Remember not the former things

File:Dülmen, Börnste, Waldweg -- 2015 -- 4649.jpg

The Third Sunday of Easter, Year B
April 15, 2018

Gracious Heavenly Father,
as the risen Lord Jesus opened the minds of his disciples to understand the scriptures,
open our hearts and minds
that, hearing your voice, we might be called into newness of life.
(Prayer for the 3rd Sunday of Easter, year B)

This was preached on the third Sunday after Easter in 2018. It is rooted in the texts for that day, particularly the Gospel reading that relates that the risen Jesus opened the minds of his followers to understand the scriptures.

When I was in college and the seminary, Biblical scholarship was predominantly occupied with dismantling the Bible as a book. This was a process that had begun years earlier, and was not without controversy, because many of the scholars who began to make these observations about the different authors and historical contexts of the various Biblical materials were perceived as dismantling the faith. There were just criticisms to be made. Some didn’t give enough care to the faith and piety of the church. We talked about the theology of John or the theology of Mark, but few wanted to talk about the book as a whole and its relationship to the faith of the church.

What happened in this country, in reaction to that scholarship, was the development of fundamentalism and a Biblical literalism that sought to hold on to the notion of the Bible as a single book, given by God, that it was true in all its parts. So a single verse about homosexuality, for example, is the end of all conversation. Each part is divinely authored and authoritative and final.

And while I agree with the statement that this book as a whole and in its parts is divinely inspired and authoritative, those words, “divinely authored and authoritative,” don’t mean for me – and shouldn’t mean for any of us – that the book dropped out of heaven as a whole. Even those who profess to take the Bible literally don’t really take it literally. They don’t imagine when David says, The Lord is my rock,” that God is literally a rock.

There are deep and real problems with literalism and fundamentalism. And it doesn’t matter whether we are talking about the Bible or Islam or economic theory, the second amendment to the constitution on the right to bear arms, Confederate monuments, or global warming. Fundamentalism says, in effect, that all that needs to be known is known and we can and should stop thinking and stop listening.

Such fundamentalism is inherently dangerous and – more importantly – it contradicts the Bible itself. The Bible is full of struggle and questioning. What is the book of Job, but 35 chapters of theological argument and struggle ending with Job bowing in silence before a God he cannot comprehend? There is a whole category in scripture of works we call “wisdom literature” – including Proverbs and Ecclesiastes – that struggles to understand the way God has fashioned the world.

The God who encounters us in the Bible is a god who leads us into a new and unexpected future. Through the prophet Isaiah God says,

18 Do not remember the former things,
….or consider the things of old.
19 I am about to do a new thing;
….now it springs forth, do you not perceive it? (Isaiah 43:18-19)

The New International Version translates this as “Forget the former things; do not dwell on the past.” The Tanach translation says, “Do not recall what happened of old, Or ponder what happened of yore!”

The Biblical narrative is built around promises concerning the future. It is about what God is doing, where God is leading. It speaks of the human journey from the lost Garden of Eden to the promised City of God. Its foundational blocks tell of the journey of Abraham out from Haran towards the promise of God, of the journey of Israel out from bondage into freedom, of the journey into exile and home again. For the Christian community, the New Testament adds to these narratives the journey of Jesus to Jerusalem, the cross and the empty tomb, and the journey of Jesus’ followers to the ends of the earth. In the Book of Acts, on the day the risen Jesus ascends into the heavens, he says to his disciples: you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.” The rest of the book will tell the stories of the missionary journeys not only of Paul, but the whole Christian community.

And I need to say this: even the legal code in Exodus, Leviticus, Numbers and Deuteronomy, is not designed, at its core, to impose a category of right and wrong on the people, but to lead them towards a just society. There are things in there that certainly trouble us, but when we listen to them in their context, we see a profoundly different vision for human society than what was operative in the world around them. What we heard last week about the early Christians holding all things in common has its roots in the vision of the world reflected in the Law and the Prophets. As you have heard many times, Jesus gets the commandment to love your neighbor as yourself from the book of Leviticus. In the legal codes of the Old Testament, God is not trying to repristinate the past, but to call Israel into a radically new future.

So we betray the scripture wherever we cling to the past rather than walking with God faithfully towards God’s future. There are things to preserve, things to carry with us into the future, there is wisdom in the hymns and liturgy and insights of the past, but the focus of Christian faith is forward into a greater justice, a deeper compassion, a more faithful human community.

