A person with ubuntu is open and available to others, affirming of others, does not feel threatened that others are able and good, for he or she has a proper self-assurance that comes from knowing that he or she belongs in a greater whole and is diminished when others are humiliated or diminished.
—Desmond Tutu, No Future without Forgiveness

Author and activist Mungi Ngomane follows the passion of her recently deceased grandfather, the South African bishop and human rights activist Desmond Tutu, believing that ubuntu provides a unifying and hopeful vision for our diverse world:

Ubuntu is a way of life from which we can all learn. . . . Originating from a Southern African philosophy, it encompasses all our aspirations about how to live life well, together. We feel it when we connect with other people and share a sense of humanity; when we listen deeply and experience an emotional bond; when we treat ourselves and other people with the dignity they deserve. . . .

I was raised in a community that taught me ubuntu as one of my earliest lessons. My grandfather, Archbishop Desmond Tutu, explained the essence of ubuntu as, “My humanity is caught up, is inextricably bound up, in yours.”

In my family, we were brought up to understand that a person who has ubuntu is one whose life is worth emulating. The bedrock of the philosophy is respect, for yourself and for others. So if you’re able to see other people, even strangers, as fully human you will never be able to treat them as disposable or without worth. . . .

Ubuntu teaches us to also look outside ourselves to find answers. It’s about seeing the bigger picture; the other side of the story. Ubuntu is about reaching out to our fellow men and women, through whom we might just find the comfort, contentment and sense of belonging we crave. Ubuntu tells us that individuals are nothing without other human beings. It encompasses everyone, regardless of race, creed or color. It embraces our differences and celebrates them. [1]

Desmond Tutu taught that ubuntu celebrates our diverse interdependence and is related to the wholeness or peace that Jesus brings:

We find that we are placed in a delicate network of vital relationship with the Divine, with my fellow human beings and with the rest of creation. . . . We are meant then to live as members of one family, the human family exhibiting a rich diversity of attributes and gifts in our differing cultures as members of different races and coming from different milieus—and precisely because of this diversity, made for interdependence. . . .

The peace we want is something positive and dynamic. In the Hebrew it is called shalom which refers to wholeness, integrity; it means well-being, physical and spiritual. It means the abundance of life which Jesus Christ promised he had brought. It all has to do with a harmonious coexistence with one’s neighbors in a wholesome environment allowing persons to become more fully human. [2]

____________________________________________________________

I AM ABOVE ALL THINGS: your problems, your pain, and the swirling events in this ever-changing world. When you behold My Face, you rise above circumstances and rest with Me in heavenly realms. This is the way of Peace, living in the Light of My Presence. I guarantee that you will always have problems in this life, but they must not become your focus. When you feel yourself sinking in the sea of circumstances, say, “Help me, Jesus!” and I will draw you back to Me. If you have to say that thousands of times daily, don’t be discouraged. I know your weakness, and I meet you in that very place.

EPHESIANS 2:6;
6 And He raised us up together with Him [when we believed], and seated us with Him in the heavenly places ,

MATTHEW 14:28–32;
Lord, if it’s you,” Peter replied, “tell me to come to you on the water.” 29 “Come,” he said. Then Peter got down out of the boat, walked on the water and came toward Jesus. 30 But when he saw the wind, he was afraid and, beginning to sink, cried out, “Lord, save me!”

ISAIAH 42:3 ;
a bruised reed he will not break, and a faintly burning wick he will not quench; ( B) he will faithfully bring forth justice. 

Young, Sarah. Jesus Calling Morning and Evening Devotional (Jesus Calling®) (p. 80). Thomas Nelson. Kindle Edition.

