Trust and Doubt in James 1:1-18

Preached at Wayside Friends Church

Sept. 17, 2025

The author of Hebrews wrote, “In order to know God, you need to believe that he exists and that he rewards those who seek him.” I think it is possible that there are people who are unable to believe God exists. More likely, I think, people don’t want to believe God exists for some reason, often rooted in tragedy.

I have been unable to quit believing God exists. I have personal experiences for which God is the explanation and I look at the creative genius of our universe and can also find no other persuasive explanation. 

If you are unable to believe God exists, but you’d like to, that desire itself is the beginning of belief, of faith. Go ahead and ask, seek, and knock.

I’m glad to have a chance to talk about this opening passage in the book by James, or Jacob, or Yakob, the brother of Jesus, or Joshua, or Yeshua.  (I notice his humility in not claiming his famous brother.) In this passage, James has something to say not so much about this basic belief, but instead about what we believe about God, about who we think God is, about trusting God.

Our focus today will be on trust and doubt, and I’ll reorganize the verses in order to highlight that. As well, I’m going to drag in the book of Job, with its famous opening scene between the Accuser and God, in which God says, “Go ahead and test Job, but don’t kill him.” This is not an eyewitness report, perhaps I need to say, yet I’m not going to let God off the hook for what follows, any more than Job does.

So first, back to James.  The First Nations version (and others) substitute trust for faith, and I think that makes everything clearer.  I have had such a puzzle regarding the word faith, because it has seemed to be something with actual weight and volume, something one tries to have enough of, rather than something one chooses to do, which the word trust indicates. When we trust, we trust in something or someone.  We trust a chair will hold us. Why? We understand the nature of wood and chairs.

When James talks of trust, he means trust in God. What does it mean to trust in God?  It means that we understand the character of God as God relates to us.  James says that God is light, that God doesn’t change, that God gives all good and perfect gifts. that God can neither be tempted to be evil, nor can God tempt others to be evil, and that God “chose to birth us into being by God’s word of truth [Jesus?] so that we would be truly what God made us to be.” God is the epitome of single-minded. As Jesus told us, “Fear not, little flock, it is your Father’s good pleasure to give you the kingdom” (Luke 12:32). So we have this basis for trusting God. 

Let’s look at Job now. Here’s a man who lost everything except his grief-stricken and angry wife, everything including his health.  He sits on a manure pile and laments.  Who wouldn’t? So the first thing we learn is that it is ok to weep over losses.  

Second, he seems to have bought in to the idea that doing good and being good will result in prosperity and good health. So he is disappointed in God for not carrying out God’s side of the deal. We learn from this that it is not a fatal error to be disappointed in God.

Third, he tells God what he thinks. Here are some examples: “God has wronged me” (Job 19:6).  “Why do the wicked still live, and …become very powerful?” (Job 21:7). “God has made my heart faint, and the Almighty has dismayed me” (Job 23:16). “Oh, that I knew where I might find Him…I would present my case before Him…I would learn the words He would answer…surely He would pay attention to me…and I would be delivered” (Job 23, passim).

We can see that Job has made a common mistake in understanding his relationship with God.  It is not a “this for that” or “quid pro quo” deal. But we can also see that Job trusts God with honest complaint and lament and prayer.

So it is not a sign of doubt to be sad and disappointed when God does not act as we expected.  It is not a sign of double-mindedness to wonder where God has hidden when God seems to be absent.  

What is a sign of double-mindedness or doubt?  Believing God is capable of evil. I know Christians who think magically about God—that if they pray a certain way, or if they follow a certain ritual, or if they observe the Sabbath carefully, God will not punish them. They blame any misfortune on not having enough faith or on breaking rules. They think God is rigid and self-centered, exacting the pound of flesh when it is owed.

This completely ignores what Jesus said about suffering and sadness.  “In the world you will have trouble”… “if they treat the teacher with cruelty, you can expect the followers to be treated just the same” … “Run for the hills when you see trouble coming” (paraphrased).

Or as Job says, in his calmer moments:

“Shall we accept good from God and not accept adversity?” (Job 2:10)

And Job goes on to express his continued trust in God. “Though God slay me, yet will I trust in Him; but I will still argue my case to Him.” (Job 13:15)

“Naked I came from my mother’s womb, and naked I will return to the womb of the earth. The Lord gave and the Lord has taken away; blessed be the name of the Lord” (Job 1:21). 