When Anna was first learning to walk, Deb would stand behind her helping to hold her up, and I would kneel down a little ways in front of her with arms open, inviting her to walk towards me. If you want a picture of God and the world, this is it. God stands behind us and before us. God helps us stand and go forward and God calls us to himself. God launches us and catches us. God calls us into God’s future, God’s reign, God’s kingdom. God calls us into the fullness of grace and the life of the Spirit.

The criticism of the gods of the ancient world that we find in scripture is that they couldn’t speak. They couldn’t call to us. They couldn’t change the world. They couldn’t save. They were gods of wood and stone, of gold and silver. They were powerless.

The gods of this world are gods of stability and order, who defend and justify the way of the world. The gods of this world defend the status quo. They are gods who support segregated schools and hospitals and bathrooms because that’s the way it’s always been. They are gods who support the wealth and power of kings and the poverty of peasants because that’s the way it’s always been. But the God who meets the world through the scriptures is a God who changes the world. He overturns unjust rule. He sets prisoners free. He forgives unpayable debts. He opens blind eyes and heals paralyzed limbs. He opens the grave. He leads us into newness of life.

In the Biblical story, when humanity rebels against God and loses the Garden of Eden, God posts a flaming sword that bars the way back to the garden. We cannot go back to Eden; we must go forward to the New Jerusalem. There is no refuge in the past – but there is hope in the future: the grave is empty.

The grave is empty. Christ is in our midst. He meets us in the supper. He opens our minds and hearts to the word. He gives us his Spirit. He sends us out with a commission and a promise to live and witness to the kingdom that is dawning.

There are deep and troubling problems with literalism and fundamentalism. And please understand, I am not just talking about religious fundamentalism. We are talking about a way of being in the world. Our political realm right now is shot through with rigid and absolutist ideas that are not open to any new facts or ideas. There’s no conversation. There’s no change. There’s no willingness to question or explore. What I disagree with or don’t like I reject as “fake news”.

This is not Biblical faith. And where the name of God is used to defend it, the commandment forbidding the misuse of God’s name is violated. When we say “God bless America” at the end of a sentence full of venom and falsehoods, we are asking God to destroy the country as God destroyed Israel when they did the same thing – when they betrayed God’s call and commission to do justice, love kindness, and walk humbly.

Christianity doesn’t work with hearts that are closed. It doesn’t work with closed doors and high walls. Christianity isn’t a castle to hold out the world; it is a journey in the world to the world’s new birth. It is a journey in the human heart to the heart’s new birth.

There is a reason Jesus talks to us about being the salt that makes the fire of love burn more brightly. There is a reason Jesus talks to us about a city set on a hill, a beacon for all to see. There is a reason Jesus gives to his followers the fundamental task of testifying to the reign of God and assigns us the work of healing and casting out dark and demonic spirits.

A faith that wants to defend the injustices of the world is not a Christian faith. A faith that will not walk alongside a changing world is not the Christian faith. A faith that does not walk in hope and joy is not the Christian faith.

Since the school shooting in Florida, Ken has been after me to condemn the NRA. Well, Ken, here it is. I’m not going to condemn it from a liberal perspective, I’m going to condemn it because it speaks and behaves as fundamentalists. There is no engagement of the world. There is no listening to the voices of others. It reduces complex realities to simple absolutes. It takes refuge in slogans and chants. It builds walls not bridges.

Should Christians belong to fundamentalist organizations? I don’t think there’s a simple, black and white answer. There is some truth in the argument that we need to be a part of such things in order to help change them. But there is also a danger that we get led astray by them.

And please understand, there are fundamentalisms of all kinds, on the left and the right and in the center. I understand fear and why fear makes us want to look backwards. Fear and anxiety born of change makes us want to put on the brakes and turn back and nail things down   But the way back is barred; we can only go forward. And we as Christians uniquely confess that the work of God is to raise the dead, to open the barren life, to heal the broken heart, to protect the vulnerable, to free the bound, to transform the world.

We need to recognize that this Biblical faith is not an American optimism. There are people who believe in the future because of the promises of politicians or science or the idea of human progress. These have been notoriously unreliable because they have little control over the future.

