Proper 9, Year C
Luke 10:1-11, 16-20
This week, I'm going to build on my entry from three years ago -- Proper 9, Year C in 2004. There's a great deal more that can be said about this passage, but one of the points I emphasized three years ago has struck me afresh in a slightly different way, and it stems from the question of why the number of apostles sent in this Sunday's gospel is significant.
And I'd like to start, as I did in 2004, by noting that this passage is one of many excellent reasons we shouldn't talk about "the twelve disciples," as if there were only twelve of them, or "the twelve apostles," as if the Twelve were the only ones Jesus sent out (which is what "apostle" means -- "one sent" by another as messenger, ambassador, or agent). The group of Jesus' followers and the group of those sent out by Jesus in his ministry prior to his death and resurrection included women as well as men; Luke 8:1, among other texts, goes out of its way to point out that Jesus' followers depended upon women among them as patrons and leaders. Luke and Acts make clear that the Twelve did not serve any function of governance for the church. Indeed, most of the Twelve aren't portrayed as prominent leaders among the disciples or the early church. The gospels don't even agree on their names -- just on there being twelve of them -- much as there are twelve baskets of leftovers from the "feeding of the five thousand," as Luke is careful to show in tandem with Jesus' sending the Twelve out on a mission in chapter 9 of his gospel.
Twelve, as in the twelve tribes of Israel. It's a number representing all of Israel. Jesus' choosing twelve men to represent the twelve patriarchs of Israel shows his authority to reconstitute and restore the people of Israel. Jesus' feeding five (the number of books in the Pentateuch, the five books of Moses that all Israel accepted as scripture) thousand and there being enough fragments of bread to fill twelve baskets brings to mind the sojourn of God's people in the desert as the Hebrews were freed from the "narrow place" (as I blogged three years ago, that's what Mitzrayim, the Hebrew name for Egypt, means) of slavery and formed as a people, God's people. And much as the blessing of God's manna in the wilderness was of such abundance that none had need to hoard and all of God's people were fed, Jesus proclaims God's blessing on Creation such that all are fed with enough leftovers to feed all Israel all over again. Twelve baskets, twelve sent out.
This week, there are seventy sent out. Seventy, like the number of books in the Septuagint -- the translation of the wider collection of books the Pharisees, our spiritual ancestors as Christians, accepted as scripture, including the prophetic books such as Isaiah, into Greek so that the whole known world around the Mediterranean could hear the word of the God of Israel. Seventy, like the number of elders chosen to share Moses' spirit of prophesy and burden of leadership (Numbers 11:16-17). Seventy, like the number of times time seven that Jesus' followers are to forgive. Seventy, a number of completion, of wholeness.
Sisters and brothers, Jesus sends out seventy as workers for the harvest, to proclaim that God's rein has arrived, that the accuser of humanity has fallen. Jesus sends out seventy -- a number of fullness and wholeness -- to exercise authority over every spirit and every condition that oppresses God's children. I wish we included the whole passage through verse 24 in our lectionaries, so we could hear in worship the words that "I tell you, many prophets and kings desired to see the things you are seeing, and they did not see, and to hear the things you are hearing, but did not hear it."
I wish that we read those words because, as folks who were at the U2charist in Michigan a couple of weeks ago know, it has been pressed on my heart that we who are alive now are privileged with a particular opportunity, a particular resonance to Jesus words that "today the scripture has been fulfilled in your hearing." We have an opportunity to see the end of extreme poverty, of people living on less than a dollar of day, of a child dying every three seconds of easily preventable diseases. We have an opportunity by 2015, in our lifetime, to see an end to suffering we're used to thinking of as infinite if we can bear to think of it at all. The Millennium Development Goals (or MDGs), people call it, the campaign to Make Poverty History, the ONE campaign. They don't entirely encompass the scope of God's mission, of the reach of God's limitless love for the world, but they're an excellent milestone on God's way of offering Good News for the poor. God's mission includes even more than the Millennium Development Goals -- so pay attention, anyone who (unlike many of the world's leading economists) thinks those are too ambitious! -- but they're a timely, if modest, expression of Good News for the poor, and Jesus' sending of the Seventy should give heart to those of us who want to hear what prophets and kings have desired to hear, those of us who want to experience firsthand a taste of the banquet on offer when "the scripture is fulfilled in your hearing."
Because as much as we might be tempted to say that it would have been sufficient (I can't help but echo the Passover dayenu when I think of Jesus, Luke's "prophet like Moses," leading exodus from every "narrow place") for Christ to empower the Twelve, the tribes of Israel, to do what God is doing in the world, Christ empowers the Seventy. Those who read to the end of Luke's gospel and through part II of it, also known as the Acts of the Apostles, know that even more is to come, because God is granting Moses' wish, "would it were that all God's people were prophets," Joel's vision of the Spirit poured out upon all flesh.
And all God's people should pay attention, because this concerns us all. Those sent out aren't a tiny group of guys in bathrobes. It's all God's people. It's you and me, sisters and brothers, and everyone who will hear the call, as the workers are few indeed compared to the abundance of the harvest. Luke begins the story of Jesus' public ministry with Jesus' version of a 'mission statement,' delivered to his hometown synagogue in Nazareth:
The Spirit of the Lord is upon me,
because he has anointed me
to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free,
to proclaim the year of the Lord's favor.
An ambitious mission statement, Christ's mission on earth. And we are the Body of Christ. Christ's mission is the mission we are called to engage in, as we are in Christ. So I'd like to say to y'all what I said to folks in Michigan a couple of weeks ago, one of the things I say to anyone who will listen whenever I have opportunity to say it when I'm awake in a context in which I think it could bear fruit:
Put this on your bathroom mirror to see when you brush your teeth at night and in the morning. Stick it on a post-it on your car's dashboard. Put it in your wallet to see whenever you pull out a credit card or some cash. Because you are a member of the Body of Christ, and Christ's mission statement is for you.
The Spirit of the Lord is upon you, because God has anointed you to bring Good News to the poor.
Impossible? Under ordinary reckonings of human capacity, I guess so. But for the Body of Christ, the mission for which Christ was anointed cannot be impossible. In Baptism, you were made part of Christ's very Body on earth. The Spirit with which Christ was anointed has been poured out -- not just on the Twelve, not just on seventy, but on the whole of God's people.
The Spirit of the Lord is upon you, because God has anointed YOU to bring Good News to the poor. And nothing is impossible with God's Spirit.
Thanks be to God!
Fifth Sunday in Lent, Year C
I hope you'll indulge me -- I'm going to start with something of an aside this week, as there's something in the epistle reading from Philippians 3 that I very much want to underscore. Its very first sentence points out two things about St. Paul that are often ignored or misunderstood.
First, it's that Paul, like a significant number of early Christians (such as the Pharisaic Christian contingent at the "council of Jerusalem" in Acts 15), identifies as a Pharisee as well as a follower of Jesus; the only point in his catalog of identities in Philippians 3:4 that no longer applies is "persecutor of the church." In other words, Luke's portrayal in Acts 23:6 of Paul, long after his experience on the road to Damascus, saying in the present tense, "I am a Pharisee, a son of Pharisees" is realistic. Regular readers know (as the archives of this blog on the subject demonstrate) that I feel strongly that Christians should avoid presenting the Pharisees as stock villains and using the word "Pharisee" as a synonym for "hypocrite" or "sanctimonious jerk." It's language that comes across as antisemitic, and furthermore, it's language that distorts the historical record and even the sometimes complicated ways Pharisees and Pharisaism are portrayed in the New Testament. As far as we can tell, Paul identified as a Pharisee to his dying day, so at least in his view, there's nothing about being a Pharisee that's in necessary conflict with following Jesus.
Second, it's worth noting that Paul specifically says that "as to righteousness under the Law" he was "blameless." In other words, Paul does NOT think that humankind needs Jesus because human beings can't manage to observe the Law and therefore can't have righteousness without having Jesus' righteousness imputed to them. Paul says right here in Philippians that he was righteous under the Law; clearly he thought that people COULD observe it. I have little doubt that Paul could assess his Torah observance in this way in part because he, like any other Pharisee, knew that the Law made provision for impurities to be cleansed, transgressions forgiven, and therefore righteousness under the Law restored. As myriad texts (e.g., Psalm 103) in the Hebrew bible demonstrate, the God of Israel has always offered people forgiveness. This whole stereotype of Judaism as proclaiming a God who, prior to the Incarnation, was impossible to please and whose presence could not be experienced by human beings is, to borrow Paul's word in Philippians 3:8, skubalon -- which, by the way, the Liddell-Scott Greek lexicon translates as "dung" or "excrement," though the NRSV renders it more in a more genteel fashion as "rubbish."
Thanks for letting me get that off my chest. I'd like to say more about Paul's view of the Law and why he thinks we need Jesus, and you can find more of my thoughts about that elsewhere in the lectionary blog, but I've already stretched the definition of "aside"; it's time to get to what I actually plan to preach on this week.
This Sunday's gospel story seems to be based on an earlier story -- one of my favorites in the New Testament -- that appears first in written form in the Gospel According to Mark, 14:1-11. Two days before the Passover, in the last week of Jesus' life, Jesus' followers are sharing a meal. The men among the Twelve, and especially Peter, have been fairly consistently portrayed as misunderstanding who Jesus is and potentially even standing in the way of what Jesus came to do. But two days before the Passover at dinner, a woman -- a prophet -- shows that she understands Jesus as the male disciples haven't. She anoints Jesus' head, dramatically proclaiming Jesus to be the one anointed by God (in other words, the christ or messiah), and in a context that makes clear that she has anointed Jesus also for the way of the Cross he has proclaimed. And Jesus commends her prophetic action in glowing terms, saying that wherever the Good News is proclaimed, this woman's story will be told in memory of her.
