Friday, March 09, 2007

The Way of Peace

Texts: Isaiah 55:1-9; Psalm 63:1-8; Luke 13:1-9

With the sad and infuriating stories about Walter Reed Hospital in the news these past few days, the ongoing tragedy that is Iraq has been brought home once again.

The news certainly gets no better, and seems to get worse each day this war drags on. And yet, to speak out for peace is called naïve and unrealistic, and to do so from the pulpit is to open oneself to the always ready accusation of mixing church and politics – of mixing the ways of God with the ways of the world.

Isaiah famously reminds us that God’s ways are not our ways, but I wonder if sometimes that observation isn’t used to excuse a lack of faith on our part that our ways might, in fact, be transformed into something closer to the ways of God.

For example, we easily – too easily, in fact – separate the sacred from the secular, as if God’s grace ends at the door to sanctuary, or on the last page of hymnal, or with the final words of Revelation. It’s as if God needs the church’s permission to spread grace beyond the reach of the institution.

In the same way, we too easily separate the spiritual from the political and confuse the private with the personal. That is to say, we imagine that God’s designs for humankind are purely personal and do not touch on social structures. At the same time, we imagine that there is no connection between our personal lives and concerns and our public lives and concerns.

But Christian faith demands of us a certain conformity: conforming the way we live personally with the way we live publicly; and, moreover, conforming our ways to God’s ways. Our personal spiritual lives are not a private affair, but have real, discernable effects in the world.

Most of the time, separating the two – the religious from the political, for instance – serves the way of the powerful, not the way of God. For example, calls by the church to end Apartheid in South Africa were called, by the white power structure, an unholy mix of church and politics. In the same way in the United States, religious leaders calling for an end to the war in Vietnam were accused of overstepping their proper bounds. Or, as the archbishop of Sao Paulo said, “When I fed the poor, they called me a saint. When I asked why are the poor hungry, they called me a communist.”

Fidelity in our personal lives demands fidelity in our public lives. Hope in our personal lives demands hope in our public lives. Love in our personal lives demands love in our public lives. Peace in our personal lives demands peace in our public lives.

A while back someone quoted this Isaiah passage to me about God’s ways and our ways. I was told that while I might not be able to imagine God condemning anyone to hell for not claiming an orthodox belief that Jesus is God’s only son and the only way to salvation, God’s ways are not our ways. In other words, frying a few unbelievers is God’s way of teaching the rest of us right belief.

I’m sure that the same person would take the reading from Luke and repeat the phrase: “unless you repent, you will perish” without wondering about the gardener, the manure or the fig tree and without asking “who are we in the tale?” And without noticing that the next story in Luke is about healing an unclean woman on the Sabbath to the dismay of the orthodox religious leaders of the day.

You can imagine how easily one can abuse an orthodoxy that preaches condemnation and punishment in the service of ambitions either personal or imperial. After all, if you’re going to hell anyway because you don’t repent of actions that the confessions call sin, how concerned should I be about your rights? After all, if you’re going to hell anyway because you don’t believe in Jesus, how worked up should I get over your suffering or death?

Guided by such convictions, my ways and God’s ways may not be identical, but my ways of domination support God’s ways of eternal damnation, and vice versa. It’s amazing how often religious orthodoxy serves to keep the powerful in power and to keep the marginalized outside where they belong be they women seeking equal voice, slaves seeking liberation, sexual minorities seeking justice, the poor seeking a place at the table.

However, when I actually read the Bible – especially the passage from Isaiah that reminds us of God’s distinctive ways and how they differ from our ways – when I actually read this text, I cannot help but think of that critique of my “liberal” theology and smile. For when are we reminded that God’s thoughts and ways are not ours? In a verse that comes immediately after a reminder of God’s mercy and pardon.

Yes, indeed. God’s ways are not our ways nor God’s thoughts our thoughts. For we are quick to judgment and over-eager to condemn. Our God, Isaiah reminds us, “will abundantly pardon.”

We are quick to put a price tag on everything and to deny access to this world’s goods to anyone who cannot pay the price. Our God, Isaiah reminds us, says “everyone who thirsts, come to the waters; and you that have no money, come, buy and eat!”