We don’t “believe in the future” we believe in the God who holds the future. We believe there is a power, a truth, a reality at the heart of all things that brought forth the world in love and calls it forth into love.

We put our hope, trust and allegiance in the one who calls us to himself.

Those scholars who began to take apart the Bible were correct. The Bible is not a single book. I have said to you that it is a library. It is a collection of books. The way Mark talks about Jesus is different than the way John talks about Jesus. Those two are different than the way the apostle Paul talks about Jesus. And all of those are different from the way the book of Revelation talks about Jesus.

It’s important for us to see this. The way Genesis talks about God and the journey of faith is different from Joshua. The book of Ruth is different from Ezra and Nehemiah. But scholarship got so preoccupied about looking at all the pieces it often forgot to pay attention to the whole. All these books add up to something. They don’t all say the same thing, but together they say something profoundly important. Together they are “divinely authored and authoritative.”

One of the other metaphors for the scripture I have used is to say that the Bible is a choir. It is made up of multiple voices. When the St. Olaf Choir sings F. Melius Christiansen’s exquisite arrangement of Beautiful Savior, some of the sopranos are soaring up here and some other sopranos are soaring over there, and some of the basses are traveling way down here and others are over here. They are not all singing the same note or the same words or at the same time, but together their voices exalt you up to the heavens.

The scripture is rich and wonderful and diverse. It is strange and foreign and yet deeply familiar. It has terrible stories and fearful images and soaring visions and profoundly sweet and comforting words. The various voices in the Bible are not all singing the same note or the same words or at the same time, but together their voices lift us up to the heavens – or, more accurately, together their voices bring heaven down to us.

Together their voices touch us with grace. Together their voices heal and renew. Together their voices call us into new paths of faithfulness and love. Together they call us into God’s tomorrow.

Amen

+   +   +

Photo: https://commons.wikimedia.org/wiki/File:D%C3%BClmen,_B%C3%B6rnste,_Waldweg_–_2015_–_4649.jpg Dietmar Rabich / Wikimedia Commons / “Dülmen, Börnste, Waldweg — 2015 — 4649” / CC BY-SA 4.0, from Wikimedia Commons

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Violence

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Last Sunday took us to the fourth in our Sunday preaching series on the sweep of the Biblical narrative and how it points to the truth of sacrificial love embodied in the death and resurrection of Jesus. The God who called a good and beautiful world into being by his word (week 1: Creation), who breathed into the first humans his breath/spirit and set them in a garden (week 2: Garden), endured their broken relationship and continued to protect and care for them (week 3: Fall). Now God speaks with Cain about the murderous jealousies of the human heart, urging humanity to choose reconciliation over revenge.

Below are the pictures and text from the booklet we handed out following worship last Sunday. This coming Sunday, Pentecost, takes us to the Holy Spirit that is our first breath and ultimate life.

Image: William Adolphe Bouguereau, The First Mourning, 1888
https://commons.wikimedia.org/wiki/File:Bouguereau-The_First_Mourning-1888.jpg  William-Adolphe Bouguereau [Public domain], via Wikimedia Commons

Genesis 4


Now Abel was a keeper of sheep,
and Cain a tiller of the ground.


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File:Wechselburg Lettner detail 04.jpg

One of the oldest divisions in human society is between ranchers and farmers, those who tend flocks and those who till the ground. The mere mention of this brings a haunting note to the opening of the narrative.

https://commons.wikimedia.org/wiki/File:Wechselburg_Lettner_detail_04.jpg https://commons.wikimedia.org/wiki/File:Wechselburg_Lettner_detail_05.jpg Photo by: Andreas Praefcke (Own work (own photograph)) [CC BY 3.0 (http://creativecommons.org/licenses/by/3.0)%5D, via Wikimedia Commons


The LORD had regard for Abel and his offering,
but for Cain and his offering he had no regard.


Each offers the first fruits of their labor to God. The story says nothing about the qualities of the two brothers. There is no discerning of the heart, no judging of moral worthiness. God picked the aroma of the roasting lamb over the roasting grain. God smiled on Abel’s gift, but on Cain’s gift he did not smile. It does not say that the gift was defective. It does not say that the gift was rejected. It only says that God favored Abel’s gift.