Ironically, while we know the names of others -- even the name of the host of this dinner party in Mark 14 -- the name of the woman is lost to us. So much for Jesus' disciples keeping her memory. Luke (in chapter 7) makes the woman an anonymous "sinner." John 12 gives her a name, at least -- Mary, sister to Martha and Lazarus -- but like Luke, John has her anointing Jesus' feet, not his head, turning an act of prophesy into an act solely of personal and emotional devotion -- even an act that could be seen as competing with and undermining ministry to the poor.
But is that really what's going on? I have my doubts.
I think it's worth remembering that, as Malina and Rohrbaugh point out, hands and feet were seen in the ancient Mediterranean world as representing action -- action with intentionality. While Mark has the woman anointing Jesus' person, and by extension his actions, in John's story the woman is declaring Jesus' actions, Jesus' mission in the world, as anointed by God, and by extension his person.
These differences give the stories different emphases. And if you'll indulge me in another aside (this one brief, I promise), it reminds me of why it's so important not to try to harmonize the differences we hear in the the gospels -- or to try to impose uniformity in Christian community. We need those different voices, those different emphases, even or especially when they seem to be in tension with one another.
We need them if we're going to do what Mary does in this Sunday's gospel: identify and bless Jesus' intentional action, what God is doing in the world -- also known as God's mission.
I'll put it this way, with a confession: I suspect that nine times out of ten, when God is saying to me, "I am about to do a new thing; / now it springs forth, do you not perceive it?" my response is something like this:
"You have reached the internal answering machine of Sarah Dylan Breuer. I'm out doing all of the things I think are God's will, the things I think I need to do to make a living, and the things I just plain want to do, but have managed to rationalize as being totally necessary. Please leave your name at the tone, so I know whether you're among those from whom I expect spiritual counsel, and assuming you're on the list, I'll get back to you when ... well, I might get back to you."
What would it look like if I lived more deeply into the kind of prophetic witness we see in this week's texts? How might our lives be different in our households, our worshipping communities, our world if, instead of asking God to bless our activity, we, like Mary, were looking for the ways in which God is acting in the world and looking for ways we could bless and support God's action?
I feel blessed to have joined one of the most mission-minded parishes I've ever seen. There are so many people here giving so much of themselves and using so many of their spiritual gifts to advance God's mission. And one thing that could enhance our ability to identify God's activity in the world and bless it would be more opportunity for us to listen to one another, to hear one another's stories. I'm not just talking about stories of how we serve in and through the church. We should indeed be celebrating, thanking, supporting, and blessing one another in our ministries in church, but it's worth remembering that most of us spend the vast majority of our time in other places, and that time in other places can be ministry in the service of God's mission just as surely -- perhaps even more surely -- than time spent in this building.
If we believe that God is at work in the world, after all -- if we want to anoint Jesus' feet, his action out there -- then we need to be looking for evidence of Jesus' work in the world; we need to see the world and people's work in it through the lens of Jesus' ministry, in the context of salvation history, the story of God's creating the world and drawing it to God's self.
That means we need to be in touch both with that story of God's making and loving the world and with the stories of human beings in the world experiencing God's redemption and the historical and personal wounds in need of God's healing.
Those who know me well will not be surprised to hear me say that I think one of the very best ways to be in touch with the world's very reason for being -- with the love of God that created the world and is bringing it toward the peace, justice, and love for which it aches -- is to spend some serious calories in close reading of the scriptures. It's very hard to discern what Jesus is up to in the world today if one doesn't know, and very well, what Jesus was up to in Galilee and Judea, and in the lives and communities of early saints such as Paul and the writers of the gospels. It's hard to understand what Jesus was up to in the past if one doesn't immerse oneself in the Torah and the prophets that formed Jesus' own view of who God is and what engaging God's mission would look like.
And of course, one can't know what Jesus is up to in the world today if one doesn't know what's going on in the world today. I thank God for some of the tools I use, such as the Global Voices website, which compiles and translates web logs from all over the world that allow you and me to hear from ordinary people -- anonymous Gay Christians in Uganda, teenagers in Iraq, and countless others. But even these technological marvels are nothing compared to the resource we have in one another, in our congregations and in the larger Body of Christ. Tell me what your wildest dreams for the world are and the moments in which you catch glimpses of it at work, on the bus, with your children (or even your parents!), and I'll know that much more about where Jesus' feet fall around the world. When we share our stories -- and particularly when we come together as God's people to enter into the biblical story and ponder how our own stories might be told in the context of that great, wonderful tale -- we can see the paths that Jesus is wending through our world to bring redemption, and we have opportunity in encouraging and supporting one another's growth and ministry to bless and anoint the very feet of the Son of God.
It's hard to say what might be inspired by that process of being in touch with the world's wounds, with God's work of bringing the world to wholeness, and with the great and small wonders present in the gifts and vocations of each one of us. I wonder what might happen if those of us living in families not only ate dinner together, but asked one another questions that go beyond "How was your day?" to "What makes you angry about what's going on in the world? What inspires you? What's God doing, in the world and in you?" Parents, if you're lacking in inspiration to ask those questions, I encourage you to ask your kids, who know and care about a great deal of God's mission, and can often talk about it far more articulately than you or I can. Kids and students, try asking your parents about things like this. It might seem weird at first, but you might find conversations like this bringing out amazing ways in which God is calling you, and surprising support in living into that call -- not just in some distant year when you've got your degrees and have checked off all of the right boxes, but now.
And what, I wonder, would it do to coffee hour if we were asking one another, "So, what do you see going on in the world? What's God up to?," or even, "How has God been working in your life lately?" Among other things, we might find that we had far more to talk about that coffee hour would allow.
That's the danger of this sort of enterprise: Enter into scripture's stories of God's loving and redeeming the world, and you just might find yourself hungry for more. Enter into the stories of your neighbors and their experience of God's love and redemption, and you might catch a glimpse of something that will change your life. Look for and bless what Jesus is doing in the world, and as surely as Jesus is Lord of history, you will see the world healing, growing, and changing.
Thanks be to God!
March 24, 2007 in Discernment, Forgiveness, Isaiah, John, Justice, Lent, ONE campaign/Millennium Development Goals, Pharisees, Philippians, Prophets, Righteousness, Women, Year C | Permalink | Comments (1)
Second Sunday in Lent, Year C
Luke 13:31-35 - link to NRSV text
I have a feeling that a lot of people will react to this Sunday's gospel by remarking that politics make strange bedfellows. Commentators' chief concern in the passage is often to puzzle over Luke's portrayal of the Pharisees. In Luke 12:1, Jesus warns, "Beware of the yeast of the Pharisees, that is, their hypocrisy." But Jesus also dines with Pharisees at their invitation. Luke in his narrator's voice says, as if none of his readers would think of contesting him, that the Pharisees "were lovers of money" (Luke 16:14). But in this Sunday's gospel, Pharisees come to warn Jesus that Herod wants to kill him.
I think the first thing worth noting is our impulse to try to decide whether "the Pharisees" were "good guys" or "bad guys." It's an impulse to fight. It's better than the all-too-common impulse many Christians have to use the word "Pharisee" as a synonym for "rule-bound hypocrite," "jerk," or "villain," I'd say. And I'll say this in bold type (anyone who's read this blog for a while knows how rare this is, so please take is as a signal to, as Mark would say, "let the reader understand" how important I believe it to be):
Christian use the word "Pharisee" as I've described above will often, and I think rightly, be heard as antisemitic (i.e., reflecting hatred of Jews) by our Jewish neighbors.
Folks, please remember that Jewish campus ministries around the country are called "Hillel House," after Hillel, the great teacher and prominent Pharisee. All major branches of Judaism surviving today are in some sense descended from the Pharisees; others were mostly wiped out in the devastating wars with Rome in the first and second century. Our rhetoric about Pharisees is unfortunately and mostly unthinkingly conditioned by Reformation rhetoric that used "the Pharisees" as stand-ins to criticize the Roman Catholic Church, a tradition that, much to my frustration, continues today amongst many of my fellow Christian progressives who, when they want to insult their fellow Christians, compare them to Pharisees -- that, is, to Jews. Well, I've said it before (and you may find some more information on why I'm saying it in the archive of posts on Pharisees), but it's worth saying again:
It's well past time for the antisemitic tradition of Christians insulting other Christians by comparing them to Jews to end. Please. You can do it: just walk away from the metaphor. It's misleading, its roots are in hatred, and it does no good to interfaith relations, to justice, or to our souls.
The bottom line, I'd say, is that we see Pharisees so often in conflict with Jesus in the canonical gospels NOT because the Pharisees' ideas and way of life were antithetical to Jesus', but because they had so very much in common. They (unlike most other Jews in the first century) read prophetic texts like Isaiah as scripture. They (unlike the Sadducees) thought that scripture and its injunctions must be interpreted using our reason in light of changing circumstances. Both the Pharisees and Jesus believed that the sacrifices of prayer and holy living where people were day by day were at least as important as anything that went on in the Temple. Both the Pharisees' movement and Jesus' were known for reaching out to others, and both were known for their enthusiastic welcome to Gentiles who wanted to join up. Really. There's more info on all of this in the archive.
