Hearings before Synagogues
by Herb Montgomery
Featured Text:
“When they bring you before synagogues, do not be anxious about how or what you are to say; for the holy Spirit will teach you in that hour what you are to say.” Q 12:11-12
Companion Texts:
Matthew 10:19: “But when they arrest you, do not worry about what to say or how to say it. At that time you will be given what to say.”
Luke 12:11-12: “When you are brought before synagogues, rulers and authorities, do not worry about how you will defend yourselves or what you will say, for the Holy Spirit will teach you at that time what you should say.”
Synagogues
Rome referred to the synagogue as a Jewish “public school” (Josephus, Antiquities of the Jews, book 16.6.2). The book of Acts describes synagogues of places of religious worship and instruction. These were places for the local community to assemble for social, intellectual and spiritual reasons. Today, Jewish synagogues are overseen by rabbis. While 1st Century synagogues did have leadership, rabbinical leadership did not become universal till some time in the Middle Ages.
One of the ways Rome kept the peace in the territories it conquered was by working closely through the territories’ religious institutions. So the synagogues, though much more local than the temple in Jerusalem, would have played a part in the Roman occupation.
Also keep in mind that in 1st Century Jewish society, strict divisions between political/civil and religious life did not exist. These were intertwined as they are often in our time.
This week’s saying is an encouragement to followers of Jesus who got arrested for following him. In the U.S. today. Christians don’t get arrested for following Jesus. We’ll discuss a few possible reasons for this in a moment.
First, rather than pointing a finger at how the Jewish elites joined religious and civil authorities to oppose the threat of Jesus’ vision for Jewish societies, I’d like to consider our history: how most of Christianity has witnessed this same opposition to Jesus’ societal vision.
Christianity
Most scholars point to the conversion of Constantine as the period when Christianity began colluding with empire. Feminist scholars point back to patriarchal abuses of women, which have always plagued Christianity. (See Christianity, Patriarchy and Abuse, edited by Joanne Carlson Brown and Carole R. Bohn.) Christianity, embracing the violent use of the sword as justifiable in the face of Rome’s enemies, grew to become the political head of most of Europe. Christianity then became the empire itself. As the right arm of Orthodox, Catholic, and Protestant countries in Europe, imperial Christianity laid the foundation for the church’s endorsement and use of colonialism in the 15th Century during the so-called “age of discovery.” In my twenties, I visited Trinidad and Tobago as young, naive Christian “preacher.” Much to my horror I discovered history my Christian education had conveniently left out. I heard stories from the people there of how, rather than condemning colonialism as the genocidal rape of indigenous lands and people, Christianity and the name of Jesus was part and parcel of colonialism. Colonialism was viewed as an acceptable and even preferable means of carrying the “gospel” around the globe, making “disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” with the Bible in one hand and a sword in the other (see Matthew 18:29).
Christian Colonialism took lands and resources from indigenous people viewing them as “modern Canaanites,” treating indigenous people themselves as capitalist resources that could be taken forcefully from their lands as slaves. (See Philip Jenkins, Laying Down the Sword: Why We Can’t Ignore the Bible’s Violent Verses, pp.123-142) Christians participated with clear consciences in the slave trade. (See Delores Williams, Sisters in the Wilderness, pp. 66-68) After all, their sacred text had given them permission:
“However, you may purchase male and female slaves from among the nations around you. You may also purchase the children of temporary residents who live among you, including those who have been born in your land. You may treat them as your property, passing them on to your children as a permanent inheritance. You may treat them as slaves, but you must never treat your fellow Israelites this way.” (Leviticus 25:44-46)
This moral stain still rests with Christianity today. The end of slavery in the U.S. was brought about by secularists partnering with a minority of Christians derogatorily labeled “radical Christians.” (See Susan Jacoby’s Freethinkers: A History of American Secularism and Carol Faulkner’s Lucreitta Mott’s Heresy: Abolition and Women’s Rights in Nineteenth Century America.) Jim Crow, too, was ended by secular federal legislation opposed by the majority of white Christians in the southern states. (The Real Origins of the Religious Right)
Today, Christianity again has raised its head to support the most outspokenly misogynist, racist, xenophobic American administration in modern history. For most of my socially conscious friends, Christianity is seen not just as out of touch with Jesus’ societal vision, but actively opposed to a world that resembles what Jesus was working so tirelessly to inspire among his 1st Century followers.
Today
In the 1960s and 1970s, in North and South America, a different Christian movement was born. Latin voices in South and Central America, and Black voices here in the U.S. developed differently focused theologies that would come to be known as liberation theologies:
“If theological speech is based on the traditions of the Old Testament, then it must heed their unanimous testimony to Yahweh’s commitment to justice for the poor and the weak. Accordingly it cannot avoid taking sides in politics, and the side that theology must take is disclosed in the side that Yahweh has already taken. Any other side, whether it be with the oppressors or the side of neutrality (which is nothing but a camouflaged identification with the rulers), is unbiblical. If theology does not side with the poor, then it cannot speak for Yahweh who is the God of the poor.” (James H. Cone, God of the Oppressed, p. 65)
“Under these circumstances, can it honestly be said that the Church does not interfere in ’the temporal sphere’? Is the Church fulfilling a purely religious role when by its silence or friendly relationships it lends legitimacy to a dictatorial and oppressive government? We discover, then, that the policy of nonintervention in political affairs holds for certain actions which involve ecclesiastical authorities, but not for others. In other words, this principle is not applied when it is a question of maintaining the status quo, but it is wielded when, for example, a lay apostolic movement or a group of priests holds an attitude considered subversive to the established order.” (Gustavo Gutierrez, A Theology of Liberation, 15th Anniversary Edition, p. 40)
Both statements reveal a challenge to Christianity’s historic complicity with and empowerment of the status quo. Christian liberation movements were born in solidarity with oppressed. This marked a significant shift in theology away from North American and European centered interpretations and toward theologies being done from within oppressed communities.