We get ensnared in the symbolism of things. That God liked Abel’s offering more than Cain’s becomes in our minds –and apparently in Cain’s mind – that God liked Abel more than Cain. Children think they can read this in the faces of their parents. It’s a pretty universal sentiment that the parents favored one over the others. It often leads to petty vindictiveness, sabotage, striving for attention. But we have no reason to say that God loved Abel more. Maybe Abel taunted his brother. Maybe he claimed that God liked him more. The text tells us none of this because the emphasis is not on Cain or Abel but on God’s choice and how Cain will respond.

All the conversation in this story occurs between God and Cain. This is a story about these two, God and Cain, not Cain and Abel. It is not a story about a good man and an evil one; it is a story about choices, and sin, and redemption.


“Why are you angry,
and why has your countenance fallen?

If you do well, will you not be accepted?”


There are so many resentments born out of the randomness of life’s favors. “The race is not to the swift, nor the battle to the strong, nor bread to the wise,” observes the Preacher of Ecclesiastes, “time and chance happen to them all.” (Ecclesiastes 9:11). There are inequalities to life. Injustices. Randomness. One prospers another fails. One is born to privilege another to poverty. And what shall we do with life’s vicissitudes. Resentment, bitterness, revenge is one choice. It is not the only choice.

If you do well, will you not be accepted? If you do what is right. If you do goodness. God’s favor roots in the choices we make not the sacrifices we offer, not the liturgies we sing, not the customs we follow. If you do right towards your neighbor, if you show justice and faithfulness, if you care for the sick and comfort the afflicted, will you not be honored?


“Sin is lurking at the door;
its desire is for you, but you must master it.”


File:Serengeti Loewin2.jpg

The death of Abel is not inevitable. Neither are any of the other woes we inflict upon one another. The angry word. The hateful speech. The stolen chances. The cheats and deceits. The crimes of passion and despair. The decisions of war. They are choices. The dragon crouches like a tiger waiting to pounce. But we must master it.

A Lioness (Panthera leo) in Serengeti
https://commons.wikimedia.org/wiki/File:Serengeti_Loewin2.jpg By Ikiwaner (Own work) [GFDL 1.2 (http://www.gnu.org/licenses/old-licenses/fdl-1.2.html)%5D, via Wikimedia Commons


Cain said to his brother Abel,
“Let us go out to the field.”


The field is Cain’s space. He is a man of the soil. He knows dirt. He knows what it will hide. What he does not know is that blood soaked ground will turn against him. The words of God are ignored in his anger, resentment, envy. Perhaps it is even God with whom he is angry. God chose his brother. God favored his offering. He cannot bear the presence of the favored one. And now there is violence.

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There is a weight on Cain, a burden, a crushing burden of resentment. Cain is the firstborn. To Cain belongs the privilege. But God has chosen the second born, the unlikely.

God has a troubling habit of choosing without regard for the rules. He chooses the younger Jacob over the elder Esau. He chooses Abraham and promises blessing for no apparent reason. Moses was not the only child cast into the Nile, but he is the boy who lived. God takes up the cause of the foreigner, the outsider. Elijah provides for a widow of Zarephath, not Israel. Jesus invites himself to banquet at the home of Zacchaeus the tax-gatherer. He rescues the woman caught in adultery and treats the shunned Samaritan woman as a woman of his own house. And God has favored Abel’s gift.

Sculpture Abel by Karl-Heinz Appelt; Gera, Germany, 1983
https://commons.wikimedia.org/wiki/File:Gera_Abel.jpg By Steffen Löwe (Self-photographed) [GFDL (http://www.gnu.org/copyleft/fdl.html), CC-BY-SA-3.0 (http://creativecommons.org/licenses/by-sa/3.0/) or CC BY-SA 2.5-2.0-1.0 (http://creativecommons.org/licenses/by-sa/2.5-2.0-1.0)%5D, via Wikimedia Commons
Bronze sculpture Cain and Abel , Bernau bei Berlin, sculptor: Michael Klein, 1994
https://commons.wikimedia.org/wiki/File:Bernau_KainundAbel3.JPG By Catatine (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC BY-SA 4.0-3.0-2.5-2.0-1.0 (http://creativecommons.org/licenses/by-sa/4.0-3.0-2.5-2.0-1.0)%5D, via Wikimedia Commons.


