In Rags and Wood

Sermon on Isaiah 61:1-4, 8-11

Canticle 15: My soul proclaims the greatness of the Lord, my spirit rejoices in God my Savior; for he has looked with favor on his lowly servant. Amen

Introduction

Sermons on love are often so lofty the subject—God’s love—becomes too other worldly and abstract, beyond human grasp, and of no earthly good. These sermons leave congregants grasping at the actuality of God’s love like grasping at oil; there’s nothing in your hand but the residual of what brushed past it. Preachers get in pulpits on Sunday and proclaim the word of comfort—God loves the beloved and the beloved is us (all of us)—then turn around and make that word so abstract and comfortable the divine love communicated about is not communicated to those who have ears to hear. It’s safer to preach abstract love that doesn’t touch down in the material realm in action and conviction because God forbid those coins cease hitting beloved coffers. We love the idea of divine love for us. If we’re honest, we don’t know what that means apart from some safe ideas we’ve memorized from Sunday school, gathered from the repetition of creeds, and absorbed by the incessant bombardment of dogmas.

Love is a remarkable and profound thing surging through the cosmos since the beginning of time—love neither started with us nor will it end with us. While the neuro response to love—both loving and being loved—is locatable in the brain and we can describe the way it feels, science and her scientists cannot figure out the why or the source or, coupled to attraction, the reason it’s this person and not that person. While society has historically tried to dictate who we can love, love knows not artificial man-made boundaries—love transcends and tears down walls and fences built to keep some in and others out. Love is more than a feeling and full of action in a material world.

Isaiah 61:1-4, 8-11

“The spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners; to proclaim the year of the Lord’s favor, and the day of vengeance of our God…” (Is. 61:1-2b)

Isaiah begins by confessing: the “spirit of the Lord God is upon” me. He speaks of something beyond comfortable feeling; he speaks of ruah. Ruah, a word used to describe the breath of God animating soil in Genesis, is the spirit of God, the pathos, the passion, and the emotion of God. [1] It is this spirit that is upon Isaiah. This spirit anoints Isaiah…to do what? Not to perform sacrifices, not to stand high and mighty, not to be clad in fancy robe behind tables decorated with gold and fine stone, not to swing incense, to be solemn, or to be feared for his authority. [2] Rather, it’s significantly humbler than we could imagine. Isaiah’s anointing by the spirit of God is to herald good tidings to the oppressed, to bind and have mercy on the suffering, and to proclaim liberty to the captives. In other words, it’s to proclaim to God’s people God’s great love for them.

Isaiah speaks of being endowed with the proclamation of God’s dynamic and active love to God’s people (Ruah). He also speaks of a divine day of favor and divine day of vengeance. Isaiah intentionally throws allusion to the year of Jubilee detailed in the book of Leviticus (cf. chapter 25). The liberative activity of God’s love coming in material form to God’s people is physical and not merely psychological—debts forgiven freeing both the debtor and the creditor. [3] Thus, the juxtaposition here of God’s favor and day of vengeance is intriguing. Make no mistake, Isaiah is intentional with his words. And I’m sure, as we like to do, that day of vengeance is sitting a bit heavy. But don’t lose heart just yet, stay with me; this isn’t bad news. The day of favor and the day of vengeance are one and the same day.

The twin divine decree sounding from Isaiah’s mouth is one of comfort and confrontation, and both are oriented toward the divine art of divine love: God loves God’s people. Isaiah is exhorted by the spirit being upon him…

“…to comfort all who mourn; to provide for those who mourn in Zion—to give them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a faint spirit. They will be called oaks of righteousness, the planting of the Lord, to display his glory.” (Is. 61:2c-3).

To comfort those who mourn is to confront those who caused the mourning; to take away ashes and crown with garlands is to raise up those who were made low and to remove the distinction with those who were (already) raised up, thus lowering them; to embolden spirits is to give strength to those who are weak making them as strong as those who were strong. To bring comfort to captives through their liberation is to come into confrontation with captors by liberating them from holding captive.* To bring good news to the oppressed is to confront the oppressor and illuminate the oppressor’s own oppression in the system. God’s love liberates all people from violent and oppressive kingdoms of humanity. [4]

“For I the Lord love justice, I hate robbery and wrongdoing; I will faithfully give them their recompense, and I will make an everlasting covenant with them. Their descendants shall be known among the nations, and their offspring among the peoples; all who see them shall acknowledge that they are a people whom the Lord has blessed” (Is. 61:8-9)

Isaiah proclaims God’s desire: justice. God loves justice and hates robbery and wrongdoing. Echoing other prophets of Israel: God cares about those who are suffering under and because of unjust systems. For Isaiah and the other prophets of Israel, there is a tight link between God’s love of justice and our right worship. There’s no way around it. You can be the most pious person, wear all the right robes, say the words, bow here and kneel there, you can perform the most sacred of ceremonies, but if you are also actively participate and uphold oppressive and violent systems in word and deed, your worship is “detestable” to God. [5] According to Isaiah, there’s one way to serve God: love. Specifically, the love of neighbor in the pursuit of God defined justice and righteousness, mercy and peace.[6]

Let us not forget the way Isaiah opened up this proclamation: ““The spirit of the Lord God is upon me, because the Lord has anointed me..” (Is. 1). It’s come full circle. This spirit which is also God’s desire and pathos has become Isaiah’s. [7] The math here is simple: being indwelled with God’s spirit, Isaiah’s desire is the same as God’s: a love of justice and dislike of robbery and wrongdoing. Thus, it is for us. As those encountered by God in the event of faith, brought out of death into new life, that new life in the world is marked by the pathos of God: active love for justice and righteousness, mercy and peace.[8]

Conclusion

“For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord God will cause righteousness and praise to spring up before all the nations” (Is. 61:11)

God’s will will be done on earth as it is in heaven, Isaiah proclaims. God’s love will triumph. In other words, divine justice and righteousness prevails over injustice and unrighteousness. The day of divine favor for the oppressed will be the day of vengeance for the oppressor and love will win both out of death into life.

But…How? In a dire and precarious way no one expects: a baby born to a young woman. God will descend into the human predicament to suffer the human predicament and will not remain above it. This is divine love: to come low, to descend to the beloved. “The coming of Jesus is the bond, the event of descending love, is the appearing of new life, of life undreamt of, of eternal life in the earthly life.”[9]

Born thy people to deliver,

born a child, and yet a king,

born to reign in us for ever,

now thy gracious kingdom bring.

Love drives us toward and into each other’s burdens, to share the weight, to call things as they are, to provide relief and to comfort. This love knows no bounds, it descends to the depths of human existence, into the muck and mire of suffering and pain and grief; it searches out across vast spaces looking for the beloved who is missing; it surges into the fringes and margins of society to proclaim in word and deed “Beloved” to those who’ve only heard “unlovable”. [10] It’s not found in our personal piety defined by the superiority of our self-righteousness, it’s not found in glory but in humility,[11] not in gold but in wood, not in rich and clean robes in stone buildings but swaddled in rags in a manger.


*The Work of David Justice on Martin Luther King, Jr., and King’s conception of the Beloved Community and Creative Rage does excellently to detail out in more detail how the liberation of the oppressed is good news for the oppressor.

[1] Abraham J. Heschel Prophets NY, NY: JPS, 1962. 315. “The word ruah means, according to standard dictionaries, ‘air in motion, breath, wind, vain things, spirit, mind.’ What was not noticed is that one of the chief uses of the word ruah is to denote pathos, passion or emotion—the state of the soul. When combined with another word, it denotes a particular type of pathos or emotion.”

[2] Heschel Prophets 195 “Sacred fire is burning on the altars in many lands. Animals are being offered to the glory of the gods. Priests burn incense, songs of solemn assemblies fill the air Pilgrims are on the roads, pageantries in the sacred places. The atmosphere is thick with sanctity. In Israel, too, sacrifice is an essential act of worship. It is the experience of giving oneself vicariously to God and of being received by Him. And yet, the pre-exilic prophets uttered violent attacks on sacrifices…”

[3] Brevard Childs Isaiah: A Commentary TOTL. Louisville, KY: WJK 2001. 505. “…the theme of proclaiming liberty in ‘the year of Yahweh’s favor’ (v.2) is formulated in the language of the Jubilee year…and articulates succinctly the great change in Israel’s fortunes initiated through God’s favor. Finally, to ‘bring good tiding’ … is to assume the mantle of the herald…who first sent out the message of God’s return to his people in power.”

[4] Childs Isaiah 506. “It has also been rightly pointed out that the description of Israel’s deliverance has shifted a way from Second Isaiah’s portrayal of captivity and exile to that of release from economic slavery within the land.”