“I know that my redeemer lives and that he will stand at last upon the earth, and that though my skin is destroyed, yet I will in my body see God” (Job 19:25-26).

Now James has something to say about suffering and troubles. James says to count it all joy because we know the God in whom we trust.  We know that testing will make us single-minded, just fire removes impurities from gold ore; we know that in our stubborn hanging on to the God we know, we will pass the test.  Those who are poor can rejoice because this is a test they can pass, an honorable test and a test of their honor.  Those who are rich can humbly recall that the same death comes to them as to everyone else and that their wealth can wither up like wildflowers. So if we’re undergoing a test, rejoice and trust; if we are comfy and “blessed,” take no credit and also trust. 

James knows humans well enough to recognize and state that we are not yet whole. He’ll go on to say that we are fools if we forget that fact, like people who look in a mirror and see flaws, but walk away smug about their beauty.  James warns that we have desires that will entice us to do wrong. James isn’t talking primarily about sexual desire, but about all desires that give an opening to temptation.  I think about the desire for admiration, the desire for power, the desire for control, the desire for security, the desire for immortality, the desire for love—all these can motivate actions that are not in line with what James will call “the perfect law of love that sets people free.”  

So let’s trust in the character of God as revealed by Jesus, as attested to by St. Paul and St. James, and Job, and let’s talk to God about our troubles with honesty and heartfelt sorrow, when we need to. I have personal experience of complaining bitterly to God about events that caused me suffering, and having God send me a vision of God’s eyes of love looking right into mine. I know this isn’t special treatment.

When we choose again and again to trust in the character of God, we will find that our true selves shine more brightly, and now and again, God will blow our socks off with presence.

Righteousness and Peace Have Kissed Each Other, and the Pure in Heart See God

Preached at Silverton Friends Church

Nov. 23, 2025

Four more Beatitudes:

Matthew 5:8-12

Blessed are the pure in heart for they shall see God.

Blessed are the peacemakers for they shall be called children of God,

Blessed are the persecuted for righteousness’s sake, for theirs is the kingdom of heaven.

Blessed are you when they revile you and persecute you and say all kinds of evil against you falsely on account of me, for so they persecuted the prophets before you; rejoice and be glad, for great is your reward in heaven.

Like some of you, I grew up during the hot era of the Cold War, learning in high school how to crouch under my paddle desk in case of nuclear attack.  My teacher, who had a dark sense of humor, said, “It will be as much use to hold this civil defense book over your head.” I also read a book around that time called I Found God in Soviet Russia by John Noble, and I was pretty sure that the main enemies of Christians were communists. So when I read where Jesus says, “Blessed are you when they revile you and persecute you and say all manner of evil against you falsely, on account of Me,” I was pretty sure that the “they” in this sentence were the communists or at least atheists, and that my crime would be identifying as a Christian.

I don’t feel sure of that today, here in the U.S.A., and if I look at Jesus’s life and death, I am even less sure that my opposition is likely to be systems outside of Christianity. The people who hounded Jesus to death were of his own religion, and they were both the intellectuals and the Torah literalists, the Sadducees and the Pharisees. And these four other beatitudes we’re looking at today may help us see how to live in precarious times, when a person’s enemies may be members of their families (see Mt. 10:36). 

First, blessed are the pure in heart, for they shall see God.  As we’ve seen before, Jesus brings into his gospel many insights from the poets and prophets of the First Testament, our Old Testament, helping us see that God has not changed somehow between testaments.  Jesus nearly quotes Psalm 24:

“Who may ascend into the hill of the Lord? And who may stand in his holy place? The one who has clean hands and a pure heart…” 

In other words. the pure in heart are the ones who will see God.  And the identifying marks of the pure in heart are these: truthfulness, honesty, integrity—and actions that line up with a pure heart, symbolized by clean hands.

Hidden in the word for pure are the metaphors of pruning or being purified by fire, like gold.  So it isn’t a static word, it’s an ongoing process word. We can remember John 15, with its extended metaphor of pruning and abiding; parables about sifting out chaff which is thrown on the fire; and an acted parable about washing the feet. Staying open to God’s actions to bring us into our best selves, our truest selves is being pure in heart. You are clean, Jesus says, through the word I have spoken to you (John 15:3).  And Jesus is still speaking through the Holy Spirit.