Members of One Diverse Family

A person with ubuntu is open and available to others, affirming of others, does not feel threatened that others are able and good, for he or she has a proper self-assurance that comes from knowing that he or she belongs in a greater whole and is diminished when others are humiliated or diminished.
—Desmond Tutu, No Future without Forgiveness

Author and activist Mungi Ngomane follows the passion of her recently deceased grandfather, the South African bishop and human rights activist Desmond Tutu, believing that ubuntu provides a unifying and hopeful vision for our diverse world:

Ubuntu is a way of life from which we can all learn. . . . Originating from a Southern African philosophy, it encompasses all our aspirations about how to live life well, together. We feel it when we connect with other people and share a sense of humanity; when we listen deeply and experience an emotional bond; when we treat ourselves and other people with the dignity they deserve. . . .

I was raised in a community that taught me ubuntu as one of my earliest lessons. My grandfather, Archbishop Desmond Tutu, explained the essence of ubuntu as, “My humanity is caught up, is inextricably bound up, in yours.”

In my family, we were brought up to understand that a person who has ubuntu is one whose life is worth emulating. The bedrock of the philosophy is respect, for yourself and for others. So if you’re able to see other people, even strangers, as fully human you will never be able to treat them as disposable or without worth. . . .

Ubuntu teaches us to also look outside ourselves to find answers. It’s about seeing the bigger picture; the other side of the story. Ubuntu is about reaching out to our fellow men and women, through whom we might just find the comfort, contentment and sense of belonging we crave. Ubuntu tells us that individuals are nothing without other human beings. It encompasses everyone, regardless of race, creed or color. It embraces our differences and celebrates them. [1]

Desmond Tutu taught that ubuntu celebrates our diverse interdependence and is related to the wholeness or peace that Jesus brings: 

We find that we are placed in a delicate network of vital relationship with the Divine, with my fellow human beings and with the rest of creation. . . . We are meant then to live as members of one family, the human family exhibiting a rich diversity of attributes and gifts in our differing cultures as members of different races and coming from different milieus—and precisely because of this diversity, made for interdependence. . . .

The peace we want is something positive and dynamic. In the Hebrew it is called shalom which refers to wholeness, integrity; it means well-being, physical and spiritual. It means the abundance of life which Jesus Christ promised he had brought. It all has to do with a harmonious coexistence with one’s neighbors in a wholesome environment allowing persons to become more fully human. [2]

Each a God-Carrier

The late Bishop Desmond Tutu understood our interdependence with each other as part of what it means to live in the image of God: 

God has created us, upholding us in being from moment to moment, providing us with our very existence. . . . Despite everything that conspires to deny this truth, each one of us is of immense worth, of infinite value because God loved us. That is why [God] created us. Thus our value is intrinsic to who we are. It comes with the package of being human. It depends neither on extrinsic attributes such as ethnicity and skin color nor on our achievement, however that may be computed. Our worth stems from the fact that we exist only because of the divine love. . . . [Richard: As Bishop Tutu told me when I met him, “We are only the light bulbs, Richard, and our job is just to remain screwed in!”]

We are each a God-carrier, a tabernacle of the Holy Spirit, indwelt by God the holy and most blessed Trinity.

To treat one such as less than this is not just wrong. . . . It is veritably blasphemous and sacrilegious. It is as if we were to spit in the face of God. Consequently injustice, racism, exploitation, oppression are to be opposed not as a political task but as a response to a religious, a spiritual imperative. Not to oppose these manifestations of evil would be tantamount to disobeying God.

God has created us for interdependence as God has created us in God’s image—the image of a divine fellowship of the holy and blessed Trinity. . . God has created us to be different in order that we can realize our need of one another. There is an African idiom: “A person is a person through other persons.” I learn how to be human through association with other human beings. . . .  [1]

Like Desmond Tutu, CAC teacher Brian McLaren sees the Trinity as offering a healing vision of the world, in which we create holy community that overturns categories of “us” and “them”: 

This Trinitarian vision of God helps us imagine a relational universe of one-anotherness, community-in-unity, unity-in-community, being-in-interbeing, where benevolence toward the other is at home, and hostility toward the other is foreign, invasive, out of place. . . .