These theologies were labeled “radical” expressions of Christianity and they have yet to become popularly emphasized in status quo, White, patriarchal, heterosexist Christianity. These theologies have not gone beyond the halls of academia in order to reach the people in the pew listening to most of North America’s weekly evangelical preaching.
Today, U.S. society is markedly a secular society with a plurality of religious beliefs, and the religion with the most followers is Christianity. Too often, this kind of Christianity is simply concerned with spiritual and/or post-mortem matters that prove to leave systemic oppression unchallenged for those in positions of privilege. It also leaves those underprivileged in a state of pious passivity.
Yet, if liberation theologies rooted in the experience of the oppressed and informed by their sacred texts are a reflection of what early Christianity possibly was in the first century, they sound a clarion call for Christianity to wrest itself free of its historical failures, to make reparations for the damage it has done, and to begin charting a new course where the poor, women, people of color, and those of varied orientations and gender identities are no longer the victims of Christianity but the community Jesus would call us to stand in solidarity with instead. This is not a “liberal agenda,” or “gay agenda” threatening the gospel of Jesus Christ. This IS the gospel of Jesus Christ: liberation for the oppressed. (Luke 4:18-19)
As I mentioned above, Christians are not getting arrested in the U.S. today. Is that because society has become just, safe, and compassionate for everyone so that Christianity has no opposition to a status quo to mount? Or is it because Christianity, as it has done historically, is being complicit in systemic injustices, exploitation, and harm being perpetrated out of societal fear of those who are different?
American Christians have a long way to go before they are being brought before “rulers and authorities” for standing up against injustice and a lack of compassion in our world today. It’s more likely that if one is “arrested” and brought to trial today, it will be the Christians who comprise the prosecutors.
“When they bring you before synagogues, do not be anxious about how or what you are to say; for the holy Spirit will teach you in that hour what you are to say.” Q 12:11-12
HeartGroup Application
This week I have some passages from the Hebrew scriptures that I’d like you to contemplate together. James H. Cone in our book of the month for March, God of the Oppressed, wrote:
“For theologians to speak of this God, they too must become interested in politics and economics, recognizing that there is no truth about Yahweh unless it is the truth of freedom as that event is revealed in the oppressed people’s struggle for justice in this world.” (p. 57)
- Consider the following passages:
“Yahweh ’heard their groaning, and remembered his covenant with Abraham, Isaac and Jacob; he saw the plight of Israel, he took heed of it’” (Exodus 2:24—25 NEB).
“I will sing to the Lord, for he has risen up in triumph; the horse and his rider he has hurled into the sea.” (Exodus 15:1 NEB)
“The Lord is my refuge and my defense, he has shown himself my deliverer.” (Exodus 15:2 NEB)
“You have seen with your own eyes what I did to Egypt, and how I carried you on eagles’ wings and brought you here to me. If only you will now listen to me and keep my covenant, then out of all peoples you shall become my special possession; for the whole earth is mine. You shall be my kingdom of priests, my holy nation.” (Exodus 19:4—5 NEB)
“You shall not wrong a stranger or oppress him; for you were strangers in the land of Egypt.” (Exodus 22:21; cf. 23:9 RSV)
“You shall not ill-treat any widow or fatherless child. If you do, be sure that I will listen if they appeal to me; my anger will be roused and I will kill you with the sword.” (Exodus 22:23—24 NEB)
What do these passages tell us about the Hebrew God’s relationship to the oppressed?
