Rage and redemption

File:Smoldering ruins of African American's homes following race riots - Tulsa Okla 1921.jpg

Aftermath of the Tulsa Riot that destroyed the homes and businesses in the black community of Greenwood, killing more than 100.

Watching for the Morning of February 3, 2019

Year C

The Fourth Sunday after Epiphany

An outbreak of communal violence is an ugly thing. We shouldn’t think first of the mindless behavior of hometown fans when their team wins the final game. Nor should we think first of the violence that rocks nations when oppressed communities respond to state violence with outrage. We need to think about lynchings: the angry, outraged mobs that insist on immediate vengeance for some fundamental violation of communal norms.

And we need to think about our stories, not what’s happening in some other country.

Emmett Till was 14, visiting from Chicago, when he encountered 21-year-old Carolyn Bryant at the small country store she owned with her husband in Money, Mississippi. He may have whistled at her; he may have whistled to his friends; he may have whistled softly to himself as he had been taught in order to control his stuttering. He was taken from the home where he was staying with his great-uncle in the middle of the night by Carolyn’s husband and his half-brother. Emmett’s naked, shot, and brutally beaten body was fished from the Tallahatchie River three days later, barbed wire wrapped around his neck and attached to a weight.

The National Memorial for Peace and Justice records that “more than 4400 African American men, women, and children were hanged, burned alive, shot, drowned, and beaten to death by white mobs between 1877 and 1950.”

What happened to Stephen in Acts 2 is this same kind of outbreak of communal violence. A mob outraged by his claim to see Jesus at the right hand of God rose up in violent revenge. It happened repeatedly to the apostle Paul – indeed Paul participated in the murder of Stephen and was dedicated to arresting followers of Jesus when the risen Jesus appeared to him on the road to Damascus. The arrest that led to Paul’s eventual execution in Rome followed a riot begun with a rumor that he had desecrated the Jerusalem temple by bringing a gentile into the inner court.

Communal violence is an ugly thing. The crucifixion of Jesus was a deliberate act of the governing families in Jerusalem allied with the Roman imperium. It was an act of state violence. But what happened to Jesus in Nazareth after his sermon was a more visceral outbreak of rage. We paint pictures of Jesus with children and lambs and it takes some work to understand what part of his message was so offensive his hearers rose in fury to kill him.

Jesus has laid claim to be the fulfillment of God’s promise to Israel. He is the embodiment of God’s reign to rescue the poor and release the captive. But such a claim is a scandal in a culture where every

Jesus is uppity, acting out of his station in life. Jesus calls the people on their implicit rejection of his ministry – and then he dares to say that God’s reign is not for Israel but for all people. The people assert his obligation is to care for his family and village, but Jesus points to Elijah and Elisha who dispensed God’s favors to a poor widow and an afflicted leper among Israel’s enemies. This is what leads to rage, to the ugliness of communal violence. Jesus might as well have whistled at a white woman.

It is deep within us, this conviction God should care for us more than others. Donald Trump milked and manipulated it into the presidency. It took Jesus to the cross. But in the empty tomb God declared Jesus the one who speaks the truth.

So Sunday we will hear about Jeremiah’s prophetic call and God’s command he should speak fearlessly. The psalmist will declare God is his rock and his fortress. Corinthians will speak to us about the ultimate importance of love – not romantic love, but fidelity and care for all people. And then comes the abortive attempt on Jesus’ life. They will not get him this day; they will not get him in the end, for we follow one whose love is not silenced by hate.

The Prayer for February 3, 2019

Almighty God,
through your Son Jesus you revealed your gracious rule
to bind up the wounded and set free the captive.
Let us not fail to understand your will and your way,
but grant us willing hearts to receive your word and live your kingdom;
through your son, Jesus Christ our Lord.

The Texts for February 3, 2019

First Reading: Jeremiah 1:4-10
“Before I formed you in the womb, I knew you.” – God calls Jeremiah to his prophetic ministry.

Psalmody: Psalm 71:1-6
“In you, O Lord, I take refuge; let me never be put to shame.”
– The psalm writer cries out to God for protection “from the hand of the wicked.”

Second Reading: 1 Corinthians 13:1-13
“Love is patient; love is kind; love is not envious or boastful or arrogant or rude.” – Paul continues to teach his conflicted congregation in Corinth about the gifts of God’s Spirit and their life together as a community. All gifts serve the community and the greatest gift is love – concern for and fidelity to one another

Gospel: Luke 4:21-30
“Doubtless you will quote to me this proverb, ‘Doctor, cure yourself!’ And you will say, ‘Do here also in your hometown the things that we have heard you did at Capernaum.’”
– The message Jesus announces in Nazareth that the age to come is dawning even as Jesus speaks is met with hostility and a murderous attempt on his life.