God-with-God in community leads us to envision God-with-us in community. And that vision in turn dares us to imagine God-with-them in community. And that expansive vision invites us higher still: to envision God-with-us-and-with-them in community. This approach to the Trinity need not be a litmus test used to legitimize us and delegitimize them. Instead, it can be a gift, offered to others like a poem, not an ultimatum—given not to require assent-leading-to-acceptance or dissent-leading-to-condemnation, but rather to inspire us to reverence otherliness as a theological attribute. At that moment, Trinitarianism becomes not only a healing doctrine but a healing practice. [2]

We Are All Christ’s Body

In this homily based on 1 Corinthians 12, Father Richard shows how the apostle Paul understood our unity in diversity through the metaphor of the Body of Christ: 

Humanity consistently has to face the problem of unity and diversity. We’re not very good at understanding it. That’s why we continue to struggle in our society with rampant racism, along with sexism, homophobia, classism, nationalism, and more. We habitually choose our smaller groups, because we don’t know how to belong to a larger group. That demands too much letting go.

The apostle Paul writes: “The body is one, although it has many parts; and all the parts of the body, though many, are still one body. And so it is with Christ” (1 Cor. 12:12). Here Paul develops the doctrine known as the Body of Christ. This isn’t easy for Westerners to understand, because we are deeply trained in cultural individualism. So much so, we don’t even recognize our lack. When we try to be holy without one another, it doesn’t work—because only the Whole is Holy. Individually we are too small, too fragile, too broken to fully represent the Mystery of Christ.

Paul continues by emphasizing unity: “For in One Spirit, we were all baptized into One Body, whether Jews or Greeks, slaves or free persons. We were all given of One Spirit to drink” (1 Cor. 12:13). In this verse, Paul tears down notions of nationalism, classes, and castes.

Then he honors diversity: “The Body is not a single part, but many” (1 Cor. 12:14). Each of us reading this meditation is a different and unique person. And yet at the same time, we are not so different and unique. The mystics go to deeper levels to realize that we are more one than we are many. When we can move from “I” to “we,” our conversion begins. Most of us start by thinking “It’s all about me!” Only generous, unconditional love can free us from this self-isolation—but for many this only comes later.

We often ask our isolated selves, “Am I perfect enough? Good enough?” Yes, you are perfect and good enough! Yet as individuals, we are too fragile, too insecure, too small, to bear the weight of glory. And also too little and weak to bear the burden of sin.

We are corporately quite stupid and sinful. I wrote a small book trying to show that Paul actually teaches a most subversive thing: Evil is corporately agreed upon as good before individuals ever dare to do it. [1] We all cooperate in absurd systems. When we humbly and honestly recognize this, we learn much more readily how to join hands with one another. We’re trained to compare and compete; that’s the nature of capitalism. The gospel undercuts that by saying, first of all, that we are one; and secondly, that each of us is a unique individual. Holding our oneness and individuality together reveals the Christian mystery: “You are all Christ’s Body, and individually, you are parts of it” (1 Cor. 12:27).

The Spirit of Ubuntu

CAC friend Rev. Dr. Jacqui Lewis finds inspiration in the African concept of “ubuntu,” which means “I am who I am because we are who we are.” The ubuntu vision of relatedness can provide healing in the midst our many current crises and divisions:

Even before COVID-19 showed up in our global family, we were living in what I call “hot-mess times.” In our current context, race and ethnicity, caste and color, gender and sexuality, socioeconomic status and education, religion and political party have all become reasons to divide and be conquered by fear and rancor. . . . Put simply, we are in a perilous time, and the answer to the question “Who are we to be?” will have implications for generations to come.

We have a choice to make. We can answer this question with diminished imagination, by closing ranks with our tribe and hiding from our human responsibility to heal the world. Or we can answer the question of who we are to be another way: We can answer it in the spirit of ubuntu. The concept comes from the Zulu phrase Umuntu ngumuntu ngabantu, which literally means that a person is a person through other people. Another translation is, “I am who I am because we are who we are.”. . . With this in mind, who I will be is deeply related to who you are. In other words, we are each impacted by the circumstances that impact those around us. What hurts you hurts me. What heals you heals me. What causes you joy causes me to rejoice, and what makes you sad also causes me to weep.