2. The narrative states that the liberated people eventually became oppressors of the vulnerable. Consider these passages from the Hebrew prophets:
“For you alone have I cared among all the nations of the world; therefore I will punish you for all your iniquities.” (Amos 3:2 NEB)
“Shall not the earth shake for this? Shall not all who live on it grieve? All earth shall surge and seethe like the Nile and subside like the river of Egypt. Did I not bring Israel up from Egypt, the Philistines from Caphtor, the Aramaeans from Kir? Behold, I, the Lord God, have my eyes on this sinful kingdom, and I will wipe it off the face of the earth. (Amos 8:6-8; 9:7-8 NEB)
“For among my people there are wicked men.. . Their houses are full of fraud, as a cage is full of birds. They grow rich and grand, bloated and rancorous; their thoughts are all of evil, and they refuse to do justice, the claims of the orphan they do not put right nor do they grant justice to the poor.” (Jeremiah 5:26-28 NEB)
“God has told you what is good; and what is it that the Lord asks of you? Only to act justly, to love loyally, to walk wisely before your God. (Micah 6:8 NEB)
“Put away the evil of your deeds, away out of my sight. Cease to do evil and learn to do right, pursue justice and champion the oppressed; give the orphan his rights, plead the widow’s cause.” (Isaiah 1:16–17 NEB)
3. The Davidic Kingly narrative texts teach us that the king was to rescue the needy from their rich oppressors:
“May he have pity on the needy and the poor, deliver the poor from death; may he redeem them from oppression and violence and may their blood be precious in his eyes.” (Psalm 72:12-14 NEB)
Yet we don’t see this being the ultimate outcome:
“The Lord comes forward to argue his case and stands to judge his people. The Lord opens the indictment against the elders of his people and their officers: They have ravaged the vineyard, and the spoils of the poor are in your houses. Is it nothing to you that you crush my people and grind the faces of the poor?” (Isaiah 3:13–15 NEB)
God’s people were to stand with the oppressed, like their God did:
“He who is generous to the poor lends to the Lord.” (Proverbs 19:17 NEB)
“He who oppresses the poor insults his Maker; he who is generous to the needy honors him.” (Proverbs 14:31 NEB)
“Do not move the ancient boundary-stone or encroach on the land of orphans: they have a powerful guardian who will take their cause against you.” (Proverbs 23:10-11 NEB)
In the book of Luke, we find these two descriptions of the work of Jesus:
“His name is Holy; his mercy sure from generation to generation toward those who fear him; the deeds his own right arm has done disclose his might: the arrogant of heart and mind he has put to rout, he has brought down monarchs from their thrones, but the humble have been lifted high. The hungry he has satisfied with good things, the rich sent empty away.” (Luke 1:49-53 NEB)
“The spirit of the Lord is upon me because he has anointed me, he has sent me to announce good news to the poor, to proclaim release for prisoners and recovery of sight for the blind; to let the broken victims go free, to proclaim the year of the Lord’s favor.” (Luke 4:18-19 NEB)
What does it mean to see Jesus as part of a Jewish liberation tradition?
What does it mean for us today who desire to follow this Jewish, liberative Jesus?
What if you belong to the community of the oppressed?
What if you don’t belong to the community of the oppressed?
Does this liberative Jesus call us each to stand in solidarity with those on the undersides and edges of our society?
As I mentioned a moment ago, I believe much of Western Christianity has a long way to go before this week’s saying holds any relevance to it. At most right now it is a strong rebuke of how far we have drifted from being a community of the oppressed rather than a community of oppressors.
But that doesn’t mean things are hopeless. The choice is yours today. As a follower of Jesus, whom are you being called to stand in solidarity with? Who knows, you may find yourself standing before “rulers and authorities” for living like the Jesus community of old.
Thanks for checking in with us this week. Wherever this finds you, keep living in love. Keep up the good work of survival, resistance, liberation, restoration, and transformation. Till the only world that remains is a world where only love reigns. We have our work cut out for us. Let’s get to it.
I love each of you dearly.
I’ll see you next week.
The Jaundiced Eye Darkens the Body’s Light
by Herb Montgomery
Featured Text:
“The lamp of the body is the eye. If your eye is generous, your whole body is radiant; but if your eye is jaundiced, your whole body is dark. So if the light within you is dark, how great must the darkness be!” (Q 11:34-35)
Companion Texts:
Matthew 6:22-23: “The eye is the lamp of the body. If your eyes are healthy, your whole body will be full of light. But if your eyes are unhealthy, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!”
Luke 11:34-35: “Your eye is the lamp of your body. When your eyes are healthy, your whole body also is full of light. But when they are unhealthy, your body also is full of darkness. See to it, then, that the light within you is not darkness.”
Gospel of Thomas 24:3: “Light exists inside a person of light, and he shines on the whole world. If he does not shine, there is darkness.”
To begin, our saying this week uses metaphors that are rooted in ableism. Fish don’t know they’re wet. Able-bodied people often don’t realize how ableist they are being. But acknowledge it we must, for this is a first step toward change. Naming injustice is a primary step toward action that reverses injustice. “In ableist societies, able-bodiedness is viewed as the norm; people with disabilities are understood as those that deviate from that norm. Disability is seen as something to overcome or to fix, for example, through medical intervention. The ableist worldview holds that disability is an error or a failing rather than a consequence of human diversity, akin to race, ethnicity, sexual orientation, or gender.” (https://en.wikipedia.org/wiki/Ableism)
With this in mind, let’s look at what this week’s saying was attempting to teach.
Lamp of the Body is the Eye
In 1st Century Jewish culture, people believed that a person possessed either light or darkness within them: “The human spirit is the lamp of YHWH that sheds light on one’s inmost being” (Proverbs 22:27). In our saying this week, Jesus uses the eyes as a symbol for determining whether what is inside his listeners is truly light or really darkness. “Many people believed that light was emitted from the eye, enabling one to see, rather than that light was admitted through the eye. Although here Jesus compares the eye to a lamp, he speaks of ‘diseased’ eyes which fail to admit light.” (IVP Bible Background Commentary: New Testament; Matthew 6:22-23 cf. 11:34-36)
When one steps back into the cultural context of this week’s saying, the meaning is rather simple: what you see when you look at others determines whether what is inside of you is “light” or “dark.” Two people can look at the same person and see very different things, based on what their eyes are trained to see.