We are quick to draw lines and borders and cut off relations with peoples and cultures we do not understand. Our God, Isaiah reminds us, says “nations that do not know you shall run to you, because of the Lord your God.”

Our ways are not God’s ways. And yet … and yet the poet/prophet author of Isaiah here casts a vision of a future otherwise and gives us a glimpse of another way – the way of God and of God’s anointed.

The journey of Lent can be for us a sojourn along this other way.

It is fitting and proper that we should read the words of Isaiah at this point in Lent. The various writings compiled in what we call “Isaiah” come from distinct parts of the exile experience. The opening chapters, commonly called First Isaiah, voice a prophetic warning and a call to repentance and reform. For Isaiah, the way of peace is clearly a way of justice. Just as clearly, the people are not following it, and the results will be disastrous, Isaiah warns.

Indeed, calamity strikes and the people find themselves exiles in Babylon. The second major section of Isaiah speaks to this experience of exile.

Much of the most powerful poetry in scripture comes from the exile experience. The psalmist weeps by the waters of Babylon, unable to sing the Lord’s song in a foreign land. Jeremiah wonders, “Is there no balm in Gilead?” Isaiah cries out,

‘In the wilderness prepare the way of the Lord,

make straight in the desert a highway for our God.

Every valley shall be lifted up,

and every mountain and hill be made low;

the uneven ground shall become level,

and the rough places a plain.

Then the glory of the Lord shall be revealed,

and all people shall see it together,

for the mouth of the Lord has spoken.’

Out of despair, Isaiah expresses the audacity of hope. And remember, even as that catchy phrase rings in your ears, truly audacious hope comes not from political leaders or presidential candidates. Truly audacious hope comes from the promises of God given voice in the words of prophets and poets speaking to people in peril.

Thus, in the midst of exile – where both the people and their God seem to have been silenced, to have been rendered voiceless by their captives, to have their very songs silenced – Isaiah gives voice to radical hope.

In the prophet’s words God speaks, and in that speech gives the people hope. As Walter Brueggemann put it, “Hope is created by speech, and before that speech Israel was always hopeless. Indeed, are we not all? Before we are addressed, we know no future and no possible newness. Where there is no speech we must live in despair.”[1]

Thus the question forces itself upon us: where can we hear such speech today? For if we cannot locate and listen to such speech then we, too, shall know no future and no possible newness.

Indeed, we shall die in the silence if we cannot hear such speech and amplify it in and through our own lives.

Whether the specific subject at hand is deeply personal or decidedly public, if we cannot hear the prophetic speech calling out of us our own prophetic voice we shall die in the silence of impoverished spiritual lives, broken personal relationships, cheapened and debased sexual lives, and myopic politics that cannot read the signs of the times much less give voice to a future otherwise.

Nothing is more urgently needed now than a vision of a future otherwise; a vision of the way of peace toward which God calls us.

If we cannot discern such a voice, then we are condemned to live out our days rich beyond belief in stuff but fatally impoverished in spirit, adrift in a sea awash in material goods but bereft of meaning.

If we cannot discern such a voice, then we are condemned to live out our days in relationships that have breadth but no depth, that are long on excitement but short on substance, that touch our bodies but not our souls.

If we cannot discern such a voice of hope, then we are condemned to live out our days in churches that provide surface happiness but lack depths of compassion, that seek certainty in place of faith, that practice charity but not justice.

If we cannot discern such a voice of hope, then we are condemned to live out our days in the heart of an empire that wages endless war as it seeks security at the cost of liberty.

Where is hope spoken today? Where do we turn to hear the voice that promises more than to fill our houses in response to the emptiness in our souls; to hear the voice that promises more than desperate housewives and American idols to fill our time in response to the emptiness in our spirits; to hear the voice that promises more than missiles and guns and war without end in response to rage and emptiness in the developing world?

“O God, you are my God,” the psalmist cries.

“I seek you, my soul thirsts for you; my flesh faints for you as in a dry and weary land where there is no water.”