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Image: https://commons.wikimedia.org/wiki/File:Smoldering_ruins_of_African_American%27s_homes_following_race_riots_-_Tulsa_Okla_1921.jpg Alvin C. Krupnick Co. [Public domain], via Wikimedia Commons

Leave your gift

File:Second Temple view1.jpg

Thursday

Matthew 5:21-37

23 So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, 24 leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift.

When we hear the word gift and altar we cannot help but think of the offering plate and a church altar. It’s hard to imagine a religious institution teaching that you should not make an offering if you are at odds with someone. Every organization dependent upon donations is normally trying to remove any obstacles to giving, not adding one. But then, the mission of the church is not to encourage offerings; it is to make disciples of Jesus.

In the traditional liturgy of the church, just such a moment happens before for the offerings are gathered. The presiding minister declares “The peace of the Lord be with you” and, following the congregation’s response, “and also with you,” bids the community to share the peace with one another. God has made peace with us in Christ Jesus – now, before you give an offering, before you come to the table, we are summoned to make peace with one another.

I wonder how the community would react if we spoke more bluntly: “Don’t come to the dinner table divided from one another.” “You can’t be reconciled to God if you won’t be reconciled to one another.” “God doesn’t want your money if you’re not going to walk the walk.”

Jesus and his hearers, of course, are not imagining people in pews with ushers passing offering plates. They are imagining the massive temple platform surrounded by its grand colonnades. They are imagining the inner courtyards: for Gentiles (beyond which no gentile could go); for women (beyond which no woman could go); and for men (beyond which only priests could go). In the walled and colonnaded courtyard that is open only to ritually pure Jewish men there is a gate that leads further in to the temple courtyard with its great altar and the smoke of the rising offerings. Beyond that altar stands the temple proper, covered in gold, its giant pillars guarding huge closed doors. What could be seen only over the top of the enclosing walls is now revealed in full glory. To that gate a man brings his calf or lamb (or doves, if he is poor) where it is slaughtered and the priest takes it to the altar for the gift to be burned in part or in whole.

By the time you had completed the rituals, passed through the courts, and stood in line with your animal – to be told to leave the creature there and run out in order to be reconciled with some adversary… now we can hear the startling point Jesus is making.

God is in the world to reconcile. God is in the world to heal the human community. God is working to restore the torn fabric of life. It is not just murder that rends the human community, but every word of insult and anger. It is not just the act of adultery that tears at society, but the passions willing to violate the integrity of another family. We ought not think, says Jesus, that our moral behavior and religious acts mean anything if they are not joined to the reconciling work of God.

Tough words. Important words. Life-giving words.

Image: https://commons.wikimedia.org/wiki/File%3ASecond_Temple_view1.jpg By Ariely (Own work) [CC BY 3.0 (http://creativecommons.org/licenses/by/3.0)%5D, via Wikimedia Commons.

Lynching: A hometown response to Jesus

File:Angry mob of four.jpg

Watching for the Morning of January 31, 2016

Year C

The Fourth Sunday after Epiphany

Luke 4:21-30

28When they heard this, all in the synagogue were filled with rage. 29They got up, drove him out of the town, and led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff.

Jesus has dared to suggest that the grace and mercy of God are not the possession of God’s people but are God’s gift to all. It nearly gets him killed. We take our religion pretty seriously. We want to hear that God is on our side, that God’s wants us to be happy, healthy and wise, that God will protect us in the day of famine or disease and not someone from our hated enemies.

Jesus’ problem is twofold. First, he acts like a prophet when he is just a construction worker. He’s too big for his britches. “Isn’t this Joseph’s son?” is just a snarky way to say “Who does he think he is?!” and to begin the process of cutting him down to size. This is what leads to the second accusation: “What does he think he’s doing spreading God’s gifts around! Charity begins at home. He should be doing his healing here among his own people, not wasting them on people from other towns and villages.” And so we are into the argument and Jesus is confronting them with reminders about Elijah and the widow of Zarephath and Elisha healing Namaan the Syrian.

Jesus seems pretty rude in this exchange. But he is exposing the poison in their hearts. He is lancing the boil. He is provoking them to reveal their hardness of heart. And they oblige – wanting to throw him from the brow of the hill.

This story at the beginning of Jesus’ ministry foreshadows the end – the cross and resurrection. For they will indeed kill Jesus, but he will “pass through their midst.”