[5] Heschel Prophets 195, “However, while Samuel stressed the primacy of obedience over sacrifice, Amos and the prophets who followed him not only stressed the primacy of morality over sacrifice, but even proclaimed that the worth of worship, far from being absolute, is contingent upon moral living, and that when immorality prevails, worship is detestable.”

[6] Heschel Prophets 195. “Questioning man’s right to worship through offerings and songs, they maintained that the primary way of serving God is through love, Justice, and righteousness.” See also: W. Travis McMaken’s book on Helmut Gollwitzer, Our God Loves Justice: An Introduction to Helmut Gollwitzer (Fortress Press, 2017). “These, then, are the principles—or facets of God’s identity as revealed in Jesus Christ—that guide Christian political responsibility: peace, justice, and mercy,” p. 91.

[7] Childs Isaiah 506. “The speaker in these verses is clearly God, who confirms the word of the servant figure. The grounds for the mission of the one endowed with the spirit in vv. 1-7 rest on God, who loves justice while hating injustice.”

[8] McMaken Our God Loves Justice “These, then, are the principles—or facets of God’s identity as revealed in Jesus Christ—that guide Christian political responsibility: peace, justice, and mercy.” 91 And, Speaking in terms of principle, however, the demand is more exacting…’The conversion to which the Christian community is daily called by God’s Word also includes the renunciation of their integration in the dominant system of privileges and their active exertion for justice, and so for social structures no longer determined by social privileges’…Christians are called to resist the social structures that imbue some with privileges while disadvantaging others.” 113-4 . And, “But if Marx turns theology into politics, Gollwitzer transforms politics into theology. That is, he clarifies for us that there is no such things a theologically neutral political position. Either one advocates and undertakes political steps to combat the socioeconomic privilege that oppresses immense swaths of the world’s population, or one is a heretic—unfaithful to the God encountered in the event of faith. For this ‘wholly other God wants a wholly other society’ in which all forms of privilege are abolished and social structures ever increasingly approximate the true socialism of the kingdom of God. And why does God want this? Because our God loves justice.” 166-7.

[9] Helmut Gollwitzer The Way to Life Edinburgh: T&T Clark 1981. 80.

[10] Gollwitzer 79. “…he did not remain above, did not count his superiority a thing to be grasped at, but came down into human existence, into a slave-existence, to a place where he was spat upon, trodden down, and put to death. Thus anyone who wishes to find the ‘above’ of which the whole Bible speaks, must, w strange though it may seem, go right down below here on earth. The paradox is that what is of the earth, the thought that is of earthly origin, is actually a striving upwards, everyone wants to get on top; while on the contrary what is here called the true divine ‘above’, is a string downwards, and is only to be found at the lowest point of the earth, on the gallows among the most downtrodden and outcast of society, with one who has no longer a place in it, in the grave which is the destiny of us all.”

[11] Gollwitzer 79. “There in the depths the Lord of glory of the religions is not to be found, but the servant God of the Gospel, the ministering, self-sacrificing brother Jesus who ‘and no other one’ is the living Lord of the Gospel.”

Disruptive Comfort

Sermon on Isaiah 40:1-11

Psalm 85:8-9: “I will listen to what the Lord God is saying, for he is speaking peace to his faithful people and to those who turn their hearts to him. Truly, his salvation is very near to those who fear him, that his glory may dwell in our land.” Amen (50)

Introduction

Have you ever thought about the word “comfort”? What is comfort? If you ask me, I may reply with some description of the darker recesses of a library, hidden from sight, nestled among books, coveting the quiet, the alone, and my beloved texts like Gollum and his precious. If you ask one of my children the answer may involve some form of “no school” and “video games” and “friends”.

Comfort is something we describe with adjectives soliciting the tactile senses and align more with “comfortable,” which contends with bodily senses. But are the words “comfortable” and “comfort” synonymous? I’ll argue they’re similar but not interchangeable. When we talk about something being comfortable we imagine some of the images mentioned a moment ago (things that bring us relaxation and pleasure), or a fuzzy robe with corresponding slippers, or a bed, or a couch, or a pair of jeans, or those old sneakers. Comfortable is something that doesn’t disrupt our state of rest; it affirms it. In fact, when presented with too much of what is comfortable, we become complacent with numbness. The old axiom exists for a reason: lethargy breeds lethargy. We can become so comfortable in what is because it is what is, it is familiar and known and doesn’t require that we reach too far out of our own spaces. In fact “comfortable” encourages resistance to anything infringing on that which is comfortable and known and familiar. It’s why change can be so scary.

But comfort is something altogether different because it disrupts us and our rest, our groove or rut, and our familiar and known. To bring comfort to someone is to alter their state in a way so they can catch that breath, breathe a sigh of relief, come down a few notches, and, sometimes, to push us into that scary unknown and unfamiliar.

Comfort comes as a person, a word, a space, an action thus it is disrupting. Something enters our sphere seizes us, speaks to us, creates space for us, and moves us into a different spot.  Comfortable keeps you where you are; comfort moves you. Comfortable is denial; comfort comes with acceptance. Comfortable is the saccharine colloquialism smoothing over tension, sadness, anger, frustration; comfort is the honest, “damn, I’m sorry…” that enters the tension, the sadness, the anger, frustration. Comfortable is pretending you don’t see that dragon; comfort is everyone you know showing up to fight it. When comfort arrives, in whatever form, we are never the same as we were before, and we are altered in some way forever—death into new life.

Isaiah 40:1-11

Through the humble yet bold voice of the prophet Isaiah, God declares, “Comfort, O comfort my people…Speak tenderly to Jerusalem…” (40:1-2a). It is time to move Israel from one state to another,[1] and God declares that God’s ministers are to bring comfort to Israel. According to the text, it is God’s presence with Israel that will bring comfort; it’s God’s voice, God’s word that soothes the troubled soul and the broken hearted. Thus, the ministers of God are to bring this voice and this word to God’s people. They are to elevate the heads of the Israelites, much like a mother gently grabs the chin of her distraught child and with love in her eyes and reassurance in her smile moves the child into comfort. Israel is beckoned by the great prophet, look to the Lord your God and be comforted and have joy, for deliverance and restoration come![2]

Israel plagued by captivity and complicity, tumult and turmoil, despondency and desperation needs the good divine word to instill them with profound divine joy. Israel is not only plagued for her own internal and external issues, but by a mutuality in suffering. Israel suffers as the nations around her suffer, too. As they are held captive, so is Israel; as they are in pain, so, too, is Israel. [3] As God feels the pain of God’s people, so does God’s people feel the pain of those around them.

A voice cries out: ‘In the wilderness prepare the way of the Lord, make straight in the desert a highway for our God. Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain. Then the glory of the Lord shall be revealed, and all people shall see it together, for the mouth of the Lord has spoken.’ (Is 40:3-5)

Isaiah declares God’s forgiveness, peace, and restoration to Israel; the great comforter comes, joy will exceed sorrow, God’s presence will eliminate exile, redemption will overturn condemnation. Here in Isaiah, God reaffirms that God is their God and they are God’s people. [4] And thus, Israel is commissioned[5] to fulfill Israel’s great call: to be the “herald of good tidings” to the nations, [6] to proclaim the word of God, God’s truth and God’s comfort.[7] “…lift up your voice with strength, O Jerusalem, herald of good tidings…say to the cities of Judah, ‘Here is your God!’” (Is 40:9).

The revelation of divine glory will be seen and witnessed and beheld by all. [8] God will gather up God’s flock like a shepherd, God will tend and carry the weak, smoldering wicks God will not snuff out, broken reeds God will not break. God will come for God’s people a group defined no longer by boundary markers, but which will extend beyond Jerusalem to all Judea, into Samaria, and unto the ends of the earth (Acts 1:8).

Conclusion

How lonely sits the city that once was full of people! How like a widow she has become, she that was great among the nations! She that was a princess among the provinces has become a vassal. She weeps bitterly in the night, with tears on her cheeks; among all her lovers she has no one to comfort her…Her foes have become the masters, her enemies prosper… (Lam 1:1-2, 5).

The words of Israel’s lament to God here in these opening verses to the book of Lamentations, echo our current feelings of being abandoned. Lonely, widowed, weeping, held captive by foes, and without comfort. 2020 has thrust us deep into a long season of chaos soliciting our crying out. And while we may be able to find things that are comfortable it’s to numb the discomfort we feel; yet, the more we reach for the comfortable, the further comfort remains. We need not what is comfortable but to be comforted; we need to be disrupted in such a way that we see things as they are for what they are and to feel the umbilical connection to the rest of humanity who is sick, who is in pain, who grieves, and who fights for the right to breathe.