This brings to mind what Jesus said about being clean, about being pure. Jesus advised his critics to clean the inside of the cup first, to admit the death hidden in whitewashed tombs, to allow God to make their inside pure so their outside could be truly pure. He told those most committed to purity, the Pharisees, to start from within, to be honest, and then to act out of that pure heart, actions of generosity and mercy.

Every committed movement has its purity laws. You must boycott this, you must praise this, you must make followers who are as zealous as you are, which Jesus referred to as making them twice as fit for hell as you are yourself. Those purity laws are focused on external behaviors but do nothing to remedy the hot mess within.

I advise you to sift through St. Paul’s pastoral advice to see how he tries to help people disallow harmful activities at the same time as he encourages them to embrace the liberty of the children of God. There is no way except to rely on the guidance of the Holy Spirit and the example of Jesus. And that means that one additional characteristic of the pure in heart is humility.  

The second:  Blessed are the peacemakers, for they shall be called the children of God. It may not surprise you that there isn’t a lot in the history of Israel praising peacemaking. But peacemaking does show up in the poets and prophets. Psalm 34:14 “Depart from evil and do good; seek peace and pursue it.” Psalm 85:1: “Righteousness and peace have kissed each other.” Isaiah foretells the coming of  the Prince of Peace (9:6) and says,  “the work of righteousness will be peace, and the service of righteousness, quietness and confidence forever” (32:17).  “How beautiful on the mountains are the feet of him who brings good news, who announces peace, and brings good news of happiness, who announces salvation, and says to Zion, ‘Your God reigns!’” (Is. 52:7). 

The peace we are talking about refers both to tranquillity and quietness and also to reconciliation and to fearlessness. So we can see that it is evident both in stillness and in action.

This Hebrew word, shalom, has so much embedded in it. Not only is it used to describe our relationship with God, where our reverence is not tainted with fear, but also our relationship with others. The messengers of God greet frightened humans with “Fear not!” Jesus said, “Don’t be afraid of those who can kill the body.” It includes contentment, which derives from having enough to meet our daily physical needs (our daily bread) as well as our need for love. It includes friendship. It includes wholeness, wellbeing, and safety. 

Jesus says, “Peace I leave with you, my peace I give you” (John 14), the peace of an untroubled heart.  “You will have tribulation, but in me you can have peace."  This speaks to centeredness, and clearly connects to the idea of being pure in heart. 

St. Paul consistently opens his letters with “Grace and peace.” All of Romans 12 can be read as a manual for peacemaking, ending with “as much as is possible, live peaceably with everyone.” Ephesians 2:14 identifies Jesus as our peace, who has reconciled opponents with each other and has broken down the walls between us.  Hebrews 12:14 says, “Follow peace with all and holiness, without which no one shall see the Lord.”  

Following Jesus means to do what we can to help create a world where people can live tranquil, fearless lives, where we work to bring down walls and to bring opponents together in harmony.  This work, surprisingly, is counter-cultural in every culture, since each culture or subculture identifies “us vs. them” groups, people who belong inside vs. people who belong outside.  And we ourselves need to live without walls, without fearing our opponents, without our hearts being troubled. Believe in God, Jesus says, and believe also in me.

Third, blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. As the Psalmist says, Righteousness and peace have kissed each other. So it will be helpful to delve a bit into what qualifies as righteousness. 

Though it came to me from the church much laden with baggage, this word righteousness means simply the state of being who we are meant to be, our true selves, our right selves. In a narrower sense, it also means justice, or giving each other what is due to another human being. What do we feel we are owed as a human? Give that to others.  

But surprisingly, giving other people their natural rights as human beings, acknowledging their inclusion as children of God, carriers of the image of God, can make some people mad.  So if we’re part of a culture, which we are, that identifies insiders and outsiders, some in our culture may well want to protect that by suggesting that outsiders are not due their rights as human beings, or maybe aren’t entirely human at all. 

Insisting on the human dignity of outsiders can turn us into outsiders, and then we will be persecuted. Persecution means driving people away, forcing them to flee, harassing them, molesting them, troubling them, mistreating them. We have seen this on viral videos in recent times.  And it is soooo hard to remain peacemakers, so hard to center on God and to keep our hearts open to God’s purifying work, so hard to be just to our opponents. 