A fun, literary example is found in Sir Arthur Conan Doyle’s stories about Sherlock Holmes. As a private investigator, Sherlock’s eyes and powers of observation are well trained to see much more than others around him see. In our saying this week, Jesus is teaching his listeners about a specific power of observation that he desired his followers to become proficient in: the ability to look at others who share our world with us through the lens of generosity.
Generosity
When you look at others, what do you see? Is it typically positive by default? Do you give people the benefit of a doubt? Do you assume the best about them? Or is your eye judgmental, maybe critical, or even condemnatory?
Jesus spoke positively of having an eye that was “single,” “generous,” or “healthy.”
A healthy eye sees others generously. And it is singular, too, in the sense that one is persistent in generously extending the image of God to everyone that one encounters. A person with a healthy eye remembers the truth in the Jewish story that an angel walks before each of us declaring “Behold the image of God.” Being disrespectful or to humiliate anyone bearing the Divine image is a denial, in that person, of the Divine whose image they bear. These acts were also seen as a defacement of the Divine image. To lie about another person was to deny the very existence of God. The school of Hillel in the first century taught that murder was both a civil violation and a sacrilege of that which was sacred. The Hebrews’ sacred text taught that when we shed human blood, the act is regarded as diminishing the corporate divine image within humanity. In the Hebrew creation story found in the second chapter of Genesis, humanity begins with the whole of humanity in one person. This was believed to have taught that the taking of a human life is equivalent to annihilating the entire world. The opposite was held to also be true—to save one life was to save the entire world. (Remember the ending scenes of the film Schindler’s List.) This applied to slaves and to non-Jews as well. The Jewish religion of the Rabbis became inseparable from the practice of the golden rule to others and practicing the golden rule became the touchstone of one’s religious worship of the Divine.
This is listening for and seeing God in the Other. According to Genesis, all persons bear the image of God (see Genesis 9:6). In the Christian New Testament we find this passage: “Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen” (1John 4:20). If every person bears the image of God, I’m called to see and to listen to God in you, whoever you are. If we generously kept in mind the view that every person we meet bears the image of God, how different our world might be.
In addition to this, Matthew’s context builds on this generous view with a focus on economic generosity: Jesus’ vision of a world where people take responsibility for taking care of one another. “Jesus speaks literally of a ‘single’ eye versus a ‘bad‘ or ‘evil‘ one. A ‘single‘ eye normally meant a generous one. A ‘bad‘ eye in that culture could mean either a diseased one or a stingy one. Such eyes become a symbol for the worthlessness of a stingy person.” (IVP Bible Background Commentary: New Testament; Matthew 6:22-23 cf. Luke 11:34-36)
Luke adds another statement to this emphasis on resources. A few passages later, Jesus states, “Now then, you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness. You foolish people! Did not the one who made the outside make the inside also? But now as for what is inside you—be generous to the poor, and everything will be clean for you.” (Luke 11:39-41)
In both of these gospels, this saying refers to serving other people. Again, Jesus’ new world is defined primarily by people taking care of people. Later New Testament letters include these words: “If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person?” (1 John 3:17)
In addition, Jesus’ generosity goes far beyond economic generosity. It also encompasses the whole person. The media plays a part in this for us. When people of color, especially men, are victims of police brutality, the media goes to work to criminalize them so as to bias how the rest of us see them. (See How News Networks Criminalize Black Victims of Police Violence.) Contrast this with how the media characterized Brock Turner, a rapist, and put the highest possible spin on his character to the masses. Just this week, Ta-Nehisi Coates, author of the article My President Was Black, was interviewed on the Daily Show with Trevor Noah. In the interview Cotes contrasted the path it took for Obama to become president and the path Trump took to do the same:
“If I have to jump six feet to get to the same place you have to jump two feet for, that’s how racism works . . . to be president he [Obama] had to be scholarly, intelligent, president of the Harvard Law Review, the product of some of our greatest educational institutions, capable of talking to two different worlds. Donald Trump had to be rich and white. That was it. That’s the difference.” (See the interview here.)
What we chose to see when we look at another person should be more than skin deep. What we choose to see and what we choose to believe about a person will directly impact our thoughts, feelings, opinions and attitudes toward them and ultimately our behavior. This is possibly why in this week’s saying, Jesus says that what we see in another determines whether we truly possess light instead of darkness.
The very first thing we should choose to see and believe in each person we encounter is that they are of inestimable worth simply because they are a part of the human web. This applies not to just individuals, but also to the entire planet. As Oscar Romero taught, “We are not three worlds [First World, Second World, and Third World], we are one world.”
In Jesus’ worldview, God indiscriminately causes the sun to shine and the rain to fall:
“ . . . He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.” (Matthew 5:45)
“ . . . he is kind to the ungrateful and wicked.” (Luke 6:35)
Jesus called his followers to relate to genuine political and economic enemies with love that seeks to transform them from oppressing the lower classes. Yet some White Christians today still discriminate against others based on their skin color, and some Evangelical business owners discriminate in whom they bake cupcakes and pizzas for.
If the sun shines on a person, if the rain falls on a person, we are called to see them as a bearer of the image of the Divine, to look for God in them, regardless of how much we feel tempted to “Other” them as instead. We are all connected.
Yes, we are different, and those differences should be seen and celebrated, but we are all still part of one another and in this together. When we fail to celebrate each other, when we choose to neglect this basic step in how we are seeing others, it does not matter what we claim to be—light bearer or reflector—the light we claim to possess is actually darkness.