The voice of hope is still spoken here, and when faithful people amplify it through faithful living, that hope lives in the world.

Surely it is all too often a still, small voice – a whisper sometimes amidst the clutter of consumption and the cacophony of its culture; the sound of a falling tear and a comforting touch against the aching sadness of war; the sound of a quaking prayer against the roar of terror. Nevertheless, the voice of hope is still spoken here.

Yes it often feels as if we are exiles in a foreign land: a land where people mouth banalities of family values while fomenting the fear and bigotry that lead to violence and war; a land whose leaders cry “peace, peace” when not only is there no peace, but when, in fact, they have led us into war; a land that claims to be more religious than any other but whose megachurch leaders preach a gospel of prosperity but have forgotten compassion and justice and the calling to make peace.

But even when we feel like exiles – indeed, especially when we feel that way – the voice of the prophet to the exiles still rings clear and true. Hear, O peoples, the way of hope, the way of love, the way of peace:

If you remove the yoke from among you, the point of the finger, the speaking of evil

If you offer your food to the hungry and satisfy the needs of the afflicted,

Then your light shall rise in the darkness

And your gloom be like the noonday.

The Lord will guide you continually,

And satisfy your needs in parched places,

And make your bones strong;

And you shall be like a watered garden, like a spring of water, whose waters never fail.

Your ancient ruins shall be rebuilt; you shall raise up the foundations of many generations;

You shall be called the repairer of the breach,

The restorer of streets to live in.

May we hear this voice of hope, may we amplify it through our lives, and may we walk in the way of peace. Amen.



[1] Walter Brueggemann, The Prophetic Imagination, 2nd edition (Minneapolis: Fortress, 2001) 69.

Tuesday, March 06, 2007

Fathers, Mothers, and Why We Wait

Gen. 15:1-12, 17-18; Psalm 27; Luke 13:31-35

March 4, 2007

Did you see the article in the Post this morning on religious illiteracy? Turns out that two thirds of our very religious public don’t know who delivered the Sermon on the Mount. I mentioned this over breakfast this morning and Hannah piped up, “Daddy, you gave the sermon on the mound last spring when we had worship on the playground!” I said, “yes, but that was the mound; this is about the Mount. Jesus gave that one; it’s in Matthew.”

Fewer than half of Americans know that Genesis is the first book of the Bible, which either underscores Biblical illiteracy or Hebrew illiteracy since Genesis means beginning. In either case, the lectionary brings us to beginning places this morning, including a passage from Genesis, and the readings taken together remind me – especially in the face of the reminders from the paper today – of the vital importance of returning regularly to first things.

The lectionary puts a fascinating mix of messages in front of us this week: from Luke we hear one of the touchstone passages of Christian feminist theology while from Genesis we hear of the founding of the patriarchy. In between, from the psalmist, we are encouraged to “Wait for the Lord; be strong, and let your heart take courage; wait for the Lord!”

It’s a good Lenten instruction: wait for the Lord; be strong, and let your heart take courage; wait for the Lord.”

Between fall and redemption: wait for the Lord.

Between falling down and rising up: wait for the Lord.

Between crucifixion and resurrection: wait for the Lord.

Between what has been and what is to be: wait for the Lord.

So, perhaps, in following our texts of this morning, between the patriarchy and a reimagining of it, we wait for the Lord.

I use that word, reimagining, purposefully and advisedly, because it comes freighted with excess baggage in the church. Some of you may recall the sound and fury in response to the 1993 reimagining conference in Minneapolis. That ecumenical gathering focused on images of the divine beyond “God, the Father Almighty,” was called “blasphemous” by some, “disastrous” by others, and “uplifting” by still others, even “legendary” in some quarters. You can still find hundreds of discussions of it on-line (which is where these descriptive words were found).

Why bring up this “ancient” history now? What has a 14-year-old controversy to do with any of us? How is this relevant to our lives and situations, our faith and doubts, our common life and purpose?

Well, let me count the ways.

First, don’t blame me, I didn’t pick the lectionary texts!