It's worth remembering as we read texts about Pharisees that the Pharisees are not like the Borg in Star Trek: The Next Generation, linked telepathically with one another and acting in unison. Indeed, one of the best things to remember about Pharisees is that they actually VALUED difference and debate. The Talmud is a long record of debates, of Pharisaic teachers disagreeing with one another, coming together to share their best arguments before the assembly, of voting on a decision, and then recording the minority opinion along with the majority. Should we be surprised that Luke shows some Pharisees as hypocrites, some as lovers of money, some as attracted to Jesus' ideas and movement (and some in the book of Acts as being Christians!), and some as wanting to help Jesus? Why is it so hard for us to understand that the Pharisees were a diverse movement of people with a shared commitment to seeking the God who created the universe in every moment of daily life as well as in their wrestling with scripture, but who differed from one another in important points -- sometimes very important points indeed -- as well?
Perhaps it's because too many of us in the church have forgotten something the Pharisees, like Jesus and his band of squabbling disciples remembered -- that the history of God's people is of God calling together disparate peoples with different gifts and weaknesses, and forming them into one people, still distinct in gifting and in perspective, still wrestling with scripture and with one another with the vigor that characterized Jacob/Israel's wrestling with God's angel, and still called to a common destiny, to do justice and mercy and worship God.
The Pharisees, with all of their differences from one another as well as from Jesus, have a great deal to teach us at this moment in our life together:
We are not made a people, God's people, by our thinking alike or even our behaving alike; we are made a people by God's action, and our response to God's graciousness must include graciousness toward one another, preserving the minority opinion alongside the majority, and coming together over and over again to argue (with tears as well as with texts) and, from time to time, to vote, and then to resume arguing. We are sisters and brothers, after all, and what sisters and brothers in a healthy family are not arguing or playing most of the time when they're not eating (and much of the time when they are)?
Had Jesus' followers written off all Pharisees as enemies and hypocrites, their numbers would have been diminished by the number of Pharisees who became Christ-followers. More importantly, though, the Body of Christ would have been diminished in God's gifting. I don't doubt that Pharisees who were Christians lost the vote at the council in Jerusalem in Acts 15, but the Body won in other ways for their presence. Pharisaic Christians were there as a crucial voice in the church connecting the prophets Isaiah and Amos, Micah and Jeremiah, and others to what God was continuing to do through the Holy Spirit among Christians and in the world. They were there to remind Gentile believers, many of whom were too quick to equate emotional spiritual epiphanies and the promise of a blessed afterlife with the whole of the Christian message; they were there to teach Gentiles that Jesus affirmed and even expanded the teaching of the Law and the Prophets that we worship God with justice for the poor.
So this Sunday, I encourage you to thank God for the Pharisees, and to learn from them about what it means to be God's people. When there are foxes about who, like Herod, want to consolidate their power by eliminating troublesome voices, the Pharisees' willingness to continue in ongoing discernment about what God wants from us, ongoing dialogue with one another about scripture and what it means in light of the circumstances we're in serves as an excellent example. In light of those godly values, we shouldn't be all that surprised that some Pharisees were concerned about Herod's plots against Jesus.
Indeed, we shouldn't be surprised when Jesus tells his followers that their righteousness should exceed that of the Pharisees. Jesus, after all, defines God's perfection, God's righteousness as imitating God's graciousness in giving rain and other good gifts to the righteous and unrighteous alike (Matthew 5:43-48). In saying that our graciousness should be even more extravagant than the Pharisees, Jesus is setting a high bar -- but God's grace is such that God sends God's Spirit upon us to empower us to do that as the Body of Christ.
Is that a gift you and I are ready to receive? Are our churches in the Anglican Communion and our leaders?
I don't know. I do know what Jesus did. He received what his allies among the Pharisees offered graciously, and he one-upped it, not fleeing from Herod, but setting his face toward Jerusalem, where he would confront the arguably greater might of Pontius Pilate and the members of the religious establishment who (unlike most Pharisees in Galilee) owed their position to the favor of Rome.
I would like to be as gracious as Jesus, but I hope I am at least as gracious as those Pharisees who stayed with him and argued with him, and especially those who broke bread with him. God was at work within and among them, after all, and many became prophets to God's church as well as to the world, preserving the priceless vision of the prophets of all nations streaming into Zion at God's invitation.
Thanks be to God!
Third Sunday after the Epiphany, Year C
1 Corinthians 12:12-31a - link to NRSV text
Luke 4:14-21 - link to NRSV text
[If you haven't seen my previous entry on the gospel reading for this Sunday, please do. It's brief, and says some important things about the passage that I wouldn't want a preacher to miss, though having written on that passage a number of times before, I'm emphasizing different things this week.]
What does it mean to be a member of the Body of Christ?
That's been a question of crucial importance ever since St. Paul took a metaphor previously used to tell striking dock workers to accept their poor treatment and get back to work (the argument went along the lines of "a body has many parts that must all work together for the health of the body, on which the health of the members depend; y'all are the feet, so you belong in the muck, while others belong in more honored places higher up") and used it instead in a wonderfully subversive manner to argue the reverse -- that the health and honor of all of us hinges upon honoring and caring for the weakest.
Well, I kinda just answered the question, or started to. The thrust of the metaphor for Paul includes a number of points central to what it means to be God's church. It means that we are linked with one another in a relationship that we can't dissolve any more than we could have launched it on our own. How could an organ choose to become my liver? Does it have to fill out an application? Go on some Liver Idol television competition? Prove itself as a particularly good and loyal liver to rise through the ranks of mammals judged less worthy? It's a rather silly question. My body, being relatively healthy, had a liver develop as part of my body in the womb. It was there when I was born; it's part of God's creating me. And what could my liver do to become not a part of my body? Nothing whatsoever. If it could and did issue some kind of declaration of independence from my pancreas, that would do nothing to change the status of either as part of my body; it would just make a little meaningless noise (like the noise of a clanging gong, even).
I want to emphasize something else that Paul uses that metaphor for, though -- something that's something of a hot word in Anglican circles these days. I'm talking about interdependence. Paul is saying that we need one another. He is NOT saying merely that the poor need the rich, the sick need the healthy, and the weak need the strong to protect or rescue them; he's saying that we ALL need one another. There is no one to whom the Spirit has not given gifts that needed by all of us.
These are gifts that are needed for our health as a body and as members of it, to be sure, but they are needed for more besides. They are needed because, in Paul's terms, we're not just parts of *a* body; we're members of the Body of Christ. That implies something similar to what I was saying last week about the theology of Third Isaiah: that who we are as God's people is connected inextricably with our call to engage in God's mission. God has made us one Body of Christ, a sign -- a living sacrament -- for the world of what God in God's grace is doing in the world. St. Teresa of Avila puts it something like this:
Christ has no body on earth but ours, no hands but ours, no feet but ours. Ours are the eyes through which the compassion of Christ looks out upon the world. Ours are the feet with which he goes about doing good. Ours are the hands with which he blesses his people now.
We experience what it means to be Christ's Body as we engage in Christ's mission in the world. And if we want to know more about what that means, we have an excellent starting point in our gospel reading for this Sunday. In it, Luke portrays Jesus at the start of his public ministry claiming a combination of passages as his mission; and in claiming this as his mission, Jesus offers himself and his life as a prophetic sign that "today this scripture has been fulfilled in your hearing."
The Spirit of the Lord is upon me,
because he has anointed me
to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free,
to proclaim the year of the Lord's favor.
These are inspiring words, well chosen by our Presiding Bishop as a theme for her ministry and its highlighting the Millennium Development Goals to eliminate extreme poverty by the year 2015. But they're not just words -- not by a long shot.
What would it mean if we really believed that in Jesus, the words are being fulfilled today? How would we respond?
For once, I find that the epistle reading is perfectly paired with the gospel. Our gospel reading shows Luke's version of Jesus, the Christ, saying clearly what his program, his mission is. If we who seek to follow Jesus are the Body of Christ, it's the mission we're called to engage.
If I could, this Sunday I'd take the opportunity provided by these readings to invite the congregation to take that in, deeply and repeatedly.
I might invite the congregation during the Peace (which was never meant to be a kind of mini-coffee-hour for socializing) to commission one another. Each one there is a member of the Body of Christ. I might invite them to use the Peace to say to one or two people near them, prayerfully and with eye contact, "The Spirit of the Lord is upon you, because God has anointed you to bring good news to the poor."
Were I privileged to bless or dismiss a congregation this week, I'd want to include in that an invitation to the congregation to own their role in the world as Christ's feet, eyes, and hands personally as well as understanding it corporately: "The Spirit of the Lord is upon you, because God has anointed you to bring good news to the poor. He has sent you to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim the year of the Lord's favor."
I think sometimes that, as a member of the Body of Christ, I'd like to put that kind of invitation on my bathroom mirror, to see at the beginning of my day as I make decisions throughout my day: The Spirit of the Lord is upon me, because God has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim the year of the Lord's favor."
Because that's one set of things I think we should draw from this passage. I'm not Jesus, and I can't save the world. But we are the Body of Christ -- here and now, not contingent on us winning some kind of pageant or getting our act wholly together, but by God's action, with Jesus having done all of the groundwork necessary. We are called to live into that identity, and to engage the mission that comes with it -- not later, when we've got our act together, or when it's more convenient, or once the kids are in college, or after some kind of cosmic sign. We have our cosmic sign. We have the life, the teaching and healing, the confronting and defeating of worldly powers, the death on a cross and the resurrection by God's action of Jesus, the Christ.
The Spirit of God was upon him, because God anointed him to bring good news to the poor, release to the captives, recovery of sight to the blind, and the year of the Lord's favor. And here and now, we are the Body of the Christ, the Anointed. I wish I could look into the eyes of people in your congregation, put a hand on their shoulder, and tell them that. Because it's true. It's powerful. And this scripture is fulfilled in our hearing -- and in our doing.
Thanks be to God!
Fourth Sunday of Advent, Year C
A Christmas entry is coming tomorrow.