By channeling the ancient wisdom of ubuntu, we can engineer a badly needed love revolution to rise up out of the ashes of our current reality. . . . The empathy that grows from listening to others, from connecting with our neighbors, and from loving our neighbors as we love ourselves can define the courses of action we take. [1]

Father Richard finds a similarly unifying perspective in the spirituality of Julian of Norwich (1343–c. 1416). He writes: 

The divisions, dichotomies, and dualisms of the world can only be overcome by a unitive consciousness at every level: personal, relational, social, political, cultural, in inter-religious dialogue, and spirituality in particular. A transformed people unite all within themselves, so they can then do the same in the world. [2]

My favorite Christian mystic, Julian of Norwich, used the Old English term “oneing” to describe what happens between God and the soul. As Julian put it, “By myself I am nothing at all; but in general I am, I hope, in the oneing of love . . . for it is in this oneing that the life of all people consists.” She also wrote, “The charity of God creates in us such a oneing that when it is truly seen, no person can separate themselves from another” and “In the sight of God, all humans are oned, and one person is all people.” [3]

Reading with the Divine Presence

Lectio divina is a contemplative way of reading and relating to Scripture and other sacred writings. The medieval monk Guigo II (d. 1188) names the four steps of this foundational contemplative practice:

One day when I was busy working with my hands I began to think about our spiritual work, and all at once four stages in spiritual exercise came into my mind: reading, meditation, prayer and contemplation. These make a ladder for monks by which they are lifted up from earth to heaven. It has few rungs, yet its length is immense and wonderful, for its lower end rests upon the earth, but its top pierces the clouds and touches heavenly secrets. [1] 

James Finley has taught extensively on lectio divina and Guigo II. In the most recent season of his podcast Turning to the Mystics, he describes the intention to be present to God that underlies all lectio divina practice: 

We sit in prayer, renewing our faith that we’re sitting there in God’s presence all about us and within us, closer to us than we are to ourselves. And we’ve come here with no other intention, but a kind of rendezvous with God, as a way to turn to God to help us to deepen our experience of God’s presence in our life. That’s why we’re there. It’s a moment of intimacy, of devotional sincerity, of deepening this union with God in prayer. [2]

Finley explains Guigo’s instructions for transformative reading: 

The power of God’s words works as leaven in the heart, awakening us to a personal experience of the presence of God that Scripture reveals. Read in this way, the Scriptures are one long love letter from God. Each verse tells the story of the love that perpetually calls us to itself. . . .  

The first rung of the ladder is that of reading the Scriptures as a way of seeking God. Then, in the midst of a quiet, sincere seeking, there is the graced event of coming upon words that embody that which we seek. As we read, we come upon something of God’s presence in that which we are reading. And in coming upon that which we seek, we descend into the depths of our awakened heart, from which there emerge thoughts, images, and connotations that simply flow out, without being seized or grasped hold of in any way. . . . 

Daily meditation practice goes best as we learn to stand firmly on the first rung of the ladder to heaven. By this I mean learning to be attentive to God’s voice reverberating in a poem, a novel, the refrains of a song, a report on the evening news, or a conversation overheard in the waiting room at the doctor’s office. In learning to stand firmly on the first rung of the ladder to heaven, we learn to be receptive and open to God, uttering us into existence as we wash out a pot, or fix a broken gate, or slip off our shoes at the end of the day. [3]

[1] Guigo II, The Ladder of Monks: A Letter on the Contemplative Life, and Twelve Meditations, trans. Edmund Colledge and James Walsh (Garden City, NY: Image Books, 1978), 81–82.

Father Richard points out how the Bible is filled with stories of people encountering God—regardless of whether they got everything right or everything wrong!

Let’s state it clearly: One foundational and yet revolutionary idea of the Bible is that God is manifest in the ordinary, in the actual, in the daily, in the now, in history, in the concrete incarnations of life. God does not hold out for the pure, the spiritual, the right idea, or the ideal anything. Apparently, the biblical God would much rather be in relationship than merely be right in solitude! This is why Jesus stands religion on its head.