God’s presence has always meant comfort for God’s people manifest in the people’s liberation from captivity by forces internal (Israel’s sin) and external (those who are holding Israel captive)—this is salvation. Thus, the promised divine nativity of the Christ, God born in flesh, will be salvation for all flesh and this salvation is still intrinsically linked with human liberation. And this liberation isn’t solely from mythical forces of evil, threats of hellfire, and the intellectual burden of a burdened conscience. It is bodily liberation from religious tyranny, from marginalization, it is healing from sickness, it is bringing in and bringing together those who have been forced out and into exile by the rulers and authorities, it is dismantling of malignant systems born to create hierarchy between divine image bearers.[9] Jesus is the word of God, the word of comfort, born into the world to save and redeem God’s people…all of God’s people bringing low the high places and raising up the low places. So, we, as those who have been disrupted become disruptive, like Israel declaring the divine word of comfort rousing the comfortable and comforting the afflicted.

Hark, the voice of one that crieth in the desert
far and near, calling us to repentance
since the kingdom now is here.
Oh, that warning cry obey!
Now prepare for God a way;
let the valleys rise to meet him
and the hills bow down to greet him.[10]

Advent is a season designed for disruption. The announcement that the divine nativity draws near and being asked to sit and wait and re-experience Israel’s pain and anguish waiting for God to act is to be disrupted in a marvelous way. God’s promised comfort comes and disrupts our comfortableness. Borrowing from Isaiah, John declared, “prepare ye the way of the Lord, make his paths straight” (Mk 1:3). In the announcement that God comes, we, the comfortable, have been disrupted by the divine word of comfort of the afflicted, Jesus of Nazareth the Christ. The divine word of comfort comes to desperate ears, tired eyes, and exhausted bodies. All is disrupted. Behold, salvation comes to God’s people; the great comforter arrives in flesh to liberate (disrupt the captivity of) the captives.


[1] Isaiah 40:2b-d, “…that she has served her term, that her penalty is paid, that she has received from the Lord’s hand double for all her sins.”

[2] Abraham J. Heschel Prophets Ny NY: JPS 1962. 152, “To extricate the people from despondency, to attach meaning to their past and present misery, was the task that the prophet and God had in common ‘Comfort ye, comfort ye My people, says your God’ (40:1). And also, ‘I, I am He that comforts you’ (51:12). ‘As one whom his mother comforts, so I will comfort you’ (66:13). His comfort comes from compassion (49:13), and will bring about joy (51:3), deliverance from captivity and the restoration of Zion and Jerusalem.”

[3] Heschel 149, 40:2 “As a rule we reflect on the problem of suffering in relation to him who suffers. The prophet’s message insists that suffering is not to be understood exclusively in terms of the sufferer’s own situation. In Israel’s agony, all nations are involved. Israel’s suffering is not a penalty, but a privilege, a sacrifice; its endurance is s ritual its meaning is to be disclosed to all men in the hour of Israel’s redemption.”

[4] Childs 297, “Most important is that God confirms his relation with the people of Israel. He is their God and they are his people, a formula that reverberates as a distant echo from the ancient covenant tradition.”

[5] Childs 296, “Seitz writes: ‘God speaks again from the divine council as he had done formerly in Israel’s day…[T]he word of God goes forth directly, commissioning the heralds of good tidings’ (245).”

[6] Childs 300, “Zion and Jerusalem are now personified as the evangelists of the good tidings. They are appointed to proclaim the news to the cities of Judah.” And 301, “Zion and Jerusalem are not portrayed simply as awaiting the coming of imminent salvation. Indeed the emphasis is not primarily on the return of the exiles, but focuses foremost on the coming of God. Jerusalem and Zion are now described from the perspective having already received redemption. Their task is rather one of the proclamation of the good news to the remaining cities of Judah.”

[7] Brevard Childs Isaiah TOTL Louisville KY: WJK 2001. 294, “in the prologue of chapter 40 God announces his will for a new dispensation toward Israel of forgiveness, peace, and restoration. His redemptive message is then proclaimed from the heavenly council as a confirmation of the truth of his word, and redeemed Jerusalem is called as a herald of the good tidings.”

[8] Childs 298, “A voice from the heavenly council now picks up the divine message of coming redemption with a cry that continues the urgent imperatives to a plural addressee…Then the imagery of the highway is further expanded. Valleys will be raised, mountains levelled, and the rough terrain made flat. This is in preparation for the unveiling of the glory of God that will be revealed to all.” And 299, V.5 tie to chapter 6 “The prophet overhears the liturgy of the seraphim bearing witness to the whole earth’s being filed with God’s glory. However, the point of his experiencing God’s presence in chapter 6 is that only to the prophet was the revelation disclosed. However, in chapter 40 a sign of the inbreaking of a new age of salvation is that the glory of God will now be revealed to all flesh.”

[9] This paragraph influenced by this quote from James H. Cone For my People: Black Theology and the Black Church  Ny, ny: Orbis, 1984. 80, “In the process of rereading the Bible in the light of black history, black clergy radicals concluded that both biblical and black histories revealed God’s unqualified solidarity with the poor in their fight against injustice. This revelation disclosed God’s salvation as being identical with human liberation. In the United States, black theologians were the first to identify liberation with salvation, and thus with the ore of the Christ gospel. It was in this context that they began to refer to God as the liberator of the oppressed Hebrew slaves in Egypt and to Jesus as the liberator whom God has anointed ‘to preach the goodness to the poor, to proclaim release to the captives, an to set a liberty those who are oppressed’ (Luke 4:18, 19, RSV)”

[10] “Comfort, comfort ye my people” hymn 67 v.2

Divine Nativity Draws Nigh

Psalm 80:3, “Restore us, O God of hosts; show the light of your countenance, and we shall be saved.”

Introduction

When we moved to Louisiana, something drove me crazy having nothing to do with the new culture or context but with one simple human verbal behavior: it’s okay. That phrase and its twin, “It’ll be fine,” met me at nearly every turn. At school, at church, among my neighbors, anytime someone asked me how I was doing and settling in, my reply was met with a quick and sweet, “it’s okay,” “it’ll be fine,” or the more sinister “don’t stress…”

But, see, things weren’t okay.

I *was* stressed. I had just asked my family, my partner and three young children, to move to an unknown location for me to take a job I had no idea if I was going to be successful. We left family and friends and home to make new friends and make a new home. Little things like where do the plates go and does it make sense to put the silverware here and can we seat 5 this way in that room caused stressed and anxiety even if small. Resettling and re-establishing…stress was part of that, anxiety was part of that. I was a mix of sadness having left that place and those whom I loved and excited about meeting those I would grow to love. And even if I knew full well that a new normal would present itself, nothing was “okay”.

We dismiss others’ anxiety and stress because it strikes to close to our home. If I can calm you down with a quick “It’s okay” then I can keep my own anxiety and stress under control. Don’t bring your mess here, that phrase says, I’m barely keeping the closet door shut on my own mess. We gaslight ourselves with the “it’s okay” and we drag others into that altered reality to make it true for us. I tell you it’s okay because I need them to be okay because I’m afraid things aren’t okay. And, deep down we know:

Things are not okay.

The grim reaper stands on every corner of every neighborhood looming over hearths and homes, reminding us our fleshy existence is reduceable to dust by a sub microscopic infectious agent. Covid’s count and toll creep closer and closer to unnecessary heights. Things are not okay. Racial tensions surge as white people across this country make the bold statement that white supremacy is just fine. Black bodies are being destroy and most white people will go to brunch bemoaning the anger and the charged political and civic atmosphere. Things are not okay. We are anxious, stressed, isolated and alone, our pillow damp with tears of frustration and sadness, we have no idea what comes tomorrow, and feel that each new day is one more where risk exceeds reward. Why? is fresh on desperate lips and exhausted bodies bear the when?… When will this be over? Why is this happening? When will we have life and liberty for all people? When will it be okay to embrace and touch and sing with my neighbor without fear? Why does this hurt so much?

Isaiah 64:1-9

“O that you would tear open the heavens and come down, so that the mountains would quake at your presence…to make your name known to your adversaries, so that the nations might tremble at your presence!” (Is 64:1-2)

These prescient words preserved in Isaiah 64 address the weight of why and when. Isaiah shares the yoke of suffering and stands in solidarity with oppressed and burdened people. [1] The request is that God makes God’s self known in such a way that the earth quakes and nations tremble.[2] A holy plea for revelation of divine presence setting the world right, establishing justice and peace, and stripping power from corrupt leaders. The book of Isaiah is replete with images of divine glory manifest in ways reorienting human beings to what they are: human. To see God revealed in God’s splendor is to also realize our humble: not God. [3] This is Israel’s call: to direct the eyes and ears of all people of all nations to this God who has done “…awesome deeds that we did not expect, you came down, the mountains quaked at your presence” (Is. 64:3).

