Texts: Proverbs 8: 1-4, 22-31; Romans 5: 5b; John 16: 12-15
Picture
first that court martial scene in A Few
Good Men as Tom Cruise relentlessly demands the truth from the infuriated Jack
Nicholson, who finally barks back that famous line, "You can't handle
the truth!"
Although
stated with an entirely different tone to make an entirely different point,
Jesus said essentially the same thing to his followers just before his arrest
and trial.
Picture
now the last supper scene in John's Gospel as the disciples question where
Jesus is going and how they'll be able to follow him (John 14). Jesus gently, perhaps wistfully, responds:
"I still have many things to say to you, but you cannot bear them now”
(John 15:12). In other words: "You can't handle the truth; you can't take
in the 'whole truth and nothing but the truth'."
Then
he adds, "When the Spirit of truth comes, he will guide you into all the
truth; for he will not speak on his own, but will speak whatever he hears, and
he will declare to you the things that are to come” (John 15:13).
I
wonder how often there is more truth available to me--were I prepared to handle
it. But receiving truth in limited doses is, I suppose, a blessing. How
comforting to know that Jesus felt compassion for his followers who weren't
ready to hear the fullness of his truth. How hopeful to hear a promise that
more was/is yet to come from the Spirit of Truth that animated Jesus's life and
that guides us today with a Still Speaking Voice. I'm not expected to have
figured out everything. I can be at peace when I have received all that my
little mind and heart and spirit can bear--and no more. Yet I can be expectant that there is
more. We can believe, as one of our UCC
forebears said in 1620: “There is yet more light and truth to break forth” (John Robinson).
In
my personal life, there have been times when I protected myself from difficult
questions for fear my worldview would change too much, for fear I would have to
delve deeper in my own emotional life than I was prepared to go, for fear I would leave my old
self behind and never find my way back to that me, for fear I
might discover a God bigger than I could handle. At other times I have simply been so weighted
with my own needs that I've missed transformative experiences with others that
could have deepened my spirit. I was too
distracted by my hurts, preoccupations, or prejudices to listen deeply to
someone else's truth. I've not always
welcomed new truth.
In
a more cosmic sense, I believe Truth has many more things to say to humanity,
but we are not able to bear them now. Just to consider that the universe is literally
expanding, that it includes black holes and dying suns and subatomic particles
and perhaps parallel universes, wormholes through space, and intelligent life
on other planets--is more than most of us can handle. If the theory of
evolution challenged us theologically 150 years ago, what are the theological
implications for quantum physics? We
can't bear the thought quite yet--not because such a universe appalls but
because it is astonishingly unfathomable.
Culturally,
too, there are limits on truth. Human
cultures have taught not only what is true but also how to know truth. However—and we often forget this—the truth we
know is always partial and culturally-mediated. As culture changes, so do our
understandings of what is true and how we know what is true. It’s not simply
that we accumulate new facts but that we put on new lenses that change how we
see things.
I’m
oversimplifying, but I ask you to consider that in pre-literate cultures,
truth--or Wisdom--was apprehended through stories or sayings handed down or
through dreams divined. The book of Proverbs, from which we read earlier, is an
example of a type of trusted ancient wisdom or godly truth that was based on
sage sayings. A wise person was one who could deliver the perfect aphorism or
parable for the right situation. Sayings and stories and dreams—spoken by an
authoritative figure like a shaman, elder, priest, or prophet—transmitted the
truth.*
When
cultures shifted from oral to written communication, the printed word became
the ultimate arbiter of Truth. Religious
and political leaders eventually began grounding their declarations of truth in
printed words. Laws were written down. Our
democratic system evolved when printed words allowed even the average person to
pin down complex ideas long enough to follow a logical argument--and later to hold someone accountable for his or her argument. Wisdom written
down allowed laws that were more than rulers' whims to gain power and stability. And Wisdom printed by a printing press
allowed for laws and philosophies behind them to develop and be distributed to
more and more people. Truth in print, of course, has given us the false impression
that what is printed is Truth. So once
again we see the limits of Truth within our culture's primary conveyance of
truth.
Some
culture watchers argue that the current vehicle for truth is the image. A picture’s worth a thousand words, you
know. And now they say, “If you don’t
have a picture of it, it didn’t happen.” Events that matter are those that are
televisible. Our phones are cameras. Courtroom evidence is a video. We click on
icons or touch pictures to operate our computers. Some hear sermons on television
where the preacher’s image and personality fill up the whole screen. Some go
to church to see video clips on a big screen so that even religion is
picture-based. Pictures offer a truth
that is more emotionally charged but maybe less rationally developed. Each new
medium for delivering Truth expands and contracts what we can know.
As
the general culture has reconsidered how it receives Truth, so has
Christianity. The first authority for Christian Truth in a largely oral culture
was found in the sayings of Jesus, passed on by word of mouth to followers who
eventually incorporated them into the pages of Gospel accounts. Later,
authoritative figures who stood on top of those sayings became the arbiters of
God's truth, and others stood on top of them, until the Church's truth eventually was determined by a powerful
hierarchy.
