On Carrying Crosses and Renouncing Them

sideAltarsIcons1Jesus’ insistence that we deny ourselves and take up our crosses and follow him (Mk. 8: 34) jolts us into thinking about what our priorities in life should be. Without being so jolted, we tend to deny other people, take up our favorite pastimes and follow whoever takes our fancy. However, we encounter a serious problem if and when we do take Jesus’ words to heart. We tend to get muddled over what constitutes a “cross” and how we should carry it. Because of this muddle, there is the danger that the cross will be trivialized. Carrying our own crosses is not about being a good sport if we catch the flu.

Fundamentally, the cross is about persecution. Jesus is telling his disciples that he expects to be crucified for the way he is confronting the religious and imperial authorities. The Servant in Isaiah was also persecuted by people who smote his back and plucked out his beard. (Is. 50: 6) More importantly, the cross is about not retaliating if one is persecuted, so being patient with Great Aunt Hattie who complains about every act of service is not so trivial. The combination of not retaliating and setting our faces like flint (Is. 50: 7) is precisely what Peter missed when he called Jesus the Messiah. That is why Jesus shut him up.

The biggest problem of waxing eloquently about carrying our crosses is that we overlook the danger, the likelihood, of being crosses for other people. We easily fool ourselves into thinking we are not persecuting others as long as we aren’t pulling beards or driving nails into someone’s hands and feet. But, in his epistle, James shows us how easy it is to be a persecutor. He says that the tongue, small as it is, is a fire that can set a whole forest ablaze and it even “sets on fire the cycle of nature.” (Jas. 3: 5–6) We both bless and curse others with this little member. (Jas. 3: 10) James is warning us how the contagion of collective violence such as that afflicted on Isaiah’s Servant and Jesus can afflict anyone by the agency of anyone through such use of the tongue. Language, the sign of civilization, is compromised from the start by its role in persecution. The more “civilized” we become through writing, the printing press, newspapers, the Internet and Twitter, the more quickly and efficiently peoples’ reputations are destroyed by firestorms set off by the tongue and its extensions the pen and the computer keyboard.

Instead of boasting about carrying crosses, we most need to busy ourselves with relieving others of the crosses we lay on them. Manipulating others into persecuting us to make them feel bad while making us feel good is really another way of persecuting others. As Isaiah’s Servant and Jesus show, crosses can come to us quickly if we speak out against persecution, since that is everybody’s favorite blood sport. Jesus warned the people of his time and us of our persecutory tendencies with his parable of the evil workers in the vineyard. (Mk 12:1-12) and by driving the money changers from the temple whose officials were exploiting the poor. (cf. Mark 12:41-44)

Following Jesus, then, is about both taking up our crosses and renouncing them. We take up our crosses by doing everything we can to stop persecution even if we suffer for it. But before going after other persecutors, we need to take the logs out of our eyes before taking the splinters out of the eyes of others. (Mt. 7: 5) Otherwise, our witness against persecution is likely to turn into persecution of the persecutors. This is why we can only take up the cross if we renounce using it as a weapon but rather use it as a Tree of Life for others.

A Highway to Seeing the Glory of the Lord

treespath1After her humiliating defeat by Babylon, Israel was broken. The movers and shakers who had kept the society going were taken to Babylon where they couldn’t move or shake any more. Then, fifty years later, the prophet known as Second Isaiah proclaimed comfort to Jerusalem: the exiles will return, travelling through the desert on “a highway for our God.” Jerusalem will be made whole once again! This return of the exiles is a new thing, at least as great a new thing as God’s delivery of the Jews out of Egypt. Not only that, but, like the earlier new thing, this deliverance is a re-creation of the world by the God who is now proclaimed to be the sole creator of the world out of nothing.

René Girard suggested that the levelling of mountains and valleys stood for the levelling of society that precipitates a sacrificial crisis. I have a counter Girardian suggestion: the levelling of the desert landscape is God’s removing of the obstacles that prevent us from seeing God. The obstacles here are the social tensions created through mimetic rivalry that tear a society apart. For Isaiah, this levelling is God’s work and removing obstacles is what God does. God does not create social crises; humans do that. Isaiah said that, with the highway smoothed out, “all flesh” will see the glory of the Lord.” Not only that, but if a Gentile king had made this return possible, how much greater would the outreach be from Jerusalem to all Gentiles once the Jewish nation was reunited?

But such was not to be. The Jewish nation broke again and this time it was the Jews who broke it, not the Babylonians. Denunciations of social injustice protested by the Isaianic prophets before the Exile were repeated by Isaiah’s successors after the exile. The movers and shakers who had returned from exile also returned to moving and shaking at the expense of their weaker Jews. An anonymous victim, known as the “Suffering Servant” paid the price for the nation’s brokenness. The mountains and valleys had been recreated and the glory of the Lord was hidden once again.

“The Beginning of the Good News of Jesus Christ” is the opening of Mark’s Gospel. The Greek word “arche” also refers to the ultimate beginning of creation and the two attempted re-creations in Jewish history. Mark quotes the words of Isaiah to announce that once again (or still) God is creating a highway for God. So it is that the subsequent appearance of Jesus and his baptism by John is yet a new beginning for humanity. Once again God is removing the obstacles and just as quickly, humans are putting the obstacles back in place, with the result that Jesus was left hanging on a cross.

By coming round every year, the Season of Advent proclaims God’s removing of obstacles so that all of us, together, can see the Glory of the Lord. Will we join God, at least a little, in the work of removing obstacles so that we can glimpse the glory the obstacles hide?