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

Liberating the Captives

Sancta Colloquia Episode 207 ft. Robert Monson

 

#BlackLivesMatter✊🏿 #SayTheirNames #GeorgeFloyd #BreonnaTaylor #AhmaudArbery #SeanReed #TonyMcDade #TrayvonMartin #BlackTheology #WomanistTheology #LiberationTheology #Resist #Resistance #Equality #Liberation #Revolution #Protest #Justice #HumanRights #Activism #SpeakOut #SilenceisCompliance #SilenceisViolence

In this episode of Sancta Colloquia @SanctaColloquia), I had the opportunity to sit with my friend and colleague, Robert Monson (@robertjmonson). Robert and I discussed one overarching theme–The God who liberates black people–in two points: the necessity of practical theology and the need to redefine the term “Theologian.” At first, one may think that these ideas are single concepts disconnected from each other, but, after talking with Robert, it is easy to see how these two ideas are twin ideas. Monson explains that “Practical Theology” is, simply put, the academic discipline of theology brought to the ground level. In other words, Practical Theology answer the question: “How does this [academic] theology inform our orthopraxy?” Monson explains that concepts of God are lofty, and when the person listens to academic papers about God (often described and defined (wrongly) through and with whiteness) the question is: “Who cares?” So, Practical Theology bridges the gap between knowledge and why we care. Practical theology breaks into the very echo chamber that renders us lethargic and useless and attempts to bridge the gap between heady, academic, ivory-tower language and every day real people. Along side this is the term “theologian”. What or who is a theologian? Standard ways of defining such a concept or “person” cause us to imagine theologians as old, cis-het white, men (almost like our go to images for God). Monson informs us, “What we define as ‘theologian’ is harming how we see both theology and God. ‘Did God only speak through white men post Martin Luther?’” He makes an important and rather startling point that “Even CS Lewis gets a pass” as a theologian (an untrained cis-het white man). However anyone falling outside of the “rule” (women, BIPOC, LGBTQIA+) has to verify and demonstrate and be approved by the ruling class to claim the name for themselves. Even when the minority goes through the hoops to become a “theologian” they are then called a heretic because they stray and push back on “theology proper.” As mentioned in the introduction to the show, even if we do meet the “standard” we won’t because, to quote Dr. Callahan, “we weren’t meant to be there in the first place.” Case and point: Dr. James Cone. Robert informs us that Cone’s theology is not that radical, he’s actually looking at the text and seeing practical things: God liberates people and didn’t just give them an abstract future hope that maybe one day they’ll be liberated…in Heaven. By arguing for “black theology” and for the equality and beauty and rights of black people, Cone gets charged with heresy because he’s not towing the white-theology line of the ruling authority. Even though new definitions and change are scary, Monson says, we need more diversity at the “theologian” table…maybe that table should look more like our communion table…

Intrigued? You should be.

Listen here: 

 

Robert Monson is originally from Illinois and grew up talking people out of their faith in Christianity only to be converted in a powerful encounter in college. He has many years of experience in cross-cultural missions, church planting, and college ministry. Additionally, while in Bible College undertook the task of learning two foreign languages, teaching himself piano and guitar, and becoming well versed in various cultural settings.

Robert’s main passion is seeing people grow in their faith in a way that is not burdensome. He is passionate about studying and learning from a variety of different faith traditions, authors, etc. and disseminating that information to others.

Further Reading and referenced links:

James Cone interview with Terri Gross: https://www.npr.org/templates/story/story.php?storyId=89236116

Youtube Video: Panel Discussion | Black Public Womanist Theology: Reflection on the lives and legacies of Dr. Katie Cannon and Aretha Franklin https://www.youtube.com/watch?v=pRPB8rLy34c&t=924s&app=desktop

Narrative of the life of Frederick Douglass

My Soul Looks Back by James Cone

A podcast I would recommend that does good work: Truth’s Table (https://www.truthstable.com/)

I work here: Subcultureinc.org

And my writing and podcasts can be found here: subcstudents.com

 

 

Photo Credit: Nate Sparks

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

Shema, O Israel!

Luke 8:19-21 (Homily)

The following is a Homily I delivered this morning to the student body of the private high school where I teach theology and religion.

Then his mother and his brothers came to him, but they could not reach him because of the crowd. And he was told, “Your mother and your brothers are standing outside, wanting to see you.” But he said to them, “My mother and my brothers are those who hear the word of God and do it.” (Luke 8:19-21)

On Saturday, Robert Bowers opened up gunfire on Jews who were attending their Synagogue on the Sabbath, in Pittsburgh, PA. The attack was explicitly fueled by anti-Semitism, substantiated by white supremacy and nationalism, with a not-so-thinly-veiled vein of Christian Zionism. These Jews were gathered there, in their Synagogue, in their sanctuary to worship God, to rest (it was the Sabbath). To hear the Word of YWHW, their Lord, their God. They were there to be brought face to face with the God of Abraham, Isaac, and Jacob; they were there to hear the story of God’s activity and promises for and to them. They were there to receive life. Rather, that sanctuary, that rest, turned into chaos, fear, panic, and most grievous death.

 

One of the components of the Jewish liturgy said regularly, is something called the “Shema.” It’s considered a prayer of allegiance to God, a centerpiece of Jewish worship and prayer life. It’s the heart of the Law. The Shema, a prayer of the people of Israel, is from the Book of Deuteronomy, Chapter 6. If you didn’t know, Deuteronomy is one of the first five books, the fifth in fact, of the beginning of the portion of our Christian bible that we refer to as the Old Testament. But for modern Jews, as it was for those Israelites way back when, this is not the Old Testament, but The Testament. And this prayer functions as the heart of the portion of what is considered the Torah, the Law, which make up the first five books of our Old Testament.

