Hear again, and listen
Saturday, March 4 + Second Sunday in Lent + Pr. Amity Carrubba (Grace Episcopal)
Today, on this second Sunday in Lent, we hear three principal pieces of scripture. The first: Genesis tells of God’s promise to Abram and in extension, “all the families of the earth.” In only three and a half verses, we hear the beginning of the Israelite’s story, through the relationship between God and Abram. This story is then lived out in the rest of the Jewish Torah, the Muslim Koran, and in many ways, the rest of the Christian the bible. In his Letter to the Romans, Paul argues for his theology of justification by faith. Or in other words, how humanity is granted new life through God’s grace and love. Christians, and Lutherans in particular, have been influenced by Paul and this theology for almost two millennia now. And last but not least, we have John’s familiar narrative between Jesus and Nicodemus and the frequently quoted line: “For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life” (John 3:16). What else really needs to be said about the Christian faith after hearing such a perfectly composed line of theology?
Needless to say, each reading today is very complex, there’s a lot here and it deserves a lot attention. Yet when there is so much to say, it is best to remain focused. So living in this second Sunday of Lent, my message is simple. I want to explore with you how we hear, how we listen to God. For it is during Lent that we are called to s l o w down, to draw near, and to listen to God. This idea, of listening to God, is one of the most difficult, yet profound questions, in Christianity- and in all religions really. Isn’t that why we are here this evening? To praise and, hopefully, hear God?
Notice how various people listen in these lessons… In the Gospel lesson we meet Nicodemus as he sneaks through the night to talk with Jesus. He begins the conversation with a statement: “you are a teacher who comes from God; for no one can do these signs that you do apart from the presence of God” (John 3:2). Jesus responds with a statement of his own, and immediately Nicodemus is confused. He tries again, this time with a question. Jesus now speaks a little longer, expanding upon his explanation of baptism. Finally, Nicodemus is completely flustered, this Pharisee, an expert on the Jewish law and theology, asks “How can these things be?” (John 3:9). Even though he is able to recognize that Jesus is “of God,” he is not yet ready for what Jesus is offering- his educated mind too full for this new teaching. God is speaking the truth, in his very presence, yet even as poor Nicodemus hears Jesus’ words, he is not ready to fully listen and understand. I imagine him walking away, throwing his hands up, not grasping what just transpired.
Many of us have probably experienced this problem in various relationships. Saying, “ok” to a friend or spouse, and a moment later realizing you have NO idea what the other person just said. Or more importantly, you heard what is said but don’t fully understand what is meant- a visit to the doctor will often provide such an experience.
Most importantly though is when we misunderstand God, or get too desensitized to fully listen when we hear the familiar message of the Good News: “God did not send the Son into the world to condemn the world, but in order that the world might be saved through him” (John 3:17).
Hear again, and listen: “God did not send the Son into the world to condemn the world, but in order that the world might be saved through him”
We don’t hear about Nicodemus for awhile, but eventually he is able to realize Jesus’ message and respond- first by trying to ensure that Jesus is given a fail trial by other Pharisees, and then assisting Joseph of Arimathea in taking Jesus’ body off the cross and burying him according to Jewish custom. Nicodemus finally listens and understands, his faithful action follows.
In Romans, Paul turns our attention away from works, right action, and refocuses us on faith. He argues that it is most important to hear the word of God and have faith, above the action. He recognizes that listening to and understanding God’s word precedes faith, precedes action. Although Paul does not actually use his now well-known phrase “justified by faith” in this passage, his arguments about Abraham are certainly leading up to it.
Paul points us back to Genesis, and our reading from that book this morning concludes: “So Abram went, as the Lord had told him…” (Genesis 12:4) God spoke, Abram listened and responded. Simple really, but significant. Scholars point out that God doesn’t even bother with an introduction, no “Hello, I am God Almighty,” or other openings that are found elsewhere in Genesis (sans the “hello” bit), so it is understood that Abram already knows the One who is speaking- God and Abram already have a relationship. Unlike Nicodemus and Jesus in the Gospel.
And after God tells Abram to leave everything… his country, his hometown, his extended family… “Abram went, as the Lord had told him…” He doesn’t even have any lines in this passage. No questions or confusion like Nicodemus. Abram is the silent servant. He hears and acts rightly, his faith is so secure that he is willingly to follow God wherever God leads him. Without a single question or query.
While I personally prefer more dialogue-based relationships, Abram’s example in this passage is very useful. He listens… and then responds. I have heard over and over again in “Active Listening” workshops that the first mistake people usually make in conversations, and relationships in general, is that we often try to listen by talking. (As an extrovert, this “listening by talking” is very familiar to me.) Abram would pass an Active Listening workshop with flying colors, better than me, and much better than Nicodemus. He would do especially well in the exercise where you practice listening to another person for about five minutes or so, and the only time you are allowed to speak is to ask direct questions about what the person is saying. (It is important that each person has the opportunity to talk in this exercise, since no one should be forced into silence. It’s about relationship, not dictatorship.)
How often do we practice active listening with God? How many times do we begin prayer with our own words, not waiting to listen for God’s voice? Do we even realize that God is already trying desperately to communicate with us, if only we would stop and listen. I encourage you to try actively listening to God this Lent and discover what wonderful message is waiting for you. Turn off your screens; take a deep breath at the red light; quiet the voices inside your head while standing in line. Just listen quietly in the presence of God…
The first time I tried this was while working at my church in Lincoln Park in the early 2000s before going to seminary. A parishioner began a weekly Centering Prayer group and I was required to attend in order to lock up at the end of the evening. Initially, I was skeptical. What was this prayer practice all about? How could anyone, particularly me, sit for 20 minutes in silence?
I became more intrigued as the group progressed through the four introductory sessions, learning how just sitting could quiet one’s mind, which could then lead to an inner calm, and eventually a space within where God could be heard. (In a fun working of the Holy Spirit, our teacher of the sessions was the Rev. Ted Curtis, my predecessor and former rector here at Grace, that is how I first met him. Today, I participate in the Centering Prayer group at Grace on Tuesday mornings, all because of that training back in 2002.)
Essentially, the practice of Centering Prayer is to sit in a healthy position, and be silent for 20 minutes. If a thought or idea comes into your mind, gently let go of it., and refocus on being quiet. There is much more to it than that, and many good books are available if you are interested in learning more. (Or I can connect you with the group that meets at Grace, right here in the sanctuary on Tuesdays.)
It seems Abram was one of the first people to succeed at this type of praying. He would have done very well in this Centering Prayer group, as we sat in the chancel, under soft lights, being quiet under the beautiful stained glass behind the altar, listening.
British author Evelyn Underhill takes this a step further in her beautiful little book The Spiritual Life. The book presents a series of four radio broadcasts she gave on prayer and spirituality before WW II. She says “we mostly spend [our] lives conjugating three verbs: to Want, to Have, and to Do… none of these verbs have any ultimate significance, except so far as they are transcended by and included in, the fundamental verb, to Be.”
This Lent I invite you to Be in the presence of God and listen. Amen.