The world Isaiah speaks from and to is sick and is in a desperate way. There is, Isaiah sees, a deep and fleshy need for the revelation of divine intervention of divine presence. Isaiah’s voice cries out on behalf of all the people suffering, cries out for those who have lost their voice under the weight of oppressive rule and regulation, and cries out in solidarity with the marginalized. [4] What we have here in this Isaiahic moment is petition, prayer, and plea. In recalling God’s divine engagement and encounter with and for Israel in the past, Isaiah confesses Israel’s need for God to do again what God has done before.[5] “From ages past no one has heard, no ear has perceived, no eye has seen any God besides you, who works for those who wait for him” (Is 64:4). [6]

This confession is twofold: it is both a confession of what is needed and what has been done. Isaiah takes up the priestly mantel of confession on behalf of the people:

“You meet those who gladly do right, those who remember you in your ways. But you were angry, and we sinned; because you hid yourself we transgressed” (Is. 64:5).

When Israel feels abandoned, when help seems distant, they grow weary in keeping the law. It is easier to give over to selfish desire than to fight against it; it is easier to give into greed of power than resist; it is easier to play along with oppressive systems than to stand with the oppressed, calling out the oppression; it is easier to be violent than just; it is easier to confuse evil and good than to call a thing what it is. “We are like a polluted garment, our virtue like filthy rags, and as for God, he has hidden his face from us.”[7]

One scholar renders 64:5 like this,

“You meet him who joyfully works righteousness, they remember you in your ways. Because you were angry, we have sinned. For a long time we have been immersed in them; how then can we be saved?”[8]

The feeling of hopelessness is visceral. It’s been so long and you’ve been so absent, how then can we be saved? There has been so much violence and so much oppression and so much death, how can we be saved? Isaiah puts words to Israel’s lament, her frustration, her confession, and her fear. Isaiah knows that things are not okay; and as far as Isaiah can see, it won’t end well if God remains silent and seemingly absent (64:12). [9] Israel cries out: Do you hear our cry, O Lord? How Long?!

O come, O come, Emmanuel

And ransom captive Israel

That mourns in lonely exile here

Until the Son of God appear

Conclusion

Things are not okay. But hope is not tethered to facts and is the flip side of divine love. That we love, there is God; that we hope, there is God. Israel’s feeling of being abandoned and her cries to God are seen, heard, and known by God. Isaiah’s recounting of God’s activity with Israel is to draw his audience into the story line of Israel and her encounters with a God who hears and acts. It is God who made the covenant with Abraham and kept it through threat and famine. It is God who heard the cries of Israel so intimately and intensely that God knew in God’s being the pain of his people and acted by calling Moses to liberate the captives. It is God who comes to dwell with Israel, to see her forward in to fertile and fruitful existence, out of death and into life.

Today we enter Advent as those who are grafted into Israel’s story through encounter with God in the event of faith. It is part of our tradition to slow down here, to pause and reflect, to resist the urge to run to the liturgical “it’s okay” of Easter’s promise of future resurrected life, to viscerally feel the deep pining pleas of Israel for God to hear and to act, and to ask the desperate question: how can we be saved?! 2020 has made this penitential feeling and corresponding question easy. While I cannot tell you when the travail of souls and burdened bodies will end, I can point you to a distant light illuminating this midnight sky over our heads, warming the fringes of this long chill, drawing our eyes from death and destruction around us up toward life and hope. It is this light that will invigorate us to stand where we are and be present; to get up once again and take our places in this world knowing that what is isn’t all there is, that possibility has priority over actuality. It is not the dawn of the sun, but the bright star of the Son of God, the Christ.

Advent begins the ascent of this bright star high into the midnight sky, signaling the depths of divine hearing and knowing. Hold tight and stand firm, Beloved, do not lose heart, the great encounter with God in the divine nativity draws nigh.

Rejoice, rejoice, Emmanuel

Shall come to thee, O Israel


[1] Abraham J. Heschel The Prophets New York, Ny: JPS 1962. In re: second Isaiah “The message of Second Isaiah as he is conventionally called, is of no age. It is prophecy tempered with human tears, mixed with a joy that heals all scars, clearing a way for understanding the future in spite of the present. No words have ever gone further in offering comfort when the sick world cries.” 145

[2] Brevard Childs Isaiah: A Commentary The Old Testament Library Louisville KY: WJK 2001. “The prayer returns to the urgent plea for God’s direction intervention from above: ‘O that you would rend the heavens and come down.’ That the plea is for a theophany is clear from the imagery of quaking mountains, flaming fire, and streaming liquid.” 525

[3] Heschel “The grandeur and presence of God are strikingly apparent, heaven and earth are radiant with His glory it is enough to lift up the eyes on high and see Who created these (40:26). Yet men are blind; spiritually, they live in a dungeon. Israel’s destiny is, as we have seen ‘to open the eyes that are blind.’ Yet the tragedy is that the servant himself fails to understand the meaning of his mission.” 156

[4]  Childs “The form is that of a communal complaint that shares much with the common oral pattern of the Psalter, but especially with other late psalms such as Psalms 76, 106, Nehemiah 9.” 522

[5] Childs “The wording evokes again reference to God’s past intervention with the awesome signs of power displayed when he descended at Sinai and the mountains quaked. The confession of God’s sole rule as sovereign also reverberates from the Sinai tradition: ‘You shall have no other gods before me’ (ex. 20:3), but now understood as an affirmation of God’s uniqueness (‘no eye has seen any God besides you’).” 525

[6] Childs “The voice of faithful Israel had confessed its own unrighteousness in the light of the appalling conditions of national wickedness (59:1ff.). Then in 59:15ff. and 63:1-6 the promise of salvation is repeated with the coming of God as redeemer, but must first be preceded by God’s terrifying judgment on his people…In 63:7ff. the voice of faithful Israel is heard in a prayer that contains all the stereotyped features of the complaint: recital of God’s past mercies, confession of sin, call for divine intervention, and plea for aid in need.” 522

[7] Childs 526

[8] Childs 521

[9] Childs “this proposed reading seems radically to reverse the traditional theological sequence of first the sin, then the divine judgment….In my opinion, the power of the verse lies in the unexpected sequence, which is an ad hoc formulation, and its literary function lies exactly in its outrageous formulation. The sentiment is not to be abstracted into a theological principle, but serves only to identity the frustration of the confession community. The statement is congruent with the intensity of the rest of the lament that follows…” 525

Creative Rage and the “Beloved Community”

Sancta Colloquia episode 305 ft. David Justice

In this episode I had the privilege of sitting with my friend from my dissertation writing group: David Justice (@DavidtheJust). David explained to me the thrust of his research: MLK Jr, the concept of “Beloved Community” and the constructive and creative power of rage. While we in the west tend to downplay and even vilify emotions, David demonstrates that King allows room for emotions, even the ones we’re terrified of…specifically rage. Yet King, speaking of “Ghetto Rage” argues that this rage is the rage of being beyond sick and tired of your dignity being tossed out and your humanity dragged through mud and denied.  It’s here at this intersection of vibrant personhood where rage burgeons and forces the body into action—creative action. It’s not the rage of which keeps nothingness at bay, rather it’s the rage that penetrates and pierces nothingness with somethingness, or, referring to what David explains leaning on King, “sombodiedness”. David explains that this creative rage—which works in tandem with love and never devoid of it for King—seeks to establish the beloved community as it establishes everyone’s dignity and where individualism lending to autonomy is rid. This rage pushes back against the status quo and those who willingly (complicitly and captively) accept, uphold, and defend the status quo. In this “pushing back” the oppressor suffers; King is just fine with that. This suffering of the oppressor is the manifestation and identity with those who suffer. Truth be told, though, and David explains that King is aware of this aspect: those who oppress are already suffering in the system of oppression. Thus, this felt suffering isn’t new, it’s just bubbled up to the surface where the oppressor can acknowledge it. The conversation with David is timely as we sit in the aftermath of an election that exposed white America’s true colors: anti-black.

Intrigued? You should be. Listen here:

David Justice’s research focus is the theology and philosophy of Martin Luther King Jr. He primarily explores the fundamental transformation and, at times, destruction necessary to make the Beloved Community a reality. In making this argument, he draws on his rootedness in the Black church and puts King into conversation with feminist, Womanist, and decolonial thought. He is currently pursuing a PhD at Saint Louis University in Theological Studies and an MA in Religion from the University of Illinois at Urbana-Champaign.

