The Fire that Illumines and Energizes – June 29 Lectionary

Last updated on: June 22, 2025 at 5:28 pm by Bruce Epperly

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The Fire that Illumines and Energizes – June 29 Lectionary 2025-06-22T17:28:16-04:00 Bruce Epperly

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The Adventurous Lectionary – The Third Sunday of Pentecost – June 29, 2025

2 Kings 2:1-2, 6-14; Psalm 77:1-2, 11-20; Galatians 5:1, 13-25; Luke 9:51-62

During the Pentecost season, mysticism inspires mission and spirituality leads to service. God is alive, speaks to us, shapes our experiences, and invites us to join in unity with all creation. Pentecostal spirit can enliven us at any moment. Even when God appears absent, we can call out to God, knowing beneath the shadows, there is a Spirt that invites progressives and mainstream Christians to join analysis and rationality with mysticism and poetry. To look beyond the appearances of persons and things to intuit the divine fire ready to burst forth for those who have cleansed and opened the doors of perception. In this troubled national and international time, we need divine fire to illumine our path and energize our prayers and protests.

Today’s readings take us beyond the one-dimensional and ordinary way of looking at the world and asks us to launch out in new directions of faithfulness to God. They ask us to awaken to higher levels of reality and believe in great things, and to know that great things are hidden in ordinary moments. They challenge us to trust God’s presence working creatively and redemptively in our own freedom. They ask us to live by the spirit and in life-giving, not legalistic or guilt producing ways and to expect great things from ourselves as well as God.

Our readings take us into the mystic and beyond everyday experience. They invite us to accept and to enter the realm of the mystical, miraculous, and magical; the realm of paranormal experience. Not bound by death, Elijah is caught up in a whirlwind and ascends into heaven. Unlike the rest of us, the prophet is delivered from mortality to dwell in the house of God. Elisha asks from a “double portion” of his mentor’s spirit and is given a sign, and then goes forth with the same miraculous powers to shape the non-human world. Like Moses before them, the Divine Force is great with Elijah and Elisha, who can now part the waters. What would it mean for us to experience a double portion of God’s Spirit.

Most progressive and mainstream Christians will have trouble interpreting this passage literally. Do people really escape death or ascend unto the heavens? Yet, the world is often more curious and wonder-full than we can imagine. We hear stories of shaman and rainmakers, all of which give some credence to such paranormal. We read of mystic visions and commands to write down or draw God’s messages. In an interdependent universe, more awesome than we can imagine, we can understand Jesus’ stilling of the sea a manifestation of naturalistic, not supernatural, divine power active in the natural world. Still, such events seem incredible and violate everything we know about one-dimensional naturalistic causal relationships. Further, at the time Elijah went up into heaven, although the Hebraic peoples visualized a three-story universe, they had little or no positive vision of the afterlife. Where then did he go? Was there a heaven above, where the blessed dead lived in harmony with the divine? Could Elijah have slipped into an alternative universe or a higher energetic field? Who knows? But it is fun to speculate, especially if you are fan of science fiction and Marvel and DC comics or the Avengers and the Guardians of the Galaxy. [For more on mysticism, see my trilogy, “The Mystic in You” (Upper Room), “Mystics in Action” (Orbis), and “Homegrown Mystics (Anamchara)]

We can all recognize the boldness of Elisha’s request, “give me a double portion of your spirit.” A lot of chutzpah here! But audacity is what we need. Our world is too small, and we need a big imagination and trust greater power to confront the seemingly insurmountable forces promoting climate change, conspiracy theories, white nationalism, and state sponsored homophobia and racism, not to mention intractable conflicts in Ukraine, Israel-Gaza-Iran, and South Sudan. Such a request challenges us to ask God for great things, get our ego out of the way, and let Divine Providence move through us. We often settle for “less” when we should settle for “more.” We are sounding the death knell of congregational life, when she should lean on divine energy and inspiration to empower our congregations. Elisha’s request invites us on a daily basis to ask, “What great thing will you do in my life today, God?” and “What great thing will I do today, O God?” Expecting great things from God does not diminish our power or responsibilities, it increases them – in a world where God asks – and needs us – to be companions in healing the earth one act at a time. In an open-system universe in which the future is partly left up to us, we can expect great things from God and great things from ourselves, and our congregations. Our positive agency adds, rather than subtracts, to God’s influence in the world. What great thing can our congregation expect as a result of God’s ever-present love and guidance?

The words of Psalm 77 reflect a troubled community’s cry for divine presence. They have heard – like us – the stories of healing and rescue, and they need it now. They need deliverance from the forces of evil and so do we. Obviously, we understand these stories differently than the ancients did – we don’t depend on literal parting of the waters – but we can still lean on God to inspire, guide, and energize our own efforts. We need a power and wisdom greater than our own to tackle today’s global and local crises, especially as our leaders stoke the fires of global climate change, despite dire warnings from scientific experts, and perpetuate violence and incivility masked as patriotism. Sadly, many of the most destructive behaviors are found in churches where the god Thanos, channeled by Caesar, has eclipsed the God of Jesus Christ and the love of power trumps the power of love. Leaning on God does not diminish our power and responsibility but energizes us to be channels of blessing and healing – instruments of peace and creative transformation – in our world.