Luke 1:39-45(46-55) - link to NRSV text
I have to admit that I'm a little sad that Advent is almost over. It just might be my favorite liturgical season. It isn't just the Christmas pre-show that points toward and helps us prepare for the Big Event on December 25. Indeed, what Advent readings -- especially the gospel readings -- urge us to long for expectantly isn't so much the birth of the Christ child as it is the full realization of God's redemption of the world in Christ.
That's why I love it -- and why I need it. I need regularly to get in touch with that big-picture view. There is so much going on in the world that, taken in isolation from the big picture we see in Advent, might make me think that the world's story is like this Del Amitri song I used to cover in clubs:
Bill hoardings advertise products that nobody needs
While angry from Manchester writes to complain about
All the repeats on T.V.
And computer terminals report some gains
On the values of copper and tin
While American businessmen snap up Van Goghs
For the price of a hospital wing
Nothing ever happens, nothing happens at all
The needle returns to the start of the song
And we all sing along like before
Nothing ever happens, nothing happens at all
They'll burn down the synagogues at six o'clock
And we'll all go along like before
And we'll all be lonely tonight and lonely tomorrow
The title of the song? "Nothing Ever Happens." When my dissertation supervisor came to hear me play one night, as I recall, he referred to it as the "let's just drink a bottle of Lysol song." It can be depressing as hell -- a word I use advisedly here -- to think that way, to see all of what's gone horribly wrong in the world around us and to enter into that state of impoverished imagination that says that this is how the world was, and is, and will be. It's a step toward hope to say I'll work for change, but when I think it's all about your and my working, it can still be overwhelming. I know many good people who have picked up the newspaper and finally said to themselves something like this:
"It's time to grow up. It's time to give up all of that youthful idealism stuff that says we can change the world. The world is just plain messed up, and I owe it to myself and my family to face facts and concentrate on making my world -- my family's home, and schools, and neighborhood -- a haven from the world and the even worse place it's headed."
But Advent reminds us that this way of looking at the world is missing a crucial piece -- actually, several crucial pieces -- of the picture:
God made this world. God loves this world. And God is redeeming this world. The universe arcs toward the peace, joy, love, and wholeness in and for which it was made.
All of that scary stuff we've been reading about fire and disaster and fear over the last few weeks isn't there to suggest that this is how the world ends; it is there to let us know even when we are surrounded by fire and disaster and fear that God is there with us -- suffering with us, yes, and also working among us to bring an end to suffering:
See, the home of God is among mortals.
He will dwell with them as their God;
they will be his peoples,
and God himself will be with them;
he will wipe every tear from their eyes.
Death will be no more;
mourning and crying and pain will be no more,
for the first things have passed away.
And the one who was seated on the throne said, "See, I am making all things new." Also he said, "Write this, for these words are trustworthy and true."
What does it look like when we have taken in this vision of where the world -- God's world -- is headed? What happens in our history when we write and live it in the context of God's history? It looks like this:
A young girl -- no more than fourteen, it's almost certain -- is making her way alone on a journey. Everyone knows that there is much to fear on these lonely roads even when traveling in a well-prepared group. These are desperate times. The rulers of Judea and Israel are desperate to consolidate their positions of power -- always tenuous, and completely dependent on the good will of Caesar, who rules the world, and that takes tributes, and building projects, and armies, and good order maintained by armies -- all of which must be paid for by someone. Taxes are high. People are desperate. Brigands seem to be everywhere.
Not that the world was ever a safe place to be for a young girl on her own.
Far from it, and especially for a pregnant girl, who ought to be at home guarding what, if anything, is left of her shame.
But not this girl. Not today. She makes her way through the hill country alone and yet unafraid. Her haste is not the haste of one running for cover; it's the rush of someone who can't wait to share the good news she knows.
She finds her cousin, who has good news of her own, and that moment of joy and hope and faith is so powerful, so far from anyone's containing it, that the children in their wombs leap for joy with the women. And they are filled with the Holy Spirit, filled with the fullness of what God is doing, wonderful beyond comprehension or description.
If there weren't so much competition for the title among so many suffering, it would have been difficult to find two people so unlikely to be hopeful to the point of being ecstatic -- the single pregnant girl traveling alone and the elderly wife of a poor country priest considered cursed by his neighbors.
And yet there it is. Hope is born -- in Advent, not in Christmas. And more than hope: power is born, power for a girl to pass joyfully and peacefully through wilderness and bands of thieves like her son would one day pass through crowds seeking to stone him (Luke 4:4-30).
As a singer, I particularly love it that Mary's passage, like Jesus' a few chapters later, is centered on a song.
Christmas is coming. It's hours away at the point when those who go to church at all for the fourth Sunday of Advent as it falls on December 24 will be hearing a sermon on these texts. Christmas is coming, and I know it's a Big Deal in its own right. But in my estimation, anyone who misses observing the fourth Sunday of Advent misses out in a big way -- misses out on the moment in Luke's gospel in which we truly see hope born as two poor women dance and sing.
It isn't Christmas, but this is Advent, and in this very moment, we see born among us the hope for which the whole world hasn't dared hope.
My soul magnifies the Lord,
and my spirit rejoices in God my Savior,
for he has looked with favor on the lowliness of his servant.
Surely, from now on all generations will call me blessed;
for the Mighty One has done great things for me,
and holy is his name.
His mercy is for those who fear him
from generation to generation.
He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts.
He has brought down the powerful from their thrones,
and lifted up the lowly;
he had filled the hungry with good things,
and sent away the rich empty.
He has helped his servant Israel,
in remembrance of his mercy,
according to the promise he made to our ancestors,
to Abraham and to his descendants forever.
What a moment it was when that poor girl who traveled alone burst into song! In that moment, she saw as present and lasting reality not just the miracle of her being received in her village rather than stoned (and surely this is the first miracle of Jesus' birth we celebrate), not just the miracle of a healthy child born healthy and honored even when no one -- no family, and not even an inn -- would take the family in (which is miracle enough to dance), and even beyond the miracles her son would work before his death (which were wonders that set many free).
In this moment -- THIS moment, with none gathered to celebrate and no liturgy beyond a young girl and an old woman leaping for joy with their children to be -- we hear, in the song of the prophet and leader, the single and pregnant teenager, Mary of Nazareth, the end for which the world was made.
It may seem sometimes that "Nothing Ever Happens," but we can be sure that Something is happening -- something beyond speech and remotely hinted at in prophetic song.
It is here! Hope is here. and what a life-changing, world-changing miracle that is: we hope that the mighty who dominate by force will fall to the meek whom they dismissed, the poor know plenty while the rich finally understand what it is to want and need, and the world -- broken, mixed-up, violent, world that sets up gulfs between us and between us and God so vast that it's hard to imagine even angels could cross them -- is made whole at last.
I will celebrate the wonders of Christmas when it comes. But God, please help me to take in the wonder of Mary's vision and Elizabeth's so I can sing and dance with them in what they see and know. Let me do that now, in this moment, and in every moment.
My soul rejoices in anticipation I can feel in my body.
Thanks be to God!
Third Sunday of Advent, Year C
Luke 3:7-18 - link to NRSV text
This Sunday's gospel is in many respects about conversion -- who needs it, what it looks like, and why do it -- and what it meant to John the Baptizer. It's what John was best known for. His nickname of "the Baptizer" came from a remarkable idea he had: namely, that everyone needs to be baptized.
It wasn't at all remarkable that he baptized people; most Jewish movements did. Baptism was one of the things that a person had to undergo to convert to Judaism. What was wild in John's ministry was that he said that Jews were just as much in need of his baptism as anyone else would be. That's what he was teaching when he said, "Do not begin to say to yourselves, 'We have Abraham as our ancestor'; for I tell you, God is able from these stones to raise up children to Abraham," and it's got a number of potentially radical implications.
The first is that bloodlines have absolutely no relevance in God's mission. God is not going to be confined by our boundaries between one family and another or one nation and another, however important we might think they are. This is not the order of the world as we've run it when we've managed to talk ourselves into thinking we're in charge, and it challenges us to re-imagine what the world looks like as God's work among us is realized.
Take a look, for example, at this report from Oxfam on how corporations from the world's wealthiest nations are leveraging their power in their home countries to negotiate international trade agreements that are even more to their advantage, putting farmers, fishers, and others in poorer countries out of business. Consider for a moment how the wealth of the three richest FAMILIES in the world exceeds the gross domestic product of the poorest 48 COUNTRIES in the world. We have ordered the world such that accidents of birth -- in which country or which family a child is born -- often determine whether that child will live to see adulthood. Do we think that our country, our family is so much more highly esteemed in God's eyes than others' are? Or are we willing to "bear fruits worthy of repentance"? God doesn't want our liberal guilt or our good intentions; God wants us to love the world's children as we love our own children.
That will require us to make a choice, and that's the second point I take from John's teaching on conversion. I believe that Christian Baptism does indeed seal and mark a person as Christ's own forever. That doesn't lessen the truth that we are called to a kind of conversion, to a metanoia or repentance, that is a personal choice. We can choose whether to identify Jesus as Lord of our lives, and how we choose to live testifies to what choice we have made on that point. You can choose to Baptize your children, but you can't make the choice for them to follow Christ.
Up to this last point, what I've said about the implications of John's teaching lines of well with what Jesus taught. But Jesus and John didn't agree on everything, or we wouldn't see what we do in Luke 7:18-35, in which messengers from John the Baptizer go to Jesus to ask, "Are you the one who is to come, or are we to wait for another?" Jesus is doing enough of what John expected from the coming "mighty one" for John not to have completely abandoned hope in him, but his behavior is raising enough questions that John feels the need to send messengers to ask them.
