Posts Tagged faith
Praying for the peace of Jerusalem; a poem by Harriet Monroe; and the lessons for Sunday, May 20, 2018
DAY OF PENTECOST
PRAYER OF THE DAY: Mighty God, you breathe life into our bones, and your Spirit brings truth to the world. Send us this Spirit, transform us by your truth, and give us language to proclaim your gospel, through Jesus Christ, our Savior and Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.
Today the United States officially moves its embassy in Israel to the city of Jerusalem amidst protests, violent military strikes and almost unanimous condemnation by world leaders, including allies of the United States. According to Fox News host Jeanine Pirro, in so doing, President Donald Trump has fulfilled biblical prophecy. In comments on the network and in a column on the Fox News website, Pirro said:
″[Trump], like King Cyrus before him, fulfilled the biblical prophecies of the gods [sic] worshipped by Jews, Christians and, yes, Muslims, that Jerusalem is the eternal capital of the Jewish state and that the Jewish people finally deserve a righteous, free and sovereign Israel.”
Well, hate to burst your bubble Jeanine, but that isn’t anything close to what the Bible says or what Persian Emperor, Cyrus the Great, actually did. First off, understand that the earth is the Lord’s and whatever claim we have to it is provisional, contingent and temporary. Psalm 24:1. This is so for the State of Israel no less than any other nation state. What the people of Israel (as distinct from the nation state by that name) learned and the church has had to learn over and over again is that the minute we start thinking of anything in our hands as a permanent entitlement, we are tempting the Almighty to take it away from us. Speak to the prophet Jeremiah about that. Second, Cyrus did not give back Judah and Jerusalem to the Jews returning from exile in Babylon as the capital of a “free and sovereign Israel.” Not by a long shot. Palestine under Cyrus was one of many satraps governed by local Persian rulers. Reoccupying the land of Israel was for the newly liberated exiles a privilege granted by the empire, not a right. Living faithfully in the land does not require and certainly does not entitle one to control and monopolize it.
Indeed, the Bible states fairly clearly that, just as Israel is given as a covenant to the nations (Isaiah 49:6), so Jerusalem is a city belonging to all peoples. Consider, for example,
“Among those who know me I mention Rahab [Egypt] and Babylon; behold, Philista and Tyre, with Ethiopia-‘This one was born there,’ they say. And of Zion it shall be said, ‘This one and that one were born in her;” for the Most High himself will establish her, The Lord records as he registers the peoples, ‘This one was born there.’” Psalm 87:4-6.
“It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and shall be raised above the hills; and all the nations shall flow to it, and many peoples shall come and say: ‘Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths.’” Isaiah 2:2-3.
“And the foreigners who join themselves to the Lord, to minister to him, to love the name of the Lord, and to be his servants, all who keep the sabbath, and do not profane it, and hold fast my covenant—these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt-offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples.” Isaiah 56:6-7.
These passages all testify to Jerusalem as a center of worship and prayer open to all peoples. Turning this holy city into the capital of a modern nation state controlling and limiting access flies in the face of all that Jerusalem signifies in the scriptures. Only in the weird and wacky world of right wing pre-millennialism, a faith cooked up by sectarians in the late 19th Century, does nationalizing Jerusalem make theological sense. For more on that, see my post of Sunday, June 11, 2017.,The scriptures offer not one single straw in support of nationalizing the Holy City.
The story of Pentecost gives us much needed perspective here. The breaking down of linguistic barriers among Jews on the morning of Pentecost prefigures the breakdown of racial, gender and cultural barriers between peoples the church will encounter on its mission “to the ends of the earth.” What Jesus declared to the Samaritan woman is fulfilled in the church’s mission spawning faithful communities of worshipers throughout the greko roman world. True worship of God is tied not to any geographic place, temple or shrine, but occurs wherever two or three are gathered in Jesus’ name. That does not mean, however, that Christians have no stake in the city of Jerusalem. According to the Book of Acts, Jerusalem is the birthplace of the church of Jesus Christ and the temple was the first place of worship for his disciples. Jerusalem will always be critical to the church’s narrative as the place where Jesus died and was raised, the place where the Holy Spirit was poured out upon the church and the place from which the church’s mission to the world was launched. So, too, Jerusalem will always be central to the faith and self-understanding Israel. For Muslims the Holy City is no less holy. Jerusalem, as Jesus and the prophets declare, is a house of prayer for all nations. Can we find a way to let it be so? Can we find a way to acknowledge Jerusalem as a city holy to the God we all claim to worship, a city open and welcome to all, shared and cared for by all, but owned and controlled by none? Would not such a Jerusalem testify to the prophetic hope we all share for a united humanity?
Here is a poem about Jerusalem by Harriot Monroe suggesting that the mere endurance of the Holy City against a violent history of aggression is a source of inspiration and hope.
Who am I, Jerusalem, that I should climb your streets,
Erect on your sharp knee-wounding stones?
Who am I that I should reflect and reject
Here where so many pilgrims have accepted all?
The Holy Sepulchre, the three orifices for the crosses,
The deep-down tomb of Lazarus where he lay three days,
These are morticed to the truth with blood and tears.
Time has seeded your shrines with beauty-they bloom like
The myths grow little flowers of faith.
None can conquer you-not the Egyptian, nor the
Babylonian, nor the Roman.
They battered down your walls and burnt your towers
Till not one stone was left upon another,
Yet your rose again.
The Philistine took you, the Moslem, the Crusader,
And General Allenby walked in triumph through your
Yet here you stand on your hill,
Stronger than mountains are your foundations,
And loftier than stars your towers.
Source: Poetry, October 1929. Harriot Monroe (1860-1936) was founder and editor of Poetry: A Magazine of Verse. She was born in Chicago and read at an early age. Her father’s large library fed her insatiable curiosity and love for verse. Monroe graduated from the Visitation Academy of Georgetown, D.C., in 1879 and published a number of poems thereafter. In 1912 she convinced one hundred prominent Chicago business leaders to sponsor the magazine Poetry by each committing to fifty dollars a year for a five-year subscription. This money, along with her own funds, launched the publication that continues to this day. Monroe was determined that her publication be a portal for aspiring talent. “Open Door will be the policy of this magazine” she wrote. “…may the great poet we are looking for never find it shut, or half-shut, against his ample genius! To this end the editors . . . desire to print the best English verse which is being written today, regardless of where, by whom, or under what theory of art it is written.” You can learn more about Harriot Monroe and sample more of her poetry at the Poetry Foundation website.
The Book of Acts continues Luke’s story begun in his gospel. Recall that, in the Transfiguration, Luke describes Jesus’ coming suffering, death and resurrection in Jerusalem as his “departure.” Luke 9:31. This word is derived from the term for “Exodus” employed in the Greek Old Testament known as the Septuagint. Luke means to tell us that Jesus is soon to bring about a saving event on a par with Israel’s deliverance from Egypt. Throughout his telling of the story, Luke has sought to demonstrate a history of salvation in the ministry of Jesus and its continuation through the church. This history is told against the backdrop of the Roman Empire that has been lurking in the background from the beginning, takes an interest in Jesus during his ministry in Galilee and moves to crush him as he makes his very determined last trip to Jerusalem. Luke is showing us that history is made not in the capital of Rome, but in the backwaters of the Empire where a homeless couple gives birth to an infant in a barn. The word of God comes not to the Temple in Jerusalem, but to a ragged prophet in the wilderness of Judea. God’s glory is revealed not within the Holy of Holies, but outside the city on a hill overlooking a garbage dump where the vilest of criminals are executed. By way of the resurrection, God makes clear that Caesar is not Lord. Jesus is.
The second chapter of Acts takes us to the next episode of Luke’s salvation history, the outpouring of the Holy Spirit upon the disciples. Pentecost, known as the “Feast of Tabernacles” or “Feast of Booths” was intended as a reminiscence of the fragile dwellings in which the Israelites lived during their 40 years of travel through the desert after the Exodus from slavery in Egypt. According to the prophet Zechariah, this feast of booths will become a universal festival in the last days during which all the nations will make pilgrimages annually to Jerusalem in celebration. Zechariah 14:16-19. The gathering of many Diaspora Jews in Jerusalem and their receptiveness to the disciples’ preaching indicates that the long awaited messianic age has arrived.
Some scholars have pointed out that later rabbinic teachers understood Pentecost not merely as a harvest festival or reminiscence of the wilderness wanderings, but a commemoration of God’s appearance to Israel upon Sinai and the giving of the law through Moses. Gaster, Theodore H., Festivals of the Jewish Year, (c. New York: Morrow, 1952) cited by Juel, Donald, Luke Acts-The Promise of History, (John Knox Press, c 1983) p. 58. Thus, if Jesus’ ministry culminating in Jerusalem was God’s new Exodus, Pentecost corresponds to God’s descent to Israel on Mount Sinai. The mighty wind and flame reported in Luke bring to mind the Sinai appearance accompanied by fire and storm. Exodus 19:16-25. The speaking of the disciples in multiple languages corresponds to rabbinic legends claiming that the law given to Moses was miraculously translated into every language under heaven. See Juel, supra citing Lake, Kirsopp, “The Gift of the Spirit on the Day of Pentecost,” Beginnings of Christianity, 5:114-16.
Pentecost was understood by some Jewish writers as a commemoration of the renewal of God’s covenant with the earth made through Noah. See Jubilees 6:17-18. Such awareness on Luke’s part is entirely consistent with the universal appeal of his gospel. It is also tempting to read the Pentecost story as the undoing of the confusion of tongues imposed by God as a judgment upon the nations at the Tower of Babel in Genesis 11:1-9. I don’t believe that it is necessary to select any of these interpretations of the Pentecost event over all of the others. Luke is not building a ridged typology tying the Church’s story to that of Israel. Rather, he is alluding to episodes in the Hebrew Scriptures that illuminate the new thing God is doing through Jesus. Pentecost can therefore be seen as a new revelation from God poured out upon the disciples and spilling over into the languages of all nations. It can be understood as a revocation of God’s judgment of confusion upon a rebellious people bent on storming the gate of heaven. It is a new event in which God “storms” into the life of the world. Or Pentecost can be seen as an allusion to the coming of the messianic age through the ingathering of God’s people. Whichever emphasis one might wish to give this story, Luke means for us to recognize in it the mission of the church that will take the disciples to “the ends of the earth.”
One final note: the folks gathered here are all “devout Jews.” Though they come from Jewish communities throughout the Mediterranean world and speak the languages of the localities in which they reside, they are nonetheless people of Israel. Inclusion of the Gentiles, though hinted at throughout Luke’s gospel, is not yet on the church’s agenda. Nevertheless, the mission to the Gentiles can be seen in embryonic form among these diverse Jews through the languages and cultures they have internalized.
This psalm is a remarkable hymn to God, the Creator. Its focus on God’s sovereignty over the earth, sea and sky reflects a date after the Babylonian Exile where Israel was exposed to and tempted by the creation myths from the religion of her Chaldean captors. The Babylonian Enûma Eliš saga relates how the earth was created out of a civil war between the gods and how humans were created from the divine blood shed in that conflict for the purpose of serving the victorious gods. By contrast, this psalm describes creation as a sovereign act of the one God whose merciful and compassionate care ensures stability and sustenance for all creatures. There is no hint of conflict or struggle in the act of creation. Wind and flame are God’s “ministers” (the same word used for “angels”). Vs 4. The feared sea monster, Leviathan, understood in near eastern mythology to be a fearsome and threatening divine agent, is not a rival god or even God’s enemy in the biblical view of things. It is merely another of God’s creatures in which God takes delight. Vss. 25-26. Everything that lives depends upon God’s Spirit, without which there is no existence. That Spirit is capable not only of giving life, but also restoring it. vs. 30.
This psalm has theological affinities with the creation story in Genesis 1:1-2:3, also composed during the period of Israel’s exile in Babylon. Here, too, everything is brought into existence by the sovereign word of God that declares everything made to be “good.” Human beings are created not from the blood of conflict, but from the dust of the earth and in God’s image. They have not been made to serve as a race of slaves, but to be fruitful, multiply and rule over the good world God has made. The sun, moon and stars are not magical entities whose movements and alignments control the fate of people and nations. Rather, they are luminaries created to provide light for the benefit of God’s creatures. This is not a world of haunted horrors in which humans are at best slaves and at worst collateral damage in an ongoing struggle between gods and demons. It is a good world ruled by a generous and compassionate Creator.
While Babylonian religion has long since faded into the dead zone of history, I still believe that in this so called “post-modern” era we are confronted with a secularized paganism. Babylonian religion portrayed a world ruled by warring gods, each having its own sphere of influence and all of which needed to be placated by human beings living at their mercy. So also I believe for us contemporaries, the world seems a soulless place at the mercy of corporate economic interests, nationalist military conflicts and societal expectations for conformity exercising tyrannical power over us. Humans are viewed as “cheap labor,” “voting blocks,” “collateral damage,” “demographic groups,” and categorized by other dehumanizing labels. The earth is viewed as a ball of resources to be used up freely and without limitation by anyone having the power to control and exploit them. Unlike the Babylonian and post-modern visions, the Bible does not view the world either as a haunted house inhabited by warring demons or as the battleground for competing national, commercial and tribal interests. This psalm testifies to the beauty, goodness and holiness of the earth as God’s beloved creation.
The church at Corinth was a congregation only the Apostle Paul could love. It had every conceivable problem a church could have. It had divisive factions; power struggles; sex scandals; doctrinal disputes; arguments over worship practices; and, of course, money issues. Yet remarkably, Paul can say to this messed up, dysfunctional congregation, “Now you are the Body of Christ.” I Corinthians 12:27. He does not say, “You should be the Body of Christ!” or “You could be the Body of Christ if you would just get your act together!” No, Paul is emphatic that the church at Corinth is the Body of Christ even now, with all its warts and blemishes. This is no metaphor. Paul means for the church to understand that it is Jesus’ resurrected Body. Nothing Paul says makes any sense until you get that.
In this Sunday’s lesson the issue is spiritual gifts. Understand that Paul is not using the term “spiritual” in the wishy washy new age sense that we so often hear it today-i.e., “I’m spiritual, but not religious.” (Whatever that means.) When Paul speaks of the spiritual, he is speaking explicitly about the Spirit of Jesus. That Spirit can be experienced only through the intimate knowing of Jesus. Jesus is known through communion with his Body, the church. Thus, it is impossible to speak of obedience to Jesus apart from communion with his Body. The church is the Body of Jesus precisely because it is animated by the Spirit of Jesus. Therefore, every ethical decision, every doctrinal teaching, every matter of church administration, every aspect of worship boils down to what does or does not build up the unity and health of Christ’s Body.
The reading begins with the assertion that “No one can say ‘Jesus is Lord’ except by the Holy Spirit.” Vs. 3. We need to be mindful of the political implications of this claim. The mantra of the Roman world was “Caesar is Lord.” Because there is room for only one divine emperor, asserting that anyone other than Caesar is Lord constitutes de facto treason. At best, you earn ridicule from the pagan community for making such a claim. In the worst case scenario, the confession of Jesus as Lord might be treated as a criminal offense. The assertion was equally problematic within the Jewish community. According to Deuteronomy 21:22-23, a person put to death by hanging on a tree is cursed. Consequently, confessing a crucified criminal as Israel’s Messiah could be regarded as blasphemy. In sum, making the confession “Jesus is Lord” could result in ostracism from your religious community, mockery from your pagan neighbors and possibly conviction of a capital crime. Quite understandably, then, Paul insists that making this bold confession and living by it requires the support of God’s Spirit.
