April 6, 2025 • 22 mins
We explore the challenge of loving our enemies through the lens of Les Misérables, wrestling with how Christians can fight injustice while still loving those who oppose us. Jesus' radical command to love enemies confronts us with perhaps our most difficult spiritual challenge, especially when facing those who actively work against what we believe is right.
• The French rebellion in Les Misérables represents the ongoing struggle between empowering institutions versus respecting human dignity
• Students building barricades symbolize ordinary people standing against injustice with whatever resources they have
• Jesus' teaching to "love your enemies" presents a counterintuitive challenge that goes against our natural instincts
• We struggle with loving truly terrible people while still opposing their harmful actions
• Christians often create exceptions to the love command, deciding when God's wisdom does and doesn't apply
• Historical figures like Gandhi and MLK demonstrate that love-centered resistance can achieve remarkable justice
• Our calling may be to ensure the loving voice remains present in a world guided by money and power
We invite you to join us Sunday mornings at 10 o'clock as we continue exploring how to live out God's love in a complex world.
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Pastor Darren (00:00):
We continue in our theme with Les Miserables
and this one.
The chapter in the book iscalled Building the Barricade
and it's talking morespecifically about the French
resistance.
That's kind of in thebackground of the whole story of
Les Miserables.
In the history of it all, thisstory is occurring after the
(00:26):
French Revolution, but it'sstill a time of revolution.
It's still a time of rebellion.
They're still trying to figureeverything out.
They're wrestling over whetheror not they want monarchy or if
they're going to turn tosomething like a republic
similar to our democraticunderstanding, representative
government, in which people havesome say in what happens and
(00:50):
what gets decided.
And undergirding a lot of thatis this idea of human rights and
treating humans respectfully.
What has lingered in all thishistory is that you actually
have two sides here.
You have two camps, shall wesay.
There are loyalists who stickto this monarchy understanding
(01:16):
of having a king and that beingthe best way to organize
principles, having somebody incharge who makes all the
decisions, and this otherunderstanding, which they call a
First Republic understanding,and those are people who are
arguing for more of those humanrights and much more of that
respect.
Our group, in the story of LesMiserables, the students are
(01:40):
part of that rebellion.
They're the ones who have thathuman right understanding,
trying to have some power forpeople amidst other powers that
can control things governments,corporations, institutions,
those kinds of things and sothey are aligning with the poor
in Les Miserables.
(02:01):
So this probably we shouldclaim as a human issue to me and
not just a French issue in the1800s, because we seem always to
be wrestling with that polaritybetween is it best to be
(02:21):
treating our regular folks withsome of that respect, some of
that human dignity, or do weneed to empower the corporations
and other institutions that aregrowing society?
We're always seen to bewrestling with that and whom we
want to empower, and I imaginewe always will be.
But this, if you haven'tunderstood so far, explains our
(02:44):
barricade Because the students,as they were rebelling, put
together a barricade, becausethey are the ones trying to
rebel against the currentgovernment, the monarchy.
And the barricade that theywere able to create because they
were regular folks like you andme, were things right from
(03:04):
their homes, the chairs, thetables, the whatever was out
there.
And if you saw the movie, yousaw them throwing them out the
windows as they create thisbarricade to hold off the
National Guard in this story.
So that is the main conflict,that is the backdrop for the
story itself.
(03:25):
What it poses for us asChristians is this question
about conflict, this questionabout disagreement.
What do we do when we disagreewith each other?
What do we do when we're inconflict?
Is there room for us Christiansfor rebellion, those of us
(03:48):
called to love our enemies?
Is there room for thatrebellion?
How do we do that rebellion inthe most Christian way?
So we look to our deep wisdomfrom our scriptures,
2,000-year-old wisdom comingfrom Jesus, the gospel of
Matthew, chapter 5.
(04:09):
We look to that deep, deepwisdom and if you were looking
for some comfort, you will notfind it here brings I'm sorry,
you realize I was sick this week, yeah, my head's a little bit
(04:32):
foggy.
It brings with it potentiallyour most challenging instruction
, yet no comfort here.
Challenge Love your enemies.
