sacred space is in the world around us where we do good to others and show our love for the neighbor.

Along these lines is another hard question.  What would we do without a Swedenborgian identity?  We can echo the words of Jeremiah in relationship to this church.  In Jeremiah, as we have heard, God says, “For in the day that I brought them out of the land of Egypt, I did not speak to your fathers or command them concerning burnt offerings and sacrifices.”  Our forefathers debated the very formation of this denomination.  Swedenborg himself never founded this church.  It was readers of Swedenborg in England who made the decision to start up a new denomination.  Many important voices said that the New Church was not meant to be a denomination.  Among these voices was Henry James, Sr. who wrote a pamphlet on that subject, titled, “The Church of Christ not an Ecclesiasticism: A Letter to a Sectarian.”  You can imagine God’s voice, maybe, saying, “I did not speak to your fathers or command them concerning a new denomination.”

Where would we be without a Swedenborgian identity?  I faced this question a few weeks back.  I considered transferring my ministry to the United Church.  I wondered what it would be like not to self-identify as a Swedenborgian anymore.  What would it be like to be a United minister?  In a way it was surprisingly liberating.  I no longer would look out at the world from the small minority world of Swedenborg, who no one has heard of, and some who have heard of us think us a cult.  Being a Swedenborgian can mean an us and the other mentality.  And since everyone in the world practically isn’t a Swedenborgian, we see the whole world as the other.  If I’m not Swedenborgian, then I’m not apart from the world, but I’m among everybody else.  Put in its most extreme form, we can also think that being Swedenborgian alone means we’re saved.  But take away the label, and where are we?  It was men in 18th century England who gave us this label.  Maybe it is doing more harm than good.

So we ask, what is meaningful in church?  Why do we come to church?  What would we miss if there were no church?  And finally, who would we be without the label of Swedenborg?  Challenging questions indeed.  But good questions to ask as we consider the future of this church.  And more importantly, good questions to ask in relation to our spiritual process.

THE LESSON FOR TODAY (Not Necessarily a Poem)

Dollars and debts and interest compounding

Stocks and bonds and dividends

The bottom line and profit margins and markets

The economic drive some ride into obscene wealth

The likes of these bought Van Gogh’s Sunflowers

For the highest price ever in the ‘80’s

While Van Gogh, himself, died impoverished

Having sold only one painting in his lifetime

The likes of Van Gogh aren’t concerned with

Dollars and debts and interest compounding

His ecstasy was discovering how to paint a tree

The purchase of Sunflowers contributed to the GDP

But the production of the same didn’t

Obscene profits are no real incentive

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