In the first part of verse 3 (not included in our reading) Paul states that no one can say “Jesus be cursed” by the Spirit of God. I Corinthians 12:3. This might seem obvious. One would not expect such an exclamation from within the church community. Given the hostile environment in which the church found itself, however, it is not inconceivable that a weak member of the church might be tempted to curse the name of Jesus in order to conceal his or her affiliation from family, religious or civil authorities. Some commentators suggest that Paul is referring to the Roman practice of requiring suspected Christians to revile the name of Christ in order to clear themselves of any accusation. Fitzmyer, Joseph A., First Corinthians, The Anchor Bible Commentary, Vol. 32, (c. 2008 by Yale University) p. 456. This approach to the church was evidently taken in Asia Minor as evidenced by correspondence from Pliny the Younger to the Emperor Trajan in 110 C.E. Though this conclusion is plausible and tempting, I rather doubt that Paul had anything so specific in mind. The church was still a tiny sect within and indistinguishable from Judaism in the mid First Century when Paul was active. It is therefore unlikely that the Roman authorities in Corinth during this period would have recognized it or singled it out for any such specialized policy of enforcement.
So now we come down to the specific issue at hand: “spiritual gifts” given to individual members of the Body of Christ for the building up of that Body. There is no hierarchy in the church for Paul. The issue is never “who is in charge.” Jesus is the Head of the church. He alone is in charge. The rest of us are all members of the body. A little finger might not seem to be particularly important-until you try using a keyboard without it or it gets slammed in the car door. Suddenly, the least important part of the body is commanding center stage! So also in the Body of Christ, the prominence of any person’s gift at any particular time depends upon what is happening. When determining the short term management of a large monetary gift to the church, someone with administrative skill in managing funds is critical. Such persons know how to transfer property quickly, efficiently and without loss to a place where it can appreciate in value as the church decides how to use it. But, when it comes to long range management of these funds, different gifts are required. The mission of the church is not to maximize income on its investments, but to use its resources to build up the Body of Christ and witness to the reign of God. To make faithful use of the church’s resources to these ends, the gift of prophetic vision is required. The gift of discernment is necessary also to evaluate such visions and find within them the call and command of Jesus. When all members of the church work together using their unique gifts to build up the Body of Christ, the gifts complement each other.
Unfortunately, such harmony was not the prevailing mood at Corinth. Certain individuals were convinced that their gifts conferred upon them greater status and authority. They were using their gifts and abilities to advance their own interests instead of building up the church. So Paul begins in these verses an extended discussion about the proper use of the gifts the Holy Spirit gives to each member of the Body of Christ. In the first place, all members of the Body are gifted and their gifts are necessary to the proper functioning of that Body. Vs. 4. So the church must constantly ask itself whether it is recognizing the gifts among its members. Second, it matters not which gift a person has, but how the gift is used. Paul makes clear that all gifts must be used for the common good of the whole church. Vs. 7. In the example of the monetary gift, a short term manager who loses sight of the big picture and is concerned only with maximizing returns on investment rather than growing the ministry of the church is no longer serving the Body. So also the visionary with great plans for the church’s resources, but who is unwilling to submit his or her vision to the ministry of discernment within the Body is no longer building up the Body. Third, there is no hierarchy of gifts. Hierarchy is antithetical to the well-being of the church. Sadly, it seems today that we lack the imagination, creativity and vision to function without hierarchy. But don’t get me started on that.
John’s Pentecost story is out of step with that of Luke (or the other way around if you prefer). John has Jesus breathing the life giving Spirit into his disciples on the morning of his resurrection. More than any other witness, John identifies the Holy Spirit with the presence of the resurrected Christ in his church. Of course, Saint Paul makes the same identification in referring consistently to the Church as Christ’s Body. Similarly, the Book of Acts makes clear that the mission of the church is in many respects the continuation of Jesus’ ministry of healing, feeding the hungry and preaching good news to the poor. So I believe that the New Testament witness is consistent in anchoring the outpouring of the Spirit with the continued presence of Jesus in the church. Hence, I side with the Western church on the matter of the filioque clause in the Nicene Creed, namely, that the Holy Spirit proceeds from the Father and the Son. For the perspective of the Eastern Church which rejects this clause such that the Creed affirms the procession of the Spirit from the Father only, check out this link.
Luke and John are entirely on the same page in their identification of the Spirit with the commissioning of the disciples. In the very same breath (pun intended) that Jesus says “receive the Holy Spirit,” he then says “as the Father has sent me, even so I send you.” Vss. 22-23. So also in Luke’s understanding. The Spirit is given so that the disciples can become Jesus’ “witnesses” to “the ends of the earth.” Acts 1:8. In John’s account, Jesus goes on to tell his disciples that “If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.” Vs. 23. Exactly what does this mean? According to Luther’s Small Catechism, this verse refers to the “Office of the Keys” through which the church, through its public ministry, absolves penitent sinners and withholds this benefit from the unrepentant. Luther’s Small Catechism, Part V. But is that really what John had in mind here? In my view, the context makes that interpretation extremely doubtful. The focus is not upon the internal workings of the community of disciples but upon the disciples’ mission to the world. Undoubtedly, the two are related in this gospel. It is through the disciples’ love for one another that they will be identified as followers of Jesus. John 13:35. But the principal emphasis is on the disciples’ witness to the world, not to their relationship with one another. So what can it mean to “retain” sins?
I believe that John is emphasizing the importance of the commission that Jesus has just given to his disciples. It is through them that the life giving Word of forgiveness is to be made known to the world. It is “in” them that the Spirit now resides. If the disciples of Jesus do not make known God’s forgiveness of sin, the world will remain in the grip of sin. Those sins will be retained. But if the Word is spoken, it will be accompanied by the Spirit of God that inspires faith and breaks the bondage of sin. I believe that is what commentator Raymond Brown is saying in the following quote:
“In summary, we doubt that there is sufficient evidence to confirm the power of forgiving and holding of sin, granted in John 20:23 to a specific exercise of power in the Christian community, whether that be admission to Baptism or forgiveness in Penance. These are but partial manifestations of a much larger power, namely, the power to isolate, repel, and negate evil and sin, a power given to Jesus in his mission by the Father and given in turn by Jesus through the Spirit to those whom he commissions. It is an effective, not merely declaratory, power against sin, a power that touches new and old followers of Christ, a power that challenges those who refuse to believe. John does not tell us how or by whom this power was exercised in the community for whom he wrote, but the very fact that he mentions it shows that it was exercised.” Brown, Raymond E., The Gospel According to John, XIII-XXI, The Anchor Bible, Vol. 29a, (Doubleday, c. 1970) p. 1044.
FOURTH SUNDAY OF EASTER
PRAYER OF THE DAY: O Lord Christ, good shepherd of the sheep, you seek the lost and guide us into your fold. Feed us, and we shall be satisfied; heal us, and we shall be whole. Make us one with you, for you live and reign with the Father and the Holy Spirit, one God, now and forever.
“If anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him?” I John 3:17.
This week witnessed an air strike against the Syrian government of Bashar al-Assad by American, British and French military forces. This action was taken in order to punish the al-Assad regime for its use of chemical weapons against the Syrian people and to ensure that no such attack occurs again. One can hope that the message will be received and that no similar atrocities involving lethal chemical agents will occur. Yet that alone will do little to alleviate the misery of the Syrian people who have been living in a state of civil war for the last several years. Arbitrary massacre of civilians has been al-Assad’s modus operandi from the beginning. The bodies of Syrian children washing up on the shores of the Mediterranean with grim regularity testify to the desperate, failed attempts by families to flee the bloodshed. One cannot help but wonder why murdering children with poison gas triggers a military response, whereas years of killing them with cluster bombs, land minds and chasing them into the sea with “conventional” weapons has evoked barely a whispered protest. I also wonder at the moral indignation of our president over violence against these same children that he so vehemently refuses to shelter within our borders. Evidently, killing Syrian children with starvation, disease and bullets does not warrant a response. Closing our borders and allowing them to languish in refugee camps is not at all morally repugnant. But using poison gas crosses the line. I cannot be the only one catching the odious scent of hypocrisy in such pretended outrage.
Saint John’s admonition makes clear that anyone following Jesus owes his neighbor whatever help s/he is able to provide. And just to be clear, there is no proviso that the neighbor be somehow deserving, worthy or even properly thankful for such help. Nor is there any exception to this command for national security. Martin Luther went so far as to say that withholding life preserving help that you might have provided to your neighbor in need is nothing short of murder-a violation of the Fifth Commandment:
“In the second place, this commandment is violated not only when a person actually does evil, but also when he fails to do good to his neighbor, or, though he has the opportunity, fails to prevent, protect, and save him from suffering bodily harm or injury. If you send a person away naked when you could clothe him, you have let him freeze to death. If you see anyone suffer hunger and do not feed him, you have let him starve. Likewise, if you see anyone condemned to death or in similar peril and do not save him although you know ways and means to do so, you have killed him. It will do you no good to plead that you did not contribute to his death by word or deed, for you have withheld your love from him and robbed him of a service by which his life might have been saved. Therefore, God rightly calls all persons murderers who do not offer counsel and aid to men in need and in peril of body and life.” Tappert, Theodore G., The Book of Concord, “Luther’s Large Catechism,” (c. 1959 by Fortress Press) pp. 390-391. In short, if you believe in Jesus, you believe in open borders. When someone comes to your doorstep, your neighborhood, your country fleeing violence, persecution or starvation, you welcome them. That’s the Bible. That’s Jesus. Deal with it.
I am never thrilled with military solutions. The best argument to be made for one is that it amounts to a belated effort at addressing an injustice that has gotten way out of hand by reason of prolonged recklessness, neglect and stupidity. I have often said that arguments for the necessity of military action are similar to those of the adulterous couple who claim that their attraction was “bigger than both of us.” At some critical point, that was probably true. It wasn’t true, however, when they first felt an attraction that they knew very well should not be pursued. It wasn’t true the first time they lingered together for longer than they both knew was necessary at the water cooler. It wasn’t true when, against their better judgment, they started taking lunch together at the gym. It wasn’t true when they arranged to be sent to the same training seminar sponsored by their employer. At any point along the way the fire could have been put out before it got out of control. So, too, western leaders had reason to know for nearly a century that their colonization, exploitation, domination and manipulation of middle eastern countries to ensure their supplies of petroleum would ultimately blow up in their faces. But the west did and still does little to reverse this pattern of exploitation. Their leaders should not be heard at this late hour to insist that their military strikes were necessary to extinguish a wild fire that has been smoldering for generations.
So, too, our president should not be heard to insist that the United States is the victim of illegal immigration. The victims are peoples of Africa, the middle east, Mexico and Latin America whose lives have been put in jeopardy in no small part by the pernicious effects of colonization and exploitation. An “America First” policy that places our nation’s interests above those of our neighbors in other lands has contributed substantially to the global refugee crisis. Sealing our borders to all who come to us seeking freedom and safety is but to compound our sins.
The church is called to be a witness to God’s coming reign. Unlike nation states, we are to have no borders, nor must we recognize any border that threatens our oneness in Christ or interferes with our mandate to love our neighbors as ourselves. That is why we cannot remain silent or inactive as walls, both tangible and bureaucratic, are erected against our neighbor in desperate need. Doing so, quite frankly, equates with a violation of the Fifth Commandment against murder.
Here is a poem by Blas Manuel De Luna that exposes graphically the cruelty and human carnage lying behind political slogans like “secure borders,” “national security” and “deportation.” Read and ask yourself whether it reflects the kind of nation we Americans want to be. Ask yourself how a disciple of Jesus can acquiesce to such brutality.
Bent to the Earth
They had hit Ruben
with the high beams, had blinded
him so that the van
he was driving, full of Mexicans
going to pick tomatoes,
would have to stop. Ruben spun
the van into an irrigation ditch,
spun the five-year-old me awake
to immigration officers,
their batons already out,
already looking for the soft spots on the body,
to my mother being handcuffed
and dragged to a van, to my father
trying to show them our green cards.
They let us go. But Alvaro
was going back.
So was his brother Fernando.
So was their sister Sonia. Their mother
did not escape,
and so was going back. Their father
was somewhere in the field,
and was free. There were no great truths
revealed to me then. No wisdom
given to me by anyone. I was a child
who had seen what a piece of polished wood
could do to a face, who had seen his father
about to lose the one he loved, who had lost
some friends who would never return,
who, later that morning, bent
to the earth and went to work.
Source: De Luna, Blas Manuel, Bent to the Earth (c. 2006 by Blas Manuel De Luna, pub. by Carnegie Mellon University Press). Blas Manuel De Luna (b. 1969) grew up working alongside his parents and siblings in California’s agricultural fields in Madera, California. He holds a bachelor’s and a master’s degree from California State University-Fresno and has written prolifically in poetry and fiction. His writings frequently dwell on his and his family’s experience as immigrant laborers. You can find out more about Blas Manuel De Luna and sample more of his poetry at the Poetry Foundation website.
Last week Peter and John managed to attract a great deal of attention in front of the temple when, in the name of Jesus, they brought healing to a known cripple. Seizing the opportunity, Peter uses the occasion to preach a powerful sermon proclaiming as Israel’s messiah and God’s Son Jesus, the crucified one raised from death. Not by the power of the apostles, says Peter, but through the name of Jesus the man they once knew as lame now walks and experiences perfect health.
But the apostles have also attracted the attention of the temple authorities chiefly responsible for handing Jesus over to Pilate. Annoyed that these men are teaching in the name of Jesus, they arrest Peter and John, holding them in prison overnight. Acts 4:1-4. On the following day, the apostles are brought out before the high priest and the high priestly family to answer for their actions. It is noteworthy that the first question out of the accusers’ mouth is: “By what power or by what name did you do this?” vs. 7. We can see immediately what is at stake here. The authorities seem to have no objection in principle to the disciples teaching the people or even with the fact that they performed a miracle of healing. Sects within Judaism abounded in the 1st Century. For the most part, they were of little concern to the temple authorities. But the name of Jesus obviously set off some alarm bells and raised red flags.
It is not surprising that the authorities should be concerned about this Jesus movement. Throughout his ministry Jesus upset the social and political norms by sharing table fellowship with outcasts. Parables such as that of Lazarus and the Rich Man foretold an upending of the existing order, the dissolution of boundaries, the disintegration of family and a radical reorientation of the Torah in the service of “the least” of all peoples. How much more disturbing was the growth of this movement into a community living out the kingdom Jesus proclaimed! The man they thought they had killed has risen up and come back to them in spades. The authorities know that they are face to face with the Spirit of the risen Christ and have not the slightest clue what to do about it. If you were to read further, you would learn that the leaders find themselves powerless. Their dear old friend and ally, violence, is of no use in suppressing the name of Jesus. Peter brazenly ignores the threats of the authorities and announces his intent to continue preaching Jesus and his kingdom regardless what they tell him. Acts 4:13-22.
It is the name of Jesus that gets the disciples into trouble. Like most governments, the Jerusalem establishment had no problem with religious people doing socially useful work. Jesus would probably not been put to death if he had been content merely to feed the poor and hungry. Our own government applauds such work on behalf of the less fortunate as long as the boundary between “helpers” and “helped” is maintained. We have no objection to helping the poverty stricken to strive for the American Dream. But Jesus did more than that. He gave the poor a better dream. Jesus did not merely feed the poor. He invited the poor to the messianic banquet. He told them they were blessed, that they were rightful heirs to the earth, the primary recipients of God’s richest blessing. Jesus invited the poor into a new way of being human, a new way of living together under God’s reign. He rejected the domination system of the Jerusalem establishment and its Roman overlords in favor of the gentle reign of God. That reign is now unfolding in the very precincts of the temple and the high priest with his cronies can only watch and be afraid-very afraid.