The summary of the passage kindof goes like this Basically,
anyone can love the good ones,Loving those who love us, liking
(04:58):
those who treat us well.
That's the easy stuff.
We can all do that.
Even the tax collectors do that.
For gosh sakes, do we have taxcollectors in this church?
Sometimes you got to be careful.
I don't want to insult anybody.
They weren't well thought of2,000 years ago, not like today.
(05:18):
I tell you, if you really wantto try something difficult, if
you really want to challengeyourself, try loving those who
aren't good, who don't treat youwell.
(05:39):
I talk about beingcounterintuitive against all our
human instincts.
Loving those who don't treat uswell cuts us off on the freeway
.
Love you, you're great.
You're great over there Talkingbehind our back.
(06:00):
I love you too.
You're so good for the way youtalk about me when I'm not
around.
Lays us off when they know weneed the paycheck.
Love you.
Votes against your personalvalues and your rights.
(06:34):
Love you.
Right.
It's challenging.
It goes against so much of justour existence and how our body
is inclined to move, how ourmind is intended to go.
And I'll tell you.
The kicker comes here in therest of the passage when he says
(06:55):
For he makes his sun rise onthe evil and on the good and
sends rain on the righteous andon the unrighteous.
In other words, god loveseveryone.
Why can't you love everyone?
Are you ready?
(07:17):
for that.
Are you ready for that challengeand the added challenge that
comes too when we start thinkingabout how do we love someone
while seeking change ofsomething that we see as wrong?
Right now we see there's asocial justice issue at stake.
(07:41):
Something needs to be fixed.
Somebody is not being treatedin the way God would want them
treated.
We need to fix this thing.
How do I do that against thepeople who I am enemies with and
still love them?
There's that huge challenge.
Can we work against otherswhile still loving them, others
(08:12):
while still loving them?
I would argue in our currentpolitical and social dialogue of
today that we're seeing what itlooks like when we choose not
to love our enemies, that thisis the reality we're living in
now.
We are not holding ourselves tothat belief from God, that
teaching from Jesus.
So I wrestle with this and myhead started turning to the
(08:34):
other side of things and I enjoytalking to your all really good
friend, charlie Pember, backhere in let's see pew 12, seat
17.
You can hunt him down and chathim up.
He is a very good conversationand he asks a very good question
(08:56):
now and again, right, andsometimes he even gives me some
time to answer, to figure outwhat exactly what comes to my
brain.
I do remind him that some ofthese questions are big, big
questions.
But he asks this time in theseries.
He's been talking a lot aboutlove, he's been talking a lot
(09:18):
about grace, and the question iswhat do we do with love and
grace when we're talking aboutthe darkest of us?
And you know folks, folks I'mtalking about let's just take it
right to number 10 here.
You know those genocidalleaders, those dictators who
don't seem to have any heart orcompassion for humanity, much
(09:42):
less their own people.
You know who I'm talking about.
How are we going to love thosepeople?
What do we do about loving theworst of us?
It's a tough one, right?
That is a tough question.
(10:03):
I told Charlie.
I said we've been wrestlingwith this question really since
we've existed as a species, soI'm going to need a couple days,
you know, to figure what myanswer is.
More than a few days.
I hope you understand I wasn'tbeing arrogant on that.
(10:25):
It's a hard question to figureout.
It's tough because we don'tthink God's asking us to lay
down our arms right Just to hopethat we aren't overrun or even
worse.
But we are called to loveeveryone, even our enemies.
(10:46):
Where does this leave us?
When is there a time that, withintegrity, we can say to
ourselves Jesus, this situationis different.
(11:07):
This situation is different.
I'm going to need to suspendthe whole loving thing here.
My experiential wisdom ofliving in this world lo, these,
however many years has told me Ineed to suspend the loving
(11:27):
thing here.
It puts it into a differentrealm of understanding, doesn't
it To think about it in that way?
Now it's us deciding when wefollow God's wisdom, when we
follow Jesus' teaching and whenwe don't.
We follow Jesus' teaching andwhen we don't.
(11:52):
It's also tough, because that'snot the end of those kinds of
conversations.
That's just the beginning ofthose kinds of conversations.
