The Throne of David: Part Two

crecheThe celebration of the birth of Jesus is a time to put all political differences aside in glad agreement that this child is born. I wish! I have pointed out many times over the years when preaching on Luke’s nativity story that it puts political issues front and center, forcing us to confront our political realities if we are to confront the Gospel.

The key political words uttered by the angel who appeared to the shepherds are: “good news,” “savior,” and “peace.” These words sound innocuous to most of us but they aren’t. In Luke “Good News” is not a cheery feel-good article in the newspaper or on the Internet. “Savior” isn’t a cartoon super hero who knocks out the bad guys for us. “Peace” has to be understood rightly or it isn’t peace.

“Good News” or “Good Tidings” are the usual translations of the word euangelion. It also provides the title of Luke’s book. In Roman times, euangelion was the technical word for tidings sent out from Rome by the Emperor who was the only one who had the right to send out “good News” or “Good Tidings.” Caesar Augustus had recently sent out the Good News that he had won the long civil war triggered by the assassination of Caesar’s adoptive father Julius. This “Good News” made Augustus the “Savior” of the Roman Empire. Again, only the Emperor was allowed to be the “savior.” By winning the war, Augustus had brought “peace” to the Empire. Nobody else had the right to be the “peace” maker. But Augustus had brought and preserved “peace” through violence. Although many biblical historians have cast doubt on the likelihood that the registration ordered by Caesar Augustus happened right at the time of Jesus’ birth, it puts the whole nativity story under the shadow of the Emperor’s controlling power that enforced “peace” by keeping track of his subjects and pushing them from place to place if “necessary.”

At the Annunciation, the angel Gabriel promised Mary that Jesus would inherit he throne from David from his heavenly Abba and reign forever, He would, however, be a very different king than his forbear. Another angel is now telling the shepherds that the true Good News is that this child has now been born and this child is the one who can truly save us from our own violence and establish true peace. Jesus’ rulership has been expanded beyond the House of David to the whole Empire, which is to say, the entire world. Caesar Augustus is the one who has usurped God’s role of savior and bringer of peace.

This neat contrast between Jesus and Caesar, however, looks like a political campaign between the competing leaders of two political parties. This is our human way of looking at it. The mystery is that Jesus did not come into the world to compete with Caesar Augustus the way he competed against Brutus and Mark Antony or David competed with Saul. Jesus came to preach and live a totally different way of living than the way of Empire, a way not based on violent competition but on mutual support. Rather than inflict violence in humanity’s never-ending civil war, Jesus took the whole violence of all empires in all times on himself in the place of all those who have been and ever will be victims of Empire. That shepherds, social outcasts in their time, heard the voice of the angel and the song of the heavenly host but the ruling elite saw and heard nothing should serve as a warning to those of us who are relatively well-off in our own time.

I suppose I shouldn’t spoil our Christmas party by bringing up Jesus’ death, but it is Jesus’ death that we will shortly commemorate at the altar. Closer to holiday cheer: we also celebrate at the altar the risen, forgiving resurrected life of Jesus that opens us up to a new birth, a new life, based on the forgiving risen life of the child whose birth we celebrate tonight.

See also The Throne of David: Part One

The Throne of David – Part One

MaryWhen the angel Gabriel announced to Mary that she was to conceive and bear a son, the angel said that her son “will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever, and of his kingdom there will be no end.” (Lk. 32–33) However, the prophet Nathan made this same promise to King David: “Your house and your kingdom shall be made sure forever before me; your throne shall be established forever.” (2 Sam. 7: 16) Likewise, Psalm 89 say that David’s “line shall continue forever, and his throne endure before me like the sun. It shall be established forever like the moon, an enduring witness in the skies.” (Ps. 89: 36–37)

But the throne of David’s house came to an abrupt end with the Babylonian conquest and exile. Right after echoing the promise to David, Psalm 89 went on to declare its falsity: “But now you have spurned and rejected him; you are full of wrath against your anointed. You have renounced the covenant with your servant; you have defiled his crown in the dust.” (Ps. 89: 38–39) According to the genealogy that opens Matthew’s Gospel, the line of David continued after the deportation to Babylon, but we know nothing about Salathiel and his descendants until we reach Joseph, the husband of Mary. Joseph was a carpenter, a worthwhile means of making a living, but carpenters are not usually considered royalty. The idea of a carpenter’s son ruling over the House of David forever was absurd. But that was hardly as absurd as God impregnating a young woman who was still a virgin.