Again, the call of Luke-Acts is for disciples of Jesus to be a community that is a demonstration plot for the reign of God. The church is an alternative way of being human. One might well say it is the genuine way of being human as God intends. That is, of course, a tall order. Even the Book of Acts, frequently said (erroneously I think) to be an “idealized” portrait of the church, demonstrates that the disciples frequently fell short of their high calling. Nonetheless, in spite of its faults and shortcomings, through the power of the Spirit within it “the word of God increased.” Acts 6:7.
I think that I have probably said about everything I have to say about the Twenty Third Psalm at my posts for Sunday, October 12, 2014, Sunday, May 11, 2014, Sunday, March 30, 2014, Sunday, April 21, 2013 and Sunday, July 22, 2012. That, of course, does not mean that there is no more to be said. I encourage you to read the commentary by Joel LeMon, Associate Professor of Old Testament at Candler School of Theology, Emory University Atlanta, Georgia on workingpreacher.org. I would also recommend The Shepherd Who Feeds Us by Debra Dean Murphy at ekklesiaproject.org. This article discusses the “shepherd” metaphor employed in the 23rdPsalm and elsewhere. Finally, Augustine’s profound reflections on this psalm in his commentary is well worth rereading.
This lesson needs to be read against the gospel. As does the shepherd, so should the sheep do. We know love through what Jesus has done for us. Jesus the Good Shepherd laid down his life for his sheep. This love shown toward us must be reflected among and between the sheep. The sheep must be prepared to lay down their lives for each other and, that being so, how much more their worldly possessions. “If anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him?” vs. 17.
All of this sounds simple enough. So why do we have in the same county believers in Jesus (like me) who have more than adequate housing, clothing, access to health care and employment alongside believers who are homeless? Yes, I know that we are advocating for legislation to change all of that. I hope it all comes to fruition. I really do. But in the meantime, our sisters and brothers continue to be in need and, instead of opening our homes, our hearts and our faith communities to them, we offer them social services. Instead of being the alternative to the old order, we produce reams of preachy screechy social statements lecturing the old order in hopes of making it a little less oppressive. Again, I can hear dear old Mark Twain reminding us with a twinkle in his eye, “To be good is noble; to teach someone else to be good is more noble still-and a lot less trouble.” As I have said elsewhere, I believe that the more vibrant and promising models of church in this 21st century are those seeking to embody Jesus rather than implement some politicized abstraction of his teachings. See, e.g. post of Sunday, November 23, 2014.
“God is greater than our hearts” vs. 20. While it is never wise to disregard one’s conscience, conscience does not reflect God’s judgment upon our lives and conduct. The voice of conscience is not the voice of God. Conscience can be misguided, misdirected and grounded in false standards. God’s verdict on our lives is dictated by God’s love for us expressed in Jesus. So, too, our conduct with respect to our neighbors is shaped by that same love. Therefore, John can boil Jesus’ commandments down to the two “great” commandments identified in the synoptic gospels: “This is his commandment, that we should believe in the name of his Son, Jesus Christ and love one another.” Vs. 23. This love is not an abstraction, as in “What the world needs now is love, sweet love.” (Good Lord, have I ever dated myself!). Nor is love an expression of my own personal sentiments. The love of which John speaks is quite unintelligible apart from the gospel narratives and the larger context of the Hebrew scriptural narrative about God’s covenant faithfulness to Israel. It is also unintelligible apart from the community living out of those narratives. Love, then, is the miracle the Spirit imparts to a people that understands itself as heir of the promises made to Israel in the Hebrew Scriptures and offered to the world through the gracious invitation of Jesus. It is forged in the furnace of a community that strives to follow its Lord.
In Chapter 9 of John’s gospel, Jesus gave sight to a man born blind which, in turn, brought on a confrontation with the religious authorities in Jerusalem. The blind man was finally excommunicated from the synagogue for his dogged insistence that Jesus was responsible for his newfound sight. In the end, the man healed of his blindness worshipped Jesus. This sets the stage for Sunday’s lesson in which the question is posed: Who is the true Shepherd and what is the true community to which the Shepherd grants/denies admission? Clearly, the religious leadership claims to wield such authority and did so with respect to the man born blind. Now these so-called shepherds and the flock they claim as their own are contrasted with the Good Shepherd who also lays claim to the flock.
In verses 7-15, Jesus lays down the acid test determining the genuineness of a true shepherd. When the wolf shows up, the fake shepherd flees. He is but a “hireling.” Vs. 13. Because the sheep do not actually belong to him, he has nothing to lose beyond a day’s wage by running away. The shepherd who owns the sheep actually has “skin” in the game. Unlike the hired hand, this shepherd will put himself between the sheep and the jaws of the wolf. The Greek word used for “good” is not the more common “agathos,” but the word “kalos,” meaning “fine,” “beautiful” or “precious.” Unlike the leaders in Jerusalem who, under threat of Roman violence, are prepared to throw Jesus to the wolves in order to save their own skins, Jesus willingly lays down his own life to save the people. There are several levels of irony here. Caiaphas insists that “it is expedient…that one man should die for the people, and that the whole nation should not perish.” John 11:50. What he means, of course, is that Jesus must be sacrificed to preserve the status quo which is treating Caiaphas and his cronies quite well. But Caiaphas has unwittingly articulated Jesus’ mission and all that makes him a “fine, beautiful and precious” Shepherd. The sheep given Jesus by his Father recognize his voice. Vs. 14. Such faithful recognition has already been illustrated in the prior chapter by the blind man who could not be persuaded by the authorities (false shepherds) to deny Jesus, but, when confronted with Jesus, worships him.
As pointed out by Professor Raymond Brown, the Hebrew Scriptures are rich in shepherd imagery. God is frequently spoken of as the Shepherd of Israel. Brown, Raymond E., The Gospel According to John I-XII, The Anchor Bible (c. 1966 by Doubleday) p. 397. Genesis 49:2; Psalm 23; Psalm 78:52-53; Psalm 80:1. Kings also, particularly David, were referred to as shepherds. Psalm 78:70-72. This title carries with it profound responsibilities for Israel’s rulers and withering judgment for kings failing in their role as “shepherds.” See I Kings 23:17; Jeremiah 10:21; Jeremiah 23:1-2; and Ezekiel 34. It is against the backdrop of these Hebrew texts that we must understand Jesus’ use of this powerful shepherd metaphor. John would have us understand that Jesus is the genuine Shepherd who alone puts the well-being of the sheep first and foremost.
SECOND SUNDAY OF EASTER
PRAYER OF THE DAY: Almighty God, with joy we celebrate the day of our Lord’s resurrection. By the grace of Christ among us, enable us to show the power of the resurrection in all that we say and do, through Jesus Christ, our Savior and Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.
“We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life—” I John 1:1-1.
The scandal of our faith is simply this: that God has a body. More specifically, a human body. Let us be clear: the miracle of the Incarnation was not a disguise. The Word not only became flesh but remains so. The resurrected Christ can be seen, touched and held. He does not discard his suffering humanity in ascending to the right hand of the Father, but carries with him the wounds of the cross which the world continues to inflict upon him. That accounts for why Jesus was so insistent that Thomas pace his finger into the wounds in his hands and side. It explains why Saint John says so emphatically that the word that is God’s self is tangible and open to our physical senses. It also explains the communal behavior of the early believers described in the Book of Acts. Because the word has assumed human flesh, all human flesh is sacred. Just as no healthy body deprives any of its parts hydration, nourishment and oxygen, it is unthinkable that anyone in the church should be without what s/he needs.
According to John the Evangelist, the church is the place where the humanity of God is showcased to the end that the world may come to know the divine intent for all creation to be permeated by the same love that is the glue holding together the Trinity. For that reason, there is no churchless Christianity. God has a bodily existence. The only God there is, we confess, is the weak God that must be fed, sheltered, comforted and cared for. This “weakness” and vulnerability of God, Paul tells us, is God’s strength. God’s power lies in God’s resisting the temptation to employ coercive force which we typically confuse with genuine power. God does not ordain and justify nation states, but stands in solidarity with the victims of such nation states. Jesus, the Word made flesh, is the antithesis of everything we thought we knew about God. This is the good news of Jesus Christ. It cannot be lived or communicated to the world apart from embodiment visible community of faith.
All of this high sounding theological freight boils down to a very mundane point. You need to be church on Sunday morning. And no, that was not a typo. I did not mean to say that you need to be “in” church on Sunday. I said very intentionally that you need to be church. Church is more a verb than it is a noun. The Greek word employed by the New Testament “Ekklesia, means “a coming together” or “assembly.” Church isn’t a place we go, but something we become together. When we are brought together by the preaching of the gospel and joined at the Lord’s Table, we become more than any one of us individually. All of us, I suppose, find that hard to believe at least some of the time. That is precisely why our worship consists of hearing, speaking, touching and tasting. It is why we gather, not in online chat rooms or as part of a television audience, but in sanctuaries where children squirm and fuss, old men sneeze and the choir is sometimes off key. Sometimes, you need to see and touch something real before you can believe. You need to shake a hand, you need to dip your finger into some plain old water, you need to take hold of a piece of bread or swallow a little wine. Church might be boring, irrelevant and downright unattractive at times. But whatever else it might be, church is real. It is the wounded Body of the God who is irrevocably committed to uniting all things, not through conquest but through patient and persistent love. Do church and you’ll touch Jesus. That’s a promise.
Here is a poem by Marya Zaturenska about the manifestation of the risen Christ in the worship of a faith community.
A Russian Easter
In the great cathedral with blue windows,
In the great cathedral of Moscow,
They will kneel before the ikcons.
The mother is dressed in blue and gold,
And the child’s eyes are of blue jewels;
And golden and blue are the robes of the high priest.
Nataska will be there in a scarlet cloak,
And Irena’s gown will be embroidered in crimson.
Sergi will be there, and Igor
Will gaze with mystic Slav-eyes at the golden altar.
They will weep before the altar for their sins;
They will beat their breasts and pray for pardon;
They will arise shrived and forgiven!
When the priest unlooses the tiny white doves-
They will weep for joy.
All will arise and embrace one another,
Crying, “Hail brother, Hail!”-
Crying, “Hail sister, Hail!”
Christ is arisen, Christ is arisen! Christ
Is arisen from his grave!
Source: Poetry Magazine, April, 1920. Marya Zaturenska (1902-1922) was born in Kiev. She emigrated to the United States with her family around the turn of the century and settled in New York. Like many immigrant children, she worked days in a clothing factory and attended night courses. Zaturenska earned a scholarship to Valparaiso University in Indiana, but ultimately transferred to the University of Wisconsin where she earned a bachelors degree in library science. She wrote eight volumes of poetry, including the Pulitzer Prize-winning Cold Morning Sky. You can find out more about Marya Zaturenska and sample more of her poetry at the Poetry Foundation website.
For once I have to commend the lectionary people for including this reading in the Easter pericopies. I have gotten into the habit of asking myself after completing my sermon for Sunday: “OK. So what?” Nowhere is that question more pertinent than during the season of Easter when we celebrate and proclaim Jesus’ resurrection. What does life look like for a people that have put death behind them? How do you live when you know that the one God raised from death is neither Caesar, General Patten nor the American sniper, but the crucified friend of sinners? What does one see looking at a community governed by Jesus’ “new” commandment to love? Luke answers these questions by showing us a community “of one heart and soul;” a community in which “no one said that any of the things which he possessed was his own, but they had everything in common.” Vs. 32.
We mainline protestants, committed as we are to the creed of capitalism, find this passage extraordinarily problematic. For the most part, we dismiss the text as Luke’s effort to portray an “idealized” picture of the early church that had little or no basis in reality. This convenient use of historical-critical exegesis excuses us from interpreting the text “literally” (read “seriously”) and permits us to write it off as literary license or as an early but failed experiment in communal living that the church left behind as it matured. To be sure, it is highly anachronistic to read the Book of Acts (or any other biblical book) as “history” in the modern sense. But it is equally improper to employ modern historical-critical analysis to such texts in order to extract from them interpretations more palatable to our 21st Century sensibilities (and prejudices). As noted earlier, Luke challenges our modern notions of property ownership, wealth, consumption and individual rights. It is disingenuous at best to employ clever (not wise or competent) scholarship to dismiss him.
What does it mean to be “of one heart and soul”? It cannot mean that everyone always gets along. The subsequent chapters of Acts demonstrate that there was in the early church plenty of disagreement, debate, misunderstanding and need for compromise. Yet for all of that, the church managed to hold together. One might argue that Luke’s portrayal is not entirely historically accurate and that the life of the early church was in fact a good deal messier. But again, modern notions of historicity are not a proper tool of measurement when it comes to reading biblical texts. Luke’s story is a testimony to his belief that the Holy Spirit was at work in the midst of the church’s messiness forging a community of faith bearing witness to Jesus. It is much the same as when we confess in our creeds that we believe in “one, holy, catholic and apostolic church.” From a purely historical perspective, one can argue persuasively that the church is not any of those things and never has been. Yet history can neither verify nor disprove the presence of the Holy Spirit at work in the diverse and often seemingly adverse communities claiming to be church, forming a unity that transcends our divisions. That is an assertion of faith.
That said, we get fleeting glimpses of the unity, holiness, catholicity and apostolicity of the church every so often. The explosive growth of the church in Asia and Sub Saharan Africa across barriers of tribal and national hostility is surely a testimony to the vitality of the Spirit’s unifying power. As I have observed before, intentional communities such as Church of the Sojourners, Reba Place Fellowship and Koinonia Farm point to new and exciting ways of being a “holy” community. A day does not go by in the life of my own congregation where I do not witness acts of compassion born of the sharing of heart and soul. None of this “proves” anything. Nevertheless, it testifies to the difference Jesus’ resurrection is making in the lives of people who believe it.
The literary formula “Behold, how good and pleasant it is” has parallels in Egyptian literature of the “wisdom” genre. Weiser, Artur, The Psalms, The Old Testament Library (c. 1962 by S.C.M. Press, Ltd.) p. 783. Professor Walter Brueggemann treats this psalm as one of “orientation,” expressing “a confident, serene, settlement of faith issues.” Brueggemann, Walter The Message of the Psalms, Augsburg Old Testament Studies (c. 1984 Augsburg Publishing Co.) pp. 25, 47. It celebrates the blessedness of family, tribal and national unity using two metaphors. The first is that of anointing with oil. In addition to the cultic function of such anointing, the practice was also an expression of honor and hospitality, “a measure of extravagance and well being.” Ibid. 48. See Amos 6:6; Mark 14:3-9; Luke 7:46. The second metaphor employed by the psalmist is “dew.” In the often parched landscape of Palestine, the appearance of dew was a rare and welcome weather phenomenon. The poem, says Brueggeman, anticipates the solidarity and harmony of all humanity as it lives without defensiveness in a creation benevolent enough to care for all.” Ibid.
The declaration of the goodness of unity in the psalm complements the practice of that unity to which Luke testifies in our lesson from Acts. Though far from a universal reality, such unity is not merely a utopian ideal. It was experienced at times among the patriarchs and matriarchs, by Israel, by the church in the New Testament and throughout the church’s subsequent history in the monastic movement and through various other intentional Christian communities. These manifestations of life lived among a people of “one heart and soul” give us fleeting glimpses of God’s reign.
Though traditionally ascribed to John, the disciple of Jesus, this letter and the two short epistles following it do not purport to come from anyone by that name. I John does not even appear to be a letter. It lacks both an opening salutation and a closing benediction common to other New Testament epistles. It resembles more a theological treatise or sermon. Though the First Letter of John has close theological and linguistic similarities to John’s gospel, most New Testament scholars believe that the letter was composed by a different author at some point after the gospel was composed. It is possible that I John was composed by “the elder” identified as the author of John 2 and John 3, though this too is disputed. However the authorship question might be resolved, it is evident that the Gospel of John and the three letters of John share a common perspective suggesting that they originated from the same early Christian community.