Then the LORD said to Cain,
“Where is your brother Abel?”


God keeps asking this question, “Where?” He asks our first parents “Where are you?” when they have eaten the fruit and are hiding in the bushes. And now he asks Cain, “Where is your brother?”

These are the two most fundamental questions God asks of the human race: “Where are we?” and “Where is our brother? Where is our sister?” If we cannot speak the truth of ourselves we will not be able to care for others. They will be “others” rather than brothers. They will not be part of us. Women will be trophies and toys not sisters. Children will be seen and not heard. The poor will be “the poor” rather than people whose names and stories we know and whose lives matter. Then it will be “every man for himself,” rather than strength in numbers.

And if we cannot speak the truth concerning our neighbor, we will not know the truth of ourselves. We were made for community, but community is broken.


He said, “I do not know;
am I my brother’s keeper?”


Yes. It is what brother means. You are created to belong. You are bound together. You are made to care and be cared for.


“Listen;
your brother’s blood is crying out to me from the ground!”


God’s statement to Cain should be punctuated with a colon not a semi-colon. The cry of his brother’s blood is what Cain is summoned to hear, the consequences of his deed what he must see.   The sufferings of the abandoned, the sorrows of the neglected, the cries of the wounded: Listen!


“When you till the ground,
it will no longer yield to you its strength.”


File:Agropyron repens on field after winter ploughing.JPG

The strength of Cain over his brother has planted blood into the ground. Now the strength of the ground will profit him not. There are no riches to be harvested from this field; the dirt itself resists him. There are no riches to be gained from the destruction of Aleppo. There is no strength to be gained from weapons of mass destruction. There is no life to be gathered from ground that is ravaged or the community plundered.

https://commons.wikimedia.org/wiki/File:Agropyron_repens_on_field_after_winter_ploughing.JPG By Agronom (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons


“My punishment is greater than I can bear!”


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“Punishment is not quite the right word. These are consequences, the harvest of violence: alienation, exile, shame, isolation, a lost ground, a lost life.

Caïn venant de tuer son frère Abel, by Henry Vidal in Tuileries Garden in Paris, France
https://commons.wikimedia.org/wiki/File:Paris_Tuileries_Garden_Facepalm_statue.jpg    By Alex E. Proimos (http://www.flickr.com/photos/proimos/4199675334/) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons


“I shall be a fugitive and a wanderer on the earth.”


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The ground was Cain’s life. Now he is cutoff from it. And he is cutoff from the face of God. He is rootless. He is without community. He is vulnerable in a world made dangerous.

Tuareg on the dune of Timerzouga, place named Tadrart in the town of Djanet, wilaya of Ilizi 20km from the Algerian-Libyan border (Cultural Park of Tassili).
https://commons.wikimedia.org/wiki/File:Esprit_nomade.JPG By Hamdanmourad (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons


The LORD put a mark on Cain,
so that no one who came upon him would kill him.


It is not a mark of shame; it is a mark of protection. He wears no scarlet M for murder; he wears a reminder that even Cain the killer bears the image of God. God will be his family to protect him. God will be his redeemer to save him. God will be his advocate to avenge him.

So why do we dance at the death of the murderers? Why do we boast of the death of Bin Laden? Ought we not weep that those for whom God weeps have perished so far from God’s presence?

https://commons.wikimedia.org/wiki/File:Ashenda_Girl,_Tigray,_Ethiopia_(15363919671).jpg By Rod Waddington from Kergunyah, Australia (Ashenda Girl, Tigray, Ethiopia) [CC BY-SA 2.0 (http://creativecommons.org/licenses/by-sa/2.0)%5D, via Wikimedia Commons. [cropped]


Then Cain went away from the presence of the LORD,
and settled in the land of Nod, east of Eden.


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East of Eden. Away from the garden of God. Away from the rich and abundant soil, the life-giving rains, the well watered garden. Away from the sacred forest. Away from the tree of life. Away from the community of family. Away from the fellowship of the familiar. Away from the presence of the Lord.

And there he builds a city. Cain builds the first city: a gathering of the scattered, a place not of soil or pasture but iron and fire. A place of creativity and life but also destruction and death, human inventiveness for good and for evil.

https://commons.wikimedia.org/wiki/File:Syrian_Desert_(5079180729).jpg By yeowatzup from Katlenburg-Lindau, Germany (Syrian Desert) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons


Zillah bore Tubal-cain,
who made all kinds of bronze and iron tools.