From the moment of Jesus’ conception, then, we have the premonition that if the boy is going to grow up to become a king who rules forever, he is going to be a very different king than his ancestor David. He will be raised in a backwater of Galilee rather than in a palace. He will not have glossy magazines printing feature stories about him. His retinue will be a small group of men of humble origins, many of them fishers. The biggest and most crucial difference will be that David replaced Saul as king because he slew tens of thousands to Saul’s thousands, (1 Sam: 18: 7) but Jesus would not wield a sword. Neither did he compete for the kingship with anybody, whether within or without Israel while David competed both against the Philistines and his own king. Rather than running a military operation, he let the Roman military operation run him up against the cross. But this slain king still reigns forever. How can this be? The angel also told Mary that her son would be holy and “be called the son of God.” (Lk. 1: 35) Whereas David, descended from the house of Jesse in Bethlehem, rose up in the world, Jesus came down from heaven to a totally washed up royal house. That’s quite a come down! But after dying on the cross, Jesus was raised from the dead where he does rule forever. And yet we still fight with each other, trying to kill tens of thousands over/against the thousands killed by our competitors. We fight those in our defined out-groups while we struggle against those within our in-groups whose authority we resent. But Jesus reigns without competing and without resentment. As one who became one of us among humans, Jesus is with us, within our hearts just as much as he is at the right hand of his heavenly Abba. Are we willing to be subject to a king as low as this?

 

See also The Throne of David: Part Two

On Hearing God’s Silence in the Storm

Jesus walking on waterIt is highly significant that Elijah did not find God in the wind, the earthquake, or the fire, but only in a “sound of sheer silence.” (1 Kg 19:12) It happens that Elijah had just run away from fire and storm when he heard this sound of silence. Since Elijah had just “won” the battle with the priests of Baal, one might have thought that God had spoken through wind and fire that time, but the result of “winning” that contest was needing to run for his life because Jezebel was out to get him. So it seems God had not spoken in the wind and fire on Mount Carmel after all. If we stop the story with the “sound of sheer silence,” we are edified, but when we read on to the words Elijah heard, we are seriously troubled. At least I am. Elijah is told to anoint Elisha to be his successor prophet. So far so good. But Elijah is also told to anoint Jehu son of Nimshi to be king of Israel. The narrative of Jehu’s cold-blooded coup d’état is chilling to say the least. (2 Kg. 9) More chilling are the words Elijah heard: “Whoever escapes from the sword of Hazael, Jehu shall kill; and whoever escapes from the sword of Jehu, Elisha shall kill.” (1 Kg. 19: 17) After the violent rivalry between Elijah and the priests of Baal, we get the crossfire of the violent rivalry between Hazael and the House of Ahab: more storm and fire. I have a hard time hearing this storm in the “sound of sheer silence.”

We have more storms in the story of Jesus’ disciples taking a boat across the lake. As almost always with Jesus, there were some human storms. Jesus had just learned of the ignominious death of John the Baptist as a result of a sophisticated mob violence at court. Afterwards, Jesus fed a mob of people who were hungry both for food and God’s Word. Matthew doesn’t mention this mob’s attempt to take Jesus by force to make him king but one can’t help but think that Jesus went off alone to pray because he needed to center himself again on his heavenly Abba after what had just happened. I’m inclined to see in the storm at sea not only a natural phenomena but an interpersonal phenomena as well. I wrote in my book Moving and Resting in God’s Desire: “The story of Peter walking on water — or trying to — also illustrates this aiming [to be centered on God]. (Mt. 14:28-33) The wind and the choppy waves represent our being overwhelmed by the mimetic movements that tend toward rage and persecution. When Peter looked at the waves instead of at Jesus, he started to sink. By himself, he would have sunk and drowned. By looking again at Jesus, Peter was pulled into the boat and the sea grew calm.”

[Tom and Laura Truby develop these thoughts with excellence in their sermon The Raging Storm of Our Own Making.”]