This Sunday's gospel tells us what John is expecting that Jesus isn't doing. John says that the coming mighty one will baptize "with the Holy Spirit and fire," a phrase that we often gloss over, but is worth paying closer attention to. In the Baptizer's usage, "the Holy Spirit and fire" are not two ways of saying the same thing or an extended reference to what will happen at Pentecost.
We can tell that from the rest of what the Baptizer says about the coming one: his "winnowing shovel is in his hand, to clear his threshing floor and to gather the wheat into his granary, but the chaff he will burn with unquenchable fire." Your translation probably says (as the NRSV does) that it's a "winnowing fork," but this is not supportable; as Robert L. Webb points out, the Greek word is ptuon, which always refers to the winnowing shovel, not the fork.
This actually makes a significant difference in how we read the Baptizer's expectations. A winnowing fork is used to separate the wheat from the chaff. A winnowing shovel is what you use after someone else has done their work with the fork and the wheat and chaff are already separated to do what John says the coming one will do: "gather the wheat into his granary," while "the chaff he will burn with unquenchable fire." Jesus is only fulfilling half of what John says the mighty one coming would do: he's baptizing with the Holy Spirit and gathering people for healing, good news, and blessing, but the fire to destroy the wicked is nowhere to be seen.
John the Baptizer calls everyone to conversion so they may avoid destruction when the name-taking and butt-kicking starts. Jesus' response of "Blessed is the one who takes no offense at me" (Luke 7:23) to the Baptizer's pleas to bring on the fire of judgment against the wicked challenges John himself to a kind of conversion. In Jesus' ministry, John is invited to rejoice at what God is doing in the world, and to let go of what God is not doing, to release his preconceptions and take in the reality of God's presence and work.
How the Baptizer responded to that invitation isn't recorded. At least some of his followers remained disappointed in Jesus and attached to the Baptizer's idea that God's mighty one wasn't going to issue any more invitations to conversion, but would simply pour out God's blessings on the righteous and rain destruction on the wicked. Movements following the Baptizer and proclaiming such immanent judgment continued for centuries after his death, suggesting that John received Jesus' reply with sadness not unlike that of the rich ruler who asked Jesus what he needed to do to inherit eternal life. The more we have, the harder it is to give it up, and John the Baptizer had a vast store of hope poured into his expectations of the coming one. He'd sacrificed so much already -- the comforts of home and family, his freedom, and soon his life -- it may be that sacrificing his expectations was one last sacrifice he couldn't make.
Jesus seemed to anticipate that as he said that while "among those born of women no one is greater than John; yet the least in the kingdom of God" -- including a prostitutes or tax collector who had received John's Baptism -- is greater than he" (Luke 7:28). And even in saying that, Jesus' ministry issues an invitation in profound continuity with the one John issued to all those who would hear -- an invitation to repentance and conversion.
We need to hear that invitation. It isn't about getting in to God's good graces or avoiding God's judgment -- in Jesus' ministry, God is already extending grace and suspending judgment before we ask. It's about living into the fullness of that grace. We are invited to make our decision to follow Jesus, and that invitation comes not just once for a lifetime but in every moment we live. Jesus is born anew among us whenever two or three gather in his name. Jesus is at work among us wherever the poor, the sick, and the marginalized are received and find healing and power for new life. And when we keep our eyes, ears, mind, and heart open to receive God's good news, we see it finding flesh in our world in places and in ways as surprising and challenging as they are joyous.
Let's not begin to talk to ourselves about our impressive spiritual pedigree when the very one for whom our ancestors longed and hoped is coming again among us. Let's not presume to draw limits around what God can accomplish and with whom. Let's not measure God's good news of peace according to our own preconceptions when the most certain word we have of it is that it "surpasses all understanding" (Philippians 4:7). Our conversion didn't end with Baptism; that's just where it began, and it ends only where God's love for us does. In other words, it doesn't end. Expect God's coming; expect the unexpected!
And thanks be to God!
December 14, 2006 in Advent, Apocalyptic, Baptism, Christian Formation, Conversion, Discipleship, Eschatology, Luke, ONE campaign/Millennium Development Goals, Philippians, Prophets, Repentance, Year C | Permalink | Comments (1)
Second Sunday of Advent, Year C
How powerful do you think God is, really? Most Christians on some level think the correct answer is "God is omnipotent," and will tell you so if you ask. But a lot of our behavior suggests that we believe something far from that.
I'm thinking of when my brother died, and my family was warned sternly by a number of well-meaning people that if his body were cremated (as he'd wanted), God wouldn't be able to raise him when the eschaton arrived. In my view, if we're talking about raising people from the dead, we're already talking about the realm of impossible by human standards and activity, but all things being possible with God, and I find it hard to imagine that God is wringing hands and saying, "Shoot -- I really wanted to raise that person, but what can I do? The body's been cremated. I'm only God, after all ..."
Or how often do we behave as though the God who made the world can be chased out of a place or situation entirely by the simplest human action -- one unkind thought or impure act, one misstep from a human being, and God suddenly loses power to speak and to redeem?
I've seen people in anguish because they were praying for someone's healing and they believe that only if they can get it right -- if only they could really believe God would heal, if only they hadn't secretly harbored resentment toward the person for whom they were praying, if only they could find the right words, make the right sacrifice, and live in the right way -- then, and only then, can God act. Some go so far as to say that as long as there's anyone who isn't "getting it right," God can't redeem, and therefore that God will at some point have to get rid of those who are "getting it wrong." Views of how much God can redeem and how we should then respond to God's redeeming work on earth varies even within the bible, and views in first-century Palestine ranged even more widely.
The community that produced the Dead Sea Scrolls, for example, certainly saw God as gracious. At the same time, there were plenty of reasons in their cultural memory to be pessimistic. The community most likely came into being in the aftermath of the Maccabean Revolt, in which Jewish fighters were able to triumph over foreign oppressors and cleanse the Temple in Jerusalem that the Seleucid King Antiochus IV had defiled by sacrificing a sow on the altar. The presence of a tiny amount of oil left in the Temple that nonetheless gave light for eight days (long enough to prepare new consecrated oil) is celebrated in the holiday of Hanukkah. Hurrah! Too bad the victors (the Hasmoneans) then went on to crucify by the hundreds fellow Jews they saw as their enemies. Furthermore, the Dead Sea community was none too pleased that the Hasmoneans placed themselves as both king and high priest of Israel -- despite that kings were supposed to be of the line of David and high priests of the line of Zadok, while the Hasmoneans were of neither line. That was just the start of their catalog of disappointments -- a catalog that would make something like Episcopal Bishop John-David Schofield's recent catalog of grievances against the church from which his episcopal orders come look like a song of joy. So this community crafted an identity for itself as a voice preparing a way for God in the wilderness (a la Isaiah 40, which can just as reasonably be interpreted as meaning that the way of the Lord being prepared is in the wilderness as that the wilderness is where the voice is crying; there's no punctuation in the biblical text), keeping pure and living apart from the corruption around them while they waited for God to destroy it.
I'd call that a pretty pessimistic view: the vast majority of people in the world, even people who worship the God of Israel, are "sons of darkness" who should be avoided if at all possible, and who will be destroyed when God brings an end to this chapter of history.
John the Baptizer, whom we meet in Luke 3, is not as pessimistic as that. There's no grammatical clue in the Greek about the Baptizer's interpretation of Isaiah 40, and whether it's about a voice crying in the wilderness to prepare the way of the Lord somewhere (possibly somewhere else) or about a voice crying that the way of the Lord is being prepared in the wilderness, but his behavior (if the reports of the canonical gospels are any indication, and I see no reason to doubt them on this point) says enough about it. John goes to the wilderness and cries out, but he bases himself within a day hike of Jerusalem, and he seems to invite all comers to be baptized. Especially if Luke's testimony about him in the rest of chapter 3 is a good summary of things he taught (a point which is disputed, to be fair), he did not on the whole suggest that people ought to leave Jerusalem and set up camp in the wilderness to stay. John baptized them with a baptism of repentance for the forgiveness of sin, treating Jew and Gentile alike as being in need of conversion, and sending them back to their homes and their work. But he talked of a mighty one to come, using language often used of God rather than any human agent, who would destroy the wicked with fire and baptize those who had received John's baptism with a new baptism of the Holy Spirit (Luke 3:16 -- more on this next week).
So when God's messenger comes to prepare God's way in the world, where do you think that happens? Who do you think can be part of it? When we say that God is "like a refiner's fire and like fuller's soap," as our reading for this week from Malachi says, do we see that as as meaning that God will destroy the people who don't "get it right"? When we say God is coming to redeem, what do we mean? Does anything God made have to be destroyed to complete God's redemption?
Jesus takes an approach that differs markedly from that of John the Baptizer, and even more so from what we see in the Dead Sea Scrolls. Matthew and Luke put Jesus in the desert for a period toward the beginning of his ministry, where he meets and is baptized by John, but Jesus doesn't stay there. His primary way of ministering doesn't remove himself from the population he's trying to reach and invite them to come to him; rather, it seems more often to go to the villages and towns where the people are, and more often than not, it includes a call to follow him.
What has to change before you meet Jesus? Nothing. He even seems to be completely indiscriminate regarding with whom he'll break bread. God's redeeming work through Jesus can start exactly where you are, and there's no need to try to get it all together and make sure that you're "getting it right" before meeting him. That's a very good thing indeed from my perspective, since I suspect I wouldn't have gotten very far in such an enterprise had I tried to accomplish it without God. And why on earth would I want to? After meeting Jesus, I chose to journey with Jesus, and I can say that for me life is far more joyful, peaceful, and abundant that way. And that was also a huge change. Nothing has to change for us to meet Jesus, for us to start experiencing God's redeeming work. As we experience and engage that work, everything changes: us, our relationships, our priorities, and our world.