Here is the article referenced in the episode:

https://conciliarpost.com/theology-spirituality/divine-dissatisfaction-loving-rage-and-the-imagination-of-a-better-world/

The quote I reference from an episode of the Magnificast was by one of their guests: Amaryah Shaye. The quote is actually used in their show intro and I can’t quite remember exactly which episode with Shaye it’s from but this episode is a good one to listen to and start with:

https://podcasts.apple.com/us/podcast/ep-19-universally-bad-with-amaryah-shaye-armstrong/id1214644619?i=1000390664041

Further/Recommended Reading:

Books

  1. Where Do We Go From Here: Chaos or Community? by Martin Luther King Jr.
  2. Breaking White Supremacy: Martin Luther King Jr. and the Black Social Gospel by Gary Dorrien
  3. King and the Other America: The Poor People’s Campaign and the Quest for Economic Equality by Sylvie Laurent
  4. Toward a Womanist Ethic of Incarnation: Black Bodies, the Black Church, and the Council of Chalcedon by Eboni Marshall Turman
  5. The Cross and the Lynching Tree by James Cone
  6. Stamped from the Beginning: The Definitive History of Racist Ideas in America by Ibram X. Kendi
  7. Eloquent Rage: A Black Feminist Discovers Her Superpower by Brittney Cooper
  8. Rage Becomes Her: The Power of Women’s Anger by Soraya Chemaly
  9. Pilgrimages/Peregrinajes: Theorizing Coalition Against Multiple Oppressions by María Lugones
  10. The Radical King edited by Cornel West

King Sermons/Speeches

  1. “Beyond Vietnam” https://kinginstitute.stanford.edu/king-papers/documents/beyond-vietnam
  2. “‘Where Do We Go From Here?,’ Address Delivered at the Eleventh Annual SCLC Convention” https://kinginstitute.stanford.edu/king-papers/documents/where-do-we-go-here-address-delivered-eleventh-annual-sclc-convention
  3. “Address at the Conclusion of the Selma to Montgomery March” https://kinginstitute.stanford.edu/king-papers/documents/address-conclusion-selma-montgomery-march
  4. “The Role of the Behavioral Scientist in the Civil Rights Movement” https://www.apa.org/monitor/features/king-challenge
  5. “The Other America” https://www.crmvet.org/docs/otheram.htm
  6. “Our God is Able” https://kinginstitute.stanford.edu/king-papers/documents/draft-chapter-xiii-our-god-able
  7. “MIA Mass Meeting at Holt Street Baptist Church” https://kinginstitute.stanford.edu/king-papers/documents/mia-mass-meeting-holt-street-baptist-church
  8. “Why Jesus Called a Man a Fool” https://kinginstitute.stanford.edu/king-papers/documents/why-jesus-called-man-fool-sermon-delivered-mount-pisgah-missionary-baptist
  9. “The Drum Major Instinct” https://kinginstitute.stanford.edu/king-papers/documents/drum-major-instinct-sermon-delivered-ebenezer-baptist-church
  10. “The Birth of a New Age” https://kinginstitute.stanford.edu/king-papers/documents/birth-new-age-address-delivered-11-august-1956-fiftieth-anniversary-alpha-phi

State Violence, Judith Shklar, and Dietrich Bonhoeffer

Sancta Colloquia episode 304 ft. Kyle Trowbridge

In this episode Kyle Trowbridge (@kyletrow) joined me to talk about state violence, Judith Shklar, and Bonhoeffer. The question on Kyle’s mind, which is the background to our conversation, is: “How do we think about political and state violence today?” There is a need for a Church response to the state. Referring to Shklar’s work, Kyle highlights that in regard to current state violence and political violence, the liberal political orders should focus on state encroachment and the psychological and physical impact on groups that are being encroached upon (also the different spheres of encroachment: domestic and economic to name a few). If or when the Church opts out of a response to state and political violence in the name of the gospel, it forfeits its realm as the Church, because the Church should hold its ground and confront the problems being created by the state for the people—because it is the Church that is oriented toward the people and oriented toward God, both being the fullness of the commandment of God. We can see this as the ability of the Church and her members to see through the normalization of violence and oppression present in our politics, economics, and our social posture. Also, to refer to Bonhoeffer’s Ethics, there is a need to address the penultimate needs of the people of society before and in order to address the ultimate need: the need of the gospel. Thus, the church can’t opt out of activity on behalf of the oppressed and marginalized in the name of the gospel, because if someone is barely surviving under the oppression of local oppressive rule and authority, then giving them the gospel at the expense of a means to survive is rubbing salt in wounds and essentially telling them their bodies don’t matter. (Sadly, the church is all too familiar with this type of abuse.) The burden is not merely just on the Church as an abstract entity that we can blame when all things go wrong, but also on those who sit in her pews. We as individuals, as Christians, as those who have heard the good word of Christ Crucified also bear the burden to address penultimate needs. Kyle highlights a few tangible ways for our activity in the world: we can organize, we can works for social and common good, we can vote, we can have an eye and a desire to engage with the process of correcting problems (and this means going beyond merely pointing out problems and engaging with solving the problems). Kyle points out the need for this work even if we don’t see the outcome of our labors…calling into light: if we only work for reward, are we are truly human society? I think that’s something to think about. Come listen to Kyle and join not only the conversation, but also the fight for our humanity. 

Intrigued? You should be. Listen here:

Kyle Trowbridge is a master’s student in theology at Christian Theological Seminary in Indianapolis, Indiana. He has as bachelor’s degree in political science from Indiana University, and is an irrational Indiana basketball fan. His thesis is titled ‘Protestant Theology, Sin, and the Faces of Injustice.’ Kyle’s thesis explores interconnections of democratic and liberal political theory and modern and contemporary Protestant theology around the questions of sin, Christology, and political injustice. His other interests include modern Protestant theology, political theology, ethics, and potential interconnections between liberal theology and apocalyptic theology. Kyle lives in Indianapolis with his wife, Trena, their cat Sameya, and two dogs, Paxton and Leland.

Further/Recommended Reading:

Bonhoeffer: 


Creation and Fall:

 https://www.fortresspress.com/store/product/9780800683238/Creation-and-Fall


Ethics: https://www.fortresspress.com/store/productgroup/521/Ethics

“Thy Kingdom Come” 

“Theological Position Paper on Church and State” 

 “The Church and the Jewish Question”


All three of the above can be found here: https://www.fortresspress.com/store/productgroup/681/The-Bonhoeffer-Reader


Micheal DeJonge: 

Bonhoeffer on Resistance: The Word Against the Wheel: https://global.oup.com/academic/product/bonhoeffer-on-resistance-9780198824176?cc=us&lang=en&

Wolf Krotke:

“Dietrich Bonhoeffer’s Understanding of the State” found here: http://bakerpublishinggroup.com/books/karl-barth-and-dietrich-bonhoeffer/376180


Shklar: 

The Faces of Injustice: https://www.amazon.com/Faces-Injustice-Storrs-Lectures/dp/0300056702

Ordinary Vices: https://www.hup.harvard.edu/catalog.php?isbn=9780674641761

“The Liberalism of Fear” found here: https://press.uchicago.edu/ucp/books/book/chicago/P/bo3683384.html

“Political Thought and Political Thinkers” ed. Hoffman found here: https://press.uchicago.edu/ucp/books/book/chicago/P/bo3683384.html

This new collection of essays on Shklar’s work is excellent: Between Utopia and Realism: The Political Thought of Judith N. Shklar https://www.upenn.edu/pennpress/book/16034.html


…as is this older one: Liberalism Without Illusions: Essays on Liberal Theory and the Political Vision of Judith N. Shklar https://press.uchicago.edu/ucp/books/book/chicago/L/bo3614599.html

Jacob Levy: 

“Who is Afraid of Judith Shklar” https://foreignpolicy.com/2018/07/16/whos-afraid-of-judith-shklar-liberalism/


Adam Sewer: 

“The Cruelty is the Point” https://www.theatlantic.com/ideas/archive/2018/10/the-cruelty-is-the-point/572104/

Sacred Seminary Symposium

Introduction to a new joint project between Sabrina Reyes-Peters of “Seminary” for the Rest of Us and Lauren Larkin of “Sancta Colloquia”

What do you do when you realize that your theology is malnourished because you tend to only read theology written from a singular perspective? Well, you get off your ass and fix it. I (Lauren) have grown frustrated with the limited exposure my theological and ecclesiastical education has given me. Turns out, I’m not alone, and that’s good news. Friend and theological and podcasting colleague, Sabrina Reyes-Peters, confessed a similar frustration with her own theological experience. Our theological exposure and education was biased, oriented toward one voice. So, as we kept sharing our frustration with our education the idea was born: we should be reading and expanding our theology to include the broad range of women doing theology.  We thought it would be interesting to invite our podcast audiences in to watch and listen along with our re-education. And with that, we decided we would read (together and publicly) and discuss (not evaluate or critique) the text, Mujerista Theology:A Theology for the Twenty First Century, by Ada Maria Isasi-Diaz.