Now we've put ourselves in aposition where we have to
establish this boundary for whenwe believe God's wisdom applies
and when God's wisdom doesn'tapply, when love is the proper
(12:15):
response and when love isn't theproper response.
How long does it take beforethat part of the process, that
decision about whether to followgodly wisdom or not, is part of
every single conflict, everysingle decision that we are
(12:38):
making.
I've heard my Christians andbrothers and sisters.
They'll say things like youknow what that guy if he wanted
to work, he'd be working.
I don't owe him anything.
And I've heard other Christians, brothers and sisters say that
(13:01):
guy right there wouldn't give asingle thing to another child of
God to make sure he had what heneeded.
I don't owe him anything.
I've heard Christians andbrothers and sisters say, oh,
(13:21):
they are affirming of LGBTQpeople, lgbtq lifestyles, we owe
them nothing.
And I've heard other Christianbrothers and sisters say they
are oppressing LGBTQ people inthis world.
(13:44):
I owe them nothing.
I trust that you have heardthose same statements from our
Christian brothers and sisters.
Clearly, we are allowingourselves a certain amount of
latitude today, latitude on thisissue of following this mandate
(14:08):
to love our enemies.
In many ways, we empowerourselves to live out of this
godly love daily.
This godly love daily.
Where are the new boundaries toadhere to in this beyond Jesus
world?
If you're like me, it startsgetting a bit murky.
(14:30):
The more liberties we take, themore we venture away from that
grounding understanding, themurkier it gets.
It is a tough calling for usChristians for sure.
Loving enemies amidstinevitable disagreement and even
(14:51):
conflict in this world.
It is a difficult challenge andin this world which, for my eye
, seems to be increasingly lessmoralizing, in the sense that
we're trying to live out what isright and wrong.
To understand what is right andwrong and to live it out.
(15:13):
We have other meters, money andpower that tend to make those
decisions.
Maybe our call, our call asChristians, is to continue to
make the loving option ouroption.
Maybe our calling is to makesure, in a world that clearly
(15:36):
isn't always leaning in thatdirection, that at least that
voice is getting spoken, atleast Jesus' teaching is in the
room and being defended.
I mean loving action.
It's an essential part of alife lived well.
It's an essential part ofknowing God's abundance.
(15:59):
We've learned this.
That's why we're here on Sundaymornings at 10 o'clock, some of
you even every week.
He teases and we know there'svalue to living the godly life,
the loving life.
That is why we are here.
(16:21):
It's also a mindset that hasbrought about social justice on
a very, very large scale.
Gandhi was able to bring asense of humanity to India.
Martin Luther King helpeddeconstruct socially acceptable
(16:42):
racism in the United States.
We are following a man who lived2,000 years ago.
The work he did was 2,000 yearsago and yet we still follow.
Love definitely still has somesuccess stories, crucifixion has
(17:03):
brought resurrection.
So maybe we aren't just wastingour time living out this loving
thing.
We should also remember thatthe alternative has its cost,
has its price too.
I'll remind you of the, thestory in les mis.
(17:26):
The story leading to thisbattle is the culmination in the
story of the battle of thethose rebelling, those students
who are rebelling, and theNational Guard coming in and
just conquering them.
And you might remember in thestory that Jean Valjean rescues
Marius, who was in the battle,gets fatally well, I shouldn't
(17:50):
say fatally injured.
He could have died from hisinjuries until Jean Valjean
rescues him, takes him to wherehe can heal, to where he can get
better.
But in that moment, where hewasn't sure if Marius was going
to live, if he was going to bekilled in this battle, this
conflict in which humanitycouldn't figure out how to live
(18:12):
together, he speaks with deep,deep love, in a plea to God to
let Marius live, to let Mariuscontinue to live despite the
conflict, despite our inabilityas humans to be able to get
along.
I'm going to invite BillyParrish to come forward.
(18:34):
He's going to be singing one ofthe most well-known songs from
Les Mis Bring Him Home.
And I invite you to listen forthat plea, a plea to God to let
Marius not be a victim to aworld who couldn't figure out
how to love each other.
Billy Parrish (19:09):
God on high, hear my prayer.
In my need you have always beenthere.
(19:32):
He is young, he is afraid.