Why is that important? In my view, saying that any human action is a necessary precondition of God's redemption puts God in a very small box. Of course we make decisions all the time that hurt or help ourselves and others. Of course our actions are important, and we're all called to a mature walk with Christ in which we're seeking to participate as fully as possible in God's mission. But is God really so powerless as to be finally frustrated in God's purposes because of my mistakes? I doubt it. let me put it this way, in a sentence that y'all have heard from me before:
I don't believe in perfection; I believe in redemption.
God is not sitting around somewhere waiting breathless for us to get everything right so redemption can be made possible. God cannot be shut out of a place by human action. That picture suggests that it's human beings who are really in charge and human sin has the final word that can bind even God. I don't believe that for an instant. I'm with the psalmist:
Where can I go then from your Spirit?
where can I flee from your presence?
If I climb up to heaven you are there;
if I make the grave me bed, you are there also.
If I take the wings of the morning
and swell in the uttermost parts of the sea,
Even there your hand will lead me
and your right hand hold me fast.
If I say, "Surely the darkness will cover me,
and the light around me turn to night,"
Darkness is not dark to you;
the night is as bright as the day;
darkness and light to you are both alike.
(Psalm 139:6-11, BCP)
I believe that God's power to redeem is such that no human misstep or even deliberate human wickedness can have the final word. And like John the Baptizer, Jesus of Nazareth showed what he thought about God's redemption of the world and what needs to happen for us to engage it by how he lived. He showed us just how much he was willing to stake on that, and how much human hatred and destructiveness he could forgive in the way he died. And the God who created and loves the world showed just how powerful God's redemption is, and how far from the final word human destructiveness is: God raised Jesus to life. Even now Jesus is at work among us. And when we confess that Jesus, whom the power of Rome crucified and the power of God raised to unending life, has been appointed by God as the one through whom "every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough ways made smooth," we are confessing also the end for which we were made and which Jesus invites us in each moment, however out of reach we may feel we are:
And all flesh shall see the salvation of God.
Thanks be to God!
First Sunday of Advent, Year C
It's a strange accident of history that the apocalyptic texts in our scriptures were written to encourage tiny minorities at their society's margins to greet the tribulations they witnessed not with panic, but with confidence that God was working out God's purposes for peace, joy, and justice -- and that these same texts seem now (e.g., in the Left Behind series) to be read even more often among prosperous and powerful majorities as if they were written for people like them, and they are used mostly to point to current events with the loud message that people should panic, that God intends to bring chaos, agony, and unprecedented bloodshed to the world. And what these pseudo-apocalyptic visions want us to do in response isn't to change the world, but to retreat to an interior experience that will help us to leave it behind before God leaves us behind. That isn't the God I know.
I think one of the fundamental exegetical mistakes leading to this bizarre and not at all helpful trends in reading apocalyptic texts is along the lines of one advocated by the "Alpha" curriculum: namely, the profoundly unhelpful suggestion that all scriptural passages should be read as if they were a love letter written to us personally. Texts like our readings for this Sunday are an excellent case study as to why this is an approach that can go beyond fruitful to the point of being dangerous.
If I read a text like Jeremiah 33:14-16 as if it were a love letter from God to me, I might be tempted to say that the promise God made and is fulfilling is for me, and people like me. I might be tempted to define "people like me" in whatever way popped most naturally into my head, which would be very likely to be the ways in which my culture most often segregates people. I might be tempted to think of "justice" and "righteousness" as being whatever MY culture says is just and right relationship. And if all of this is God's love letter to me, I might be inclined to think of this promise as being a promise to vindicate my way of life, whatever that is, or whatever the dominant culture says it should be. I might be tempted to think that God sent and is sending Jesus so to vindicate the Americans, the industrious, the educated, the respectable. Uncritical reading of these texts -- a phenomenon that seems to be pretty common in my culture, as people at the very center of power appropriate them to claim that their approach, no matter how destructive it is, will be vindicated by God, and too many of my peers don't talk about them at all, lest we all be made uncomfortable in the process -- has turned the message of the prophets upside-down.
Let's turn it up again.
If you haven't done this, or haven't done it in a while, it would make a marvelous Advent discipline to take a look at the sermons of Martin Luther King, Jr. to see what he did with these texts, with eschatology -- the study of what kind of climax God intends and is bringing about for human history. If you want to work in the long term as an agent of what God is doing in the world, you need a solid eschatology. You need -- we need -- to hold on as much as possible to the "big picture" view of God's work among us.
Otherwise, it's just too darn easy to do what a great many people are trying to get us to do: namely, to monitor the news breathlessly for every twist and turn, every hint of disaster. This gives us the privilege of being the first to panic every time some new development bodes the disaster that so many tell us is impending. I don't think many of us fool ourselves into thinking we can stop the disaster, but this constant vigilance promises us the illusion (not really a very convincing one even at its strongest, I think) of control -- at least that we can be the first to know we were right, and things really did go exactly where we said that handbasket was headed, albeit perhaps even more quickly than we said they'd get there.
But really, where is the joy in that? Where are the characteristics of the Spirit's fruit among us -- not only joy, but peace, patience, kindness, gentleness, generosity, faithfulness, and self-control? Competing to drop the flags declaring that somebody finished the race to the lowest we can go sounds a lot more like the conceited, envious, competitiveness St. Paul characterizes in Galatians 5:13-26 as the very opposite of what the Spirit brings.
Read MLK's sermons, and you'll see a very different use of eschatology -- one a lot closer to Jeremiah's, the Psalms', and Luke's. Eschatology -- the "big picture" of what God is up to in the world -- is what lets the poor and those suffering at the margins know that their struggle is far from over when the powers that be say it is.
These texts are say that however many people point to disasters as evidence that Creation itself is destined for disaster, God made the world for a different purpose, and God is faithful in bringing God's purposes about. Apocalyptic texts take a serious, Technicolor look at everything going on in the world -- all the suffering and fear, all the fireworks the powers that be have to offer -- and envision what Creation's true end is, what God made this world for, the redemption for which the world groans and that God lovingly poured and is pouring out God's Self to bring about.
When I think about these apocalyptic scenes, I remember Mike. Mike was in a small group bible study I was a part of some years back. The group was a very healing place for me to be, particularly at that point in my life -- I was full of questions and turmoil, and the group lovingly received all of that. I struggled some with Mike, though. He always had a smile and a hug and an encouraging word, and it struck me sometimes as a naïve, sugar-coated kind of way to be in the world. It was great for him that he could think that everything was about love, I thought, but I imagined that he couldn't possibly be that way if he'd seen real suffering, if he really understood what kinds of things were going on in the world that would make any sane person (I thought) bitter. And then one day Mark told a story he hadn't told before. He talked of his service in World War II, and in particular of the day when he and his company came upon and went into an airplane hangar, and came upon some of the first evidence Americans would see of the Holocaust.
I never looked at Mike the same way again. When I looked in his eyes, that night and every time I saw him after then, I saw something I hadn't bothered to look for. He'd seen the very worst that the world and humanity at their worst could produce, and he made a choice. He could have accepted what he saw there as the final word in the world's story. It certainly fit the picture the world paints of an apocalypse -- what the world looks like when the cover is taken off -- complete with smoke and stink and flames. But Mike was a person of deep faith -- of the kind of faith I want to grow into. He looked at all of that destruction, that gash at the heart of humanity itself, and said to himself, "... and God so loved this world that God gave the only-begotten Son." It underscored just how much God was redeeming, how immeasurable the height and breadth and depth of that redeeming love was and is.
Mike was no preacher, but his ability to see that "big picture" -- that it is the immeasurable height and breadth and depth of God's love for which the world was made and which is the world's telos or end -- is what I see when I read or hear the sermons of Martin Luther King, or Desmond Tutu, or of others who know what Creation's end is, and who are preaching apocalyptically, removing the cover of these times to show where they fit in God's time. Apocalyptic is that prophetic keeping "eyes on the prize," so we can not just hold on, but keep pressing toward the goal with deep, unshakable joy, peace, patience, kindness, gentleness, generosity, faithfulness, and self-control. It's what enables us to look upon ugliness in this world and see how much room there is for God's grace to rush in, God's power to work. It enables us to say with open eyes and open hearts, "All the paths of the LORD are love and faithfulness / to those who keep his covenant and his testimonies" (Psalm 25:9). It's what gives us hope and power to pray as Paul did in 1 Thessalonians, seeing joy, connection, love, and wholeness in the midst of persecution and threats of more.
Luke wrote of Jesus telling of sun, moon, stars, and the earth in distress, and he knew of what he wrote. He was writing after Roman armies had marched into and devastatingly seized Jerusalem, destroyed the Temple, defiled the Holy of Holies, crushed the hopes of many who had thought that this uprising with the sword was God's own doing, and God's vindication of those who took up the sword to defend Jerusalem was at hand. Luke wrote to Christians at a time when their refusal to take up arms to defend Jerusalem was bringing rejection and persecution from kin and neighbors as well as the ongoing ire of Roman authorities who saw Christians as troublemakers who stirred up slaves and fractured families. That's the setting in which Luke writes of Jesus telling his followers to look to the fig tree.