The Galatians passage celebrates Christian freedom, freedom from the confines of legalistic traditions, guilt, and shame, and freedom for life-transforming behaviors. Faith does not lay down the law, nor does it legalistically exclude God’s children from the scope of salvation, if their lifestyles and orientation differ from our own. The way of the Spirit opens us to the world in all its diversity, frees us from ego and individualism, and inspires us to bring greater unity and community to the world. It may even challenge us to let go of our laws and open to a deeper openness and flexibility.

Freedom for Paul is lived out in love. Freedom is balanced by responsibility and care for the least of these. It is contrary to Paul’s intent to identify freedom with gun and property rights, unrestrained capitalism and consumerism, and fake news disseminating by Christians. Those are the exact opposite of freedom, but rather enslave us to the devices and desires of our wayward self-interest and quest to dominate.

For Paul, Christian freedom is grounded in the affirmation that we should love our neighbor as ourselves, and that loyalty to God takes us from personal preference to world loyalty. Yes, explore your gifts and achieve much, but remember that creating healthy communities is as important as your own well-being. Once again, we need, as Whitehead says, to go from individual and community affirmation loyalty to world loyalty. All nationalism as well as ethnic and gender identity is subservient to the divine vision, which embraces all and brings out the best of our unique gifts.

As one who has led scores of memorial services and funerals, Jesus’ words are challenging ones. Our commitments to the deceased and grieving families are important and need to take center stage, though not to the exclusion of other commitments. The realm of God is found in everyday relationships of fidelity, support, and healing. We love God by loving those around us. Still, we must accept the uneasy conscience that Jesus provokes even as we take care of our children and our parents and go to work on a daily basis. Few of us will sacrifice “everything” for God’s realm. Those who do “sacrifice” should not succumb to a sense of spiritual superiority. We can’t take the bite out of

Jesus’ words, and we need to continually ask ourselves as we check our bank accounts, drive children to school, pick up our grandchildren (in my case), and act as responsible members of society, “Are we looking beyond our own self-or-family interest? Do we see God’s way of life in our way of life?” We need to be willing to adjust our course to be faithful in our time and place to God’s ways – in economics, spiritual practices, and congregational loyalty. We constantly need to ask “what is our ultimate concern” (Paul Tillich) and “to whom do we give our ultimate allegiance.” (Robert Cornwall)

Jesus is ultimately counseling a holistic spirituality in which all our various “calls” and “vocations” must be balanced with one another, with no absolutes, but willingness to care for loved ones and yet look beyond family and nation, kin and allegiance, to our ultimate allegiance, the divine vision for our lives. Decisions will need to be made, and sacrifices too, but these are all ultimately for the greater good of creation and to embody our love for others as well as ourselves.

Today’s readings ask much of us. But, in the asking, they assert that God will give us the power to face the challenges of the day with a double portion of God’s Spirit. They present a vision of alignment with God’s Vision that unleashes divine power and the ability to be faithful to God in ways we have not previously imagined. They challenge us to think larger in terms of ethics, social responsibility, and personal empowerment. In so doing, we may experience a “double portion” of grace, wisdom, and power for the living of these troubled times.
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Bruce Epperly is Theologian in Residence at Westmoreland Congregational United Church of Christ, Bethesda, MD (https://www.westmorelanducc.org/) and a professor in theology and spirituality at Wesley Theological Seminary. He is the author of over 80 books including: “Homegrown Mystics: Restoring the Soul of Our Nation through the Healing Wisdom of America’s Mystics” (Amazon.com: Homegrown Mystics: Restoring Our Nation with the Healing Wisdom of America’s Visionaries: 9781625249142: Epperly, Bruce: Books) “Jesus: Mystic, Healer, and Prophet “(Jesus: Mystic, Healer, and Prophet: Epperly, Bruce: 9781625248732: Amazon.com: Books), Saving Progressive Christianity to Save the Planet”( Saving Progressive Christianity to Save the Planet: Epperly, Bruce G: 9781631999215: Amazon.com: Books), and his most recent book, “God of the Growing Edge: Whitehead and Thurman on Theology, Spirituality and Social Change.” (The God of the Growing Edge: Whitehead and Thurman on Theology, Spirituality, and Social Change: Epperly, Bruce G: 9781631999291: Amazon.com: Books The God of the Growing Edge: Whitehead and Thurman on Theology, Spirituality, and Social Change: Epperly, Bruce G: 9781631999291: Amazon.com: Books) His latest book is “A New Pentecost for Progressive Christians.” (A New Pentecost for Progressive Christians: Epperly, Bruce G: 9781631999413: Amazon.com: Books)

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