With these thoughts in mind, let us contemplate our saying this week:
“The lamp of the body is the eye. If your eye is generous, your whole body is radiant; but if your eye is jaundiced, your whole body is dark. So if the light within you is dark, how great must the darkness be!” (Q 11:34-35)
HeartGroup Application
In the book I wrote over a decade ago now (Finding the Father) I proposed that what a person believes about God determines how they think and feel toward God, especially in the context of the spiritual abuse many theists within Christianity have suffered. I proposed that however we choose to see a God ultimately affects how we choose to behave and what type of a person, as a worshipper of that God, we will become.
This week I want to draw our heads out of the clouds for a moment and place our feet firmly on planet Earth. Apply this week’s principles to how you relate to other people. What we choose to believe about others, what we choose to see when we look at another, will determine our thoughts, feelings, attitudes, opinions, and our behavior in relation to them.
Jesus taught that one cannot live out indiscriminate justice, faith, and love toward others without it impacting how one begins to perceive others. We start with the behavior of simply listening to the experiences of those who are not like us. A Buddhist friend of mine introduced me to this saying, and I believe it teaches the same universal truth that we are seeing in the sayings of Jesus this week:
“Some people live closely guarded lives, fearful of encountering someone or something that might shatter their insecure spiritual foundation. This attitude, however, is not the fault of religion but of their own limited understanding. True Dharma leads in exactly the opposite direction. It enables one to integrate all the many diverse experiences of life into a meaningful and coherent whole, thereby banishing fear and insecurity completely.” Lama Thubten Yeshe, (Daily Wisdom: 365 Buddhist Inspirations)
Jesus’ saying invites us to do the same, to “integrate all the many diverse experiences of life into a meaningful and coherent whole, thereby banishing fear and insecurity completely.”
If the sun shines on them, if the rain falls on them, we have a mandate from the saying of Jesus to imitate Jesus’ God as we interact with them.
- List ways that you can begin making space in your life to listen to those who are different from yourself, especially those whom the present status quo does not benefit. If the sun and rain are for all, prioritize listening to those whom society prevents the sun and rain from reaching. Try actual conversations (where your posture is one of simply listening), following people on Twitter, listening to podcasts, and reading books by authors from a different walk through life than your own.
- With as much honesty as you can achieve, contrast the ways you now choose to negatively see some people and write the positive assumptions that you could choose instead. Pay close attention to how these assumptions would affect how you think, feel, and relate to those people.
- As a group, begin making space for voices that are different. One of the ways HeartGroups can do this well is by asking others to simply come and share their experience with the group. I have been invited to go and share at a very warm and welcoming interfaith fellowship in my home town. HeartGroups can do the same. We can look for things we have in common with others, like the universal values of compassion and justice. And we could benefit from comparing and valuing our differences, viewing them in the light of intrinsic fruit.
What does it mean for you to begin listening for and looking for God in the other?
Wherever this finds you this week, I’m glad you’re here. Keep living in love, loving with the equity of the sun and the rain, with a preferential option of those being prevented from accessing what meant for all equally.
This will be our last eSight/podcast for 2016. We’ll be back in two weeks. Have a happy holidays and we here at RHM wish you a very happy new year.
I love each of you dearly.
See you in 2017.
The Light on the Lampstand
by Herb Montgomery
“No one lights a lamp and puts it in a hidden place‚ but on the lampstand, and it gives light for everyone in the house.” Q 11:33
Companion Texts:
Matthew 5:14-16: “You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.”
Luke 11:33: “No one lights a lamp and puts it in a place where it will be hidden, or under a bowl. Instead they put it on its stand, so that those who come in may see the light.”
Gospel of Thomas 33:2-3: “For no one lights a lamp and puts it under a bushel, nor does he put it in a hidden place. Rather, he puts it on a lampstand, so that everyone who comes in and goes out will see its light.”
This week’s saying appears in all three of the gospels we have been using as our companion texts this year. Matthew and Thomas both focus on the followers of Jesus’ teachings being light. Luke, as we will see next week, warns about what we call light really being the spreading of darkness. We’ll discuss the relevance of Luke’s saying to today’s western Christianity in more detail in our next eSight.
Matthew’s Focus
What I want us to notice first this week is an emphasis that some would be uncomfortable with. The focus of the saying is not on Jesus being the light of the world, but rather on Jesus’ followers being a source of light for the world (John 8:12; Matthew 5:14). In Luke, Jesus is warning about those who claim to be light becoming a source of darkness in the world. How often have status quo complicit Christians been found on the wrong side of history!
The statement is just as troubling for those who object, “Jesus is the light of the world, not us.” This objection comes from a desire to uplift Jesus to hero status, a position some people feel is threatened if we focus on being the light rather than pointing to Jesus as light.
Another possible root of discomfort with this saying is the belief that we are incapable of doing anything good and that Jesus has to do it all. This is a destructive belief taught in some sectors of Christianity that, too often, is used to lull Christians back to a position of passivity after they have been convicted or moved to action. I witnessed this recently when speaking on the Sermon on the Mount. After my presentation, the pastor got up and told the congregation that everything I had just spoken of (what Jesus taught in the Sermon the Mount) was impossible for any of us to do and Jesus must do it for us.
But we have the power to think and to do.
We have the power to make choices.