I turned to my World War II thinkers and survivors for help on how to remain fully human and humane, how to be righteous, in hard times.  A French Orthodox Christian who was for awhile in the French Resistance to the Nazi occupation, Olivier Clement wrote this:  “The war threw me into political action…I joined the French Resistance. But total war makes for total politics as well, and … total politics justifies anything and everything.  It justifies lies and violence, with no longer the recognition of any limits—whether …honor or…cannibalism.” (43)“The worst is when the shedding of blood is premeditated…During the last months of the war, this was something I could not subscribe to. So I became involved in other forms of resistance. We still risked our lives, but in order to save lives.” (44)  Clement had to leave the Resistance as a movement to remain his true self, but still he participated in actions that made others safe. (The Other Sun: A Spiritual Autobiography, tr. Michael Donley, Chester, UK: 2021)

Tzvetan Todorov looks at a Dutchwoman, Etty Hillesum, who was 27 when Nazis occupied Holland.  She felt called to minister to her fellow Jews who were in transit to concentration camps by showing them “the way to their own interior in a time of great adversity.” She constantly spoke to God, not as a potential savior, but as a power inside herself that had to be nurtured. (see Wikipedia article). Todorov writes, “Though she never stops fighting the injustices of the camp, hatred remains her chief enemy” (200).  (Facing the Extreme: Moral Life in the Concentration Camps, [New York: Henry Holt and Co., 1996)). She was eventually deported to Auschwitz, where she was murdered.

Todorov is not sure that such nonviolence is the only or the most effective response to totalitarianism, and he acknowledges that even “those whose cause is just” may exchange being the hunted for being hunters, in which case “the new kingdom…will not be so new after all.” (216) He quotes Victor Frankl, survivor, “No one has the right to do wrong, not even if wrong has been done to him.” (217) He admits that “moral action [as opposed to political or military action] can perhaps be more effective than we think” (201).

I want to acknowledge that I also would like to persecute a person or two, but I’m not going to, and that is the difference between the capacity to act and the action itself. At the present time, I’m praying for those I want to persecute to meet Jesus like Saul did on the road to Damascus, as he was traveling in order to persecute followers of Jesus.

Here’s a prayer I heard on the Canterbury Cathedral choral evensong for Wednesday, Nov. 19:

“Loving God, we give thanks for the precious gift of life.  Give us strength and courage to speak out against all forms of abuse. …Lord, we pray for your world. In times of hostility to immigrants, we pray for a more generous understanding of the needs of others throughout our world. For an openness to the value that people different from ourselves can bring to our life. And for a recognition that it is only by working together that we can serve the good and the prosperity of all.  Generous God, to you all people are equal and from your love nobody can be shut out.  Inspire all peoples with this vision of your equal love that we may learn to expand our hearts in reaching out to others and find by looking on their faces with gentleness the true image of your son Jesus Christ our Lord.” (YouTube, Canterbury Cathedral Choral Evensong, Nov. 19, 2025)

Let’s move forward in our times and places with the commitment to be fully human and humane, to be true inside and out, to work for the dignity and peace of others, and to center ourselves in our experience of God’s presence and the example of Jesus. And then let’s commit to listening to the Spirit of God and doing what we are told to do.

 

The Beatitudes and Resisting Evil

Preached at Silverton Friends Church

July 24, 2025

Where I was a child in Africa, there was an imbalance in power between tribes. The ruling tribe were about 20 percent of the total population. When democracy came after the colonial power left, the parliament was populated in proportion to the population, 20% traditional rulers, 80% from the remaining tribes.  The historical rulers found this unacceptable and jailed or killed those elected from the 80%. My family was in the country at this time in the mid-1960s (I was 8 or 9 years old). This was followed later by a military coup which cemented in place that power for the 20%.  In 1972, refugees from the earlier brutality reentered the country bent on revenge. Armed with machetes and perhaps some rifles, they targeted and killed members of the president’s family and people of his tribe, estimates between 800 and 1,200 dead. The government responded with vigor and automatic weapons and helicopters. The army arrested many innocent middle-class folks from the 80% with above 8th grade education; they imprisoned some, often with torture, and executed others. Between 200,000 and 300,000 dead, an estimated 300,000 refugees, and a country thrown back many decades in its development. If you want more specifics, the Wikipedia article on Burundi can provide them.