When
once again culture shifted, it was neither Jesus’s sayings nor papal authority
that determined Truth for many Christians.
It was, in the slogan of the Protestant Reformation, sola scriptura—or "only scripture." The Bible, now
available in print to the many, became the chief repository of Godly truth and
wisdom. “No one can tell me what to
believe,” Protestants protested. “I’ll read it for myself.” But how was the
Bible to be interpreted? Making
Christian scripture the ultimate authority for Truth had its own limits. So by
the 18th Century John Wesley argued that spiritual discernment happens
best when we consult scripture, tradition, reason, and our own lived
experience.
What
would you say is the primary way we today determine spiritual truth? At some level our image-based culture, as I
suggested earlier, drives how we deliver and receive religious truth today. But another contemporary arbiter of Truth is
found in our general culture and increasingly in religious life: community. In
popular culture today, the World Wide Web is our icon for a vast and interrelated
network of information that holds our wisdom. The Arab Spring last year
demonstrates the power of these vast but loosely organized connections. At Open Table, our emphasis on group
discernment—which trusts the members of our faith community to find truth together
collaboratively—reflects our own preference for an ancient/modern method for
discerning what is true. Two heads are better than one. There’s a theological presupposition that the
Spirit of Truth works in community and that we, the Body of Christ, are all interrelated in some
fundamental way, that there is unity across our many differences. We are
committed to hearing even, or especially, the voices on the margins, because
Truth lies there, too. Are there limits to this communal way of knowing? Of course.
But
on this Trinity Sunday, I suggest that a communal approach to Truth is very
Trinitarian. The Trinity is a picture of the Sacred as a diverse yet united community that
seamlessly, eternally communes: Parent, Son,
Spirit picture a mysteriously united and yet distinct pattern for Truth.
If
the Trinity is True, then it's true more as a picture of loving community than
as a doctrine to be developed through entirely rational argumentation.
If
the Trinity is Truth, then our generation may see that truth best as relationship. All that needs to be known and treasured and
enacted is ultimately found in some pattern of relationship: as one atomic
particle bonds with another, as one planet pulls its moon into a regular orbit,
as one human paradoxically retains her distinct identity while being shaped by
others in the community.
If the Trinity imparts
truth, then truth comes also through ongoing revelations. All that needed to be understood about God
had not been shared by the time Jesus said farewell to his followers. Truth continues to unfold—as we see through
science and religion. God’s “truth is marching on.” But Truth is a messy and boisterous process.
Recall the words of Lady Wisdom we read earlier as she strides forth:
“Does not wisdom call, and does not understanding raise her voice? On the heights, beside the way, at the crossroads she takes her stand; beside the gates in front of the town, at the entrance of the portals she cries out.”
Lady
Wisdom, long associated with the Holy Spirit, does not stay home. She’s assertively active.
Jesus
shared his truth but believed there would be other vehicles for sacred truth so
that his Spirit would continue to prick consciences and nudge loving actions
and teach creative ways of nonviolence and connect us to one another and inspire
us to work for justice. The way Truth would get told would be through
humanity's messy engagement in life. To
sit across from Jesus in the passive mode of listener had its limits. We understand truth in the context of our
daily interactions.
In
the fictional world of A Few Good Men,
we observe several understandings of Truth. Truth is known in Jack Nicholson’s
world--that is, the world of his character, Colonel Jessup--through slogans and
unwritten rules like the Code Red and authority figures in a military chain of
command. But truth requires that
authority be questioned, whatever the authority du jour.
Truth
is known also in the world of the JAG corps in which Tom Cruise’s character
operates. The US Constitution, formal military codes, even letters and a flight
schedule are used as evidence and thus attest to power of the written word to
tell us what is true. Yet these written truths require interpretation.
Ultimately,
the audience plays its role as the ultimate determiner of truth. The film,
you see, ends ambiguously. The Marines on trial are found not guilty of
criminal charges but are dishonorably discharged. So it’s a hollow victory for
the defendants and for their attorney. Meaning it’s up to the viewers—having
heard the stories, having reviewed the law, having witnessed a powerful
authority speak his truth, having seen logic and reason brought to bear on a
complex case—it’s up to a jury-like audience, which represents the communal way
that Truth today gets determined, to decide if Truth won out.
How
much easier it would be to line up behind one confident authority who’ll
happily decide truth for us.
How
much richer it is to be in relationship with the Spirit of Truth.
PRAYER
Trinity
of Truth, keep us humbly mindful that we can know only in part, but keep us
seeking truth nevertheless. May we see
love as the brightest light for truth. Amen
*My discussion of epistemological shifts was influenced by writings of Phyllis Tickle and Brian McLaren and others but is mainly informed by Neil Postman's book Amusing Ourselves to Death: Public Discourse in the Age of Show Business. (New York: Penguin Press, 1985).