One cannot help but be impressed with the intense physicality of these opening sentences of John’s letter. What is proclaimed is that which has been “seen,” “looked upon” and “touched.” Vss. 1-3. There is a strong emphasis on the connection of the proclamation to the person of Jesus. This letter is addressed, in part, to counter claims of some persons who “went out from us” and who are evidently denying that Jesus is the messiah. I John 2:18-25. We can only speculate concerning exactly what members of this schismatic group might actually have believed. According to the author of this letter, these folks deny that Jesus has come as messiah “in the flesh” and fail to practice the “new” commandment of love for fellow disciples. I John 4:2-3; I John 3:11-24. For John, orthopraxy goes hand in hand with orthodoxy. Failure to exercise Jesus’ commandment to love fellow members of the church renders one an “antichrist” just as surely as does the denial of Jesus as Christ come in the flesh.
John urges his fellow believers to “walk in the light.” Vs. 7. Again, believing in Jesus is not mere passive reflection or assent to correct teaching. It involves not merely seeing the light, but “walking” in it. Recognition of one’s own sin is a byproduct of walking in the light. To continue justifying, rationalizing or denying sin means only that one remains in the dark about the truth. Vs. 8. The light exposes us as we truly are, compelling us to confess our sinfulness and need for forgiveness. But that is only half the story and not even the better half. The light also exposes God as “faithful and just,” eager to “forgive our sins and cleanse us from all unrighteousness.” Vs. 9. This is reminiscent of the text from John’s gospel where Jesus declares: “this is the judgment, that the light has come into the world, and men preferred darkness rather than light, because their deeds were evil.” John 3:19. But Jesus goes on to say that “he who does what is true comes to the light, that it may be clearly seen that his deeds have been wrought in God.” John 3:21. The light is essential both for seeing ourselves for what we are and for recognizing God for who God is.
For my more specific comments on this gospel text, I refer you to my post for April 7, 2014. This year I was struck most by the physicality of the resurrected Christ portrayed in John’s gospel. In that respect, my reading is probably influenced by our lesson from I John just discussed. Jesus can be touched and handled. Moreover, he still bears the wounds of the crucifixion on his resurrected body. I think it is incredibly important to recognize that Jesus’ resurrection is not a “happily ever after” ending. The cross reflects Jesus’ determination to “go the distance” for creation. The resurrection is God’s eternal “yes’ to that commitment. Thus, I was more than a little dismayed to discover when the Lutheran Book of Worship came out in print that a critical line to one of my favorite hymns had been sabotaged. The original went:
In every insult, rift, and war
Where color, scorn, or wealth divide
Christ suffers still yet loves the more,
And lives though ever crucified.
The new improved version goes:
In every insult, rift, and war
Where color, scorn, or wealth divide
Christ suffers still yet loves the more,
And lives wherever hope has died.
See ELW # 389. The former version is the stronger and, in my opinion, to be preferred. While Jesus’ crucifixion and resurrection are a one time, unrepeatable event that fundamentally changed everything, that change is God’s eternal and unalterable identification with humanity. You might call it the seal on the miracle of the Incarnation. God became flesh, remained flesh to the point of death on the cross and now lives eternally in the flesh for us. That is why we see in child refugees coming across our border, victims of genocide in the Middle East and persons caught in the grip of poverty the face of Jesus. That is why the resurrection makes a difference. We cannot engage in behavior that harms our neighbor, directly or indirectly, without wounding Jesus. Jesus remains human, vulnerable and subject to the terrible consequences of our evil. Yet, as even the “new improved” version of the hymn affirms, “he loves the more.”
The witness of Thomas is interesting. Though he did not believe the testimony of his fellow disciples to Jesus’ resurrection, we nevertheless find him in the company of those disciples eight days later. Vs. 26. It appears that Thomas wants to believe even if he can’t quite manage it yet. So he does what any person should do in that circumstance. He hangs out with the folks who do believe, that is, the church. There he finally has the faith producing encounter with Jesus he was looking for. In a sense, then, he believed even before he saw Jesus. Or perhaps it would be more accurate to say that he had the desire to believe. Does that “count” as faith of some kind? If so, it would give an entirely different twist to Jesus’ word to Thomas, “blessed are those who have not seen and yet believe.” Vs. 29. Could it be that we have been reading this verse all wrong? Could it be that Jesus is not chiding “doubting” Thomas for his lack of faith, but was actually commending Thomas for the faith required to stick with the disciples even though he had not seen the resurrected Christ as they had? I must confess that I have never seen any commentator interpret the text in that way. Nonetheless, I think it is a plausible reading.
Finally, I cannot resist talking a little about verses 30-31 in which John informs us that the whole point of his gospel is “that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.” vs. 31. I don’t think it is carrying things too far to say that the same could be said of the entire Bible at least as far as disciples of Jesus are concerned. Whatever else the Bible might be, for disciples it is the portal into the heart of our Master. Its purpose is to draw us closer to Jesus, not provide ammunition for culture warriors seeking to keep guns in the hands of true believers and pizza out of the hands of gay and lesbian people.
RESURRECTION OF OUR LORD
PRAYER OF THE DAY: O God, you gave your only Son to suffer death on the cross for our redemption, and by his glorious resurrection you delivered us from the power of death. Make us die every day to sin, that we may live with him forever in the joy of the resurrection, through your Son, Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.
Mark the Evangelist’s Easter story is dark and terrifying. It begins and ends in a graveyard with three women racing from the scene of a violated tomb in stark terror. It appears to end that way too. The women, we are told, said nothing to anyone about what they had experienced. Of course, we know that cannot possibly have been the case. If it had, there would be no church and I would not be writing these lines. At some point, the women must have shared the good news about the empty tomb and Jesus’ resurrection. But we don’t learn anything about that from Mark. Mark would surely have been familiar with accounts of the resurrection and appearances of the resurrected Christ to his disciples found in the other gospels. These stories were floating around the church a good two decades at least before he wrote his gospel. Yet for reasons concerning which we can only speculate, Mark did not see fit to include them in his Easter story. Mark will not let us slide so easily from the shock of the empty tomb to the joy of reconciliation with the risen Christ. He leaves us instead with an unfinished story. If we want an ending, we will have to make it.
As unsettling as it is, Mark’s account of Easter Sunday resonates best with my instincts of how things likely went down. I expect the women were going to the tomb of Jesus for the same reason I might visit the tomb of a lost loved one. They wanted a measure of closure and to get on with their lives. Finding the tomb violated and the remains removed could only have added to the already traumatic loss they had experienced. I doubt that resurrection topped the list of possible explanations the women were entertaining for the empty tomb. Most likely, they concluded that the grave had been ransacked by some of Jesus’ many enemies. Seeing a man at the scene of the crime could only have made the experience more terrifying for the women. The fact that he happened to be wearing a white robe would not necessarily lead them to conclude that he was an angel, nor do I think they would have been inclined to trust much of anything he had to say to them. The women’s response-terror and silence-strike me as entirely understandable.
Those of us who have experienced the traumatic loss of a loved one know that the way back from total devastation to healing is a long, slow journey. There is a part of us that simply does not accept the terrible thing that has happened and believes we will wake up to discover that it was all a very bad dream. There is another part of us designed to protect us from entertaining such irrational hopes that will only be dashed in the end, thereby adding to our pain. I understand why the women who came to the tomb were terrified by the good news of Jesus’ resurrection. It was too good to be true and it would hurt them just too much if they dared to believe it.
Perhaps many of us have reached the point where we can no longer hear the good news of Easter. Perhaps we have been lied to, betrayed, taken advantage of so many times that we have lost the capacity for trust and hope. Maybe Mark’s audience was at that very point. Could this be a church that had seen so many set-backs, so many dashed hopes and so many failures it no longer dared to believe that Jesus was alive and leading it? Perhaps the troubling ending for Mark’s gospel was the shock therapy required to jolt an anesthetized church out of its spiritual coma and back into action. Yes, Jesus is risen. No, you can’t see him now. But if you go after him, if you return to Galilee, you might just catch a glimpse of him. You might finally overcome your fear and find your voice again. If you want Easter, you will have to work for it this year. Mark isn’t handing it to you on a silver platter!
Here is a poem by Christina Rossetti about Resurrection the hard way.
A Better Resurrection
I have no wit, no words, no tears;
My heart within me like a stone
Is numb’d too much for hopes or fears;
Look right, look left, I dwell alone;
I lift mine eyes, but dimm’d with grief
No everlasting hills I see;
My life is in the falling leaf:
O Jesus, quicken me.
My life is like a faded leaf,
My harvest dwindled to a husk:
Truly my life is void and brief
And tedious in the barren dusk;
My life is like a frozen thing,
No bud nor greenness can I see:
Yet rise it shall—the sap of Spring;
O Jesus, rise in me.
My life is like a broken bowl,
A broken bowl that cannot hold
One drop of water for my soul
Or cordial in the searching cold;
Cast in the fire the perish’d thing;
Melt and remould it, till it be
A royal cup for Him, my King:
O Jesus, drink of me.
Source: This poem is in the public domain. Christina Rossetti (1830-1894) was the daughter of an Italian poet and exile who emigrated to England in 1884. There he established himself as a scholar and teacher of Dante’s works at Kings College. He married an English woman in 1826 and they had four children together, one of which was Christina. Christina Rossetti’s childhood appears to have been happy, characterized by affectionate parental care and the creative inspiration from her older siblings. A devout Christian, her many poems, short stories and devotional works are rich in biblical imagery. You can find out more about Christina Rossetti and sample more of her poetry at the Poetry Foundation website.
This passage is part and parcel of a larger narrative beginning with Peter’s vision in which the Lord speaks to him and commands him to slaughter and eat a host of animals deemed ritually unclean in the Hebrew Scriptures. See Acts 10:1-16. The meaning of this strange vision is not revealed to Peter until he finds himself in the midst of a gentile family, that of the Roman Centurion, Cornelius. There he witnesses the Spirit of God filling them all with faith and inspiring them to confess Jesus as Lord. The story as a whole reflects the inner struggle of a deeply Jewish church with the positive response of gentiles to the good news about Jesus. Most Jewish disciples, like Peter, harbored serious reservations about receiving gentiles into the church. How could these outsiders possibly have an informed and sincere faith in the Jewish messiah when they knew next to nothing about the Jewish scriptures and practices? What would be the consequences of an influx of these new comers? What conditions, if any, should be placed upon admission of a gentile believer? Must he be circumcised? Should he be required to learn the Hebrew Scriptures? Peter was on solid scriptural grounds with his scruples about eating ritually unclean food and sharing meal fellowship with non-Jews. Jewish believers under the Greek tyrant, Antiochus Epiphanes chose to endure torture and to die horrible deaths rather than eat food deemed unclean as demanded of them. I Maccabees 1:62-64. How could Peter go into the home of a Roman oppressor of Israel and eat unclean food at his unclean table? Would this not dishonor the memory of the brave martyrs under Antiochus?
Peter’s declaration “that God shows no partiality, but in every nation anyone who fears him…is acceptable to him” came only after much difficult soul searching. Vss. 34-35. Peter had to give up long held interpretations of the scriptures and religious practices that had been part of his life since infancy. That did not come easily. I suspect it was not until Peter witnessed the Holy Spirit breathing life giving faith into the Roman Cornelius and his family that he became fully convinced that these folks should be baptized. He simply decided that any interpretation of the scriptures that stands between Jesus and a believing heart cannot possibly be right no matter how clear, convincing and well established it may be. As I have said many times before, this story of Peter and Cornelius, along with my having met many gay and lesbian people of faith over the years, is what ultimately convinced me that the church must be fully inclusive and welcoming to these folks. When all is said and done; when all the scriptural arguments have been made; there remains the fact that the Holy Spirit has moved a person to faith in Jesus. I find myself asking, as did Peter, “Can anyone forbid water for baptizing these people who have received the Holy Spirit just as we have?” Acts 10:47
While the context of this passage is important, the Easter emphasis is on Peter’s witness to Jesus. Note well how Peter makes clear that his witness goes not merely to Jesus’ resurrection, but also to Jesus’ anointing with the Holy Spirit, his works of healing and casting out demons and his execution-the natural outcome of his faithful life. Without this narrative, the resurrection is empty of any real meaning for us. Unlike us, the ancient world had no doubt that God (or the gods) could resurrect a dead person. The gods might bestow such a favor on anyone to whom they took a shine. But in the realm of Greco-Roman literature, such persons tended to be heroes. The notion that Israel’s God (or any other deity) would raise up a crucified criminal was absurd. Under all objective standards, Jesus had been a colossal failure. He was misunderstood, betrayed and deserted by his closest disciples. He was rejected by his people and put to death in the most shameful way possible. But God’s judgment on Jesus’ life is entirely different than our own. God raised Jesus from death to say, “Yes, this is what my heart desires of human beings. This is my very self and is also everything I ever wanted humans to be. This is the measure by which I judge; this is the depth of my love for all so judged.”
“O give thanks unto the Lord, for he is good.” Vs. 1 Saint Augustine remarks, “I see not what can be more solemn than this brevity, since goodness is so peculiarly the quality of God…” On the Psalms, Augustine of Hippo, The Nicene Fathers, First Series, Vol. VIII, (c. 1979 WM. B. Eerdmans Publishing Co.) p. 557. “Goodness,” however, is not an abstract principle. Verse 14, “The Lord is my strength and my song, and he has become my salvation,” is nearly identical to Exodus 15:2 which, in turn, is taken from the Song of Moses celebrating Israel’s salvation from Egypt’s armies at the Red Sea. Exodus 15:1-18. God’s goodness is both defined and illustrated through the salvation narrative of the Pentateuch. The Exodus stands at the heart of Israel’s worship and history. It is the paradigm for God’s saving acts. As we have seen throughout Second Isaiah (Isaiah 40-55), God’s victory for Israel at the Red Sea and God’s guidance and protection as Israel made her way through the wilderness to the promised land provided a rich supply of images for prophets seeking to illuminate saving acts of God occurring in Israel’s present context and to encourage the people in their darkest hours. Thus, whether this psalm commemorates the victory of one of Judah’s kings in battle or a procession bearing the Ark of the Covenant into the temple and regardless of when it reached its final form, it echoes God’s glorious victory over Egypt at the Red Sea and Israel’s liberation from bondage.
The “glad songs of victory in the tents of the righteous” in verse 16 might refer to encampments on the battlefield and therefore indicate the celebration of a military victory. Alternatively, the tents might refer to pilgrim encampments about Jerusalem for the Feast of Tabernacles. Rogerson, J.W. and McKay, J.W. Psalms 101-150, The Cambridge Bible Commentary (c. 1977 Cambridge University Press) p. 86. Again, given Israel’s practice of adapting her ancient liturgical traditions to new circumstances, these two interpretations are not necessarily mutually exclusive.
The psalmist switches from singular to plural, addressing God at one point, the assembled worshipers at another. Some passages seem to be addressed by God to the psalmist. This switching of voices has led many Old Testament scholars to v this view this hymn as a compilation of several different works. Rogerson and McKay, supra, p. 85. Professor Bernhard Anderson sees this as a “royal psalm,” a liturgy in which the king of Judah approaches the temple gates and seeks admission that he may give thanks. In so doing, he serves as a priestly figure representing the whole congregation of Israel. Anderson, Bernhard, W., Out of the Depths: The Psalms Speak for Us Today (c. 1983 by Bernhard W. Anderson, pub. by The Westminster Press) p. 113.