This cycle of oppression, vengeance, and reprisals has been repeated across human history, and we can see it today. No wonder the law of an eye for an eye, one life for one life, was and is a step forward for humanity. 

I was affected by both of these events. In the first one, I saw bodies along the roadside and knew my parents’ fear.  In the second, I heard machine gun fire in the nights before I left for my boarding school in Kenya, and I lost personal acquaintances and friends. 

There was a singular sense of helplessness among the missionaries. They had no weapons to resist with, and they could not communicate with each other, given the lack of telephones and the confiscation of shortwave radios.  Some were deported. I asked several of them, retired to the same retirement community, to share their experiences. One spoke of visiting people in prison who had been tortured. Another still mourned his deportation.  All had been scarred, and they did not have the language to communicate the depth of that scarring.  

You can see why I’m jumpy today about current events. I think about various possible scenarios and what I can or should do.  Maybe you folks do, too. So today, we will look at two of the Beatitudes, bearing in mind that Jesus spoke to an occupied people, ruled by the Roman emperor and his governors, and locally oppressed by the military. Any rebelliousness was mercilessly put down and the rebels crucified. Therefore, I believe these Beatitudes can help us negotiate our way through our realities.  

Matthew 5:6-7

Blessed are those who hunger and thirst for righteousness, for they shall be filled. 

Blessed are the merciful, for they shall obtain mercy.

As is usual with Jesus, he borrows from the Jewish scripture to make these points, and what he borrows can help us apply them.

The word righteousness in Hebrew includes justice and truthfulness, and its root includes making or being straight, making or being innocent. It is opposed to wickedness, the root of which includes making a commotion or stirring things up, causing fear or terror.  Both are words that look at actions as well as the composition of the inner person, right doing vs wrong doing, right being vs wrong being. 

The book of Job and the Psalms are full of descriptions of righteousness.  Job 29:12-17 details Job’s intervention on behalf of the poor and powerless, Job 31 details his rejection of lust and greed and power grabbing, his generosity and advocacy for the powerless, his fairness to employees and to his enemies, his honesty and sincerity. His actions in secret line up with his public self. We can add to this David’s words that God the Shepherd leads him into paths of righteousness. St. Paul says that Abraham’s confidence in the character and word of God to him counted for righteousness, meaning it made him just the person God meant him to be.

The word in Greek from the New Testament likewise includes the idea of doing what is just and right, and also of being what one is meant by God to be.

These are things we can aspire to. Following the lead of the Good Shepherd, choosing to trust God with our present and future, doing what is straight and honest and fair and just, caring for those with less than we have, feeding the hungry. We are a part of the promise in Luke 6:21, where Jesus says, “Blessed are you who hunger now, for you shall be filled.”

I will add that hungering and thirsting for righteousness means to me not only growing personally in doing and being right, but also my longing to see righteousness more operational in my society and my world. There are things I can do in my day to move myself and my world in that direction, and of course, I can and must pray for God to bring about a more righteous world.

The following Beatitude sits alongside hunger for righteousness: Blessed are the merciful.  

I’m sure it is obvious that Jesus knew some would implement their hunger for righteousness in ways that were oppressive, violent, and cruel. We can see this throughout the history of the religions of the Book—Judaism, Christianity, Islam.  Crusades, holy wars, Inquisitions, forced conversions, martyrdoms, holocausts, and so on. No wonder Jesus followed it up with mercy.

Jesus’s testament is also full of references to mercy. There are many references to the merciful character of God throughout, and many prayers for mercy for both individuals and for nations (sometimes in the same prayer as the request for judgment or vengeance on enemies). Psalm 107:1 celebrates God’s mercy which endures forever, a phrase which recurs throughout the Psalms. Mercy is a part of God’s goodness. Psalm 103 is a beautiful praise song to God for how God cares for us and pities us; God knows our frame, and remembers that we are dust. In Luke 6:36, Jesus says, “Be merciful just as your Father also is merciful,” and he surrounds those words with these, “Do unto others as you want them to do unto you,” don’t judge, don’t condemn, forgive, give.

Inhabiting the concept of mercy in the Hebrew are the ideas of sparing someone, bearing with someone, commiserating with someone, showing compassion or sympathy, being kind to the miserable and afflicted, caring and helping.  And the promise Jesus made echoes what David says in Psalm 18, “With the merciful you will show yourself merciful.”