I have wondered why many atheists accomplish more in societal justice than some fundamentalist Christians do. Womanist writers such as Alice Walker have rightly captured the same universal truth that the Jesus of Sayings Gospel Q also taught: “We are the ones we’ve been waiting on.”
Jesus in Sayings Gospel Q is not preaching “Sit back and let me do everything.”
Jesus focuses on creating a community rooted in ethics and values that center the experiences of the vulnerable and marginalized in his own society and that call his community to make better choices. He believes that those following him can actually do better. They can be different. He shows them the way, casting before their mind’s eye what a path that is genuinely, holistically better can look like. In her volume Sisters in the Wilderness: The Challenge of Womanist God- Talk, writes:
“It seems more intelligent and more scriptural to understand that redemption had to do with God, through Jesus, giving humankind new vision to see the resources for positive, abundant relational life. Redemption had to do with God, through the ministerial vision, giving humankind the ethical thought and practice upon which to build positive, productive quality of life. Hence, the kingdom of God theme in the ministerial vision of Jesus does not point to death; it is not something one has to die to reach. Rather, the kingdom of God is a metaphor of hope God gives those attempting to right the relations between self and self, between self and others, between self and God as prescribed in the sermon on the mount, in the golden rule and in the commandment to show love above all else.” (pp. 130-131, emphasis added)
This way Jesus showed his followers is a way of survival, resistance, liberation, transformation, and restoration. In short, it is salvation. Not a post-mortem non-smoking section salvation, but a present, concrete, life-right-now salvation rooted in the context of community, together.
Luke’s Emphasis
Luke doesn’t focus exclusively on Jesus’ followers being the light of the world. Luke jumps straight to the absurdity of hiding a recently lit lamp when the obvious intent of lighting the lamp in the first place is to share the light with everybody.
At this stage of Luke’s version of the Jesus story, pressure is beginning to mount. The number of those positively resonating with Jesus’ teachings continues to grow, and the elite class in society begins to feel the threat of the momentum among the economically exploited. This saying may also reflect a temptation growing in Jesus himself to hide his own light. When those in places of privilege begin to feel threatened, they can be quite effective at threatening those they deem responsible.
Jesus was choosing life, and encouraging and showing others how to thrive, survive, and transform the world into a just and compassionate home for all. And his vision of life involved changes for those benefiting by the way life was structured in Jerusalem. Jesus was choosing life, and he was about to be threatened with death if he did not lie down, roll over, and go back into the shadows.
In the volume Christianity, Patriarchy and Abuse edited by Joanne Carlson Brown and Carole R. Bohn, Joanne Carlson Brown and Rebecca Parker wrote:
“It is not the acceptance of suffering that gives life; it is commitment to life that gives life. The question, moreover, is not Am I willing to suffer? but Do I desire fully to live? This distinction is subtle and, to some, specious, but in the end it makes a great difference in how people interpret and respond to suffering.” (p. 18)
Jesus was not choosing a path of death. Jesus was choosing life. And when beginning to feel threatened and pressured to hide his light, Jesus made the courageous choice to hold on, to not let go. The cross was not Jesus’ path to life. The cross was what the status quo responded to Jesus with. It was the cross and the fear of death that the elites used to intimidate Jesus into letting go of his hold on life. And Jesus kept holding on. He could see where what he was teaching and the sector of society he was choosing to side with would lead, and he had the courage to keep doing it. He choose not to hide his light, but share light, just like he spoke of power and resources, with everyone.
Your Light
Luke and Matthew both ask: What does taking hold of life look like to you? Does your taking hold of life cause others around you to feel their own place of privilege in society is threatened? Jesus shared his vision of a world where everyone thrives with equity, with justice, with compassion. The Jewish concept of shalom describes a wholeness that involves everyone. Genuine shalom is not present till we all together have shalom, and not just us, but also every living thing. But in a world where one believes only a limited number of people can thrive, someone else taking hold of life threatens one’s own thriving because resources are limited. Someone in this position does not believe the earth provides enough for every person’s need, as Gandhi taught. They believe that there is not enough to go around, and that if we each let go of our hoarded power and possessions, we will go without. Jesus instead imagined a world where we all have enough together.
Does a fear of loss keep you from shining your light? Is there something that intimidates you into hiding your light under a basket rather than sharing unquantifiable light with everyone?
While recently reading Stephen Greenebaum’s The Interfaith Alternative: Embracing Spiritual Diversity, I was moved by these words and I share them with you this week:
“The truth is that none of us can control what kind of splash we will make in the world, let alone how big or small that splash will be. Perhaps our coming and our passing will cause no splash at all, just the smallest of ripples. To be a human being is to have an opportunity. But as we well know, it is not an ‘equal opportunity.’ Some people are born with great wealth and some in devastating poverty. Some are born with robust health and some must fight just to live from the moment they enter the world. And sometimes we stumble, no matter how hard we try. But life, all life, is an opportunity nonetheless. And it is what we do, or do not do, with that opportunity that defines us. For me, the clouds parted and I could make at least some sense of meaning when I could visualize a great scale with compassion and justice forming one side and self-centeredness and injustice the other. None of us knows how much we’ll be able to add to the scales, for that, to a large extent, is a matter of chance. But we do control, we alone, each of us, every day, to which side of the scale we will make that day’s contribution. It may be a mote of dust, a twig, a pebble or a huge boulder — again, the size of our contribution may be beyond our control — but whatever the size of our contribution, every day we add something to those scales: compassion and justice, or self-centeredness and injustice. I deeply believe that in the end it is not how much we add to the scales, but to which side of the scale we have added it.” (pp. 100-101)
This week, in the name of advancing compassion and justice in our world, may this week’s saying encourage you, even if others threaten you and attempt to silence your voice, to let your light shine.