My friends Bruce Malina and Richard Rohrbaugh point out the fig tree is among the last to bloom in Palestine. Jesus says that it is amidst all of these disasters -- all of these frightening events the world says make panic and scrambling to protect oneself and one's family is the only appropriate response -- that should prompt us to think of the fig tree. It blooms, and we know that the end that is near is the end of winter, of violence, of suffering, of shame. Luke wrote to people who were very much and in the present tense wondering how they might "have the strength to escape all these things that will take place," and his answer is this:
They take place before the coming of the Son of Man, before Jesus' coming to complete his work among us, and that coming is beyond the powers of this world to prevent. It is more wondrous than the words of this world to describe. It is the vision that gives us the strength, the hope, the courage to carry on, and to do so experiencing the abundant life even now that is breaking into the world in Jesus' word. Luke's community saw their world crumbling, and in the midst of that, with hearts "not weighed down with dissipation and drunkenness and the worries of this life," caught a glimpse of God's kingdom come near. When we are willing to confront the suffering around us truthfully and serve as agents of God's hope in the midst of that, God gives us grace to glimpse it too -- and the height and depth and breadth of what God is bringing about that we can glimpse together will keep us grounded when everything else starts to shake. These times in God's timeline are the hour of redemption, an opportunity to experience participate in what God is doing in bringing peace, freedom, and wholeness to the world God made and loves.
Thanks be to God!
Christ the King, Year B
Last week, I had a lot to say about why we shouldn't dodge preaching on and wrestling with the apocalyptic texts like those in the lectionary this week, and that we are called to engage in Advent. This week, I want to concentrate on the payoff for doing so.
In a sense, these texts are talking about "the end of the world." Only the most jaded reader can encounter the kind of vivid imagery of power in passages like our reading for this Sunday from Daniel without a sharp intake of breath and a slight skip of the heartbeat. That's not merely normal; it's necessary, I think, to appreciate what these texts are talking about. The biblical books of Daniel and Revelation are both talking about the judgment of the nations, history's end. I want to underscore that word 'end,' and at least two resonances it has, because I think it points to the heart of Christ the King Sunday, the gateway to our Advent anticipation.
'End' means the passing away of what is. It means a transition so pronounced that we can say, "things will never be the same." Facing 'the end' means that we must finally acknowledge our attachments to what is and our limitations in perspective and power as mortal human beings. 'The end' means that we will no longer be able to deny or dodge them, and we will -- we must -- let go. This is frightening for us -- and the more we cling to illusions that what we know is all there is and can control all we know, the more frightening 'the end' will be.
That's why I want to suggest this week that when Pilate hears Jesus say, "my kingdom is not of this world" and then sends Jesus to be crucified as guilty of treason against the Roman Empire, it is not because he fails to understand Jesus: it is because he understands Jesus.
The reign of God that Jesus proclaims, that in Jesus' ministry is breaking through among us even now, is not just a reshuffling of this world's cabinet while worldly power structures continue mostly as they are. Jesus is not seizing Caesar's throne. A plan to do so, leaving Caesar or his heir and his generals in exile to plot a return to power, would have been more than enough for Pilate to send Jesus to the cross. But Jesus' plan is far more radical than that.
Jesus is not seeking a throne in the world as it is; Jesus is inaugurating the end of this world.
I'm not talking about the destruction of the planet; that just doesn't make any sense from a biblical perspective. God made this world and said it was good. God made humankind and said it was VERY good. God so loved the world that God sent the Son that we might have abundant, eternal life. Read Left Behind for amusement or to dialogue with others who have read it, but its theology has no substantial claim to be "biblical." God does not intend destruction for Creation or for humankind.
So what do I mean, then, when I talk about "the end of the world" in the prophetic thrust of Daniel, Revelation, and the canonical gospels?
I do mean that a sharp transition is on the way. Someone who, like Pilate, likes the world best to the extent that it is ordered by empires will probably receive the news of the world's end as very bad news indeed, at least initially. After all, the world order of empire works out very well, at least superficially, for many of us. I'm hardly the richest person in America, for example, and yet I consistently make the top tenth of better in the ranking of the world's richest people. By virtue of my skin color, the country of my birth, and my education (to which my skin color and the country of my birth helped provide access), I have a great deal of power in the world as it is.
And yet I long for change. My heart aches for children whom the world as it is leaves without a chance -- those without clean water, good food, medical care, basic shelter, primary education. But my longing for change isn't just a generous impulse. Maintaining this world order is costly beyond my ability to add. It is polluting our atmosphere with such abandon that one way or another, it will come to an end within a generation or two -- whether because we change how we live to slow the global climate change, or because the devastation that change causes -- devastation we've already observed in weather patterns causing drought in some places and flooding in others unparalleled in our time -- so profound that our planet will never recover. And there are less immediately measurable costs to maintaining this world order as well. Our children inherit our all of our anxieties that unless we work harder and longer and are very lucky besides, the hyper-competitive and never-ending quest for achievement that's a part of the world in which many of us live will leave us without resources and without community in a world of hostility. I've preached about the cost our children pay here and now for maintaining our world of privilege before in communities profoundly privileged by worldly standards, and I encourage you to take a look at this sermon if you're wondering what I mean when I say that the world order of empires -- even for those of us now living in the world's richest empire -- imposes a very steep cost in body, psyche, and spirit to ALL of us. And yet who or what can disentangle us from all of the tangled webs we and our parents' parents have woven that have made this world so many of us think is all there is? We might well cry with St. Paul, "Who will rescue me from this body of death?" (Romans 7:24).
And, if we have claimed the story of the prophets and apostles, the story proclaimed by Jesus as the story of the world God made and loves, as our own, we can also answer with St. Paul: Thanks be to God through Christ Jesus, our and our only Lord! The world of empires, the world that places the Pilates in palaces and so many children in the grave, the world of endless scrabbling and scrapping for resources and power, the world of anxiety and domination, is passing away.
Think I'm dreaming? Well, I'm happy enough to be guilty of that; it would place me in the company of the prophets who proclaimed God's dream for the world even in the midst of the greatest darkness, the ugliest violence of intense persecution. But the dream is close enough to reality. Many of the world's brightest economists tell us that the world in which thousands upon thousands of children die in extreme poverty -- the world into which I was born, and through much of my life the world in which I thought I'd die -- could see its end by the year 2015. Extreme poverty GONE in under ten years. Imagine the dancing at the party where we celebrate that!
And, by the way, please check out my earlier sermon, "Dancing at the World's End," if you haven't already. I was born in 1970, and by some people's reckoning (especially among U.S. Episcopalians!) am still young. And yet I've seen in my own lifetime empires fall, rules change, "certain" destruction averted, new worlds open. I've seen enough poverty and suffering in my travels to be glad enough at the news that a kingdom not of this world is coming to change everything. The judgment of the nations sounds like bad news -- but not to those who know Jesus, and who identify him as the Christ, the anointed king, the one of whom Daniel spoke with awe as "one like a son of man" who would judge.
Jesus is coming. Each time two or three of us gathers, Jesus is come. Each time we proclaim the Good News of the prophets and apostles that the world of empires is passing away, and God's dream for Creation is breaking through it even now, Jesus is come. Each time we proclaim Jesus the Christ and not any worldly power or principality as our Lord, Jesus' kingdom breaks through that much more.
The kingdom of God. The peaceable realm in which all are free from anxiety, as all have what they need -- the bread and wine, the water and power, the love and joy.
It's not just the end of the church year, we're anticipating this Sunday.
It's the end of the world as we know it.
And I feel FINE.
Thanks be to God!
November 21, 2006 in Advent, Apocalyptic, Christ the King, Christology, Current Events, Daniel, Eschatology, John, Justice, ONE campaign/Millennium Development Goals, Ordinary Time, Prophets, Year B | Permalink | Comments (1)
Proper 28, Year B
It's nice to have a little light reading, isn't it?
"There shall be a time of anguish, such as has never occurred since nations first came into existence" (Daniel 12:1).
"Woe to those who are pregnant and to those who are nursing infants in those days!" (Mark 13:17).
I can almost hear preachers around the country sighing and pondering whether it would be better to just preach on the collect. Of course, this is the collect for this Sunday:
Blessed Lord, who caused all holy Scriptures to be written for our learning: Grant us so to hear them, read, mark, learn, and inwardly digest them, that we may embrace and ever hold fast the blessed hope of everlasting life, which you have given us in our Savior Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Guess we can't really pray that one and then just hope that nobody will really care if we ignore the scripture readings in the sermon.
It probably won't surprise you to know that I think that's for the best. It's one thing to decide to preach on the collect or on a text other than what's in the lectionary for an urgent pastoral reason; it's another thing entirely to do so because the biblical text is particularly challenging. We need to deal with those challenging texts for all kinds of reasons, here's a good pastoral one: they're challenging because they deal with challenging subjects, and when a challenging situation arises in our lives, we're a lot more likely to be able to see God at work in it if we haven't fled from passages in scripture where communities of God's people were dealing with major challenges in their own life together.
That's what apocalyptic literature -- writings like the book of Daniel and this passage from Mark -- is about. It's not written in good times about some anticipated catastrophe in the future, but about challenges -- serious, "where is God amidst this suffering?" challenges -- in the life of a community. "Apocalyptic" is a term that means literally "taking the cover from"; it takes present events and lifts the veil so we can see what's really going on and where it fits in the story of God's redeeming the world.
I'll say it one more time, since all that Left Behind stuff has penetrated so much of popular culture: Neither Daniel nor Mark were talking about something they thought was going to happen hundreds or thousands of years later. They were talking about what was happening as they were writing.
Daniel (or much of it, anyway) was most likely writing about the persecution of Jews under the Seleucid king Antiochus IV, who forbade the practice of key elements of Jewish religion, slaughtered Jewish people, and desecrated the Temple in Jerusalem by sacrificing a sow on the altar.
Mark was most likely written either as war clouds were on the horizon or during the Jewish revolt against Roman rule that began in 66 C.E. It was in the year 70 that the Roman legions under Titus not only captured and sacked Jerusalem, but marched into the Temple itself and the Holy of Holies at its center, carrying off its treasures.