Let him rest, heaven blessed.
(19:58):
Bring him home, bring him home.
Bring him home.
Bring him home.
He's like the sun.
(20:20):
I might have known If God hadgranted me a son.
The summers die one by one, howsoon they fly on and on and I
(20:40):
am old and will be gone.
Bring him, bring him peace,bring him joy.
(21:02):
He is young, he is only a boy.
Let him be.
Let him live.
(21:38):
If I die, let me die.
Let him live.
Bring him home, bring him home.
(22:05):
Bring him home.
Thank you.
We continue in our theme with Les Miserables
and this one.
The chapter in the book iscalled Building the Barricade
and it's talking morespecifically about the French
resistance.
That's kind of in thebackground of the whole story of
Les Miserables.
In the history of it all, thisstory is occurring after the
(00:26):
French Revolution, but it'sstill a time of revolution.
It's still a time of rebellion.
They're still trying to figureeverything out.
They're wrestling over whetheror not they want monarchy or if
they're going to turn tosomething like a republic
similar to our democraticunderstanding, representative
government, in which people havesome say in what happens and
(00:50):
what gets decided.
And undergirding a lot of thatis this idea of human rights and
treating humans respectfully.
What has lingered in all thishistory is that you actually
have two sides here.
You have two camps, shall wesay.
There are loyalists who stickto this monarchy understanding
(01:16):
of having a king and that beingthe best way to organize
principles, having somebody incharge who makes all the
decisions, and this otherunderstanding, which they call a
First Republic understanding,and those are people who are
arguing for more of those humanrights and much more of that
respect.
Our group, in the story of LesMiserables, the students are
(01:40):
part of that rebellion.
They're the ones who have thathuman right understanding,
trying to have some power forpeople amidst other powers that
can control things governments,corporations, institutions,
those kinds of things and sothey are aligning with the poor
in Les Miserables.
(02:01):
So this probably we shouldclaim as a human issue to me and
not just a French issue in the1800s, because we seem always to
be wrestling with that polaritybetween is it best to be
(02:21):
treating our regular folks withsome of that respect, some of
that human dignity, or do weneed to empower the corporations
and other institutions that aregrowing society?
We're always seen to bewrestling with that and whom we
want to empower, and I imaginewe always will be.
But this, if you haven'tunderstood so far, explains our
(02:44):
barricade Because the students,as they were rebelling, put
together a barricade, becausethey are the ones trying to
rebel against the currentgovernment, the monarchy.
And the barricade that theywere able to create because they
were regular folks like you andme, were things right from
(03:04):
their homes, the chairs, thetables, the whatever was out
there.
And if you saw the movie, yousaw them throwing them out the
windows as they create thisbarricade to hold off the
National Guard in this story.
So that is the main conflict,that is the backdrop for the
story itself.
(03:25):
What it poses for us asChristians is this question
about conflict, this questionabout disagreement.
What do we do when we disagreewith each other?
What do we do when we're inconflict?
Is there room for us Christiansfor rebellion, those of us
(03:48):
called to love our enemies?
Is there room for thatrebellion?
How do we do that rebellion inthe most Christian way?
So we look to our deep wisdomfrom our scriptures,
2,000-year-old wisdom comingfrom Jesus, the gospel of
Matthew, chapter 5.
(04:09):
We look to that deep, deepwisdom and if you were looking
for some comfort, you will notfind it here brings I'm sorry,
you realize I was sick this week, yeah, my head's a little bit
(04:32):
foggy.
It brings with it potentiallyour most challenging instruction
, yet no comfort here.
Challenge Love your enemies.
The summary of the passage kindof goes like this Basically,
anyone can love the good ones,Loving those who love us, liking
(04:58):
those who treat us well.
That's the easy stuff.
We can all do that.
Even the tax collectors do that.
For gosh sakes, do we have taxcollectors in this church?
Sometimes you got to be careful.
I don't want to insult anybody.
They weren't well thought of2,000 years ago, not like today.
(05:18):
I tell you, if you really wantto try something difficult, if
you really want to challengeyourself, try loving those who
aren't good, who don't treat youwell.
(05:39):
I talk about beingcounterintuitive against all our
human instincts.