But it is also why we have to go through the seemingly laborious, boring, or even disturbing books of the Bible, such as Joshua, Judges, Kings, Chronicles, Leviticus, Numbers, and Revelation. We hear in these books about sin and war, adulteries and affairs, kings and killings, intrigues and deceits—the tragic and sad events of human life along with the ordinary and wonderful. Those books, documenting the life of real communities, of concrete and regular people, are telling us that “God comes to us disguised as our life” (a wonderful line I learned from my dear friend and colleague, Paula D’Arcy). But for most “religious” people this is actually a disappointment!

In the Bible, we see God using the very wounded lives of very ordinary people, who would never have passed the tests of later Roman canonization processes. Moses, Deborah, Elijah, Paul, and Esther were at least complicit in murdering; David was both an adulterer and a liar; there were rather neurotic prophets like Ezekiel, Obadiah, and Jeremiah; an entire history of ridiculously evil kings and warriors—yet all these are the ones God works through. They are not summarily dismissed.

God’s revelations are always concrete and specific. They are not a Platonic world of ideas and theories about which we can be right or wrong. Revelation is not something we measure, but something or Someone we meet! All of this is called the “mystery of incarnation.”

Our temptation now and always is to trust in our faith tradition of trusting in God instead of trusting in God. They are not the same thing! Often our faith is in our tradition in which we can talk about people who have trusted God in the past. That’s a sad way to avoid the experience itself, to avoid scary encounters with the living God, to avoid the ongoing Incarnation.

It’s not about becoming spiritual beings nearly as much as about becoming human beings. The biblical revelation is saying that we are already spiritual beings; we just don’t know it yet. The Bible tries to let us in on the secret, by revealing God in the ordinary. That’s why so much of the text seems so mundane, practical, specific, and, frankly, unspiritual! The principle of the Incarnation proclaims that matter and spirit have never been separate. Jesus came to tell us that these seemingly different worlds are and always have been one.

Sarah Young

I AM WITH YOU AND FOR YOU. You face nothing alone—nothing! When you feel anxious, know that you are focusing on the visible world and leaving Me out of the picture. The remedy is simple: Fix your eyes not on what is seen, but on what is unseen. Verbalize your trust in Me, the Living One who sees you always. I will get you safely through this day and all your days. But you can find Me only in the present. Each day is a precious gift from My Father. How ridiculous to grasp for future gifts when today’s is set before you! Receive today’s gift gratefully, unwrapping it tenderly and delving into its depths. As you savor this gift, you find Me.

ROMANS 8:31; What, then, shall we say in response to these things? If God is for us, who can be against us?

2 CORINTHIANS 4:18; 18So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.

GENESIS 16:13–14 AMP; 13She gave this name to the LORD who spoke to her: “You are the God who sees me,” for she said, “I have now seen the One who sees me.” ^14That is why the well was called Beer Lahai Roi; it is still there, between Kadesh and Bered.

Young, Sarah. Jesus Calling Morning and Evening Devotional (Jesus Calling®) (p. 70). Thomas Nelson. Kindle Edition.

Can We Be “Friends” with God?

Author and scholar Diana Butler Bass describes friendship with Jesus as something that—contrary to some popular opinion—is the mark of a mature faith. Friendship with God is at the heart of the biblical story:

The Bible tells a different story about friendship with God, especially in the Hebrew scriptures. Friendship is anything but immaturity; it is a gift of wisdom: “In every generation [wisdom] passes into holy souls and makes them friends of God, and prophets” (Wisdom of Solomon 7:27). Two of Israel’s greatest heroes, Abraham, the father of faith, and Moses, the liberating prophet, are specifically called friends of God. In Isaiah 41:8, God refers to Abraham as “my friend,” a tradition that carries into the New Testament (James 2:23). Of Moses, Exodus says: “The Lord used to speak to Moses face to face, as one speaks to a friend” (33:11), a very rare intimacy, for such close proximity to the divine usually meant death (33:20). . . . 

