The heartbeat of the world

File:Altarraum-Kreuz in Taizé.jpg

Watching for the Morning of August 19, 2018

Year B

The Thirteenth Sunday after Pentecost

Wisdom weaves through our first two readings and the psalm this Sunday, but they aren’t the right texts to go with this Gospel. They work. They are good texts. Jesus is talking about the bread of life and the bread of life is certainly the teaching, the wisdom, the word embodied in this Jesus. But the portion from John 6 before us this week shows another facet of the sign of the loaves and fishes. Jesus uses graphic language about munching on his flesh and blood – language sure to reveal that the crowd around him doesn’t “see”, doesn’t “believe”, doesn’t “come” to this bread from heaven who brings true life to the world. It is offensive language to people for whom eating blood – or meat with the blood still in it – is strictly forbidden by God. The ancient texts declare that the blood is the life, and must be poured back into the earth from which all life comes.

This language, “unless you eat the flesh of the Son of Man and drink his blood, you have no life in you” echoes with more than the wisdom of God and the teaching of Jesus. It is language we hear in the other Gospels during the night in which Jesus is betrayed, when takes up the bread saying, “This is my body,” and the cup, saying, “This is my blood.”

Jesus’ words on Sunday are part of the turn in this chapter towards the death of Jesus, his sacrifice upon the cross, his giving of his blood and flesh. This is the language of sacrifice when the people would offer to God the blood, to the priest a portion of the meat, and take the rest for a feast that signifies reconciliation and table fellowship with God. In place of Jesus’ real flesh, this “lamb of God” offers to us bread and wine as body and blood. The blood, the life, that belonged only to God, is now given also to us.

The sign of the feeding of the five thousand is all these things. It is receiving the life that comes to us from the realm of God: it is about Jesus teaching, his way of life, his deeds of grace and mercy, his command to love, his sacrifice, his presence in the community, his gift of the Spirit. This bread from heaven is content and relationship and the feast to come. It is a participation now and forever in the reality that is Christ Jesus, the embodiment of all God’s Word, God’s speaking to us that lies at heart of creation and is the essence of God’s encounter with the world.

So we will hear, this Sunday, wisdom personified, calling like a patron summoning guests to banquet at her table. And we will sing the psalm that invites us to come and learn the way of the LORD. And we will hear the author of Ephesians call us to live “not as unwise people but as wise.” But the Gospel will invite us not just into Jesus’ teaching, but into the table fellowship where heaven and earth are united and our hearts are joined to the true heartbeat of the world.

The Prayer for August 19, 2018

Eternal God,
in the body and blood of Christ Jesus, broken and shed,
you have opened for us the way of everlasting life.
Grant us faith to trust your gift
and live your love for the world;
through your Son, Jesus Christ our Lord.

The Texts for August 19, 2018

First Reading: Proverbs 9:1-6
“Wisdom…has sent out her servant girls, she calls from the highest places in the town…’Come, eat of my bread and drink of the wine I have mixed.’” – Wisdom is personified as a hostess calling the people to come to her banquet and feed on her teaching.

Psalmody: Psalm 34:9-14
“Come, O children, listen to me; I will teach you the fear of the Lord.”
– The poet calls his hearers to learn the way of God.

Second Reading: Ephesians 5:15-20
“Be careful then how you live, not as unwise people but as wise.”
– The author continues the exhortation for our life together, encouraging us to be filled with the Spirit.

Gospel: John 6:51-58
“‘Very truly, I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.’” – the reflection on the meaning of the sign of the feeding of the 5,000, continues with Jesus provoking the crowd with graphic language about eating his flesh and drinking his blood.

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Image: https://commons.wikimedia.org/wiki/File:Altarraum-Kreuz_in_Taiz%C3%A9.jpg By Christian Pulfrich [CC BY-SA 4.0 (https://creativecommons.org/licenses/by-sa/4.0)%5D, from Wikimedia Commons

Dragged into the kingdom

File:Seabee Olympics at Joint Base Pearl Harbor-Hickam 150304-N-WF272-056.jpg

Saturday

Acts 11:1-18

1Now the apostles and the believers who were in Judea heard that the Gentiles had also accepted the word of God. 2So when Peter went up to Jerusalem, the circumcised believers criticized him, 3saying, “Why did you go to uncircumcised men and eat with them?”

It doesn’t surprise me that Peter would face criticism; criticism is one of the most wearying aspects of congregational life. What surprises me is that Peter explained what happened and “When they heard this, they were silenced. And they praised God.” It’s easier for me to believe that Jesus walked on water than that Peter’s congregation was turned so easily from criticism to praise.

I want to believe that those first believers were as open and perceptive to the work of the Spirit as Luke describes, but I know that the question whether Gentile’s could be baptized into the community of Christ without first becoming a member of the Jewish community was a deeply challenging issue for the early church.

It is difficult to be certain exactly what the terms ‘Jew’ (Greek = ‘Judean’) and ‘Gentile’ (Greek = ‘the nations’) signified in the first century, but they clearly represent a deep cultural divide between those in the Judean community who define themselves as separate from the Hellenistic world and those who are thoroughly acculturated to that world. How do you have table fellowship – or any fellowship – with those who do not share the same mores, food laws and sense of purity?

To welcome “those people” is always a profound challenge for any community, and it was especially significant for the developing Christian movement. Luke goes into great detail in telling this story – and then has Peter relate the events again. Paul’s ministry to the nations is under constant attack and three times Luke relates Paul’s encounter with the risen Lord and his call to go to the nations. The problem of “Jew” and “Gentile” is the subject of the apostolic delegation to Antioch, Paul’s confrontation with Peter, and the so-called Jerusalem Conference. This issue of “them” and “us” didn’t go away and, in the end, led to the riot in the temple, Paul’s arrest and his eventual execution.

Change is not an easy thing. And it is especially difficult to bridge those cultural boundaries between different social and ethnic groups. But this is the wondrous thing about Jesus. He reaches out to tax collectors and parties with Zacchaeus and his outcast friends. Women travel in his company and he welcomes them as disciples. He converses with the Samaritan woman, treating her as a member of his family – and she brings her whole Samaritan village to him.

The Spirit empowers the believers at Pentecost to proclaim God’s praise in every language. Hellenized Judeans living in Jerusalem take up the Gospel and, when they are scattered by communal violence, share it freely with Samaritans. Philip declares there is no impediment to baptism for the Ethiopian Eunuch (who cannot enter the temple because, as a eunuch, he is ritually unclean). Peter baptizes Cornelius. Antioch welcomes Greeks. Paul and Barnabas are sent to the nations.

Despite ourselves, the heart of the Christian message transcends culture. Christ welcomes all peoples. Indeed, transcending tribalism is at the core of the Christian proclamation that the healing and redemption of all creation is at hand in Jesus. And so Paul declares:

“In Christ Jesus you are all children of God through faith. As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.”

This is a far more profound creation of a new community than the modern liberal notion of inclusiveness. It is the kingdom of God.

And though I love Luke’s picture of a Christian community open to the movement of God’s Spirit to gather all into Christ, and I still hope for a congregation that welcomes all and can recognize the movement of the Spirit with joy and praise – the more profound truth is that we are usually dragged into that kingdom kicking and screaming.

But God’s kingdom comes. To us, and for us, and in spite of us, God’s kingdom comes.

 

Image: https://commons.wikimedia.org/wiki/File%3ASeabee_Olympics_at_Joint_Base_Pearl_Harbor-Hickam_150304-N-WF272-056.jpg  By Petty Officer 2nd Class Diana Quinlan (https://www.dvidshub.net/image/1797950) [Public domain], via Wikimedia Commons