Sermons of Arthur C. McGill. Arthur C. McGill
of as expressions of a real conscious sense of being together. Too often they are nothing but artificial attempts to escape from loneliness, attempts to fabricate a community which we wish existed but do not really experience as there in actuality. At the family reunions we avoid talking about the deep personal realities with which we struggle. We talk about the trivial things or about the irrelevant parts of the past. How many veterans come home and feel that it is utterly impossible for their parents to have the least understanding of their spiritual struggles. It was not always like this. In former times the father was the one to whom a son could communicate and share his spiritual problems. But today, even in the family, we feel cut off at the deepest springs of life.
Every person learns the awful fact of this loneliness very early in life. Perhaps you know the short story about the little child who one day hears the wind in one of the trees in his backyard. The tree acquires for the child a mystery, an aliveness, and becomes very special for the child. Then that tree is blown over in a storm; the child is bewildered and hurt and frightened. But when he comes to his parents and asks why that tree was destroyed, what can they understand? So they smile at the strangeness of children and explain how many other trees there are in the backyard. The child finds that his inner bewilderment is not understood—somehow he is alone with it.
Everyday experience is full of incidents that starkly reveal the gap which separates us from one another. Take something as common as pain. One might think that because many have endured pain, we should understand each other’s agony. But the very opposite is true. No one can understand how your physical pain fits into the complex hopes and fears and frustration which torment your soul. This is the part of pain which needs understanding and encouragement, yet this is the very part where we are alone.
I find hospital calls to be the most difficult part of the ministry. What do you say to your sick friend? You may show the furrowed brow of deep sympathy and concern. This may be all right, but it is not enough. It does not clarify or strengthen the sufferer in his inner struggles. If anything seeing the grave expression on your face only intensifies his bewilderment and frustration and feeling of hopelessness. Or, instead, you may visit your sick friend with jokes and gaity, trying to cheer him up. This may also be good, but it too is not enough. You do not touch the trouble and despair that is perplexing his soul. The smile you give him is just on his lips; you do not put laughter in his heart. The loneliness of pain makes us think of the suffering of Job, his anguish at the injustice of it, and the utter failure of others to understand his indignation.
How we want to run from the terrible pressure of this loneliness! We like to hear voices near us—the radio, the telephone. We do not ask that they say anything to us, but we plead with them to distract us from our sense of being alone. We join clubs and chat about trivial external matters like the weather and sports. We sniff about for causes in the service to which we hope to be united with others. We have a gentleman’s agreement with each other. I agree to appear happy when I see you, to ask after your health, to seem concerned over your problems and amused at your jokes if—if you will do the same for me. So we try to build artificial bridges across the gap that separates us from one another, bridges made of such easy and faithless acts as the shaking of hands.
How we flee from God! How we seek to make a false god of our neighbor, a god who will flatter us and do our will! How we seek the applause and love of men, hoping to find security and salvation in their approving eyes!
The Lord God Almighty, He alone knows us, and our loneliness is like a goad by which He leads us to Himself.
I looked about me but there was no man who would bother
to know me. All refuge failed me; I had nowhere to turn . . .
But I poured out my suffering before the Lord; I showed Him my trouble.
(Psalm 142:4, 2; no translation match found)
For men can only know us from the outside, on the basis of appearances. God alone knows us from the inside. He made us as we are, and only He knows us as we are—knows us as we do not even know ourselves.
That is why there is no justice among men. How can any man judge you justly if he has no knowledge of you from the inside? To be known by other people is to be unjustly known—it is to be alone in the deepest sense of the word. For whether people praise you or condemn you, they do so ignorantly and unjustly. Therefore, when Jesus stood before Pilate, before the human judge, and was commanded to defend himself, he owed it to himself to remain silent [see John 18:33—19:16]. No matter what he would have said, men could not have understood him justly, any more than a jury can know the heart and truth of the men whom they must judge. Because only God knows us, only He can render us justice; without God, your existence and mine would be immersed in the injustice of what other people think of us, and the injustice of our opinion of ourselves. We would be helpless victims of the ignorant flattery and ignorant condemnation from others and from ourselves without truth or hope.
But there is something in God for my loneliness greater even than His knowledge or His justice. For in God I know not only that I am truly known, and by this knowledge truly judged, but that I am understood. Even though God condemns me, I know that he understands me. For the person of the Son Himself became flesh like us, suffering in Himself every agony the human soul can encounter. Therefore He who knows every hypocrisy and evil in our thoughts, knows these from our point of view. And He also knows the secret beauty of the nature He gave us. He knows the deep recesses of goodness in us of which we ourselves have not the slightest knowledge.
Also God’s knowledge of us is a loving knowledge—a knowledge which does not judge us from a distance but which also understands our inner struggles from our own viewpoint, and which creates in us the goodness we do not have alone. God’s knowledge saves and redeems us, so that if once you know that you are truly known to God, you not only experience justice, but you also experience mercy and redemption. You see that our loneliness from one another is not an evil to be overcome or a despair from which we try to escape, but is rather the sign within us which turns us to our true Lord, to Him who truly knows and judges and redeems.
1 Punctuation is altered, and a phrase is omitted.
Sermon 2: Beatitudes1
Seeing the crowds, he [Jesus] went up on the mountain, and when he sat down his disciples came to him. And he opened his mouth and taught them, saying:
“Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Blessed are those who mourn, for they shall be comforted.
Blessed are the meek, for they shall inherit the earth.
Blessed are those who hunger and thirst for righteousness,
for they shall be satisfied.
Blessed are the merciful, for they shall obtain mercy.
Blessed are the pure in heart, for they shall see God.
Blessed are the peacemakers, for they shall be called sons of God.
Blessed are those who are persecuted for righteousness’ sake,
for theirs is the kingdom of heaven.
Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad,
for your reward is great in heaven, for so men persecuted the prophets who were before you. . . .” [Matthew 5:1–12]
Blessed are the poor, the sorrowful, the hungry and the persecuted.
These statements attributed to Jesus seem confused, if not nonsensical, when we look at them by themselves. How can poverty or sorrow or hunger or persecution be the condition for blessedness, for beatitude, for perfect happiness?
The meaning of these beatitudes becomes a bit clearer when we remember the New Testament emphasis on love as giving and receiving. When churches address affluent people like us, they tend to talk about the importance of giving, of attending to the