The Libertine

The Libertine
By Rev. Michael Junkroski

Allow me to introduce myself
I am called the Libertine
I am the scourge of things held sacred,
I am feared by kings and queens.
I lived—by your count,
Many centuries ago
But I have returned,
For a moment,
Once more,
To speak to truth
And fight the power
And, God willing,
To inspire you to do even more.

I am the Libertine
I always speak my mind
I have nothing to lose
And nothing to fear
Because I am guided by love.
All the time.

I come to you today
My friends
To convince you of the truth
Your freedom is an illusion.
Your choices have been made.
We have all been turned into puppets
On our master’s royal stage.

And our masters are the power elite,
The 1%, the few,
Who have it all
And hoard it all,
Then give us scraps
to chew.

In my day this caused revolution.
In yours a collective yawn.
And I weep
And wonder how and when
It all could have gone so wrong.

My friends and I died fighting
For life and liberty
An effort I now realize
Was as futile as picking weeds.

For fighting is a fool’s errand
And never creates true freedom.
I know now
What I wish I’d known then,
That Liberty is a gift from God
That can only be reached
When fighting ceases
And peace instead
Invades the hearts of men.

I am a man in anguish,
I am a woman forlorn.
I am everyone
With a broken heart,
Tormented and dejected,
patience and conscience worn.

People laugh and call me crazy,
Even stupid and naïve.
“The infidels will kill you” they say,
Not realizing they are the enemy who stays,
Who invades foreign lands
And enslaves mind, body and soul.
“We go in to bring hope!”
They loudly proclaim,
Then they rape
And pillage
And maim.
We bring not freedom
Nor restoration of Liberty.
By fighting we become
Those we seek to destroy
In a cycle of hateful violence
That lasts an eternity.

For I now know that those who fight
are filled with hate and rage.
And while in my youth
I shared those lusts,
I’m wiser now.
In only God I trust.

For I am the Libertine,
No country is my own.
I put my faith in a God of love,
And in love,
And love alone.

I am the one who speaks for justice
The one who takes a stand;
Who sings of love
And frees the slaves
And never
With a gun in my hand.

For violence is the last resort
Of the unimaginative boor,
While speaking to love
Takes courage—
Not war.
Never war.

Tear down the military installations!
Close their soul-crushing gates!
For libertines need neither bullets nor bombs,
Our kind does not tempt fate.
Fate is for the non-believer,
Who sees a vengeful,
Cruel God,
The ultimate master of puppets
Who pulls our strings–
Yet, doesn’t that seem odd?

For the world is a cruel,
Evil place,
Where people live in fear;
No God of mine would allow that!
At least, not one who’s near.

So I go my own way
And believe what I feel in my soul,
For that’s what a libertine does.
We refuse to be part of
The hypnotized masses
And we know
God is love
God Is love
God Is love.

To hell with the old established ways
They’ve brought us nothing but grief and pain.
Here’s to a new world,
A new vision,
New hope,
New life
From death regained.

Yes I, like you,
Am tired
Of always being told I’m wrong.
But the fearful shall not vanquish me,
I’ve yet to sing my final song.

No, I am just beginning,
And I hope you’ll come along.
Together we are all libertines
Fighting lies with truth.
It’s exhausting and they will call us names—
They’ll claim we’re ignorant,
unpatriotic, and small
While we’re simply

So if you are also tired, weak,
hungry, cold, and poor,
Then gather your huddled masses
And send them to MY shore.
The shore of the never forgotten
The land of the truly brave,
Where love and care
Defeat hate and fear
And never is fired a shot.
And where no one is a slave.

Remember to be a Libertine
The champion of all cast aside.
To live your lives beyond human rules
And step into mind Divine.

For in God’s love we are changed
And we know we do not struggle alone.
God is with us all,
Not puppets on a string,
But invaluable souls
Sent to change everything.

Are you up to the task?
Will you do what I ask?
Can you be simply decent people?
For if not,
Then the fate of the world,
I fear,
Will be left to the Hawks,
Who burn down our steeples,
And send our young people
Into the killing fields,
Crushing our hope
While all the time chanting,
“We’re setting you free,
We’re setting you free.”