“No one lights a lamp and puts it in a hidden place‚ but on the lampstand, and it gives light for everyone in the house.” Q 11:33
HeartGroup Application
Last week I asked you to brainstorm and to make a list as a group some of the goals you would like to accomplish in the coming year. In our work of compassion and justice, consider Greenebaum’s words above. Whatever the size of your group’s contribution, ensure that you’re contributing on the right side of the scales.
- Pick three goals from your list last week.
- Begin getting informed regarding each one. This could involve coming alongside those already at work in those areas of justice/compassion work.
- Once you feel comfortable with your level of understanding about each goal, to the degree that you feel you can, define what meeting each goal would look like in tangible, concrete ways.
This last step may lead you to go back and pick another goal as well. That’s okay. However your list takes shape, make sure these are goals you are well informed about and that these are goals that can be defined by your group as a whole once that goal is met.
As this year is drawing to a close and another year is before us, I’m overwhelmed by how many of you are journeying with us. Thank you for showing up. I’m grateful to be on this journey with you, and know that together we can make a difference.
Till the only world that remains is a world where only love reigns.
I love each one of you dearly.
Keep living in love.
I’ll see you next week.
Something More than Solomon and Jonah
by Herb Montgomery
“The queen of the South will be raised at the judgment with this generation and condemn it, for she came from the ends of the earth to listen to the wisdom of Solomon, and look, something more than Solomon is here! Ninevite men will arise at the judgment with this generation and condemn it. For they repented at the announcement of Jonah, and look, something more than Jonah is here!” (Q 11:31-32)
Companion Texts:
Matthew 12:41-42: “The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here. The Queen of the South will rise at the judgment with this generation and condemn it; for she came from the ends of the earth to listen to Solomon’s wisdom, and now something greater than Solomon is here.”
Luke 11:31-32: “The Queen of the South will rise at the judgment with the people of this generation and condemn them, for she came from the ends of the earth to listen to Solomon’s wisdom; and now something greater than Solomon is here. The men of Nineveh will stand up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah; and now something greater than Jonah is here.”
This week’s saying is part of an apocalyptic worldview that hopes for a future retributive and transformative “judgment”. On that day in the future, the Jewish people expected all injustice, oppression, and violence would be put right. Many also expected retribution against their oppressors, those at the helm of unjust systems perpetrating violence against the people of Israel. (For a summary of the Jewish apocalyptic worldview held by many in the 1st Century, please see An End of the World Savior versus Present Liberator .)
Those who subscribed to Jewish apocalypticism also looked forward to a resurrection (see Daniel 12:2). Our saying this week references the resurrection of both the Queen of Sheba and the people we considered last week, the people of Nineveh. This statement is powerful because both of these figures were Gentile, and the Pharisaical school of Shammai would have considered them morally inferior to Jews. Jesus placing them in the position to pass moral judgment on that generation of Jews would have provoked no small response in his listeners.
What was happening in Jesus’ society that would have warranted him saying this?
Situation in Jerusalem
During the time of Jesus, the socio-economic and political situation in Galilee and Jerusalem was escalating toward breaking point. The rich were exploiting the poor through a plutocracy centered in Jerusalem and the temple there. Property, power, prosperity, privilege, and profit were valued far above the lives of the people at whose expense they were acquired. In addition, a movement gaining ground among the poor and working class had the potential to literally burn the whole thing down. This movement, led by the Zealots and their charismatic messiahs, sought militaristic revolt to overthrow the oppression of the Roman empire and the Jewish aristocracy that made their lives a commodity.
History now reveals that violent zealotry did win the day in Jerusalem. The Temple was overthrown and the temple record of debts owed the rich by the poor was the first to be burned. The Zealots then took the temple the center of operations in a violent assault against Rome itself. The result was as catastrophic as Jesus had feared: Jerusalem was razed to the ground and the Romans banned the Jewish people from taking it back as their home for the rest of the Roman empire’s existence.
Considering these events, Jesus’ warning was not exaggerated. One did not need divine revelation to look at how Rome had treated rebellions in the past and discern the fate of a militaristic rebellion by economically exploited people. Throughout history, the masses have not had the same access to the same kind of power as the elite. The masses’ power, a different kind of power was what Jesus cast before the imaginations of the oppressed in his society.
Whereas those who followed the path of violent revolt in Jerusalem ultimately rejected Jesus’ vision, this week’s saying comes long before that rejection became complete. This is a warning given in the language of Jesus’ own time and place: those characterized as morally inferior would rise up on the Day of Judgment and condemn Jesus’ generation.
According to the Jewish folklore about The Queen of Sheba, she recognized wisdom when she saw it. In the Jewish story about Nineveh, the Ninevites repented when they heard Jonah’s announcement. Whether Jesus would have described himself as wiser than Solomon and greater than Jonah or his followers added that later, the question that emerges from this week’s saying is what would those in our sacred stories think of the decisions we are making today?