Both of these scripture readings make it dramatically clear that being truly focused on God and God’s peace beyond human understanding is very difficult. Elijah shows how it is very possible to hear the “sheer silence” and yet also “hear” the violence unfolding in his generation. That Elijah was persecuted by Jezebel, Ahab’s wife, makes it understandable that Elijah would hear, even in the “sheer silence,” his own anger and fear towards Ahab’s royal house. Likewise, the disciples in the boat on the stormy sea are so caught up both in the natural storm and the storm of their own disputatiousness that even Jesus himself appears as an object of horror rather than peace. We should take this as a warning of how our prayer in trying times can be distorted by our own anger and anxiety.

There is no simple solution I can offer for this difficulty we all face. In principle, it seems simple to say that we should turn to Jesus and stay turned to him. The problem is that this “simple” solution is difficult minute by minute, second by second. We look at the chaotic waves of the water and sink back into our fears, resentment, and rage. It is a huge help if we remain aware of this weakness and don’t mistake the storms inside ourselves for the word of God. When we fall into our rage, the storm continues, for Jesus calms the waters; he does not stir them up. It takes time and discipline to keep even enough focus on the “sheer silence” to help us see the rage we keep hearing for what it is. Imitating Peter by crying for mercy is essential as this is a cry of repentance of our violence that is the first step to living in the peace of Christ.

On Being Living Stones

altarWhite 1

Sermon for the Anniversary of the Dedication of the Abbey Church, May 9

The abbey church has been a profound delight for me to pray in since I first visited here to discern if I had a monastic vocation. I’m still here, so maybe I do. I missed out on the Anglo-Catholic setup we once had which I am sure was also beautiful, but I deeply appreciate the simplicity of our worship space that has nurtured me and many others for many years. Our church is something to celebrate.

Much as I love this building and its space, I think the best way to celebrate it is to reflect on how we can be the Church with the help of this Church building. Solomon admitted that the temple could not contain God since not even the heavens can contain God. Moreover, we hope we don’t need Jesus’ ministry of throwing money changers out of our church. Peter gives us a powerful image for how we can be the church: “like living stones, let yourselves be built into a spiritual house.” (1 Pet. 2: 5) In being living stones, we imitate Jesus who was the stone rejected by the builders. This reference to Psalm 118 is used many times in the New Testament, often by Jesus himself. It means that the life and teaching of Jesus that was rejected by nailing Jesus to the cross has become the basis of a whole new culture and way of life in Jesus. We are called to be living stones built by the Holy Spirit into a new temple supported by Jesus, the cornerstone.

Stones are solid and surely we are to be solid in our commitment to Christ and to each other. It is the solidity of stones that makes them strong enough to support each other. We need to be as strong  as that if we are going to support one another. Stones, however, can be rigid and rigidity makes them hard and cold. Such stones are dead. But Living stones are vibrant so that they resonate deeply with each other. Unlike dead, rigid, stones, living stones are permeable to each other and most importantly to Christ.

Although our abbey church isn’t built with actual stones, but is mostly built of wood and brick, may this church that we celebrate today open us to each other and to Christ so as to transform us into living stones receiving life from the rejected cornerstone.

Setting Our Hearts on God’s Treasure

purpleFlower1Jesus’ teachings on the right and wrong ways of fasting are true and important but I would rather talk about treasure and our hearts. Treasure is a much brighter and exciting thing to think about then renunciation and fasting. What child doesn’t like a treasure hunt? Why else is Treasure Island such an archetypal novel?

What is the treasure we should seek? A treasure is whatever we set are hearts on. If we desire diamonds, then diamonds are our treasure. But even if we find a diamond mine in our back yards, we won’t have the treasure Jesus is talking about. Jesus’ admonition to “store up treasures in heaven” sounds like we store them for an after-life. But let us remember that this verse comes roughly in the middle of the Sermon on the Mount which outlines the real treasure we should seek: “Do not resist an evil doer” (Mt. 6: 39) and “Love your enemies.” (Mt. 5: 44)

We call these treasures? If we set our hearts on these teachings, they do indeed become treasures, treasures we have in the here-and-now, treasures that “neither moth nor rust consumes.” (Mt. 6: 20) These are treasures that remain safe as long as we set our hearts upon them. How about that as a challenge for Lent and on into Eternity?

Transfiguration on to Way to the Cross

crossRedVeil1The transfigured light that radiated from Jesus has inspired many as an image of our potential for holiness. Some Eastern Orthodox spiritual writers such as Gregory Palamas and St. Seraphim of Sarov believed that they saw the light of Mount Tabor within.