The opportunity to study and discuss Mujerista Theology on an intellectual level is exciting for me (Sabrina), because, as Lauren alludes, my formal education was largely based on one particular voice. The opportunity to study and discuss this book is also very personal for me. As a toddler, my first language was Spanish; in the house, we spoke Spanish. But besides gathering with Puerto Rican family and good friends, all my other contexts were English-language dominant white spaces, and I “lost” my Spanish. That continued throughout the rest of my life, and I became more intimate, partially because of having white privilege, with white culture and white theology, even while picking up some Spanish again (that I’ve since lost, again!). The subliminal message therein was that white, Western men and women have it “right” and others, well, they need help. “Orthodox” became synonymous with ideas that were produced by theological giants of old, and they were usually men, and usually European. That was the dominant perspective.

In the “Preface” of Isasi-Diaz’s text, she writes, 

“This book, Mujerista Theology–A Theology for the Twenty-First Century, is an attempt to take seriously comments made to me regarding the need for more complete elaborations of mujerista theology…My goal has always been and still is to make the churches, womanists, Asian American, Native American, and Euro-American feminists, the theological academy at large, and all those committed to struggles for liberation to take note of the religious understandings and practices that play such an important role in the Latina struggle for survival and liberation in the united states.” 

Isasi-Diaz eloquently describes why it is important for us to engage in this way. Sabrina and I are both very committed (via our personal, profession, and podcasting lives) to the various human struggles for liberation. As feminists we are committed to the liberation of *all* peoples and this commitment must include listening and learning and supporting the voices of all people. If we keep our eye only to that which we have been taught through the authority of white supremacy and patriarchy, our ability to stand with and be a good ally of oppressed groups will be septic and perpetuate oppression. Committed as we are necessitates reading and studying and being taught by women who have experiences that are not similar to ours. And not as a singular experience, but a continual and perpetual dialogue that changes and alters our hearing, our language, our vision, and (importantly) the activity of our bodies in the world. 

It wasn’t until a few years ago, when I (Sabrina) picked up a little theology book written by Justo González, Mañana, that I realized there was so much more to learn outside of the box that I had created for myself. It’s been slow going since then, but upon the continued learning of just how many (practically all of them!) theological frameworks are saturated with the dominant culture thought, I wanted to get serious about decolonizing my theology. Similar to learning to speak a new language, or relearning a lost language, it takes a new way of thinking, doing, and being, but it is necessary work, work that affects the way we move in the world. As we move in the world, are we perpetuating harm by ignoring and silencing the voices of the marginalized? Or are we elevating, listening to, and learning from them?

So, starting in September, we invite you to join us to listen along, read along, watch along, and dialog alongside us. While we will be sharing short quotes from the chapters (1 or 2 per person per chapter), we exhort you to purchase the text to read on your own. We do hope to have guests visit us for some episodes, specifically ones connected to the author since, in this particular case, Isasi-Diaz transitioned on in 2012. The episodes will air monthly, and we will be splitting who publishes the episodes, alternating month to month (so, I, Lauren, will publish an episode through Sancta Colloquia one month and then Sabrina will publish an episode through Seminary for the Rest of Us the next and on it goes). We’d love to hear from you and will receive listener engagement via direct message of our Twitter or Instagram podcast accounts.  

We are excited about this project and are eager “to engage in the struggle for justice.” To further quote from the dedication of the book, 

LA VIDA ES LA LUCHA!

Parasitic Parasites

Sancta Colloquia Episode 302 ft. Blake Collier

In this episode of Sancta Colloquia, I sat down with horror movie guru, Blake Collier (@LostinOsmosis). And our focus was: Parasite. In a world of eat or be eaten, are humans autonomous like we, Westerners, like to think humans are? The movie Parasite seems to suggest that it’s symbiotic systems of feeding upon one another: the rich off of the poor, the poor off of the rich. Blake makes the point that the main point of the movie seems to be that in this world we are all parasitic in some way–relationally, economically, politically. It seems there’s an element of human nature that demands parasitic behavior. Blake and I spent a lot of time weaving and wending through the movie, but we were really talking about socio-economic class and the failure of the American Dream and the notion of Capitalism as a system that works. It doesn’t work; it isn’t working; it won’t work. One of the interesting things about modern American objectivist infused capitalism is this notion that it’s great to be on-top, to be the lead dog. But is it? (What is the top? And, can anyone make it to the top? Will Dahye fulfill his dream to parasite his way into the realm of the elite to free his father?) It seems this movie has another thing to say to such a notion: think again. In a system that is built on competition and productivity with emphasis on capital, you get a system where no one is free, no one is living, we are all surviving. Well, as Blake explains, the rich are building legacy to keep wealth captured, the middle class is saving, and the poor are sharing. While the rich have it easier than the poor in some ways (it’s nice to be able to pay bills), neither has that “life” and “freedom” because both are illusions because all people are consumed into the system. And humanity descends into the depths of the flood of demand and greed and suffering where everyone loses their livelihood—because, as Blake explains, success is about moving up in socio-economic brackets (the definition of “rat race.”) While it seems our conversation may have been on the “downer” side of things, there’s hope. Hope lies in being more human and less parasite. According to Blake, “Parasitism ends when we become more human, when we share what we have with one another.”

Intrigued? You should be. Listen here:

http://s3-us-west-1.amazonaws.com/screamingpods/SanctaColloquia/sanctacolloquia-11.mp3

Blake Collier is a film critic and associate editor for Reel World Theology. His speciality is studying and writing about horror culture and theology. He contributes to Mockingbird, The Curator, Rise Up Daily & Grindhouse Theology. You can find all of his articles and publications at his website, www.blakeicollier.com. You can also interact with him on Twitter, @LostinOsmosis.

 

Further reading/viewing/listening:

Films:

Parasite (of course!)
The Wailing
The Platform (Netflix)
Gretel & Hansel (2020)
Us
Snowpiercer
Ready or Not (2019)
Knives Out (2019)
Reads:
My work – 
Others:
Men, Women, and Chain Saws by Carol Clover
Horror Noire by Robin Means Coleman
Podcasts:
Horror Vanguard

“The Lover”

Engaging Laury Silvers’s The Lover: A Sufi Mystery

Laury Silvers brings her reader through a four day journey to solve the mystery about the death of a young servant boy, Zayd. Historical fiction wedded with social justice concerns confront the reader and bring her to ask questions about love and Love.

Like Midwives

Luke 2:22-40 (Sermon)

To listen:

Introduction

There are longings in the heart we cannot define with words. We yearn for something or someone so much that our hands shake and our fingers ache to touch, feel, grasp and embrace, tightly. We cannot speak; caught in moments of deep longing, words do more violence than good we merely groan. We groan in the presence of love and desire, we groan under the weight of expectation and waiting, we groan under the pressure of demand and captivity.

When we feel we are stuck, we groan: another bill, *groan*, the car needs more repairs, *groan*, the house remains in disarray, *groan*, the fight happens…again, *groan*, the job steals more of your life, *groan*.  Shame and regret, grief and sorrow, your nightly bedfellows…*groan*

Nationally and globally, more groaning: another bomb, another shooting, another threat, another fear, another contentious election just in time to divide families for the holidays. Many people in the world and in our country groan from hunger, cold, isolation, sickness, poorness, from racism, sexism, classism (etc.), from real captivity and physical oppression. *Groan*

Human existence is hard. So, we groan. When will this end? Some of us try to fight the feeling of doom through a positive attitude–faking it until we are making it. Some of us stick our fingers in our ears and refuse to hear the cries and groans of others (surely ours are loud enough). And some of us slip off into entertainment and extreme forms of destructive self-soothing (drugs, alcohol, food, money, sex, etc.). “The less I can see and hear, the less real the fear is,” goes the lie. “Ignorance is bliss!” proclaims desperation. Everything around us is burning down and we’re all, “To blessed to be stressed!” Human beings are remarkable creatures especially when we do not want to face the truth.

So, we numb. Check out. Look the other way. Stop caring. But numbing only works for a moment and isn’t a long-term solution. Before too long we need more and more and more….and in this numbing we deny our humanity because part of being human is suffering in the realm of compassion and empathy: to hear the cries of others, to acknowledge our own.