Loving those who don't treat uswell cuts us off on the freeway
.
Love you, you're great.
You're great over there Talkingbehind our back.
(06:00):
I love you too.
You're so good for the way youtalk about me when I'm not
around.
Lays us off when they know weneed the paycheck.
Love you.
Votes against your personalvalues and your rights.
(06:34):
Love you.
Right.
It's challenging.
It goes against so much of justour existence and how our body
is inclined to move, how ourmind is intended to go.
And I'll tell you.
The kicker comes here in therest of the passage when he says
(06:55):
For he makes his sun rise onthe evil and on the good and
sends rain on the righteous andon the unrighteous.
In other words, god loveseveryone.
Why can't you love everyone?
Are you ready?
(07:17):
for that.
Are you ready for that challengeand the added challenge that
comes too when we start thinkingabout how do we love someone
while seeking change ofsomething that we see as wrong?
Right now we see there's asocial justice issue at stake.
(07:41):
Something needs to be fixed.
Somebody is not being treatedin the way God would want them
treated.
We need to fix this thing.
How do I do that against thepeople who I am enemies with and
still love them?
There's that huge challenge.
Can we work against otherswhile still loving them, others
(08:12):
while still loving them?
I would argue in our currentpolitical and social dialogue of
today that we're seeing what itlooks like when we choose not
to love our enemies, that thisis the reality we're living in
now.
We are not holding ourselves tothat belief from God, that
teaching from Jesus.
So I wrestle with this and myhead started turning to the
(08:34):
other side of things and I enjoytalking to your all really good
friend, charlie Pember, backhere in let's see pew 12, seat
17.
You can hunt him down and chathim up.
He is a very good conversationand he asks a very good question
(08:56):
now and again, right, andsometimes he even gives me some
time to answer, to figure outwhat exactly what comes to my
brain.
I do remind him that some ofthese questions are big, big
questions.
But he asks this time in theseries.
He's been talking a lot aboutlove, he's been talking a lot
(09:18):
about grace, and the question iswhat do we do with love and
grace when we're talking aboutthe darkest of us?
And you know folks, folks I'mtalking about let's just take it
right to number 10 here.
You know those genocidalleaders, those dictators who
don't seem to have any heart orcompassion for humanity, much
(09:42):
less their own people.
You know who I'm talking about.
How are we going to love thosepeople?
What do we do about loving theworst of us?
It's a tough one, right?
That is a tough question.
(10:03):
I told Charlie.
I said we've been wrestlingwith this question really since
we've existed as a species, soI'm going to need a couple days,
you know, to figure what myanswer is.
More than a few days.
I hope you understand I wasn'tbeing arrogant on that.
(10:25):
It's a hard question to figureout.
It's tough because we don'tthink God's asking us to lay
down our arms right Just to hopethat we aren't overrun or even
worse.
But we are called to loveeveryone, even our enemies.
(10:46):
Where does this leave us?
When is there a time that, withintegrity, we can say to
ourselves Jesus, this situationis different.
(11:07):
This situation is different.
I'm going to need to suspendthe whole loving thing here.
My experiential wisdom ofliving in this world lo, these,
however many years has told me Ineed to suspend the loving
(11:27):
thing here.
It puts it into a differentrealm of understanding, doesn't
it To think about it in that way?
Now it's us deciding when wefollow God's wisdom, when we
follow Jesus' teaching and whenwe don't.
We follow Jesus' teaching andwhen we don't.
(11:52):
It's also tough, because that'snot the end of those kinds of
conversations.
That's just the beginning ofthose kinds of conversations.
Now we've put ourselves in aposition where we have to
establish this boundary for whenwe believe God's wisdom applies
and when God's wisdom doesn'tapply, when love is the proper
(12:15):
response and when love isn't theproper response.
How long does it take beforethat part of the process, that
decision about whether to followgodly wisdom or not, is part of
every single conflict, everysingle decision that we are
(12:38):
making.
I've heard my Christians andbrothers and sisters.
They'll say things like youknow what that guy if he wanted
to work, he'd be working.
I don't owe him anything.
And I've heard other Christians, brothers and sisters say that
(13:01):
guy right there wouldn't give asingle thing to another child of
God to make sure he had what heneeded.