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In the city tools are made. Smithing. Bronze. Iron. Tools to plow the ground and weapons to wound.

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https://commons.wikimedia.org/wiki/File:Migrant_worker_of_china.jpg   By 枫彩 (http://cc.nphoto.net/view/2008/11733.shtml) [CC BY 2.5 cn (http://creativecommons.org/licenses/by/2.5/cn/deed.en)%5D, via Wikimedia Commons
Bronze Age swords
https://commons.wikimedia.org/wiki/File:Apa_Schwerter.jpg By Dbachmann
M1A2 on the streets of Baghdad.
https://commons.wikimedia.org/wiki/File:J2500x1661-05540.jpg  By Lukethornberry (Own work) [CC BY 3.0 (http://creativecommons.org/licenses/by/3.0)%5D, via Wikimedia Commons


“Adah and Zillah, hear my voice;
you wives of Lamech, listen to what I say:
I have killed a man for wounding me,
a young man for striking me.


The world’s first poetry is a celebration of violence, a trumpeting of strength and power, a vaunting of the self even over God, a fearless disregard of God’s command not to kill.


“If Cain is avenged sevenfold,
truly Lamech seventy-sevenfold.”


File:Fear of Terrorism.jpg

Violence multiplies. Fear and intimidation become part of the social fabric. Overwhelming revenge becomes the rule. “Hit me and I’ll hit you harder.” It’s not yet Mutually Assured Destruction, but that is the path. At least until Jesus dares to answer Peter’s question, “How often should I forgive? As many as seven times?” by saying “Not seven times, but, I tell you, seventy-seven times.”

File:US Navy 090418-F-7923S-023 A Haitian woman waits her turn for treatment at the Killick medical clinic site during a Continuing Promise community medical service project.jpg

At some point we run out of words for the sorrows that we wreak on one another. The pictures could multiply of the bodies of children neglected in the streets, the triumphant march of military parades, the weeping mothers, the angry fathers, the disconsolate siblings, the shocked neighbors who never had a clue, the bombastic threats of politicians seeking to profit, and the lawyers running to claim a prize.

At some point we run out of words for the sorrows of the world where bones creak and diseases waste and drought devours. At some point we run out of words for the favelas and slums and the distorted bodies of the starving. At some point we run out of words for the raped and abused. At some point we run out of words.

We can understand if God should desire to wipe clean the face of the earth. It is the way the ancient cultures around Israel told the story. But our story tells us of a child: Seth. There is no great saving destiny appointed to Seth. He is just a child. Babbling, cooing, clinging, crying, sweet with the aroma of newness, abounding in curiosity, smiling, laughing, tasting everything with his mouth, studying faces, clinging to fingers, sucking feverishly at the breast, gazing into his mother’s eyes, tender, warm, connection, grasping for language, striving to crawl and then to walk. A child. New life. Image of God. Child of sorrow. Hope of tomorrow.

https://commons.wikimedia.org/wiki/File:Fear_of_Terrorism.jpg By Dolat khan (Own work) [CC BY-SA 4.0 (http://creativecommons.org/licenses/by-sa/4.0)%5D, via Wikimedia Commons
https://commons.wikimedia.org/wiki/File:US_Navy_090418-F-7923S-023_A_Haitian_woman_waits_her_turn_for_treatment_at_the_Killick_medical_clinic_site_during_a_Continuing_Promise_community_medical_service_project.jpg By U.S. Air Force photo by Airman 1st Class Benjamin Stratton [Public domain], via Wikimedia Commons


Adam knew his wife again,
and she bore a son and named him Seth,

for she said, “God has appointed for me another child.”


God is not done with us. God continues to give life. This is not a replacement for Abel or for Cain. But he is new life. He is grace.


To Seth also a son was born


And then grandchild. Joy. Continuity.


At that time people began to invoke the name of the Lord.


The LORD. The name that will be revealed to Abraham as the one who gives a future. The name that will be revealed to Moses as the one who delivers from bondage. God is not just creator; He is redeemer.