In just a few words, I want to bring this into the realm of how we live together in society, in other words, politics.  

I recently read Tzvetan Todorov’s book Facing the Extreme: Moral Life in the Concentration Camps (New York: Henry Holt and Co., 1996). Todorov grew up in a Bulgaria that was both communist and totalitarian, and later emigrated to the West. As for many Europeans, World War II casts a long shadow for him as he tries to understand how so many ordinary people did so much evil.  He points out that consoling ourselves by maintaining that humans are fundamentally good can unwittingly abet the spread of evil.  Indeed, if we are honest with ourselves, we will see that “‘the line separating good and evil passes not through states, nor between classes, nor between political parties either—but right through every human heart—and through all human hearts’” (136). [Todorov here quotes from Aleksandr Solzhenitsyn, who grew up in Soviet Russia and wrote about the gulags.] This realism about humanity helps us see more clearly both the need to be righteous and the need to have mercy.

Todorov says that it is necessary to judge the guilty for their precise acts and responsibilities, and also that we must “recognize our similarities to them, we must not demonize them, we must not generalize their guilt to all others of their group or nation” (229).  This clear-sightedness and fairness are characteristics of righteousness. 

Todorov looks at those responsible for concentration camps, particularly those who worked in them.  He notes that the proportion of the guards who were fanatics and sadists was similar to the general populace, and that the majority of guards were conformists, “willing to serve whoever wielded power and more concerned with [their] own welfare than with the triumph of doctrine [in this case, Nazism]” (123-24).  He says that what made the evil of concentration camps so dangerous was that it was easy for ordinary persons to ignore or tolerate (125).  When I visited Dachau in Munich, I was shocked to see it embedded in a residential neighborhood, and to discover that the neighbors simply chose to ignore what it was for. 

Todorov sees that conformity can make evil easy to tolerate and even do. In contrast, those who give themselves to saving people in mortal danger, the rescuers, are often non-conformists, distinguishing for themselves between good and evil, living by their keen consciences, recognizing the common membership of all in the human community, devoted to defending not ideals but people of flesh and blood. They do not want to be considered heroic, and they refuse to emulate the enemy by mirroring their hatred.  “The good person does not ignore evil, but he [or she] hates the system, not the individuals who serve it” (224-25).  

People do evil because of ordinary vices: they separate conduct from conscience, they depersonalize other humans, and they enjoy exercising power over others, particularly the power of life and death.  Depersonalization includes “reducing them to nakedness, filth, starvation, stripping them of their names, giving them numbers or euphemisms, killing in large numbers, refusing to meet their eyes” (164).  

The opposite actions can be seen as acts of resistance: clothing them, washing them, feeding them, calling them by name, recognizing the individual, meeting their eyes. These actions personalize others. (Jesus also taught that these actions characterize the righteous.)  Also, we resist evil when we repudiate lies and expose the truth. The ordinary virtues are dignity, which derives from internal consistency; caring; and working for understanding and beauty. These attitudes and actions resist evil.

This reminds me of Jesus, who knew what was in the hearts of humanity and therefore did not place his confidence in them, but who also was moved with compassion and indignation to speak truth and to heal. He embodied and embodies righteousness and mercy in human form, revealing his Father, described in Psalm 59, “Righteousness and justice are the foundation of your throne; mercy and truth go before your face.” 

These two ideas—righteousness and mercy—are not opposites, even though in our human frailty we can fall off the path that takes in both. We can be fanatics in either direction.  But righteous actions and merciful actions are often the same actions.  Job’s description of his righteousness includes many actions we can see are merciful.  Psalm 37:21 says, “The righteous shows mercy and gives.” Proverbs 21:21 says “[The person] who follows righteousness and mercy finds life, righteousness and honor.” And Jesus says,”Be like your Father, who sends rain on the just and the unjust.”

When we pray for God’s will to be done on earth as it is in heaven, we could hardly visualize it better than this from Psalm 85:  “Mercy and truth have met together; Righteousness and peace have kissed.”

What we are talking about at the core is living out of our whole humanity, the integrity that keeps inner and outer selves in harmony, the vision that sees the human in each other person and the divine in all God’s works, and lives by that vision and by the inhabiting grace of God’s Holy Spirit.