The point is that friendship with God establishes the covenant—and that Israel is freed from bondage into a new family forged by friendship through the law given by Moses. Friendship with God is not a biblical side story; rather, it is central to the promises and faithfulness of being a called people, in which all are friends, companions, intimates, siblings, and beloved.

Early Christians, most of whom were Jews, knew all of this and extended the idea of divine friendship to Jesus. The New Testament vividly recounts the closeness of Jesus’s circle of friends, women and men transformed through their relationship with him. . . .

Butler Bass understands the “Our Father” prayer of Jesus to be ultimately about our mutual friendship with God:

Indeed, Jesus instructed his friends to pray to “Abba” (as we can assume he himself prayed), a term most often rendered as “Father” in English, but one that contains shades of meaning denoting intimacy and familiarity, including that of fraternal relations like “brother” or “companion,” and is related to the Hebrew word for “friend” (ahab), used to describe Abraham.

Thus, Jesus introduces his friends (the disciples) to his other friend (God) in the daily prayer known as the “Our Father,” perhaps the spirit of which is better captured by “Our Father-Friend” or just “Our Friend.” This idea of “Our Friend in heaven” was a revolutionary one, as Jesus, acting as a mediator of divine companionship, collapsed the sacred distance between God and us. . . .

Friendship is contingent on love—real love: compassion, empathy, reaching out, going beyond what we imagine is possible. That is the command: love. And if we reach out in love, friendship is the result, even friendship with God. Friendship is mutual, a hand extended and another reaching back. . . . Friendship is an eternal circle, the ceaseless reaching toward one another that strengthens us and gives us joy.

Diana Butler Bass, Freeing Jesus: Rediscovering Jesus as Friend, Teacher, Savior, Lord, Way, and Presence (New York: HarperOne, 2021), 3–4, 14.

Revelation through Relationship

Using the book of Job as an example, Center for Action and Contemplation (CAC) teacher Brian McLaren suggests that God’s revelation through the Bible comes from the ongoing dialogue and relationship the Bible inspires between God and ourselves. He teaches:

Revelation occurs not in the words and statements of individuals, but in theconversation among individuals and God. . . .

Revelation accumulates in the relationships, interactions, and interplay between statements. . . .

To say that the Word (the message, meaning, or revelation) of God is in the biblical text, then, does not mean that you can extract verses or statements from the text at will and call them “God’s words.” It means that if we enter the text together and feel the flow of its arguments, get stuck in its points of tension, and struggle with its unfolding plot in all its twists and turns, God’s revelation can happen to us. We can reach the point that Job and company did at the end of the book, where, after a lot of conflicted human talk and a conspicuously long divine silence, we finally hear God’s voice. . . .

As we listen and enter into the conversation ourselves, could it be that God’s Word, God’s speaking, God’s self-revealing happens to us, sneaks up, surprises and ambushes us, transforms us, and disarms us—rather than arms us with “truths” to use like weapons to savage other human beings? Could it be that God’s Word intends not to give us easy answers and shortcuts to confidence and authority, but rather to reduce us, again and again, to the posture of wonder, humility, rebuke, and smallness in the face of the unknown? . . . 

If we want the Bible to be a constitution, it isn’t enough. It isn’t at all. Nor is it enough as a road map for successful living, as a set of blueprints for building a life, institution, or nation, or as an “owner’s manual” . . . . But as the portable library of an ongoing conversation about and with the living God, and as an entrée into that conversation so that we actually encounter and experience the living God—for that the Bible is more than enough. . . .

I hope [this approach] will try to put us in the text—in the conversation, in the story, in the current and flow, in the predicament, in the Spirit, in the community of people who keep bumping into the living God in the midst of their experiences of loving God, betraying God, losing God, and being found again by God. In this way, by placing us in the text, I hope this approach can help us enter and abide in the presence, love, and reverence of the living God all the days of our lives and in God’s mission as humble, wholehearted servants [Richard: and friends, I might add] day by day and moment by moment. Even now.