The words from this psalm most commonly cited in the New Testament are at vss. 22-23. Jesus quotes these words at the conclusion of his parable of the tenants in the vineyard. Matthew 21:42; Mark 12:10; Luke 20:17. They are also cited at Acts 4:11 and I Peter 2:7. The “chief corner stone” is probably the chief stone supporting an arch, without which the structure collapses. Rogerson and McKay, supra, p. 88. The meaning of this ancient proverb is open to interpretation. It could well refer back to the confessional acknowledgement required of Israel that she was descended from “a wandering Aramean” and delivered from slavery in Egypt by the God who alone is responsible for her existence as his people. Deuteronomy 26:5-11. This seemingly insignificant people is in fact God’s people of blessing to all the earth. Naturally, the proverb provided assurance and hope during the period of Babylonian Exile when it seemed that Israel had been “rejected” by the builders of history. Not surprisingly, then, the Apostles recognized a parallel between the enslaved and exiled people of God exalted by God’s saving acts and the crucified messiah exalted through his resurrection.
These verses form the introduction to Paul’s extended discussion of the resurrection throughout the whole of I Corinthians 15. I encourage you to read it in its entirety. Here Paul makes the very important point that Jesus’ resurrection is not simply his own, but the beginning of a general resurrection of the dead in which all believers participate even now. Jesus is the “first fruits” of the dead whose resurrection follows. The end comes when Christ “delivers up the kingdom to God the Father after destroying every rule and every authority and every power.” I Corinthians 15:24. This is precisely the claim that ultimately got disciples of Jesus into big trouble with the Roman Empire. As far as Caesar was concerned, there was only one kingdom and that was Rome. Suggesting that there might be another kingdom to which allegiance was owed could get you nailed to a cross. Asserting that all other kingdoms, including Rome, must finally be brought under the reign of such other kingdom was a direct shot across the imperial bow. These letters of Paul were considered subversive material in the 1stCentury and would be equally so in the 21st Century-if we really paid attention to what Paul is saying.
“Now I remind you, brethren, in what terms I preached to you the gospel…” vs. 1. These “terms” involve specifically the resurrection of the body. Paul’s non-Jewish audience would have been quite receptive to any number of concepts for life after death. What confounded them was the very Jewish notion of the resurrection of the body. Rosner, B.S., “With What Kind of Body Do they Come?” printed in The New Testament in Its First-Century Setting: Essays on Context and Background in Honor of B.W. Winter on his 65th Birthday, Edited by P.J. Williams (c. 2004 by Eerdmans); Wright, N.T., The Resurrection of the Son of God (c. Fortress Press 2003). The canonical Hebrew Scriptures generally speak of resurrection in terms of national restoration following exile rather than personal resurrection from death. Ezekiel’s vision of the valley filled with dry bones is an obvious example. Ezekiel 37:1-14. In the 26th chapter of Isaiah the prophet declares that “your dead shall live” and says explicitly that “their corpses shall rise.” Isaiah 26:19. Yet even so, these words in their context appear to function more as hyperbolic metaphors than literal promises of individual or corporate bodily resurrection from death. Only in the Book of Daniel do we find an explicit promise of resurrection from death:
“At that time Michael, the great prince, the protector of your people, shall arise. There shall be a time of anguish, such as has never occurred since nations first came into existence. But at that time your people shall be delivered, everyone who is found written in the book. Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Those who are wise shall shine like the brightness of the sky, and those who lead many to righteousness, like the stars for ever and ever.” Daniel 12:1-3.
Notwithstanding the lack of any fully developed doctrine of resurrection from death, the Hebrew Scriptures nonetheless lay the foundation for such a hope in their witness to God as Creator, righteous Judge and merciful Savior See, e.g., Bauckham, R., The Fate of the Dead: Studies on the Jewish and Christian Apocalypses, Supplements to Novum Testamentum (c. 1998 by Leiden: Brill). Moreover, the resurrection of the dead is firmly attested by later Jewish apocalyptic literature. See I Enoch 51:1; I Enoch 62:14-16; 4 Ezra 7:32-33. In Paul’s unique take on the subject, the resurrection of the dead is preceded and made possible by the resurrection of Jesus. Jesus is the “first fruits” of the resurrected people of God. I Corinthians 15:20-23. Hays, H.B. First Corinthians (c. 1997 by John Knox Press) p. 263.
Verses 3-8 contain the earliest testimony to the resurrection of Jesus we have in the New Testament. It begins with the assertion that “Christ died for our sins in accordance with the scriptures, that he was buried, that he was raised on the third day in accordance with the scriptures.” Vss. 3-4. Echoes of these verses are heard in the second articles of the Apostles’ and Nicene Creeds. But what does Paul mean by “scriptures?” Clearly, he can only mean the Hebrew Scriptures as these were the only Bible the church had during his lifetime. We mistake Paul’s meaning if we understand him to be saying that the Hebrew Scriptures “prove” that Jesus’ life, death and resurrection fulfill the covenant promises to Israel. It is actually quite the other way around. The life, death and resurrection of Jesus are attested by the witness of the apostles as we will soon see. But these events can be properly understood and appreciated only through the lens of the Hebrew Scriptures. It is to these scriptures we must turn in order to interpret Jesus. Without them, he is readily misunderstood as has been demonstrated by numerous heretical teachings that have attempted to sever the Hebrew Scriptures from the New Testament. According to Paul, “the message of the cross must be understood through the OT categories of sacrifice, atonement, suffering, vindication and so forth.” Ciampa, Roy, E. and Rosner, Brian S., I Corinthians, pub. in Commentary on the New Testament Use of the Old Testament, edit. Beal, G.K. and Carson, D.A. (c. 2007 by G.K. Beal and D.A. Carson, pub. by Baker Academic) p. 744.
Paul’s recitation of the resurrection appearances to the apostles is interesting in that it implies Cephas (Peter) was the first to meet the resurrected Christ, followed by the Twelve, the five hundred and then James (the brother of the Lord?). He makes no mention of the appearance of Jesus to the women attested in Matthew, Mark and Luke or the appearance to Mary Magdalene in John’s gospel. Since Paul is arguing the resurrection of Jesus to some in Corinth who appear to deny it, his purpose in citing these witnesses seems to be that of bolstering his position. As women were not generally deemed to be competent witnesses in Jewish culture and in some other near eastern societies, he might have intentionally avoided mentioning them in this letter to avoid weakening his case. In any event, the point here is to illustrate that Jesus both died and was raised from death and that there remain eye witnesses to this saving work of God.
Paul includes himself among the apostolic witnesses to the resurrected Christ. Vs. 8. Indeed, he appears to ground his apostleship in part on his having seen Jesus. I Corinthians 9:1. Most likely, this is a reference to his conversion experience on the Road to Damascus. This story is related by Paul himself in Galatians 1:13-17 and throughout the Book of Acts. Acts 9:1-9; Acts 22:6-16; Acts 26:12-18. Paul’s encounter with the risen Christ is removed not only in time but in quality from that of the other apostles. Mary Magdalene, the other women at the tomb and the twelve all encountered the same One they had known and followed throughout his ministry (though they were not always quick to recognize him). There is no indication that Paul ever knew Jesus during his mortal lifetime and thus could only have known him through his self-identification. Paul seems aware of this difference, referring to his encounter with Jesus as an “untimely birth.” Vs. 8. Nonetheless, untimely though it may have been and unworthy as he may have been, Paul had an encounter during which he “saw” the resurrected Christ. His witness further substantiates the claim that God has indeed begun to raise the dead and the proof in the pudding is Jesus.
A word or two further should be said about resurrection from death. This is not a distant hope to be fulfilled only in the indefinite future. Death is destroyed even now-if we understand that it is not the last word. I must say that one of the greatest disappointments I have experienced throughout my life in the church is our inordinate fear death. I cannot honestly say that I have found in the church any less denial of death, inability to discuss death or acceptance of death than in the public at large. Now I am not suggesting that death should be treated lightly or that anxiety about dying is unnatural or suggests a lack of faith. But I do believe that disciples of Jesus ought to know how to die. Like all other disciplines, the art of dying well is learned and practiced in a community of faith. The church should be a place where a person can discuss the deterioration of health, life threatening sickness and the effects of chronic pain in comfort and without awkwardness. We should all be assured that no one of us has to die alone. People in hospice should be comforted by visitors who read psalms to them, pray over them or simply sit at their bedside. A disciple’s funeral should be in the sanctuary where s/he worshipped. The casket should stand in the presence of the baptismal font and be surrounded by the symbols of faith. The Lord’s Supper should be celebrated as a testament both to our resurrection hope and the communion of saints that even now transcends the grave. The church should then accompany the casket to the cemetery where the body is placed in the earth like a seed awaiting the life giving Spring of the resurrection. None of this makes death pleasant. But, as Paul tells us, it can take the sting out of it. I Corinthians 15:54-58.
As I have mentioned before, Mark’s resurrection is the Transfiguration story at the center of his gospel. At least that is how I see it. See my post of February 15, 2015. There Jesus is revealed as God’s beloved Son transcending both the law and the prophets. At the end of the book we have only an empty tomb, a cryptic messenger and some women running away in terror. It is hardly surprising that subsequent editors sought to supplement the gospel with some other resurrection traditions. See Mark 16:9-20. I suspect they were uncomfortable with the loose ends left hanging at verse 8. But Mark excels at loose ends, unfinished stories and unanswered questions. He seems to delight in denying us “closure.”
Though scholarship is virtually unanimous in viewing the resurrection accounts following verse 8 as non Marcan accretions, not all New Testament scholars are convinced that verse 8 is or was intended to be the end of Mark’s gospel. Vincent Taylor, for example, argues that “it is incredible that Mark intended such a conclusion.” Taylor, Vincent, The Gospel According to St. Mark, (Second Ed.) Thornapple Commentaries (c. 1966 by Vincent Taylor, pub. by Baker Book House Co.) p. 609. The argument is based largely on the fact that the concluding sentence, “the [women] said nothing to anyone, for they were afraid,” ends with the Greek word “gar,” meaning “for.” Such a construction is admittedly clumsy and hardly an appropriate conclusion for any literary work. Cranfield likewise rejects the conclusion that Mark intended to end his gospel at verse 8. “Since the fact of the Resurrection appearances was clearly an element of the church’s primitive preaching, it is highly improbable that Mark intended to conclude his gospel without at least one account of a Resurrection appearance.” Cranfield, C.E.B., The Gospel According to St. Mark, The Cambridge Greek Testament Commentary (c. 1959 by Cambridge University Press). The supposition is that the original ending was either lost, deliberately suppressed or never completed.
I don’t find any of these objections to ending Mark’s gospel at vs. 8 persuasive. As I noted earlier, Mark delights in leaving us with more questions than answers. Awkward grammar in the final verse fits nicely into the messy, jerky and twisted manner in which the gospel is told from beginning to end. As Morna Hooker points out, there is a fine irony in the closing scene. Whereas up until now Jesus has been urging his followers and the benefactors of his miracles to remain silent about what they have experienced, here the young man at the tomb orders the women to tell the disciples and Peter that Jesus has risen and will meet them in Galilee. But the women now manage to do exactly what no one else had been able to do throughout the entire narrative, namely, keep quite. The women run from the tomb in terror and say nothing to anyone. Hooker, Morna D., The Gospel According to Saint Mark, Black’s New Testament Commentaries, (c. 1991 by Morna D. Hooker, pub. by Hendrickson Publishers, Inc.) p. 587. In sum, Mark has given us a splendid (if deeply troubling) literary ending to his work. The church’s attempts to improve upon it only blunt its impact.
In the Gospel of Luke, the women disciples are identified in the midst of the text at Luke 8:1-3 where we learn that they played a pivotal role in financing the ministry of Jesus. In Mark the women make their appearance only after the crucifixion of Jesus where we learn that they were watching this event and Jesus’ subsequent burial from a distance. Mark 15:40-41. They were, it seems, the only witnesses to Jesus’ crucifixion as the other disciples had fled. Their presence at the crucifixion, albeit “at a distance,” explains how they knew where to find Jesus’ body on Easter Sunday. As noted above, when confronted by the (angelic?) messenger, told that Jesus has been raised and commanded to bring this news to the disciples, they flee and say nothing to anyone.
Here, too, Matthew and Luke tell a different story. According to Luke, the women carry out their commission and bring the good news of Jesus’ resurrection to the rest of the disciples. Their tidings, however, are discounted as an “idle tale.” Luke 24:1-12. In Matthew, as in Mark, the women are directed to tell the rest of the disciples that Jesus has risen and to instruct them to go to meet him in Galilee. But in Matthew’s telling, the women carry out their commission and the disciples evidently believe them and meet Jesus in Galilee. Matthew 28:1-10; 16-20.
I do not know how to reconcile these seeming inconsistencies. Nor am I fully convinced that I understand why Mark chose not to include any resurrection appearances of Jesus although it is clear from Paul’s First Letter to the Corinthians that such accounts were circulating within the church decades before Mark’s gospel was composed. But it seems to me that Mark has deliberately written an open ended Gospel, challenging us to tie up the loose ends and fill in the blanks. How and when will we find the courage to speak the good news of Jesus’ resurrection? When will we overcome our fear and break the silence? How and when will the news of Jesus’ resurrection draw his terrified disciples (then and now) out of hiding to follow him once again? Perhaps we should read the gospels of Matthew and Luke, who rely heavily on Mark’s gospel, as faithful responses to Mark’s challenge.
Taking the Bible back from the masses; a poem by Jacqueline Woodson; and the lessons for Sunday, March 25, 2018
SUNDAY OF THE PASSION / PALM SUNDAY
PRAYER OF THE DAY: Everlasting God, in your endless love for the human race you sent our Lord Jesus Christ to take on our nature and to suffer death on the cross. In your mercy enable us to share in his obedience to your will and in the glorious victory of his resurrection, who lives and reigns with you and the Holy Spirit, one God, now and forever.
Palm Sunday marks the beginning of Holy Week, the journey from Jesus’ triumphant entry into Jerusalem, through his betrayal, suffering and death and into the sunrise of the Resurrection. Holy Week, like the church year generally, was designed for a people familiar with and formed by the larger biblical narrative. The parallels between Jesus’ entry into Jerusalem, the messianic prophecies of Zechariah and the triumphal entry of David with the ark of the covenant into Jerusalem should not be lost on such a people. Nor should the strong overtones of the Exodus and Passover at the Last Supper escape their notice. The refrains of the suffering servant songs and the tortured cries of the lamenting psalmists should frame the context for the cross, and the Resurrection should be grounded in the liberation of Israel at the Red Sea and informed by all of the ancient promises made to Israel from Genesis to Malachi. The problem, however, is that practicing Christians are increasingly deaf to these interrelated themes. They are like beginning piano students who, at best, can manage to pick out only the melody line of a complex musical score.
I think this problem goes far beyond mere biblical illiteracy. It is rooted in our protestant insistence that the Bible is a book for general consumption and that any fair-minded person can pick it up, read it and readily arrive at its meaning and significance. Witness the tireless work of the Gideons in assuring that every motel, hotel and resort suite throughout the United States is stocked with a King James Bible. It is as though evangelism were only a matter of getting the book into the hands of the unbeliever. In truth, however, the Bible is a complex, layered and nuanced collection of writings speaking in many voices. It is as much the testimony of Israel and the church as it is the testament of God. Its open-ended narrative is rich in frolics and detours. There are numerous rabbit holes down which one might venture, texts that confuse, terrify and serve as springboards for some of the most abhorrent forms of religious expression ever to appear on the world stage. I sometimes wonder whether placing the Bible into the hands of the common people was not one of Martin Luther’s biggest blunders.
