I always am delighted when people listen to what I say in a sermon or address. Sometimes I am surprised by what they hear.
In my opening address at General Convention, I spoke about the "great Western heresy" of individualism (see the full text here). There have been varied reactions from people who weren't there, who heard or read an isolated comment without the context. Apparently I wasn't clear!
Individualism (the understanding that the interests and independence of the individual necessarily trump the interests of others as well as principles of interdependence) is basically unbiblical and unchristian.
The spiritual journey, at least in the Judeo-Christian tradition, is about holy living in community. When Jesus was asked to summarize the Torah, he said, "love God and love your neighbor as yourself." That means our task is to be in relationship with God and with our neighbors. If salvation is understood only as "getting right with God" without considering "getting right with (all) our neighbors," then we've got a heresy (an unorthodox belief) on our hands.
The theme of our General Convention, ubuntu, was chosen intentionally to focus on this. Often translated from its original African dialects as "I am because we are," ubuntu has significant biblical connections and warrant. The Hebrew prophets save their strongest denunciation for those who claim to be worshiping correctly but ignore injustice done to their neighbors (e.g., Amos 5:21-24), and Jesus insists that those who will enter the kingdom are the ones who have cared for neighbor by feeding, watering, clothing, housing, healing and visiting "the least of these" (Matt 25:31-46).
In my address, I went on to say that sometimes this belief that salvation only depends on getting right with God is reduced to saying a simple formula about Jesus. Jesus is quite explicit in his rejection of simple formulas: "Not everyone who says to me, âLord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father in heaven" (Matt 7:21).
He is repeatedly insistent that right relationship depends on loving neighbors â for example, "those who say, âI love God,' and hate their brothers or sisters, are liars; for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen" (1John 4:20). The Epistles repeatedly enjoin the followers of Jesus to "give evidence of the hope within you" (1Pet 3:15ff), that "faith without works is dead" (James 2:14-26), that our judgment depends on care for brother and sister (Rom 14:10-12) and that we eat our own destruction if we take Communion without having regard for the rest of the community (1Cor 11:27-34).
Salvation depends on love of God and our relationship with Jesus, and we give evidence of our relationship with God in how we treat our neighbors, nearby and far away. Salvation is a gift from God, not something we can earn by our works, but neither is salvation assured by words alone.
Salvation cannot be complete, in an eternal and eschatological sense, until the whole of creation is restored to right relationship. That is what we mean when we proclaim in the catechism that "the mission of the church is to restore all people to unity with God and each other in Christ" and that Christian hope is to "live with confidence in newness and fullness of life and to await the coming of Christ in glory and the completion of God's purpose for the world." We anticipate the restoration of all creation to right relationship, and we proclaim that Jesus' life, death and resurrection made that possible in a new way.
At the same time, salvation in the sense of cosmic reconciliation is a mystery. It's hard to pin down or talk about. It is ultimately the gift of a good and gracious God, not the product of our incessant striving. It is about healing and wholeness and holiness, the fruit of being more than doing. Just like another image we use to speak about restored relationship, the reign of God, salvation is happening all the time, all around us. Where do you see evidence?