Something kinda sad about/The way that things have come to be
Desensitized to everything/What became of subtlety?
How can this mean anything to me/If I really don’t feel anything at all?
I’ll keep digging/Til I feel something
It’s not enough/I need more
Nothing seems to satisfy
I said I don’t want it/I just need it
To breathe, to feel, to know I’m alive[1]

Jesus Presented at the Temple

Luke tells us that Jesus’s parents, in obedience with the Law,[2] bring him to Jerusalem to present him to the Lord–it was custom for parents to bring their first-born sons. In the Passover event, God claimed all the first-born sons of Israel—from then onward—as his own.[3]  The redeemer has to be redeemed not because he is sinful; he’s not. He has to be redeemed because he is a first-born son of Israel.[4] For the meager price of the lives of two turtle doves,[5] Jesus’s poor parents[6] and the young Jesus participate in the divine rescue plan for the cosmos.[7] Luke is clear to portray this small family has followed the law: Jesus is the son of God and the son of Humanity.

Enter Simeon.

And there was in Jerusalem a man whose name (was Simeon) and he was a righteous and God-fearing man who was awaiting/expecting the consolation/comfort of Israel and the Holy Spirit was upon him. (Lk 2:25)

Luke tells us Simeon is righteous and God-fearing; and, he was awaiting and expecting the comfort[8] of Israel. One could say that Simeon wasn’t merely hoping for or occasionally thinking about this one to come, but was actively looking, eagerly waiting, anxiously awaiting the fulfillment of the warning from God made to him in v.26.[9] (Simeon was warned to keep an eager eye out for the one to come who is the Christ, and this anxious awaiting would be his duty until that day came.) That day has come. A humble couple shows up at the temple with their son; Simeon lays eyes and hands on the long yearned for Messiah. Luke establishes Simeon as the reliable witness[10] to this first-born son of Mary and Joseph of Nazareth: this one is the consolation of Israel, the light unto the nations, the salvation of the world.

In fulfillment of all the law and the prophets, Jesus will not be a comfort to all; there will be those who come into conflict with the Christ, the savior of the Lord.[11] Just like the prophets of old who stood in the midst of Israel calling out the rampant injustices and oppression caused by the leaders and rulers of Israel, so will Jesus. There are those in Israel who will trip over his teaching and his actions like a stumbling block;[12] there are those in the nations who will consider his words and life foolishness. In ushering in the consummation of God’s divine dominion of peace and justice,[13] mercy and humility through waging a cosmic battle against the powers of sin and death, Jesus, the Lord’s Messiah[14]—God of very God—will come face to face with those who oppose the will of God. Thoughts will be exposed, deeds and intentions revealed,[15] no one will be spared. Not even Mary herself can step in between her baby boy[16] and the fate of some yet unknown sapling.

Thus says the Lord, See, I am sending my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple. The messenger of the covenant in whom you delight– indeed, he is coming, says the Lord of hosts. But who can endure the day of his coming, and who can stand when he appears? (Malachi 3:1-2)

The sword of God goes forth, brandishing its strength and power in steel and edge, dividing the people of Israel and the Nations, some on the left and others on the right. And the dividing line drawn will be between those who cause the will of God to go forward and those who stand in opposition. In Luke’s narrative account of the good news of Jesus Christ crucified and raised, it’s best to side with God’s will and never against it, for the oppressed and marginalized and not against them. “The way of the love with which God has laid hold of our hearts, and led us into tribulation, is the way of a hope that cannot be disappointed and will not be disappointed.”[17] God deals justly with those who oppose him and oppress his people.

For he is like a refiner’s fire and like fullers’ soap; he will sit as a refiner and purifier of silver, and he will purify the descendants of Levi and refine them like gold and silver, until they present offerings to the Lord in righteousness. Then the offering of Judah and Jerusalem will be pleasing to the Lord as in the days of old and as in former years. (Malachi 3:3-4)

The light of God shines brightly, illuminating with penetrating rays the just and unjust alike, revealing who is who. This light Immerses the world in the brightness of the reign of God, exposing our sickness and desperate situations, moving the world into light out of darkness.[18] While in the dark we cannot tell who is who, in the light our deeds are exposed. We see the ground under our feet revealed for what it is: a mire from which we cannot become unstuck by our own power.

Conclusion

Human existence is hard. So, we groan. But rather than numb that groan, let us be lifted by the vocal vibrations, and, like a woman in the throes of labor, let us groan and push new life into a world being overrun by hopelessness, canceling, and just plain quitting. Let us be the midwives of God, participating in the divine glory[19] established on earth by the first born of God, Jesus Christ through his life, death, resurrection and ascension, and coaxing and urging new life into the world like the Hebrew midwives did so many 1000s of years ago as they stood in defiance of the oppression and tyranny and genocide of Pharaoh.[20]

We who are encountered by God in the event of faith have active and abundant hope. As Rev Kennedy preached a few weeks we are defiant lights in the darkness bringing hope into the world. To build on the image, we are also verbal and active swords soberly battling against the powers of sin and death with and in God by the power of the Holy Spirit. Because, everything here and in the cosmos belongs to God[21] due to the totality of what Christ did…for the entire world.

For the creation waits with eager longing for the revealing of the children of God;  for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope  that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God. (Rom 8:19-21)

“For now already God’s Spirit is at work in us,” writes Helmut Gollwitzer, “…and through him the love of God which fills our hearts, our wills, and our thoughts, and sets them in motion.”[22] We are bound and united together with Christ through the proclamation of the gospel, and it is this word that renders us to dust and recreates us into newness and fullness of life,[23] into the absurd messengers of hope–the name of Jesus Christ[24]–and thrusts us into the world to follow the footsteps of our Lord as the children of God. To quote EbonyJanice Moore, “[The] Earth is in literal pain waiting for me to show up.”[25]

Beloved, the earth is pain waiting for you to wake up and show up. So, Let us love as we have been radically loved.

 

 

 

 

[1] Tool “Stinkfist” Aenima 1997; I took the liberty to reorder the chorus after the 2nd verse.

[2] Justo L. Gonzalez Luke Belief: A Theological Commentary on the Bible. Eds. Amy Plantinga Pauw and William C. Placher. Louisville, KY: WJK 2010. 41, “Throughout his Gospel, Luke presents Jesus as obedient to the Law and to the observances of Jewish religion. The one significant and repeated exception is when such observances, or the Law itself, are used to subvert God’s main commandment of love, in which case Jesus refuses to allow the Law to be used in such a way.” But his family are in fact good and faithful Jews.

[3] Gonzalez 41-2, This particular law that is being obeyed here: “In this particular case, the requirement was that every firstborn male child be redeemed—bought back—from God. This was based on the story of the Passover, when the angel of the Lord brought death to all the firstborn among the Egyptians, but ‘passed over’ the houses of the children of Israel, whose doors were sealed with the blood of a lamb. As result, God claimed possession of every firstborn male in Israel…” (Num 3:13).

[4] Gonzalez 42, “Curiously, Luke tells us that the Redeemer has to be redeemed, has to be bought back. This is not because he has sinned, but simply because he is a firstborn, and all the firstborn in Israel belong to God.”

[5] Gonzalez 42, “The paschal lamb that was sacrificed is a type of Jesus. Jesus himself is the new Passover, for in him God shows mercy to us. According to Luke and the other Synoptic Gospels, the last meal of Jesus with his disciples before the crucifixion is a paschal meal. It is there that he instituted the Lords Supper or Eucharist Here, at the presentation in the temple, another Passover theme appears: Jesus the firstborn is to be redeemed by the sacrifice of two turtledoves, and he will then redeem all humankind by his own sacrifice.”

[6] Joel B. Green The Gospel of Luke TNICNT Ed. Joel B. Green. Grand Rapids, MI: Eerdmans, 1997. 141; Douglas qtd in Green. “Here Luke portrays Mary as faithful to the law, and his family as not wealthy. ‘Following the birth of a son, the mother was impure for one week after which she was bathed as a means of purification. Following this, she remained at a secondary level of impurity for thirty-three days, during which time she could touch nothing holy. She then presented an offering—if she were poor, two turtledoves or two pigeons (Lev 12:8; cf. 12:6).’”

[7] Green 140-1, “Hence, these ‘normal’ occurrences are laden with narrative purpose, redirecting attention to the plan of God, revealing again that Mary and Joseph are willing supporters of God’s aim, and certifying that Jesus will operate from within God’s purpose.”

[8] παρακλησιν

[9] And there was a warning by God to him by the Holy Spirit that he will not see death before he would see the Christ of the Lord.

[10] Green 144, “This may be why the focal point of the characterization of Simeon in this narrative is his believability, In multiple ways-a character reference (from the unimpeachable narrator) supporting his piety, his status as an agent of the Holy Spirit, his physical location in the Jerusalem temple, and his capacity to borrow heavily from Isaiah to express his praise to God—Simeon presented as a reliable witness.”