Hear, O Israel: The Lord is our God, the Lord alone. You shall love the Lord your God with all your heart, and with all your soul, and with all your might. Keep these words that I am commanding you today in your heart. Recite them to your children and talk about them when you are at home and when you are away, when you lie down and when you rise. Bind them as a sign on your hand, fix them as an emblem on your forehead, and write them on the doorposts of your house and on your gates. (Dt 6:4-9)

“Shema, O Israel!” Hear, O Israel: The Lord is our God, the Lord alone. You shall love the Lord your God with all your heart, with all your soul, and with all your might…And do these things. The word “Shema” is translated as “Hear” in our text of Deuteronomy. But “hear” is not the fullest rendering of what Shema actually and truly means. To translate it rightly, we should say, “Hear and Obey” hear so deeply that you actually do what is commanded of you. Hear and obey. This hearing and doing is the mark of the Israelite. Hearing results in the fear of the Lord, which we know about in terms of faith, and fear or the Lord, faith, is that which is the foundation of our activity, our vibrant activity in the world as God’s image, God’s representatives and reflections in the world, having dominion and caring for the earth and for all who inhabit it. To hear and to do is to be the righteous one that Micah, the minor prophet of the Old Testament, looks for in the streets where he finds none that are righteous. Through Micah, the Lord proclaims to Israel that what is desired by God’s very heart are not sacrifices and burnt offerings, but love and humility and justice.

With what shall I come before the Lord,
and bow myself before God on high?
Shall I come before him with burnt offerings,
with calves a year old?
Will the Lord be pleased with thousands of rams,
with ten thousands of rivers of oil?
Shall I give my firstborn for my transgression,
the fruit of my body for the sin of my soul?”
He has told you, O mortal, what is good;
and what does the Lord require of you
but to do justice, and to love kindness,
and to walk humbly with your God? (Micah 6:6-8)

To do and be the good Israelite is to hear the word of God and to be so moved to act rightly and to do justice.

 

For Christians, Jesus is the embodiment of the Shema: he is the one who hears and does. He is the righteous Israelite who walks humbly with his God, does justice, loves kindness. He does the Law in full: Jesus loves God and loves his neighbor (the entire world). And in being the embodiment of these commands fulfills them. But we go very astray if we think “fulfillment” now means we are only to “think and pray” for those who suffer horrible atrocities such as this and all the other shootings and bombings and terror attacks in our country. We aren’t off such a hook. There’s a massive systemic problem that is infecting and has infected our country. And its names are legion: anti-Semitism, racism, sexism, and nationalism. And worst of all, American Christianity has seemed to tether itself to the last (thus also to the three former) and it’s not okay.

 

Our passage today is the stuff of a word that is hard. Jesus says, “‘My mother and my brothers are those who hear the word of God and do it.’” There’s nothing easy about this text. There’s no way around what Christ says here and what is explicitly said: those who hear and do the will of God are those who are related to Christ, who are his brothers and his mother. Not “think” the will of God, not even “pray” the will of God. But “do” the will of God. And in saying these things, Jesus links those who follow him with those of Israel and binds them to the Shema back in Deuteronomy 6: Hear! Hear, O Israel… hear so well that you do. Christians are not off the hook, we might think we are, but we’re not. Saved by faith for good works. Not merely good doctrine but good practice.

 

Jesus died for our sins and rose for our justification, Paul explains to us in the book of Romans (4:25). But this wasn’t so that our eyes would remain blind to carnage or our ears to remain deaf to cries of the people. But as Jesus did throughout his ministry on earth and continues to do through the power of the Holy Spirit in the world: he opens our ears and restores our sight so we can hear and see clearly, so that we can call a thing what it is, so that we can face evil and address it, fight back without fear of what the future holds for that is held in Christ.

 

As a priest in the Episcopal tradition and a future doctor of the church, I cannot tolerate the violence and horror that is taking people hostage. I can no longer sit idle or turn a blind eye to the suffering of my fellow brothers and sisters at the hands of extremists and white supremacists. And I cannot tolerate a corrupted, debased, and distorted version of the gospel that is used to support and service such hatred, fear, and oppression. I can’t because the very spirit that lives in me is the very spirit of God and God hates those things. The Gospel of Jesus Christ crucified and raised from the dead and ascended into heaven is the stuff of the love of God for the world, of liberty for the captives, for the oppressed, for those who are weary and burdened and down trodden; to put it into service to do anything but these things is to lose the gospel altogether and to render Christ’s sacrifice for the world pointless. Thus, I cannot just watch, think comforting thoughts, and pray, I must proclaim. I must ask you to wake up, look around, and hear the cries of those who are suffering and hear the cries of those whose cries have been silenced.

 

A rabbi I follow on Twitter[1] wrote a piece for the Washington Post about the synagogue massacre. She writes,

In Judaism, when someone dies, we often say, “May their memory be for a blessing.” This time, it is all of our obligation to make it so. We must mourn and lament and grieve for the lives stolen from the world. We must rage at the baseless hatred and reckless lack of protections that made these senseless killings possible in the first place. And we must honor the memories of those who were murdered by fighting for a world that values every life — refugee and citizen, of every race and religion — and that creates cultures and policies that reflect those values.[2]

I can still speak out; you can still speak out. So we must.

 

 

 

 

[1] Rabbi Danya Ruttenberg (Twitter: @TheRaDR)

[2] https://www.washingtonpost.com/outlook/2018/10/28/victims-tree-life-synagogue-massacre-are-martyrs/?noredirect=on&utm_term=.04a7b3830002