Jesus’ self-designation “the Son of Man” is also rich in possibilities for humanity. Walter Wink famously suggested that the phrase “Son of Man” refers to a newly created humanity in Christ. This fits well with St. Paul’s use of the phrase “New Humanity” in Romans 5. For the likes of the disciples and us entry into the new humanity in Christ is not smooth sailing into transfigured light. The disciples quickly return to arguing about who is the greatest. We all know the anger and other discordant feelings that overtake us quickly every time we sense any hint of the transfigured light in our lives. Even Moses and Elijah were both compromised with violence which they had to overcome in the same way we have to overcome our own violent impulses, petty as they often are.

Jesus’ transfiguration is linked to the journey he is about to make to Jerusalem and we know what happened to him there. Jesus was transfigured, then, because he was willing to die in Jerusalem if that turned out to be necessary for opening the way to a new humanity. Jesus tells his disciples as much when he admonishes them not to tell anyone what they have seen until “the Son of Man has been raised from the dead.” (Mt. 17: 9) At that time, Jesus opened the way for a new humanity that would not require human bonding through the death of one for the sake of the people as Caiaphas would have it, but a new humanity that would join in seeking for even one lost sheep, strenuous and dangerous as such seeking could be, and then rejoicing when that sheep was found. (Lk. 15: 3–7)

That the Transfiguration takes place on a mountain recalls Mount Sinai, where God began the renewal of humanity. The first Commandment that “you shall have no other gods before me” and the last one “you shall not covet” cover our relationships with God and neighbor and create a sandwich with the eight other commandments. More recently there is the Mount where Jesus preached his sermon to renew humanity through non-retaliation and forgiveness, precisely the human qualities Jesus himself showed as the risen forgiving victim. This is the transfigured light that shines in the darkness so that the darkness cannot overcome it. (Jn. 1:3)

 

See also: How is the Gospel Veiled?  and The Transfigured Glory of God’s Children

On Expecting Patiently in God

simeonThe Feast of the Presentation of Jesus in the Temple is a belated closure to the Christmas Season. Since the excitement of Christmas and New Year’s Day is long past, we may have assumed Christmas was over, but the Presentation of Jesus is the last of the Infancy Narratives. The Christmas Cycle began with Advent, the time of expectation of God’s coming to us. In Simeon and Anna, we come full circle with two more people who were waiting for the consolation and redemption of Israel. Anna had been waiting for 57 years, with nothing to show for it until that day.

To wait in expectation as Anna did takes much patience. For most of us, expectation is coupled with impatience. If we expect something, we expect it now. There should be no delay when it comes to what I expect. God’s time is shown here to be different than ours. The many centuries during which Israel had been expecting consolation and redemption were a lot more years than Anna had spent coming to the temple fasting and praying.

Expectation can lead to rivalry and even violence. This is all the more likely when expectation is coupled with impatience. The more impatient we are, the more likely we are to act precipitously to bring about the consolation and redemption of our own people. This is what happened in Israel. Few, perhaps nobody at all, had the patience of Simeon and Anna and were violently hastening the redemption and consolation of Israel. This haste resulted in the destruction of the Temple in 70 A.D.

Expectation is, however, quite different when we give ourselves over to it in patience and in God. The patience and presence of God wear away the trap of violent rivalry. Patience in God also made Anna and Simeon responsive to the Holy Spirit so that they came to the Temple at the right time to see the Christ Child.

More important, patience in God broadened the expectation of Anna and Simeon. Although Simeon had been waiting for the “consolation of Israel,” when he held the child in his arms, he said that he had seen the salvation “prepared in the presence of all peoples.” Not only was this child the glory of God’s people Israel, he was “a light for the revelation to the Gentiles,” the very people from whom they were expectantly waiting for deliverance.

Patience in God also deepened the expectation so that Simeon realized that Jesus would be a “sign that is opposed,” one who would reveal the “inner thoughts of many.” This child, then, was not destined to be a consolation and redemption of Israel in a comfortable or cosy way, but would console and redeem Israel and the Gentiles (i.e. everybody else) by revealing the truth of how we build human culture on collective violence and then offering us redemption through embracing this truth.

We also see patience on the part of Joseph and Mary who offered a pair of turtledoves or two young pigeons as required of the Law for those who were poor. Many years later, Jesus would again make the offering of a poor person who had been opposed and so “reveal the inner thoughts of many” as they “look on the one whom they have pierced.” (Zech 12: 10)