So Sunday we hear of corrupt religion and the violence it can engender. And we hear that God’s work is not stopped by it. And we will hear of Jeremiah’s call to preach God’s message – for which he will be afflicted, but God’s word will do its work. And we hear the psalmist cry out for protection against enemies. And in the background of all this embattled preaching is Paul singing about faith, hope and love enduring forever – and the greatest of these is love. This is the life to which these followers of Christ have been brought. Here we are invited into the dawning of that new age that Jesus has told us is fulfilled in himself.

The Prayer for January 31, 2016

Almighty God,
through your Son Jesus you revealed your gracious rule
to bind up the wounded and set free the captive.
Let us not fail to understand your will and your way,
but grant us willing hearts to receive your word and live your kingdom;
through your son, Jesus Christ our Lord.

The Texts for January 31, 2016

First Reading: Jeremiah 1:4-10
“Before I formed you in the womb, I knew you.” – God calls Jeremiah to his prophetic ministry.

Psalmody: Psalm 71:1-6
“In you, O Lord, I take refuge; let me never be put to shame.”
– The psalm writer cries out to God for protection “from the hand of the wicked.”

Second Reading: 1 Corinthians 13:1-13
“Love is patient; love is kind; love is not envious or boastful or arrogant or rude.” – Paul continues to teach his conflicted congregation in Corinth about the gifts of God’s Spirit and their life together as a community. All gifts serve the community and the greatest gift is love – concern for and fidelity to one another

Gospel: Luke 4:21-30
“Doubtless you will quote to me this proverb, ‘Doctor, cure yourself!’ And you will say, ‘Do here also in your hometown the things that we have heard you did at Capernaum.’”
– The message Jesus announces in Nazareth that the age to come is dawning even as Jesus speaks is met with hostility and a murderous attempt on his life.

 

Image: https://commons.wikimedia.org/wiki/File:Angry_mob_of_four.jpg by Robert Couse-Baker (Flickr: angry mob) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

Religious violence

Watching for the Morning of September 20, 2015

Year B

The Seventeenth Sunday after Pentecost:
Proper 20 / Lectionary 25

treasuryx-largeMurder is in the air in the readings for Sunday. The people from Jeremiah’s hometown – a priestly community – are out to kill him for his message. The writer of Sunday’s psalm is also battling murderous enemies, calling out to God for deliverance. Jesus is talking about his pending death in Jerusalem. And even our reading from James speaks of the conflicts that derive from our warring passions.

It’s not what we hope for from religion. We hope for peace. We hope for comfort. We dope for strength and courage for the coming week. But we are reading about tough realities – and the passions that drive them.

Jeremiah’s message that God is ready to judge the nation, even to destroying the temple, sounds to his countrymen like heresy and treason. In righteous rage they are prepared to defend God and country with religiously cloaked violence. God has revealed their plot to his prophet, but the prophet does not respond in kind; he puts his trust in God’s judgment.

The poet also entrusts his cause to God: “He will repay my enemies for their evil.” Nor does Jesus call his followers to arms; he is teaching the way of the cross. And when his followers argue about greatness, he puts a child in their midst. We are servants not masters. Our relationship to Jesus is revealed by the way we treat the least in our midst.

The Prayer for September 20, 2015

You see, O God, the struggle of the human heart for privilege and honor
and set before us the betrayed and crucified body of your Son.
May he who was servant of all teach us his way;
through your Son, Jesus Christ our Lord.

The Texts for September 20, 2015

First Reading: Jeremiah 11:18-20
“I was like a gentle lamb led to the slaughter.” – The prophet Jeremiah discovers a plot against his life by members of his own priestly clan who want to silence his message.

Psalmody: Psalm 54
“Save me, O God, by your name, and vindicate me by your might.”
– The poet prays for deliverance from murderous enemies.

Second Reading: James 3:13-4:8a (appointed: James 3:13-4:3, 7-8a)
“Where there is envy and selfish ambition, there will also be disorder and wickedness of every kind.”
– The author speaks to the Christian community about the chaos that comes from their passions and desires, urging them to “resist the devil” and submit themselves to God.

Gospel: Mark 9:30-37
“On the way they had argued with one another who was the greatest.” – Jesus is again teaching his disciples about his coming death and resurrection in Jerusalem, but they are arguing who will get the seats of power when they get to Jerusalem.

Image: Cloisters Cross, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55094 [retrieved September 14, 2015]. Original source: http://www.flickr.com/photos/peterjr1961/4124100780/.