Are you up to the task?
Will you do what I ask?
Can you be a Libertine?
Let your fear depart
Let God’s freedom into your heart
By believing you are
What somewhere deep inside you already know:
You are Special.
Created for love,
and through love
made to throw apart
all the rampant fear,
all the baggage of years
spent in war and xenophobia.

For God’s brave new world dawns,
And brings light on winds of song,
And we,
Libertines all.
Must now play
our own glorious, perilous part.

Intersect 7-25-16


Let me ask you a question: Are you living “the good life?” Most likely, prostate for as long as humans have had time to ponder, buy cialis we’ve been asking the question, “What is the good life?” That line of thinking usually leads us to even more questions. But we all want to live the good life, right?

So, what is “the good life” to you? Think about this for a moment. What’s the first thing that comes to mind? A healthy family? Money? Success? Most of us think of things that we believe will make us happy. The good life is being happy, right? Retiring on the beach fishing, traveling the world, perhaps escaping to a cabin in the mountains—it’s generally material things we associate with happiness and “the good life.”

Well, Aristotle would both agree and disagree with our conclusions. He said there is a supreme good for humanity, and that our supreme good is happiness. But happiness is so subjective, isn’t it? So of course, that must mean there is a more common definition of happiness—that there is a primary meaning for what Aristotle referred to as “the good life.”

According to Aristotle, “the good life” is a life lived when we fulfill our greatest potential. Not only that but ultimately, the good life is what we all desire, because the good life is what brings ultimate happiness to us. This ultimate happiness isn’t a place or a thing, or a pile of money—it’s a way of life.

The Good Life is a Way of Life
For Aristotle, we achieve the good life by using reason—a gift he believed was unique to humans. Aristotle makes a pretty simple argument: if we use reason, we make good decisions, and good decisions lead to virtuous living. Living virtuously actualizes a human being’s potential, and living up to our potential is what truly makes us happy. Aristotle said that to live virtuously—to be happy, we need to be reasonable and make reasonable decisions.

Let me put it this way: Let’s say you are born with an awesome talent for making and repairing mechanical things but you decide to become a chef, something you might love but for which you have absolutely no ability. You can’t tell the difference between a cucumber and a tomato, but you decide to make your living—pay your bills and support your family, by becoming a chef.

You would not be living up to your potential, and ultimately, you’d probably have a pretty miserable life because you’ve set yourself up for failure. You know you can’t cook, but you insist on trying to make a career of cooking. Aristotle would say this is unreasonable because we took actions that lead to failure. He’d also say we took these actions because we didn’t use God’s gift of reason to make good decisions.

I like to take Aristotle’s ideas a step farther. I think every gift we’re given, from reason to mechanical ability, from cooking to nursing—whatever, is given to us to help us find a more constant connection with God. I think happiness, especially for those of us living (or at least doing our best to live) into the spiritual mystery of life, is about using reason to achieve spiritual oneness with God.

True happiness only comes from experiencing that blissful God connection deeply. Reason helps us realize our God connection by helping us wade through dogmatic and doctrinal muck, and our God connection leads to the fulfillment of our ultimate potential, which leads us to ultimate happiness.

In his masterwork Nichomachean Ethics, Aristotle wrote that as humans we all have the same potential and that actualizing that potential should be our only real goal in life. When we are actualized we are happy, and when we are happy, the people around us are happy, and the people around them are happy, and so on until ultimately all humans are living into their ultimate, best potential and we’re all happy.

I know this can start to sound like Tony Robbins or one of the other self-help gurus, but Aristotle saw a life of virtue as the only true path to happiness, and the only path to virtue is reason.

For Aristotle, reasoning well meant one would ultimately find a certain state of character—a virtuous state. If we’re reasoning well, we don’t murder or steal or cheat, because these actions lead us to terrible and morose lives.

By living to a higher moral standard, our character is changed.

What Aristotle’s talking about is a very difficult standard to live up to. In fact, it’s so difficult he realized it was virtually impossible for any human to live a perfectly virtuous life. Many of us will do our best, but most of us, Aristotle thought, would do some pretty heinous things at one point or another in our life. Nobody’s perfect, after all. So, to emphasize his ideas about happiness Aristotle created an example for people to follow, a perfect human being he called “The Sage.”