In other words, YES, these are scary texts -- darn near perfect for scary times. Any of us who are lucky or blessed to live long enough are bound to live into such times. I'm talking about times in which it seems that the more wrong one does to other people the more one prospers.
When I was a child there was a children's magazine called Highlights in dentist's offices that had a regular "what's wrong with this picture?" feature in which you were supposed to circle what was "wrong." The challenge, in some ways, was how you could circle EVERYTHING that was wrong in the world that was presented in an illustration in which it often seemed that the few thing were right were just there to underscore how much made no sense at all in the world that we were used to seeing: the tricycle had one square wheel, the tree had at least five kinds of fruit on it, the trout were in the sky and the bluebirds were under the surface of the pond.
This Sunday's texts are an indispensable resource for any one of us who ever finds her or himself in such a position.
I can't help as I think about these texts to late summer of 2003. I was the first openly gay person hired (though FAR from the first gay person on staff) of a moderate-to-conservative parish. I went away with the co-rectors for a continuing education function immediately after General Convention, and I drew the first Sunday after that to preach to the congregation.
Anxiety was high. There were a significant number of people in the congregation who were still struggling with the idea that someone like me -- well, GAY me; they were happy enough with bible-loving me, and most of the rest of me that they could define, as far as I could tell -- could be on staff at a church. They hadn't heard that there were lots and lots of openly gay and partnered priests in the church. They didn't know about ++George Carey's commending openly the ministry of the openly gay priests he'd met in the U.S. and elsewhere. What they knew is that the world in spring of 2003 made sense, and something had happened at General Convention over the summer that made the world they live in seem like the Highlights drawings of a world gone completely awry.
That's a very, very difficult place to be in. I know it firsthand. It never seemed so much like Highlights shows a trout riding a bicycle in the clouds" to see openly gay people being happy in stable relationships and having a fruitful ministry in the church, but I have known many times over what it's like to wake up in a world that doesn't seem to make any sense at all -- in which the innocent die and the wicked prosper, in which no word goes better with "tragedy" than "senseless" and I have nothing better to say to someone who says as much than, "Yes -- and that really makes me angry."
The world was not made for those moments, I know. I've read Genesis 1 and 2. God made the world, and it was very, very good. I've experienced that goodness, and I count that a blessings.
And the world is also a place that's made me ask, whisper, wonder, and occasionally scream "WHY?!"
Sometimes that loss is personal: why did my brother or my friend die?
For the compassionate, that loss is often corporate: why is it that being born in one zip code in the U.S. practically guarantees living at least to see kindergarten, and in somewhere else in the world practically guarantees infant mortality, or dying in childhood from some disease totally preventable via access to clean water, or barring that, access to antibiotics?
For anyone with an ounce of compassion, it can feel devastating. For anyone but the very luckiest of the wealthiest, it is practically inevitable. At some point, each one of us blessed with long life and a full emotional life is going to end up asking:
Where on earth, where amidst this suffering, are you, God?
And that's why I hope and pray that we'll deal with these texts, however clumsily we do it, this Sunday.
Preachers, leaders, teachers, friends: we can't always see it or feel it, but if these texts are our sacred texts, our story of God's redeeming the world, we have something to say:
There shall be a time of anguish. That is real. And those who are wise shall shine like the brightness of the sky, and those who lead may to right relationship, like the stars for ever and ever.
This is our story if we read it, if we claim it, if we enter into it.
There will be suffering; there is suffering. There will be people who are false, who promise ease and plenty or at least safety if we'll just do what they say. There are others with a more seductive sales pitch who will admit that it can be or will be hard, and who will say that the reward for throwing gain after loss and all to follow what they say is right won't necessarily be ease, but will be a certain and absolutely blessed outcome. That's close enough to the truth to be tempting for a lot of good people.
There are days of suffering, when nothing seems to make sense, when it seems that the things we took for granted as most blessed -- the birth of a child, the hope of birth -- seem like a curse.
In those days, if we have been willing to engage the whole story of God's people -- not just the rich people, the people privileged enough to be able to talk themselves on most days into thinking that their wealth, their cleverness, their privilege will be able to keep them and those they lost from all suffering -- we will remember that suffering, those events that make us feel like we're in the Highlights picture of "What's wrong here?" and everything is wrong here have been foreseen.
We will remember that the story of the world that we celebrate in the Eucharist, and in every time we gather in the name of Jesus the Christ -- is not a story of invulnerability, but of redemption.
And if we gloss over those moments of real, uncomfortable pain in the life of God's people as reflected in biblical texts, we offer nothing to sustain our sisters and brothers when that moment arrives in which pain is unavoidable.
I have said it before, and if God gives me grace, I'll say it a great many more times:
God's creation was good, but God's goodness doesn't offer us static perfection. It offers us redemption.
That's pretty much what I had to say when I preached to a confused and divided congregation just after General Convention in 2003. Many of the decisions that seemed to members of the congregation to come directly out of a Highlights "what's wrong with this picture?" illustration were words of freedom and peace to me, but I'd listened firsthand to what people had said about feeling confused, grieved, disappointed to the point of wondering which way was up and whether any rules still held, and I knew I'd been there before, with other precipitating events.
When I preached, I spoke of some of the losses I'd felt that made me feel like I was in that Highlights picture. I talked about wondering where God was, and about taking that beyond wondering to yelling -- to praying with all of my anger to the God I was angry with, to asking God just what God was thinking, and asking it with all the frustration of not knowing or not thinking I'd ever know, wondering whether I'd ever want to know.
I will never forget conversations I had with one parishioner after that sermon. He was about as far from me as one can get on most of the spectrums that people draw in church politics. He'd planned on leaving the church, but decided after than Sunday he could stay, for now. It clearly wasn't a comfortable place for him. I felt blessed that he wanted to stay there with me in that uncomfortable place as we both sought God's presence and will.
I haven't worshipped with or worked in that congregation in a little over a year, I guess. In that short period of time, my brother in Christ from there with whom I had those conversations went from the picture of health to a diagnosis of cancer to the end of his journey on earth. I've been seeing his face a lot in my mind this month, and I've prayed for him a great deal. My heart ached for how much and for whom he'd leave behind, for the sense of purpose I know he felt, for all of the gifts he had to give to this world that the world won't receive.
It's painful. I don't want to move too quickly from that pain, since it's a pain I share with sisters and brothers I can't see or hug from another city. And since my brother in Christ in that congregation who died did eventually leave that congregation and The Episcopal Church, I'm sorry that I don't know the faces or names of those who walked with him and his family on that last leg of his journey, and I am grieved.
I hope that he did have companions to walk with him who were willing to say "there is pain," "I don't understand," and yet to say, "I hope ..."
But there's one particular moment -- the moment in June of 2003 after I preached a sermon on walking with God in grief, in pain, in loss, in anger, and I connected with a brother there who was feeling that kind of pain. I hope he wasn't alone on that last leg of his journey; knowing his family at least, I hope I know he wasn't alone. I might be feeling alone in grieving his passing, but I feel less alone in knowing that we connected at least sometimes, at least around the kind of moment that he was facing and would face again, and I'm glad he knew that I wanted to face those moments with him.
Preachers, I know that you can find some very good texts to help you enter into what there "apocalyptic" texts in the New Testament meant to the earliest Christians. Elizabeth Schüssler Fiorenza and Bruce Malina have written wonderful and helpful commentaries on Revelation, for example, and there are a lot of exegetical resources that will help you walk through texts like Daniel 12 or Mark 13 verse by verse.
I'm writing this week mostly to encourage you to take that journey, to walk that walk through these difficult texts, because they are going through territory that all of us blessed with true hope -- with a sense of the goodness of the world as God made it and of the end for which God created, with compassion to meet those parts of life in which the world has been remade for pain and loss and less than, and with irrational longing and vision for and drive to participate in God's healing of this world -- must walk.
I know these are difficult texts. They are given to us as God's people because we still live in a difficult world -- gorgeous and gashed, good and made to be more than good, broken and with the potential of being a whole and wholly beautiful mosaic of brokenness brought into relationship with other brokenness to make far more than the sum of its pieces. Our wrestling together with these difficult times and difficult texts, our seeking God even to rail at God on the journey, is stretching our sensibility in a truly apocalyptic sense, that we might catch glimpses of God's redemption of those difficult moment, of us difficult people, of our complicated world.
Dodge the difficulties and we miss chances to see God doing that which God most fully is in Jesus, what we're all about as Christians. Stay with us and our pain as God's people in these moments and we can walk together as God's people through them.
It adds up to a chance in each moment -- each irreplaceable moment -- to remove the cover or lift the veil from what's happening now to catch glimpse of God's wondrous and redeeming eternity. Please go there with me, with Daniel, with Mark, with Jesus.
It is a fearful thing to fall into the hands of the living God. But recall those earlier days when, after you had been enlightened, you endured a hard struggle with sufferings, sometimes being publicly exposed to abuse and persecution, and sometimes being partners with those so treated. For you had compassion for those who were in prison, and you cheerfully accepted the plundering of your possessions, knowing that you yourselves possessed something better and more lasting. Do not, therefore, abandon that confidence of yours; it brings a great reward. For you need endurance, so that when you have done the will of God, you may receive what was promised.
For yet "in a very little while, the one who is coming will come and will not delay; but my righteous one will live by faith. My soul takes no pleasure in anyone who shrinks back."
But we are not among those who shrink back and so are lost, but among those who have faith and so are saved. (Hebrews 10:31-39)
Slow down our beating hearts, oh Lord, that we might journey with your Son and your people in this moment. May we read, mark, learn, and inwardly digest it as our own story, as the story of your redemption of all you have created.
Thanks be to God!