This is not to say that the Bible belongs solely to the educated elite. I am convinced that many scholars armed with the tools of historical criticism are as inept as unlearned literalists when it comes to interpreting the Bible. As Professor Stanley Hauerwas has observed, “literalist fundamentalism and the critical approaches to the Bible are but two sides of the same coin, insofar as each assumes that the text should be accessible to anyone without mediation by the church.” Hauerwas, Stanley, Unleashing the Scriptures: Freeing the Bible from Captivity to America, (c. 1993 by Abingdon Press) p. 17. That is to say, the Bible cannot rightly be interpreted apart from the communities that gave birth to it and have been formed by it. Without Israel and the church, the Bible would have no more significance than the Egyptian Book of the Dead. It would be a fascinating literary relic, of interest perhaps to students of ancient religion, archaeology and art-but of no relevance to most 21st Century people. The Bible continues to speak to the world today only because it speaks directly to these two communities, Israel and the church, telling them who they are, why they are and how they are to live.
Unlike our sisters and brothers in the Roman Catholic and Orthodox traditions, we protestants have nothing like a “teaching magisterium” to guide us in our interpretation of the Scriptures. Indeed, given our fiercely individualistic impulses, the very thought of such an institution makes us see red. We bristle at the notion that anyone should have the right to “tell us what to think.” Yet I believe the fragmented protestant experience has taught us that reliance upon the faculties of reason possessed by the common person (or the highly educated one for that matter) to arrive at the objectively correct reading of a biblical text is misplaced. We need the guidance of the Holy Spirit which comes when we read the Bible together as a community of disciples following Jesus. Even when one reads the Bible alone, s/he does not read it in isolation, but in the company of St. Augustine, St. Aquinas, Martin Luther, Soren Kierkegaard, Karl Barth, Paul Tillich, Reinhold Niebuhr, Dietrich Bonhoeffer, Martin Luther King, Jr., contemporary theologians, pastors, teachers, friends and mentors. Interpreting the Bible is a job far too important to be left in the hands of any one individual. It requires the shared wisdom of a community of disciples in communion with the whole church and grounded in that church’s rich and diverse historical traditions.
Holy Week should be a shared exercise in Biblical interpretation integrated with the disciplines of Lent and careful listening to the passion and resurrection narrative. Just as we cannot hope to follow Jesus apart from the communion of saints, so too, we cannot expect to understand the Scriptures apart from participation in that holy communion wherein the mind of Christ is formed.
Here is a poem by Jacqueline Woodson with a fleeting picture of what formation looks like within a community of faith.
On Sundays, the preacher gives everyone a chance
to repent their sins. Miss Edna makes me go
to church. She wears a bright hat
I wear my suit. Babies dress in lace.
Girls my age, some pretty, some not so
pretty. Old ladies and men nodding.
Miss Edna every now and then throwing her hand
in the air. Saying Yes, Lord and Preach!
I sneak a pen from my back pocket,
bend down low like I dropped something.
The chorus marches up behind the preacher
clapping and humming and getting ready to sing.
I write the word HOPE on my hand.
Source: Jacqueline Woodson, “Church” from Locomotion, (c. 2003 by Jacqueline Woodson, pub. by Puffin Books). Jacqueline Woodson was born in Columbus, Ohio, but grew up in Greenville, South Carolina and Brooklyn, New York. She is the author of over thirty books for children and young adults. Her honors include the Jane Addams Children’s Book Award, the Coretta Scott King Award, the Los Angeles Times Book Prize and the Newbery Honor. She received the Margaret A. Edwards Award for lifetime achievement, the St. Katharine Drexel Award and the Anne V. Zarrow Award for Young Readers’ Literature. You can find out more about Jacqueline Woodson and sample more of her poetry at the Poetry Foundation website.
Mark’s account of Jesus’ triumphal entry into Jerusalem is a good deal more subdued than the accounts of Matthew, Luke and John. It is not clear whether those accompanying Jesus with palms and praise included anyone other than his disciples. Moreover, when Jesus arrives at Jerusalem, he is not swept into the temple on a tsunami of praise to cleanse it. Instead, he merely inspects it and retires to Bethany with his disciples. The parade ends with a whimper instead of a bang.
Unlike the other gospels, Mark does not cite Zechariah 9:9 in his telling of the story. Nevertheless, he is most probably influenced by the whole of Chapter 9 from the Book of the Prophet Zechariah. Taylor, Vincent, The Gospel According to St. Mark, Second Ed., Thornapple Commentaries (c. 1966 by Vincent Taylor, pub. by Baker Book House Co.) p. 353-354; Cranfield, C.E.B., The Gospel According to St. Mark, The Cambridge Greek Testament Commentary (c. 1959 Cambridge University Press) p. 352. For a more dubious view, see Hooker, Morna D., The Gospel According to St. Mark, Black’s New Testament Commentary (c. 1991 by Morna D. Hooker, pub. by Henderson Publishers, Inc.) p. 257. The oracle of Zechariah 9:1-8 foretells the destruction of Israel’s enemies at the dawn of the messianic age. Zechariah 9:9 announces that Israel’s messiah is coming, not as a military conqueror on a war horse, but “humble and riding on an ass.” The chariot and the warhorse shall be “cut off” and the new king will “command peace to the nations,” not armed attacks. There may also be echoes in this account of the entry of Simon Maccabeus into Jerusalem “with praise and palm branches…and with hymns and songs.” I Maccabees 13:51. Taylor, supra at 546. This triumphal entry also was associated with a cleansing of the temple. Maccabees 13:50. I find the association doubtful, however.
The term “Hosanna” is a Greek transliteration of the Hebrew imperative, “Save now” found in Psalm 118:25. Vs. 9. This is a cry for salvation similar to other such cries found throughout the Psalms of lament, though used here in a Psalm of thanksgiving. It is also used in other parts of the Hebrew Scriptures to address kings with petitions for relief. II Samuel 14:4; II Kings 6:26. Psalm 118:25 is perhaps antiphonally juxtaposed to Psalm 118:26 cited by Mark immediately thereafter: “Blessed is he who enters in the name of the Lord.” Vs.10. This was possibly a blessing pronounced by the priest to pilgrims coming to worship at the temple on high holy days and would certainly fit the occasion of Passover in Jerusalem. Mark, of course, expands this exclamation to cover Jesus’ coming to Jerusalem as messiah/king. The words “blessed is the kingdom of our father David that is coming!” stop short of “full throated Messianic homage.” Vs. 10. Taylor, supra at 452. Clearly, however, Mark himself fully intended for the reader to draw this conclusion. Cranfield, supra at 352.
The meaning both of Jesus’ entry into Jerusalem and of Zechariah’s prophecy are sharpened by the occurrence of another parade that would have taken place a week earlier when through a gate at the opposite end of the city Pontius Pilate entered Jerusalem at the head of a column of imperial cavalry and soldiers to keep the peace during the potentially turbulent time of Passover. See Borg, Marcus and Crossan, John Dominic, The Last Week: A Day-by-Day Account of Jesus Final Week in Jerusalem (c. 2006 Harper) pp. 2-5. Pilate represented another kind of peace: the Pax Romana. To an extent never before seen in history, the Roman Empire was able to enforce its reign over the Mediterranean basin establishing law and order. While Rome’s governance kept a lid on local hostilities and allowed the expansion of trade and commerce, these benefits came at a terrible human cost. The cross was the ultimate instrument of terror by which Rome kept the peace.
I cannot help repeating what I have said many times before, namely, that while pacifism has been at the fringes of Christian theology since the beginning of the 4th Century, it is at the heart of the New Testament witness to Jesus. Palm Sunday is as strong a repudiation of the Armed Forces parade as any you will ever find. Pilate at one end of the city with his armed columns, their sabers rattling and their boots tramping over the stones with military precision inspiring terror. At the other end, the humble king riding unarmed and peacefully into town on his donkey greeted with joy and hope. The “Just War Tradition,” “The Two Kingdom Doctrine” and “Christian Realism” amount to little more than Christendom’s lame effort to march in both parades at once.
This reading is taken from the second section of the Book of Isaiah (Isaiah 40-55) authored in the main by an anonymous prophet speaking a message of salvation to the Jewish exiles living in Babylon during the 6thCentury B.C.E. His was the task of alerting his fellow exiles to the new opportunity created for them to return home to Palestine opened up by Persia’s conquest of Babylon. On the one hand, the prophet makes a joyous declaration of salvation for Israel and announces the potential for a new start. On the other hand, the prophet makes clear that God is doing with Israel something entirely new. This will not be a return to “the good old days” when Israel was a powerful and independent people under the descendants of David. That, according to the prophet, “is too light a thing” for the people of God. Israel and the servant prophet are to be given “as a light to the nations, that my salvation may reach to the end of the earth.” Isaiah 49:6. For more specifics on the Book of Isaiah generally, See Summary Article by Fred Gaiser, Professor of Old Testament, Luther Seminary, St. Paul, MN.
Sunday’s reading is a passage from the third of Isaiah’s four “servant songs.” The other three are found at Isaiah 42:1–9, Isaiah 49:1-6 and Isaiah 52:13-53:12. According to biblical commentator Claus Westermann, these songs represent a special strand within section two of Isaiah. Westermann, Claus, Isaiah 40-66, The Old Testament Library (c. SCM Press, Ltd. 1969) p. 92. Scholars hold differing views on the identity of the “servant” in these songs. Some view the servant as an individual, perhaps the prophet him/herself. Others maintain that the servant is the people of Israel whose covenant life in the restored Jerusalem will enlighten the nations. Christians from very early on have seen reflected in these verses the ministry of Jesus. It seems to me that all of these interpretations are valid in some measure. Clearly, the prophet himself/herself understood that s/he was announcing an act of God that would be revelatory for all peoples. So too Israel always had an awareness that her existence was in part a demonstration of God’s glory to the world though, like the church, she tended to forget that aspect of her calling at times. The church likewise confessed from the outset that Jesus’ lordship was defined in terms of the hopes and expectations set forth in the Hebrew Scriptures. Just as the faithful service of the prophet was a model for Israel’s servant role among the nations, so the church is a continuation of Jesus’ faithful ministry. In sum, these differing interpretations enrich rather than contradict one another.
Though tidings of a new beginning might at first blush sound like good news, it is likely that many of the exiles did not hear it that way. Life in cosmopolitan Babylon may not have seemed much like captivity to the second generation of Jews who had purchased land, begun businesses or secured important posts in the Babylonian government. Giving up the security of a settled existence for a dangerous trip back to a ruined land must have seemed like madness to them. No doubt they resented and perhaps feared this prophet whose preaching enticed members of the community away from their homes and families to embark on such a misguided adventure. Not surprisingly, the prophet met with resistance that included violence (smiting, spitting and pulling out the beard). Vs. 6. The prophet is undismayed by this abuse, confident that his commission is from the God of Israel. Vss. 7-9.
Westermann notes that “[t]he special characteristic of the prophetic office is the very fact that the prophet wakens his ear ‘morning by morning,’ and must continually allow it to be opened by God, in order to have ‘an answer to give to the weary.’” Ibid. p. 229. Perhaps this is what John the evangelist had in mind when he quotes Jesus as saying: “My teaching is not mine, but his who sent me.” John 7:16. The incarnation, then, fuses the prophet and the Word as one. Not surprisingly, then, the rejection of that Word by a sinful world, as occurred most definitively in the passion narrative, takes the form of lethal violence.
Westermann believes these passages from Isaiah to be “truly revolutionary in their importance” because they express the servant’s acceptance of his/her persecution as an affliction intended by God as the fulfillment of his/her prophetic mission. Ibid. p. 231. Though the psalmists and the prophets, most notably Jeremiah, struggle with seemingly unmerited persecution which they hope to see redressed through retribution of some kind, the servant seeks not retribution but vindication. Israel’s final salvation, not her just punishment, will demonstrate that the servant’s suffering is not evidence of God’s rejection, but of the prophet’s faithfulness.
I agree with Westermann’s reading of this text, though I am not convinced that it is quite as revolutionary as he supposes. While the prophets could be caustic in their prayers for retribution against their enemies and unsparing in their proclamations of judgment, they never lost sight of their solidarity with Israel. Even the socially ostracized Jeremiah could weep bitterly over the fate of his people-however justly deserved it might be. Jeremiah 9:1. Isaiah recognizes that he is “a man of unclean lips, and dwells in the midst of a people of unclean lips.” Isaiah 6:5. As withering as Amos’ judgments against Israel were, he prayed fervently that the people might be spared the worst of God’s wrath. Amos 7:1-6. In sum, the prophets always understood God’s judgment as an instrument of healing and salvation. Similarly, they must have understood at some level that their persecutions were part and parcel of their callings.
These observations tie naturally into the passion narrative that will occupy center stage this coming Sunday. The persecuted and rejected prophetic word, now become flesh, is vindicated and triumphs not through an act of counter-violence, but through God’s patient determination to keep on speaking the gracious invitation to forgiveness, reconciliation and peace in the face of that rejection. God’s power is God’s patience.
This is a psalm of lament, one of the most common types found in the Psalter. As noted in last week’s post, the essential elements of its type are:
- Initial Appeal to Yahweh, vss. 1-2.
- Portrayal of inward distress, vss. 3-4
- Expression of confidence, vss. 5-6
- Witness of praise to the community, vss. 7-8.
See Anderson, Bernard W., Out of the Depths, The Psalms Speak for us Today, (c. 1983 by Bernard W. Anderson, pub. by The Westminster Press) p. 97. If some elements are missing in this week’s reading, it is because the lectionary has truncated the psalm, probably in the interest of fitting the readings onto the commercially prescribed bulletin inserts. Moreover, the psalms are prayers formed in the furnace of human experience. As such, they do not always fit neatly into the scholarly categories of literary forms floating about like Platonic prototypes in the scholastic ether. In any event, it is puzzling to me that the lectionary did not begin the reading early enough at least to incorporate verse 5, “Into thy hand I commit my spirit.” Psalm 31:5. That would have been a good tie in to the passion narrative, albeit John’s rather than Mark’s.
Verses 9-13 are particularly striking. The psalmist complains that he is surrounded by enemies, people who whisper behind his back and seek his destruction. We might wonder about the mental health of someone who makes such complaints. Folks who imagine that the world is conspiring against them generally overrate their importance and exaggerate the hostility of those around them. I was recently asked by a traveling companion who noticed my Ezee Pass, “Doesn’t it bother you that the government knows where you are going and when?” I don’t remember what my precise response was, but the truth is I would be flattered to learn that the government or anyone else deemed my little life important enough to merit observation.
That being said, we all tend to be a little paranoid when we are feeling sick, weak and vulnerable. The aged and infirm naturally fear well-meaning relatives and friends who take it upon themselves to make important decisions for them without their input. When rumors of layoffs begin to make their way through the workplace it is natural to look for indications in the way people talk to you and act around you suggesting that you might be on the “to go” list. When something deeply hurtful, deeply personal and deeply embarrassing occurs in your life, it is not unusual to begin wondering whether the person you are speaking with knows all about it and what he or she might be thinking. Whether real or imagined, human malice is an experienced reality and one that the psalmist rightly lays before the Lord.
In addition to the affronts of his enemies, the psalmist is clearly disappointed in the friends s/he feels have deserted him or her. Vs. 12. Again, this desertion may or may not actually be real or malicious. When we are hurting, human companionship alone seldom fulfills all of our needs. We are all aware that there are some people who feel neglected and slighted no matter how often you visit or call. As important as friendship is and as valuable as it can be in difficult times, it is no substitute for faith in God’s promises. Perhaps it is because we lean too heavily on our human relationships, looking to them for the healing only God can offer, that they fail us. Marriages, friendships and family simply collapse under the weight of our unrealistic expectations. Again, the psalmist quite properly turns his or her hope toward God, the one companion whose promises never fail. When that adjustment is made, a return to healthy human companionship is again possible.