[11] Green 143-4, “In particular, Simeon’s prophetic utterances surface Luke’s emphasis on the universality of the effects of Jesus’ mission. Simeon also introduces in the clearest way thus far the motif of conflict that will pervade the Lukan narrative. Not all will take the side of God’s salvific purpose; some, in fact, will oppose Jesus, God’s salvific instrument.”

[12] Green 145, …God’s mighty work exalts some, humbles others (1:52-53; cf. Isa 40:3). The vocabulary is absent, but the well-known image of God as the stone that causes God’s own people to stumble is echoed in Simeon’s words (cf. Isa 8:14-15; 28:13, 16).

[13] Green 145, Consolation as restoration of Is. Under reign of God used here specifically “Undoubtedly, then, this usage rests on the Isaianic context that is otherwise resoundingly echoed in Simeon’s Song. This anticipation is theocentric, emphasizing God’s intervention to deliver Israel from its enemies and so to usher in the epoch of peace under the peaceful, just dominion of God.”

[14] Green 146, “The ‘consolation of Israel’ of which Isaiah spoke was promised by God and related to his own, personal intervention in world affairs. For Simeon, who speaks for God, the coming of the ‘consolation of Israel’ is construed as the appearance of the Lord’s Messiah. It is still God’s aim reaching its consummation, but that purpose is being realized in the coming of God’s Son, the ‘Lord’s Messiah.’”

[15] Green 149, “Simeon emphasizes the identification of Jesus himself as this point of crisis, the one destined within God’s own purpose to reveal the secret thoughts of those who oppose the divine aim (cf. Luke 12:1-2).”

[16] Green 149, “The image of the sword, then, relates to Jesus’ mission of segregating those within Israel who embrace God’s salvific will from those who do not. In fulfilling this divine role, he will be opposed, just as God’s aim is opposed; indeed, the opposition will be such that it will reach as far as the experience of Mary.”

[17] Gollwitzer 104

[18] Green 148, “Through God’s agent of salvation, people do not merely see evidence of the advent of God’s dominion, they are engulfed in it; they are, as it were, led from the dominion of darkness into the light.”

[19] Jürgen Moltmann “Claremont Lecture” qtd in Stephen D. Morrison Jürgen Moltmann in Plain English. Columbus, OH: Beloved Publishing, 2018. 213. “The key promise for the development of my eschatology is to be found in Isaiah’s vision: ‘The whole earth is full of his glory’ (6:3)”

[20] Exodus 1:15ff

[21] Moltmann qtd in Morrison, 222. “The confession of Hope has completely slipped through the church’s fingers…There can be no question of God’s giving up anything or anyone in the whole world, either today or in eternity…The end has to be: Behold, everything is God’s Jesus comes as the one who has borne the sins of the world.”

[22] Gollwitzer 105

[23] W. Travis McMaken Our God Loves Justice: An introduction to Helmut Gollwitzer. Minneapolis, MN: Fortress, 2017. 157. “The church exists as an earthly-historical community insofar as it is gathered together by this message, that is to say, insofar as this message penetrates through people’s privilege and produces new forms of life. These new forms of life are a necessary consequence of hearing the gospel message.”

[24]Helmut Gollwitzer “Hope for the Hopeless” The Way to Life: Sermons in a Time of World Crisis. Trans. David Cairns. Edingburgh: T&T Clark, 1980. 103. Jesus Christ is a name of hope “And now with this hope, whither are we going? Not directly to heaven, but back into our earthly life, and that means into tribulation, into hopes that can be disappointed, into battles into which he sends us as his disciples, into the unpeaceful world as peacemakers, in to solidarity with the hungry and the enslaved and the prisoners.”

[25] Layla Saad The Good Ancestor Podcast Ep. 003: #TheGoodAncestor EbonyJanice Moore. Feburary 13, 2019. https://www.stitcher.com/podcast/good-ancestor-podcast/e/58754729?refid=asa&autoplay=true

Love as Self Embodied Gift

Sancta Colloquia episode 203 ft. Logan Williams

In this episode of Sancta Colloquia, I have the privilege of talking with friend and academic colleague, Logan Williams (@lllogansays). The topic du jour was a combination of talking about the self, the giving of the self, and love. What does it mean to offer the self as gift in the act of love. Looking at Jesus’s sacrifice and the claim that he “gives himself for us,” does Jesus empty himself in that there is nothing left or does he give himself in a substantival way? The way we answer the question is important, and Logan does well to guide me and you down that narrow way.  We covered a lot and there’s no way I’ll address all of it in this short write up, but I’ll point out some highlights. Logan expands on the predicament we find ourselves in when we overemphasize the loss of self in the event of encounter with God in faith and with Jesus’s self-gift through the event of the cross.  He explains that there are two problems of life giving/self-emptying language used: it tends to portray the self as entirely negative with no possible hint at resurrected life now. Essentially, you give yourself away (empty) without any instance where it is right to take care of yourself. Thus, the end result is seeing the cross and the event of encounter with God in faith as total body destruction (of both Jesus and the person in the event of faith). But yet, is emptying the self an actual gift to another person? Doesn’t one have to have integrity of the self in order to engage the self with others? Logan discusses some of the historicity of the idea of self-emptying. According to him, there is an emphasis in Christendom that we are prone to so seek our own interests to the exclusion of caring for others that the event of self-sacrifice on the cross and the inclusion of that idea in theological anthropological definitions has been included to correct this radical self-absorption and has been absolutized in an unhealthy way. Accordingly, self-emptying to correct self-absorption has become a weapon against women causing them to stay subjugated (marital, friend, social, occupational, etc.). And has been used by male theologians to deal with their anxiety about what the human problem is based on male guilt. Logan doesn’t deny the reality of the “death” component in “giving self as gift” that is characteristic of some of Paul’s language in the letter to the Galatians. According to Logan, for the language to work, double reference–giving self into death and gift–Christ has to maintain the integrity of the self after death. There is a death in the event, but in order for the gift to be given, there needs to be a self. And here you find resurrection themes. Self in the event of “salvation” is both deconstructed and critiqued, challenged and sculpted, taken away and reformed, deconstructed and reconstructed. On the other side of that death is resurrection. This is the good word of new life and new creation in Christ. We become more ourselves in the encounter with God in the event of faith and not “less.” The problem is that the authorities don’t often want the people knowing how much substance they have because how else would they maintain their tyranny? Break the silence, become a little bit dangerous, listen to Logan.  

Intrigued? You should be. Listen here via Screaming Pods (https://www.screamingpods.com/)

A huge THANK YOU to my friend and producer Sean Duregger (Twitter: @seanCduregger) and Screaming Pods (Twitter: @ScreamingPods) for hosting Sancta Colloquia (Twitter: @SanctaColloquia).

Although born and raised in Northern California, Logan Williams now resides in England, where he is near the completion of his PhD studies at Durham University. His doctoral research focused on love in Greco-Roman philosophy and Paul’s letter to the Galatians, and his future research will turn to Jewish apocalyptic literature. Outside of academic life he is an avid musician who writes original music, composes arrangements for choir and a cappella groups, and plays jazz guitar and piano at various gigs locally. As a sort of amateur linguist, he also has a deep love for ancient and modern languages. 

 

Logans Recommended/Mentioned reading:

Gene Outka. Agape: An Ethical Analysis. New Haven: Yale University Press. 1972.
David Horrell, Solidarity and Difference (2d ed.; Bloomsbury T&T Clark, 2015).
Anthony Carreras. ‘Aristotle on Other-Selfhood and Reciprocal Shaping’. History of Philosophy Quarterly 29 (2012): 319–336.
John Barclay, Paul and the Gift (Grand Rapids, Eerdmans, 2015).
Collini, Stephan. ‘The Culture of Altruism: Selfishness and the Decay of Motive’. Pages 60–90 in Public Moralists: Political thought and Intellectual Life in Britain 1850–1930. Oxford: Oxford University Press. 1991.
Sarah Coakley. ‘Kenōsis and Subversion: On the Repression of “Vulnerability” in Christian Feminist Writing’. Pages 3–39 in Powers and Submissions: Spirituality, Philosophy and Gender. Challenges in Contemporary Theology. Oxford: Blackwell. 2002.
John Burnaby. Amor Dei: A Study of the Religion of St. Augustine. London: Hodder and Stoughton. 1938.
Darlene Fozard Weaver. Self-Love and Christian Ethics. New Studies in Christian Ethics. Cambridge: Cambridge University Press. 2002.
Richard Hays, ‘Christology and Ethics in Galatians: The Law of Christ’, Catholic Biblical Quarterly 49 (1987): 268–290.
Aristotle, Nichomachean Ethics books 8–9.
Seneca, On Benefits.
Cicero, On Friendship
Cicero, On Duties