I don't owe him anything.
I've heard Christians andbrothers and sisters say, oh,
(13:21):
they are affirming of LGBTQpeople, lgbtq lifestyles, we owe
them nothing.
And I've heard other Christianbrothers and sisters say they
are oppressing LGBTQ people inthis world.
(13:44):
I owe them nothing.
I trust that you have heardthose same statements from our
Christian brothers and sisters.
Clearly, we are allowingourselves a certain amount of
latitude today, latitude on thisissue of following this mandate
(14:08):
to love our enemies.
In many ways, we empowerourselves to live out of this
godly love daily.
This godly love daily.
Where are the new boundaries toadhere to in this beyond Jesus
world?
If you're like me, it startsgetting a bit murky.
(14:30):
The more liberties we take, themore we venture away from that
grounding understanding, themurkier it gets.
It is a tough calling for usChristians for sure.
Loving enemies amidstinevitable disagreement and even
(14:51):
conflict in this world.
It is a difficult challenge andin this world which, for my eye
, seems to be increasingly lessmoralizing, in the sense that
we're trying to live out what isright and wrong.
To understand what is right andwrong and to live it out.
(15:13):
We have other meters, money andpower that tend to make those
decisions.
Maybe our call, our call asChristians, is to continue to
make the loving option ouroption.
Maybe our calling is to makesure, in a world that clearly
(15:36):
isn't always leaning in thatdirection, that at least that
voice is getting spoken, atleast Jesus' teaching is in the
room and being defended.
I mean loving action.
It's an essential part of alife lived well.
It's an essential part ofknowing God's abundance.
(15:59):
We've learned this.
That's why we're here on Sundaymornings at 10 o'clock, some of
you even every week.
He teases and we know there'svalue to living the godly life,
the loving life.
That is why we are here.
(16:21):
It's also a mindset that hasbrought about social justice on
a very, very large scale.
Gandhi was able to bring asense of humanity to India.
Martin Luther King helpeddeconstruct socially acceptable
(16:42):
racism in the United States.
We are following a man who lived2,000 years ago.
The work he did was 2,000 yearsago and yet we still follow.
Love definitely still has somesuccess stories, crucifixion has
(17:03):
brought resurrection.
So maybe we aren't just wastingour time living out this loving
thing.
We should also remember thatthe alternative has its cost,
has its price too.
I'll remind you of the, thestory in les mis.
(17:26):
The story leading to thisbattle is the culmination in the
story of the battle of thethose rebelling, those students
who are rebelling, and theNational Guard coming in and
just conquering them.
And you might remember in thestory that Jean Valjean rescues
Marius, who was in the battle,gets fatally well, I shouldn't
(17:50):
say fatally injured.
He could have died from hisinjuries until Jean Valjean
rescues him, takes him to wherehe can heal, to where he can get
better.
But in that moment, where hewasn't sure if Marius was going
to live, if he was going to bekilled in this battle, this
conflict in which humanitycouldn't figure out how to live
(18:12):
together, he speaks with deep,deep love, in a plea to God to
let Marius live, to let Mariuscontinue to live despite the
conflict, despite our inabilityas humans to be able to get
along.
I'm going to invite BillyParrish to come forward.
(18:34):
He's going to be singing one ofthe most well-known songs from
Les Mis Bring Him Home.
And I invite you to listen forthat plea, a plea to God to let
Marius not be a victim to aworld who couldn't figure out
how to love each other.
Billy Parrish (19:09):
God on high, hear my prayer.
In my need you have always beenthere.
(19:32):
He is young, he is afraid.
Let him rest, heaven blessed.
(19:58):
Bring him home, bring him home.
Bring him home.
Bring him home.
He's like the sun.
(20:20):
I might have known If God hadgranted me a son.
The summers die one by one, howsoon they fly on and on and I
(20:40):
am old and will be gone.
Bring him, bring him peace,bring him joy.
(21:02):
He is young, he is only a boy.
Let him be.
Let him live.
(21:38):
If I die, let me die.
Let him live.
Bring him home, bring him home.
(22:05):
Bring him home.
Thank you.
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