There is near scholarly consensus that Paul is citing in this passage an ancient Christian hymn of Palestinian origins possibly alluding to the “servant” figure form Second Isaiah discussed under the heading of our first lesson. It fits perfectly Paul’s articulation of his theology of the cross in I Corinthians 1:18-4:20 and his discussion of the church as the Body of Christ in I Corinthians 12:1-14:40. As the “Body of Christ,” the church must have the “mind of Christ.” Vs. 5. So far from aspiring to godhood (the sin of Adam and Eve), Jesus willingly took the form of a servant, living joyfully, trustingly and obediently within the limits of his humanity. Vss. 6-9. The Greek word for “servant” (doulos) is literally translated “slave.” It is the word Jesus used when he told his disciples that the greatest among them must be the servant/slave of all. Mark 10:44.
In a sinful world, a life so lived draws hostility and hatred. Jesus’ death on the cross was therefore the expected outcome of his obedient life. It is in precisely this sense that Jesus’ death was necessary. To put it in the most cynical way, “that’s what happens to nice guys.” But such cynicism is silenced by God’s resurrection of Jesus from death. Vs. 9. The upside down kingdom for which Jesus lived and died is real. The powers that put him to death are transitory and doomed to pass away. It is to Jesus, not to Caesar or any other nation or flag that all the universe will one day kneel. Vss 10-11. Disciples are called to live in the certain knowledge of that reality now.
I don’t preach on the Passion. The Passion text preaches itself. Whatever I might add can only detract. Yet, if you are foolhardy enough to try and improve on the gospel narrative, there are several points of interest. First, the story begins with Jesus in the home of Simon the leper. Mark 14:3. This individual was likely well known to Mark’s audience as nothing more is said to identify him. Nineham, D.E., Saint Mark, The Pelican New Testament Commentaries (c. 1963 by D.E. Nineham, pub. by Penguin Books) p. 371. It is worth noting that, up to the very end, Jesus maintains table fellowship with those deemed unclean.
Second, the story of the woman who anoints Jesus with the alabaster flask of ointment is worth telling. Mark 14:3-9. It is ironic that this story has been saved, according to Jesus, to preserve the woman’s memory though we do not even know her name! We might use this opportunity to memorialize all the unknown, nameless persons whose acts of extravagant generosity go unrecognized. It strikes me that this would be a good opportunity for recognizing social workers, school teachers and other members of the helping professions seldom mentioned without a condescending sneer on the lips of politicians from a certain political party of the American two-party system which is not Democratic and will otherwise remain appropriately anonymous. These folks work long hours, are disgracefully underpaid and typically handle oversize classes and/or caseloads with decreased funding. On top of all that, they must endure the constant refrain that their sacrifices are pointless and a waste of taxpayer money.
Third, I have always found interesting that, at the close of chapter 13, Jesus admonishes his disciples three times to “watch.” Mark 13:32-37. In the Garden of Gethsemane they must be jarred out of sleep exactly three times and reminded to watch. Mark 14:32-42. Recall that the disciples are preoccupied with the timing of the temple’s destruction and the signs accompanying the close of the age. Evidently, they do not know what to watch for. The darkening of the sun (Mark 15:33), the acclimation of Jesus as “King” (Mark 15:26) and the confession of Jesus as God’s son by the gentiles (Mark 15:39) all occur within the Passion narrative. Jesus came in his glory, but the disciples missed it because they failed to keep watch! Makes you wonder what signs should we look for? How does Jesus rule? What is glory anyway? Nothing of what we expect.
Then, of course, there is my favorite: the streaker in the garden. Mark 14:51-52. This little aside about the young man wearing a linen cloth has always fascinated me. Where did he come from? Why was he naked except for the linen? Why, out of all the disciples, did the temple authorities grab him? Whatever happened to him? Why does Mark (and only Mark) bother to relate such a seemingly inconsequential detail of such an important story? I can’t answer any of these questions, much less figure out how to get a sermon out of them.
In summary, I recommend not preaching the Passion. But if you must, these are just a few things you might talk about.
FOURTH SUNDAY IN LENT
PRAYER OF THE DAY: O God, rich in mercy, by the humiliation of your Son you lifted up this fallen world and rescued us from the hopelessness of death. Lead us into your light, that all our deeds may reflect your love, through Jesus Christ, our Savior and Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.
“Why have you brought us up out of Egypt to die in the wilderness?” Numbers 21:5.
Lately, Facebook seems to have been inundated with nostalgia posts. These are video feeds that walk you down memory lane into friendly neighborhoods of yore where nobody locked their doors, kids played stick ball, hopscotch, hide and seek all day on the sidewalks, in the streets and in vacant lots without supervision and nothing bad ever happened to them. These were the days when you could get a popsicle for a dime that broke in the center so you could share it with a friend. Teachers exercised discipline without fear of being sued and kids were all better behaved for it. Everyone respected the flag, loved their country and did their jobs without complaining. It was a happier, simpler time. These feeds usually end with an invitation to share if you concur with such sentiments. I never do.
I will admit that there is a part of my psyche that enjoys these posts. I can be as nostalgic as the next person for the things I miss-the hiss and crackle of vacuum tubes you heard when turning on the old radio. The television shows we watched in black and white with the living room curtains drawn because that was the only way we could see even an outline of what was on the screen. I miss the sound of the Puget Sound Naval Shipyard whistle that signaled the end of my Dad’s work shift, letting me know that he would soon be walking up the street from the bus stop. So naturally, I get warm and fuzzy feelings from being reminded of these relics of my past.
But there is a dark side of nostalgia as well. “Why have you brought us up out of Egypt to die in the wilderness?” the people of Israel demand of Moses indignantly. Their frustration is understandable. They have been experiencing the hardships of the wilderness for years. They have seen war, hunger and thirst. So hard is their lot that they yearn for Egypt, the land of bondage from which they had so recently been liberated. In their minds, Egypt was a land of plenty. “We remember the fish we ate in Egypt for nothing, the cucumbers, the melons, the leeks, the onions and the garlic.” Numbers 11:5. They seem to have forgotten, however, the Pharaoh’s cruel edict requiring them to expose their male children and leave them to die. They seem to have forgotten the cruel bondage from which they cried out for four hundred years to be delivered. It is all reminiscent of the song made famous in my youth by Barbara Streisand in the movie, The Way We Were: “Memories, may be beautiful and yet, what’s too painful to remember, we simply choose to forget.” Selective memory is a pernicious mental process that distorts the past, colors our perceptions of the present and darkens our outlook on the future. Nostalgia can tempt us to reject the day which the Lord has made in favor of what we deem to have been better days in the past. It can turn us away from the future into which God is calling us.
The nostalgia I see again and again on Facebook posts seems innocent enough on the surface, but it plays all too easily into the sinister myth of a golden age in America, an age to which we must return if we would prosper. It goes something like this: Once upon a time America was great. Once upon a time a man was the king of his castle, the master of his home. It was a time when doctors, lawyers, senators and state representatives were men-white men to be specific. There was a time when everyone knew what it meant to be a man and women knew-and accepted-what it meant to be a woman. There was a time when people of color knew their place in America-and were happy to stay there. It was a time when businesses closed on Sundays, sports leagues ceased their activities and the only people on the street were those on their way to church. There was a time when the way a man chose to keep his family in line was his own business and he didn’t have to concern himself with visits from the police, nosy social workers or child protective services. There was a time when just wars were the only ones America ever fought and America always won. This was an America where opportunities abounded for anyone willing to work and there was no explanation for failure or poverty except laziness and dishonesty.
You will object that, in fact, no such America ever existed. You are correct. But this is a myth and myths need not be true. They need only be credible and credibility requires a low standard of proof. Older white men like me who see their America slipping away, who see a new diverse generation of young people far more at home in a developing world of computers, cross-cultural relationships, a changing economy and a job market requiring skills we don’t have are particularly vulnerable to seduction by this toxic nostalgia for a country that never was. We feel as though we are losing control, that our knowledge and expertise is not valued, that our beliefs and convictions are being disregarded and our positions of privilege are slipping away. We sense that we are growing old, becoming less relevant and approaching death. All of that is true, by the way. God is doing a new thing-and we don’t like it!
The Trump campaign deftly exploited this white, male rage making the 2016 election into a referendum on the demographic future of America. It tapped into the white man’s visceral fear that his Norman Rockwell America is evolving into an increasingly feminist, multi-racial, multi-lingual, multi-cultural, multi-religious melting pot that he no longer recognizes as home. Trump’s handlers understood the deep-seated panic felt by white men when they hear that the white population will lose its majority status sometime between 2040 and 2050 and witness the increasing strength of women and people of color in business, entertainment and government. It should have come as no surprise that Trump’s berating women as “fat pigs” and “dogs” won him howls of approval from his white male base. Nor is it surprising that few in that base seemed at all concerned about their candidate’s sordid history of discrimination in his real estate developments or his derogatory remarks about Mexicans. To the contrary, they freely admit that his attractiveness stems from his willingness to say out loud what they are thinking.
Seen in this light, it is easy to understand the appeal of Trump’s claim that some “deep state” made up of liberals is really controlling the country. It is easy to see why universities are perceived as centers for “brainwashing” young people and scientists are regularly dismissed as white coated, God denying, America hating agents of the left. As preposterous as these notions might be, they make sense of the white man’s fears and put a face on the menace threatening him. Donald Trump validates the white man’s rage in a way that no other candidate in the field was able to do. He speaks their language and addresses their fears in ways that they can understand. His call for “making America great again,” taking us back to a simpler and happier time is understandably appealing to his base. In reality, however, this toxic nostalgia is the opiate ever threatening to derail the people of God and lure them back into captivity. Whatever direction America may take, disciples of Jesus must resist the temptation to look for salvation in the past.
We worship a forward-looking God. That does not mean that everything new, everything contemporary and everything promising change is necessarily good. It does mean, however, that today is the hand we have been dealt and we are not at liberty to throw it down and walk away from the table. It means that the future, however dark and threatening it can sometimes appear, is God’s future, the trajectory of which is determined by the resurrection of Jesus Christ. The end of all things is the reign of God which, whether we like it or not, takes in peoples of every tribe, tongue and nation. Our movement must ever be forward toward that goal, journeying hopefully, faithfully and confidently-not in our plans, programs, politics or ideology, but in the promise that, as Christ has died and has risen, Christ will come again.
Here is a poem by Miller Williams about history and forward-looking hope eschewing the lure of nostalgia.
Of History and Hope
We have memorized America,
how it was born and who we have been and where.
In ceremonies and silence we say the words,
telling the stories, singing the old songs.
We like the places they take us. Mostly we do.
The great and all the anonymous dead are there.
We know the sound of all the sounds we brought.
The rich taste of it is on our tongues.
But where are we going to be, and why, and who?
The disenfranchised dead want to know.
We mean to be the people we meant to be,
to keep on going where we meant to go.
But how do we fashion the future? Who can say how
except in the minds of those who will call it Now?
The children. The children. And how does our garden grow?
With waving hands—oh, rarely in a row—
and flowering faces. And brambles, that we can no longer allow.
Who were many people coming together
cannot become one people falling apart.
Who dreamed for every child an even chance
cannot let luck alone turn doorknobs or not.
Whose law was never so much of the hand as the head
cannot let chaos make its way to the heart.
Who have seen learning struggle from teacher to child
cannot let ignorance spread itself like rot.
We know what we have done and what we have said,
and how we have grown, degree by slow degree,
believing ourselves toward all we have tried to become—
just and compassionate, equal, able, and free.
All this in the hands of children, eyes already set
on a land we never can visit—it isn’t there yet—
but looking through their eyes, we can see
what our long gift to them may come to be.
If we can truly remember, they will not forget.
Miller Williams (1930-2015) was an American Poet, editor, critic, and translator born in Hoxie, Arkansas to a Methodist pastor. He was honored as the country’s third inaugural poet, reading the above poem at the start of former President Bill Clinton’s second term. Williams earned a Bachelor of Science in biology from Arkansas State University and an Masters in zoology from the University of Arkansas. He taught college science for many years before securing a job in the English department at LSU with the support of his friend, the noted author, Flannery O’Connor. Williams has written, translated, or edited over thirty books, including a dozen poetry collections. You can read more about Miller Williams and sample more of his poetry at the Poetry Foundation website.
Source: Some Jazz A While: Collected Poems, (c. 1999 by Miller Williams; pub. by University of Illinois Press).
Numbers is the fourth book of the “Five Scrolls” or “Pentateuch,” sometimes referred to as the Five Books of Moses. Its title comes from the English translation of the Greek title, “Arithmoi,” given to the book in the Septuagint (the Greek translation of the Hebrew Scriptures). I am guessing the name “Numbers” stems from the first several chapters of the book which narrate a census of each of the twelve Israelite tribes, family by family. The Hebrew Scriptures use the title “Bemidbar” which means “in the wilderness” and aptly describes the content of this book narrating Israel’s forty years of wandering between the Exodus from Egypt and her entry into the land of Canaan. During this period the generation of Israelites that left Egypt with Moses and Aaron died and was succeeded by a new generation. From the old generation, only Moses and Joshua remain alive at the close of Numbers. It is clear that Joshua, not Moses, will lead this new generation into the land of Canaan. Throughout this period, the people are faced with numerous challenges that put their faith in God to the test. Though the faithfulness of Israel is often less than adequate, God remains steadfast from beginning to end.
Our lesson begins with the people of Israel setting out on a new leg of their journey following a victory over the Canaanite king of Arad. Arad was a Canaanite city of the Negeb located in present day Tell Arad, Israel. Its ruins consist of a large mound containing potsherds indicating that Arad was first occupied in the 4th Century B.C.E. The site is about fifty miles north of Kadish where Israel remained encamped for extended periods of time.
After this battle, the people set out from Mt. Hor (precise location of which is unknown) and take the “way of the Red Sea.” The Hebrew actually reads “reed sea,” but it is likely that the Red Sea is intended here. This road, which begins at Ezion-geber at the tip of the Gulf of Aqaba, would have taken Israel to the west of Edom rather than through it, the objective set forth in the text. Vs. 4. It is at this point that the people become discouraged, complain against Moses and even against God. They go so far as to call the manna with which God has been feeding them “this miserable food,” food to which the Psalms refer as “the bread of angels.” Psalm 78:25. Vs. 5. God responds by sending “fiery serpents” among the people, translated by the NRSV as “poisonous serpents.” The assumption seems to be that the serpents are merely a species of snake with a bite that causes a burning sensation. That would comport with our 19th Century penitent for interpreting the scriptures in such a way as not to violate cannons of the Enlightenment. But despite these noble efforts at ridding the Hebrew Scriptures of primitive supernaturalism, the problem remains. Not only are we lacking any known species of near eastern reptile capable of inflicting such a bite, but we are also faced with the biological reality that no snake of any kind travels in large groups. (When was the last time you saw a herd of snakes?) Nor do snakes typically attack without significant provocation.
More likely than not, the serpents were understood by the narrator, not as any known species of snake, but as one of the many mythical creatures thought to inhabit the desert, such as the “flying serpent” referenced in Isaiah 30:6. In any event, the creatures, whatever they are, were sent by God to punish Israel’s faithless complaining. Recognizing their sin, the people repent and turn to Moses for aid. As he has so often done before, Moses intercedes with God for the sake of Israel. Vs. 7.