Now, think for a moment about the importance of this ideal—what’s called a regulative ideal—the sort of standard against which all other humans are judged. Does this “sage,” this “regulative ideal,” sound familiar?

If you’re a Christian, you’re probably (hopefully) thinking about Jesus. It’s interesting to note that by the time people started writing about Jesus, Aristotle’s ideas had been around for more than 400 years, and they pervaded religious thought—especially Jewish religious thought. So Jesus is very obviously meant to be a regulative ideal. Once his teachings became formalized into doctrine, his life, and his faith became the standard against which his followers were supposed to judge our own lives—both materially and spiritually.

This not only shows the profound influence of Greek philosophy on early Jewish and later Christian thinking, it also shows a profound response from God—what to me is an incredible show of support and love. In the example of Jesus God says, “Hang in there! It’s terrible out there, I know. Virtuous people seem impossible to find. But you can do it. I AM with you, always, and I love you, always. Don’t give up. Look to Jesus and follow him! Be like him! Think like him! Believe like him!”

Scripture and the Regulative Ideal
The Bible has a lot to say to support Aristotle’s idea that the good life is the virtuous life. Of course, a lot of what scripture has to say about virtue—especially the Second Testament, was influenced by Aristotle in the first place.

Jesus is all about living Aristotle’s virtues! The perfect human—the happy human, in Aristotle’s view, lived according to the cardinal virtues. Okay, so what are the cardinal virtues? Well, we need look no further than a passage from 2 Peter 1:3-9 (The Message):

Everything that goes into a life of pleasing God has been miraculously given to us by getting to know, personally and intimately, the One who invited us to God. The best invitation we ever received! We were also given absolutely terrific promises to pass on to you—your tickets to participation in the life of God after you turned your back on a world corrupted by lust.

So don’t lose a minute in building on what you’ve been given, complementing your basic faith with good character, spiritual understanding, alert discipline, passionate patience, reverent wonder, warm friendliness, and generous love, each dimension fitting into and developing the others. With these qualities active and growing in your lives, no grass will grow under your feet, no day will pass without its reward as you mature in your experience of our Master Jesus. Without these qualities you can’t see what’s right before you, oblivious that your old sinful life has been wiped off the books.

The cardinal, or primary virtues, are prudence, justice, temperance (restraint), and courage. Let’s take a closer look at these virtues and see if Jesus, as a regulative ideal, lives up to them. Then, let’s see if we live up to them.

PRUDENCE is the ability to make good decisions; having good judgment. Does Jesus have good judgment? Absolutely! Do we?

JUSTICE is treating all people with mercy and compassion. Does Jesus practice true justice? Without a doubt! How are we doing in the justice department?

TEMPERANCE (restraint). Well, if Jesus isn’t the ideal of restraint I don’t know who is. What about us? Do we practice restraint in this on-demand, give-it-to-me-now society?

And finally, there’s COURAGE. Jesus willingly went to the cross and died for his beliefs. Jesus obviously fulfills Aristotle’s sage requirements.

How are the rest of us doing?

Aristotle may have thought a realized self is an impossible goal. But in Jesus, God shows us that a happy life of realization of oneness is not only attainable, it’s what we’re designed to accomplish. We’re designed to be happy, and to be happy by finding oneness with God, which will make us virtuous, which makes us happy.

Jesus shows us both how to live and what the ideal human looks like. But most importantly, Jesus shows us how intimately God lives within us, and just how effective life lived in God’s constant presence can be.

As Christians, we understand the power of Jesus as the sage, the ultimate human ideal. But we also believe the Christ revealed in Jesus is alive and working within and through all of us. We believe God is changing the world, through every single one of us, every single day.

So, I ask you to think about what the good life means to you, and how you’re doing living it. Bring your ideas, thoughts, questions, hopes and fears to church next week so we can share our ideas with each other. Through discussion, we all grow, and by sharing our ideas with each other, we all live a little more into our potential—which means, of course, we’re all ultimately a little happier. And isn’t that a good reason to get together as church?