Second, if you think the whole thing is ancient history, well I am simply put in mind of Faulkner’s observation about history in the south: “the past isn’t history; it isn’t even past.”

General Assembly last summer was fighting the same battle over images of God when it dealt with the question of Trinitarian formulations for use in worship. By the hue and cry emanating from some quarters you would have thought we declared that “God is dead,” when we suggested that alternatives to the traditional Father, Son and Holy Ghost are suitable for use in worship.

Being a good Trinitarian – at least this morning – I’ll give you a third reason for taking up these concerns this morning: how we imagine God determines, to a great extent, how we imagine humanity; and how we imagine humanity determines how we shall act toward one another in the world.

Show me your God and I will show you your social world.

As Rosemary Radford Ruther suggests, “God language is always heavy laden language. To speak of God is our ultimate sanction for what is right and good, but this also means that God language becomes dangerous when it is used to sanctify what is evil, unjust and dehumanizing. When we speak in wisdom of God, we need to find the words that transform, not the words that deform, the words that heal, not the words that harm.”[1]

The world of the patriarchal God is the world of patriarchy: the world of authoritarian structures and hierarchies; the world of sharp judgment and swift punishment; the world of social, racial, economic and gender distinctions enforced by violence or the threat of violence.

Rabbi Michael Lerner calls the image of God at the top of such social structures “the right hand of God.” It is this “right hand” that dominates and destroys, and that imagery of God is found in every crusade that claims God on its side. Interestingly enough, most often in scripture, this image of God emerges in the pleas for justice from the exiled or enslaved, while in our time that image of God emerges to support the work of the powerful at the expense of the powerless.

But that image of God is not the only one available in our tradition. Indeed, in the passage from Luke that we just read, Jesus longs to gather Jerusalem to himself like a mother hen gathers her chicks under her wing. Even in the scene from Genesis, God seems to take Abraham by the hand out to see the stars not so much in the manner of the all-powerful patriarch as in the way of a gentle, loving father or mother. “Look up, Abraham, see the stars that I have created just for you. Your children and children’s children will shine like the stars and be so numerous. This is my promise, because I love you and you are mine.”

As Ruether urges, “We need to create transformative metaphors [-- God as fire, bread, breath of life, mountains, and waters --] that give both men and women the sense of their holistic potential, and don’t just duplicate gender stereotypes on the divine level. God can be loving father who carries the little child in his arms and strong mother who, like the mother eagle, pushes us from the next and teaches us how to fly. Interestingly enough, all these images are already present in the Bible.”[2]

The movement that we at Clarendon have been so centrally associated with – breaking down the barriers to ordination of faithful gay, lesbian, bisexual and transgendered persons – is part and parcel of the broader effort to reimagine God and, by clear implication, to reimagine the church as well. Moreover, all of this is about reimagining our own lives and our culture, as well.

The Lenten journey to God calls us to this work with renewed focus and passion. For what good does this journey do us if we sojourn to a false god – a god who reinscribes as divine all of our all-too-human divisions of powerful over powerless, of insiders over outsiders, of rich over poor, of first world over developing world, of straight over gay, of men over women, of white over people of color, and so on and on and on. We are sick of this.

God is not the author of our inequalities and injustices. God does not bless the violence with which we reinforce them. No. Let the psalmist remind us: God provides us shelter in the day of trouble and lifts us above the enemies of justice and of peace. God leads us on a straight and level path – not a way of mountainous hierarchy where the valleys of despair are dominated from the heights of power where the adversaries of truth breathe out violence. No. For God’s way is a way of light and salvation, of healing and wholeness.

Now this way that God calls us toward is not short. It is, for certain, longer than our Lenten forty days. But it is a way of life for the living, not a way of death for those who deal in death. And so on this day, and every day for as long as I have breath to proclaim it: I do believe that surely I shall see the goodness of the Lord in the land of the living. Wait for the Lord; be strong, and let your heart take courage; wait for the Lord. Amen.



[1] “The Image of God’s Goodness,” by Rosemary Radford Ruether, Sojourners Magazine, January-February 1996.

[2] Ibid.