What follows is truly fascinating and, in some respects, difficult to understand. God instructs Moses to fashion a bronze serpent and elevate it on a pole-seemingly a direct violation of the First Commandment (or the Second, depending on how one numbers them): “You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth…” Exodus 20:4; Deuteronomy 5:8. The serpent, though greatly feared, was nevertheless a common symbol of healing and fertility. One wonders why Moses would be instructed to create such a symbol as an instrument of healing where it could so easily lead to idolatrous worship. Indeed, according to II Kings this very consequence occurred necessitating King Hezekiah’s destruction of the very same bronze serpent centuries later. II Kings 18:4.
Of course, the Abrahamic religions have always had ambivalent feelings about images. Islam forbids absolutely any image of God (Allah) and discourages (in varying degrees) images of any creature. Similarly, Christianity has vacillated between the extremes of icon adoration and iconoclasm. The danger of images is nowhere better illustrated than in our consistent depictions of God as male. Though one would be hard pressed to make from the scriptures the case for a gendered God, Christian art could hardly lead you to any different conclusion. Our images invariably turn out to be limited by our own cultural, sociological and ideological biases and therefore limiting in their portrayal of the God we claim to worship.
That said, it seems we cannot do without images. When we are physically forbidden to make them, our imagination continues to manufacture images. Moreover, the doctrine of the Incarnation affirms that the Word of God became flesh (John 1:14) and even that Jesus Christ is “the image of the invisible God…” Colossians 1:15. Our liturgy urges us to adore the Word made visible in Jesus that we might learn to love the God we cannot see. We are imaginative creatures who comprehend our universe by means of images.
Some years ago, I was very taken with a painting of the presentation of the infant Jesus at the temple in Jerusalem. The painting was by a Mexican artist whose depiction of the temple’s architecture along with the dress of Mary, Joseph, Simeon and Anna was with imagery drawn from his own cultural environment. I clipped a copy of this painting out of the magazine in which I found it. Some weeks later, I found the same biblical scene portrayed in an early Byzantine wall mural in National Geographic. I clipped this one also and put it into the same shoebox with the other print. I now have about half a dozen such portrayals of the Presentation. Singly, they are time bound, parochial and culturally circumscribed. In their plurality, they reflect from multiple dimensions a miracle too beautiful and magnificent for any single imagination to contain. They represent the impact of a marvelous narrative as it rolls through the ages gathering meaning as a snowball gathers mass. The difference between an icon and an idol is simply this: the idol points only to itself limiting the God it would represent to the confines of a single image, whereas the icon points beyond itself to that which is finally beyond imagination.
This is a psalm of praise. Verse 22 suggests that it was sung by the faith community before a sacrifice of thanksgiving. That the worshipers are “gathered from the lands, from the east and from the west, from the north and from the south” (Vs. 3) suggests that this psalm was composed after the Babylonian Exile and the rebuilding of the temple in Jerusalem. Though some of the exiled Jews returned home to Palestine, most of the Jewish population remained scattered throughout the Mediterranean world, making pilgrimages to Jerusalem on high holy days. Such pilgrim journeys were fraught with dangers, escape from which was one of many occasions for thanksgiving.
Our reading jumps from the introductory verses 1-3 to verse 17 stating that some of the worshipers now giving thanks had become “sick” through their sinful ways. The Hebrew is obscure at this point. Some translations of the Hebrew Scriptures favor the alternative reading: “some were fools, they took to rebellious ways.” New English Bible. Given this ambiguity, we are left to ponder whether the persons described here were rescued from sickness brought on by their rebelliousness or from their rebellious ways otherwise destructive to their wellbeing. Verse 18 stating that these individuals were so affected as to become “sickened” at the sight of food is merely figurative. It means little more than that food brought them no pleasure and that they had no appetite. Thus, there is no definitive indication that sickness is the affliction from which these worshipers were delivered. Rogerson, J.W. and McKay, J.W., Psalms 101-150, The Cambridge Bible Commentary (c. 1977 Cambridge University Press) p. 52; but see Weiser, Artur, The Psalms: A Commentary, The Old Testament Library (c. 1962 S.C.M. Press, Ltd.) p. 687 for a contrary view.
In verse 18 we are told that the worshipers “drew near to the gate of death.” The psalmist pictures death as a city drawing the hapless traveler into its fatal orbit. Again, the interpretation depends on our rendering of verse 17. In a world without much in the way of medicine and where illness was poorly understood, many of the sicknesses we view as non-life threatening brought fear and foreboding. Every sickness was a reminder of human mortality as it might well progress to something much worse than first appeared. So, too, bad choices can bring a person to ruin from which there seems no way of return. In either case, we are invited to glorify the God of Israel for turning even these seemingly hopeless circumstances into occasions for the exercise of God’s saving power.
God “sent his word” at verse 20 can be understood at several different levels. At the most superficial level it can be understood as a word of rebuke (assuming that the affliction is foolishness) or of encouragement (assuming the affliction to be illness). The bringer of the word can be linked to the word in such a way as to be an extension of that word. This notion of angelic intervention applies to help in the form of natural elements that serve as God’s “angels” or angelic beings serving at God’s behest. In later Judaism and in the New Testament, the word often became identified with God’s self. See John 1:1.
As always, I encourage you to read Psalm 107 in its entirety. This marvelous hymn recounts God’s faithfulness and salvation through the lenses of many differing human situations of want and need. In every case we are invited to “thank the Lord for his steadfast love, for his wonderful works to the sons of men.” Vs. 21.
“Dead through trespasses and sins” “following the prince of the power of the air” –how are we to make sense of these terms? To understand what Paul and his followers meant by this terminology, it helps to understand the context in which they lived and worked. The Roman Empire was the overriding and dominating presence throughout the Mediterranean world in the 1st Century. Under its reign society was rigidly and hierarchically ordered with the emperor at the apex and slaves making up the base of its pyramid of power. How you regarded and treated others in your life was dictated by your assigned place in this order. Jewett, Robert, Romans-A Commentary, Harmenia-A Critical and Historical Commentary on the Bible (c. 2007 by Fortress Press) p. 49 and the citation to Lendon, J.E., Empire of Honour: The Art of Government in the Roman World (c. 1997 by Oxford: Clarendon) pp. 289-292. For Paul and his associates, this way of “walking” (Vs. 1) is sinful by definition. As a Jew, Paul understood God as the one who liberated Israel from slavery for a life of freedom in covenant with God. As a disciple of Jesus, Paul believed that genuine divine power does not manifest itself top down through the imperial hierarchy, but from bottom up through the faithful life, obedient death and glorious resurrection of the Christ. Jesus topples Rome’s pyramid uniting into a single people persons of all nations, all classes and all races. Of this people, Jesus Christ, not Caesar is Lord. There is no hierarchy in this new people, but only a diversity of gifts exercised for the building up of the Body of Christ. Ephesians 4:11-16. This is the good work in which disciples of Jesus are called to walk. Vs. 10.
I believe Paul would have recognized much that was familiar to him in the United States of America. Though surely saddened, I doubt Paul would be shocked to discover that elections are bought by powerful corporate interests, that wealth is overwhelmingly concentrated in the hands of a very few while a growing sector of the population lacks even the basic necessities of life. I don’t think Paul would be shocked to find African American neighborhoods patrolled by an overwhelmingly white police department that looks far more like an occupation force than a public service. I think that Paul would recognize “the spirit that is now at work in the sons of disobedience” (Vs. 2) every bit as much in our age as in his own.
What I am not sure Paul would recognize is the presence of the church in the midst of such a world as ours. Would Paul recognize a church that is so thoroughly woven into the cultural and economic fabric of our domination society that it blends naturally into the Americana landscape? Would Paul recognize as the meeting place of Christ’s Body a locked building with a “No Trespassing” sign over the door? Would Paul see in our still highly segregated Sunday mornings the descendants of his churches? Would Paul find any disciples of Jesus engaged in the good works in which they are called to “walk.”? Vs. 10.
Our failure to appreciate the extent to which the church’s very existence challenged the legitimacy of Rome’s culture of domination has compromised our preaching of this and other Pauline texts. As a result, our pastors, teachers and bishops remain largely blind to the dangerous, toxic mix of nationalism and deviant Christianity that constitutes so much of what has, ironically I think, been called evangelical Christianity and its insidious infiltration of our churches. See my post of July 26, 2017.
For some background on the larger context of this brief snippet from John’s gospel, my post from Sunday, March 16, 2014. Suffice to say that Jesus is engaged in a conversation with Nicodemus, a leader of the Jews, who has come to him by night. Nicodemus, having been told that no one can enter the Kingdom of God without being “born from above” mistakenly believes that Jesus means he must be born all over again-a seeming impossibility. When Jesus explains that entering the Kingdom is not so much a re-birth as it is a new birthing by God’s adoption of us through the Spirit, Nicodemus is still mystified. Jesus then says to Nicodemus what we have in our lesson for Sunday: “No one has ascended into heaven but he who descended from heaven, the Son of man. And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whoever believes in him may have eternal life.” Vss. 13-15.
As pointed out by one prominent commentator, the words “in him” are associated with eternal life rather than with “believe.” Thus, “whoever believes, in him may have eternal life” is the preferred rendering. Barrett, C.K., The Gospel According to St. John, Second Ed. (c. C.K. Barrett, pub. by Westminster Press) p. 179; accord, Marsh, John Saint John, The Pelican New Testament Commentaries (c. John Marsh, pub. by Penguin Books, Ltd.) p. 187. Belief is not the engine of salvation unto eternal life. As Martin Luther points out, “the trust and faith of the heart alone make both God and an idol.” The Large Catechism of Martin Luther, published in The Book of Concord, edit. Theodore G. Tappert (c. 1959 by Fortress Press) p. 365. Eternal life is given in Jesus, the Word that evokes and directs faith toward himself. To read this verse in any other way suggests that faith is a precondition for God’s mercy rather than the heartfelt response to such mercy.
“Eternal life” is a term frequently used throughout the fourth gospel, though the other gospels use it occasionally as well. While used in Jewish and Christian literature to speak of life in the new age to come, John uses it in a more expansive way. For John, eternal life begins when one believes in Jesus. “And this is eternal life,” says Jesus, “that they know thee the only true God, and Jesus Christ whom thou hast sent.” John 17:3. Through the indwelling of the Holy Spirit, the eternal life Jesus shares with the Father is mediated to the disciples. John 16:13-15. It is critical to emphasize John’s present tense lest eternal life be misunderstood as a distant hope realized only after death.
It is important to remember also that the Greek texts do not contain punctuation. Thus, the decision to end the quote from Jesus at verse 15, as does the RSV, is an editorial decision. The NRSV continues the quotation up to verse 21. Commentators are split on this point. For example, Professor Raymond Brown sides with the NRSV. Brown, Raymond E., The Gospel According to John I-XII, The Anchor Bible Commentary (c. 1966 by Doubleday) p. 149. Professor Lightfoot, however, would end the quote at verse 15. Lightfoot, R.H., St. John’s Gospel (c. 1960 by Oxford University Press) p. 118. I lean toward the NRSV rendering on this point. I see no compelling reason not to extend the quote up to verse 21 and so accept John 3:16 as Jesus’ pronouncement. “All Jesus’ words come to us through the channels of the evangelist’s understanding and rethinking, but the Gospel [of John] presents Jesus as speaking and not the evangelist.” Brown, supra, at 149. With this in mind, it is possible to read John 3:16 not as a doctrinal proposition, but as Jesus’ proclamation of his reconciling mission to us.
“God so love the world” Vs. 16. The word “world” is important. When I was in confirmation, my pastor encouraged us to substitute our own names in place of “world” when reciting this well-known verse. While I appreciate that he was trying to help us personalize Jesus’ ministry, there is a danger in such particularization. For too long the church has held a narrow, individualistic view of salvation. It is as though God were trying to save as many passengers as possible from the deck of a sinking ship. This wicked world is on cruise ship destined for hell. But faith is the lifeboat that can get you safely off the ship before she goes down. God, however, is determined to save the ship. “The earth is the Lord’s” the psalm tells us. Psalm 24:1. God is not conceding one inch of it to the devil. For this reason, our own individual salvation is inextricably bound up with the salvation of the rivers, forests, animals, the hungry, the oppressed and the oppressor.
The “sending” of the Son into the world as an expression of God’s love points in two directions. Vs. 16. First, it points to the miracle of the Incarnation. John treats this in his poetic prologue at John 1:1-18. It is important to understand that incarnation, the dwelling of God with humankind, has been the intent of God from the “beginning,” that is, before creation, the fall into sin and its consequences. The constant refrain throughout the prophets is “I will be their God and they shall be my people.” That refrain is echoed in the Book of Revelation where this divine desire is finally fulfilled. Revelation 21:3-4.
Second, the sending of the Son points forward to the cross-the price God is prepared to pay for dwelling in our midst, for becoming flesh that can be torn, broken and pierced by nails. This desire of God to dwell among us at the cost of God’s only beloved Son is the measure of divine love. Such love takes shape in our lives when we become passionate about God’s reign or, to use John’s language, when we enter into eternal life which we might well render life that is eternally significant. To believe in the resurrection is to believe that the God Jesus lived and died for is real; that the salvation he offers the world is worth living for and even dying for.
Jesus continues by telling us that he has been sent not to condemn the world, but that the world might be saved through him. Vs. 17. Yet condemnation there surely will be. “He who does not believe is condemned already, because he has not believed in the name of the only Son of God.” Vs. 18. Often there is a twofold reaction to Jesus in the gospel of John placing in stark relief the response of faith to that of rejection and unbelief. It is not that Jesus himself judges any person. Rather, “the idea is that Jesus brings out what a man really is and the real nature of his life. Jesus is a penetrating light that provokes judgment by making it apparent what a man is.” Brown, supra, pp. 148-149. For, “this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil.” Vs. 19. This applies to all persons across the board. The question is how one responds to this judgment. Does one say “yes” to the judgment upon his or her life and turn from death to “eternal life” as we have defined it? Or does one shun the light, continue in sin and cause the judgment to become condemnation? In sum, this passage presupposes an encounter with Jesus such as is occurring with Nicodemus in our lesson. It should not be lifted out of this context and employed for speculation about who will or will not finally be saved.
One final observation: for all the dualism in this text-light vs. darkness; belief vs. unbelief; and knowledge vs. ignorance-terms which seem to mandate that one choose one side or the other, Nicodemus remains an ambiguous character throughout John’s gospel. He appears briefly in Chapter 7 when he questions his fellow members of the council about their rush to judgment on Jesus and his ministry. John 7:50-51. We meet him again after Jesus’ crucifixion as he goes with Joseph of Arimathea to give Jesus a proper burial. John 19:38-42. John seems to recognize that there is a twilight zone between darkness and light; belief and unbelief; understanding and ignorance. In this zone faith struggles to be born.
 In November of 2008, for the first time in history, an election was not decided principally by white men. In the first election in which a major party candidate was an African American, the white vote went decisively in favor of John McCain over Barak Obama to the tune of twelve percentage points. But this clear win in America’s still biggest demographic could not offset overwhelming support among Hispanic, African American and Asian voters coupled with a substantial edge among women and the near unanimous support of the LGBTQ communities. The hope of white voters that the Obama victory was an historical fluke that would soon be erased once the panic generated by the recession of that era faded was dashed by Mr. Obama’s substantial electoral and popular victory over Mitt Romney in 2012. Though Mr. Romney won the white vote by ten percentage points, Mr. Obama’s support among minorities and women again carried the day. The electorate twice defied the will of the white man to put an African American in the White House-and white, male America was mad as hell about it. See Roper reports for 2008 and 2012.