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A reminder about the nature of the Biblical text: There are problems if you read the text literally. How can Abel offer a sacrifice of a lamb when humans have not yet received permission to kill? (This doesn’t happen until after the flood.) Why is Cain afraid of being killed when there are yet no other people? But the narrative is not history; it is commentary on human existence. And it is preaching. It bears to us the voice of God who asks these terrible, haunting questions: “Where is your brother?” Where is your sister? “What have you done?” What have you failed to do?

But this God of the haunting questions is also the God who does not abandon his troubled creation. God is faithful and continues to provide and protect and call us into the life and love for which we were created.

Biblical text: New Revised Standard Version
© Text by David K. Bonde, Los Altos Lutheran Church, 2017

Paradigm shift

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Watching for the Morning of April 3, 2016

Year C

The Second Sunday of Easter

The shock and awe of the first Easter morning gives way to celebration and even triumph as the apostles preach and John of Patmos exults in the risen Christ. The psalm celebrates the wondrous work of God: “This is the LORD’s doing and it is marvelous in our eyes.” And the followers of Jesus proclaim his resurrection to Thomas.

But in the texts lies also the tension between faith and unbelief. The Jerusalem leaders seek to silence the apostolic witness, and Thomas will not trust the testimony of those who have seen and heard.

When you look carefully at the Biblical record there is a lot of uncertainty. The apostles in Luke don’t believe the women returning from the tomb (24:11). The disciples on the road to Emmaus are unable to comprehend what has happened (24:25). and when Jesus appears to the whole community there respond with a mix of joy and disbelief (24:41). At the climactic scene in Matthew when Jesus ascends into the heavens, the evangelist records: “When they saw him, they worshiped him; but some doubted” (28:17). And, of course, Mark ends his Gospel with the women in fear and silence (16:8).

The Easter message is not a simple one. No one expected the story to go like this. It takes some time to get their minds around it. It takes some time to get their hearts around it. This is far more than a spectacular comeback from a nearly defeated team. This asks us to recognize a different narrative of God and the world. The story is not about a world ending in a general resurrection and judgment with the righteous blessed and the wicked condemned. The story is about the new creation invading this world of tears and summoning us to live that new creation now. It is not a story of God judging the world but healing it.

It’s not easy to change one’s picture of God and the world. It takes some time – and the breath of the Spirit – and some searching of scripture – a rereading of the Biblical story – but, in the end, there is Jesus showing us his wounds and inviting us to join the story.  Thomas Kuhn called it a paradigm shift.* When you recognize that the earth goes around the sun, the world will never look the same.

The Prayer for April 3, 2016

Gracious Lord Jesus,
in your mercy you did not leave Thomas in his unbelief,
but came to him, revealing your hands and your side,
and calling him into faith.
So come to us wherever we are in our doubt and uncertainty
and by your word reveal yourself to us anew as our living Lord,
who with the Father and Holy Spirit you live and reign,
one God, now and forever

The Texts for April 3, 2016

First Reading: Acts 5:21b-32 (appointed: 5:27-32)
“We must obey God rather than any human authority. The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree.” – Having been arrested for saying that God had raised Jesus (and thus condemning the rulers for condemning him), the apostles are released from prison by an angel and told to return to the temple to preach. There they are arrested again and brought before the ruling council.

Psalmody: Psalm 118:14-16, 22-23, 26-27, 29 (appointed: Psalm 118:14-29)
“The stone that the builders rejected has become the chief cornerstone.” – We continue in this foundational psalm that was so influential for the early Christian community in interpreting what happened to Jesus. The psalm celebrates the king, returning in triumph from an unexpected victory.

Second Reading: Revelation 1:4-8
“Grace to you and peace from him who is and who was and who is to come… and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.”
– The opening salutation of the Book of Revelation (written in the form of a letter).

Gospel: John 20:19-31
“When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” – Jesus appears to his followers on Easter Evening and commissions them with the gift of the Holy Spirit, then appears again, the following Sunday, to summon Thomas into faithfulness.

 

*Thomas Kuhn, The Structure of Scientific Revolutions

Image: https://commons.wikimedia.org/wiki/File%3ASolar-system.png  By Dave Jarvis (http://solarsystem.nasa.gov/planets/) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC-BY-SA-3.0 (http://creativecommons.org/licenses/by-sa/3.0/)%5D, via Wikimedia Commons