We rarely imitate those people from history who we hold up as models, and it is not that we lack the courage or the wisdom they had. Rather we lack the ability to recognize history repeating itself. Spin doctors stay busy keeping the masses from seeing the parallels that prophets call people to see. In our saying this week, Jesus is using figures from Jewish history that represent wisdom and repentance, and calling his audience in their time and circumstances to do as these examples did.
Light from Outside Christianity
The Queen of South (embracing wisdom) and Ninevites (practicing repentance) were considered outsiders in Jesus’ Jewish community. Today I see parallels within Western Christianity and the way some Christians characterize popular culture, science, secularism, and progressive liberalism. If Jesus were addressing sexism, classism, racism, and cis-heterosexism today, I wonder if he would say that secularists, liberals, scientists will arise in the judgment and condemn American Evangelical Christians for their failure to recognize wisdom and repent of their failure to defend minorities and the downtrodden. Evangelicals have most often in American culture (knowingly and unknowingly) opposed eliminating political, social, and economic inequalities.(See It Wasn’t Abortion That Formed the Religious Right. It Was Support for Segregation.)
Today, especially after America’s most recent election season, Evangelical Christianity has lost its witness, and it is no longer credible in matters of compassion. (For a recent account, read the New York Times article The Evangelicalism of Old White Men Is Dead.) Many Evangelicals, especially here in West Virginia, have now chosen violent solutions to their desperation about their economic status and they’ve been duped into choosing destructive options for others.
I’ve heard from some people that Christians should not be political. That’s not the case. It’s rather that White Evangelical Christians today, unlike Jesus, have and continue to come down on the side of oppression rather than on the side of the oppressed, the poor, the subjugated and the marginalized (compare Jesus in Luke 4:18-19). In the book Meeting Jesus Again for the First Time, Marcus Borg states:
“There is something boundary shattering about the imitatio dei that stood at the center of Jesus’ message and activity. “Be compassionate as God is compassionate.” Whereas purity divides and excludes, compassion unites and includes. (The purity system created a world with sharp social boundaries between pure and impure, righteous and sinner, whole and not whole, male and female, rich and poor, Jew and Gentile…) For Jesus, compassion had a radical sociopolitical meaning. In his teaching and table fellowship, and in the shape of his movement, the purity system was subverted and an alternative social vision affirmed. The politics of purity was replaced by a politics of compassion.” (p. 58)
Politics, by definition, is the discussion of who should be in control of both power and resources. Simply put, politics is answering the question “Who gets what?” Jesus’ message was deeply political. He spoke almost exclusively about power and resources in his own society and religious community. He taught that power and resources should be shared by everyone in the community rather than hoarded and wielded by elites. (cf. Matthew 23.8) Jesus demonstrated a politics of compassion. And he offered political and socio-economic solutions rooted in the power of community and mutuality as opposed to options that depended on violence, a new hegemony, and exclusion of the “other.”
There are deep parallels and comparisons to our time, and much to contemplate.
“The queen of the South will be raised at the judgment with this generation and condemn it, for she came from the ends of the earth to listen to the wisdom of Solomon, and look, something more than Solomon is here! Ninevite men will arise at the judgment with this generation and condemn it. For they repented at the announcement of Jonah, and look, something more than Jonah is here!” (Q 11:31-32)
Evangelicals today have chosen the wrong Messiah.
HeartGroup Application
In 1963, at Western Michigan University, Dr. King spoke these words:
“There are certain things in our nation and in the world which I am proud to be maladjusted to and which I hope all men of good-will will be maladjusted until the good societies realize. I say very honestly that I never intend to become adjusted to segregation and discrimination. I never intend to become adjusted to religious bigotry. I never intend to adjust myself to economic conditions that will take necessities from the many to give luxuries to the few. I never intend to adjust myself to the madness of militarism, to self-defeating effects of physical violence.”
To each of you who are refusing to become adjusted to the events transpiring around you, let me affirm you.
As 2016 is drawing to a close, come together as a group:
- Make a list of all the societal justice concerns that you became more informed about this past year.
- Some of you have come a long way this year. Think about where you began in 2016 and take time to contemplate your own personal progress and increasing awareness over the last twelve months. Take time to let your journey this year sink in.
- Read Luke 4:18-19 together and start brainstorming about possible goals you would like to work towards together in the coming year. We aren’t making any decisions at this stage; we are simply brainstorming about what possible directions your group could grow towards.
To each of you reading this, thank you for checking in with us this week. However you choose to celebrate the holidays, or whether you choose to even celebrate at all, we wish you much love, peace, and justice as this year begins to wrap up.
Whatever the future holds, remember, our most valuable commitment is to each other. We can face whatever tomorrow brings much more sustainably if we do so alongside one another. We are in this together.
We love each one of you dearly.
Keep living in love.
I’ll see you next week.
The Sign of Jonah for This Generation
by Herb Montgomery
“But some were demanding from him a sign. But he said‚ ‘This generation is an evil generation; it demands a sign, and a sign will not be given to it — except the sign of Jonah! For as Jonah became to the Ninevites a sign, so also‚ will the son of humanity be to this generation.’” Q 11:16, 29-30
Matthew 12:38-40: “Then some of the Pharisees and teachers of the law said to him, ‘Teacher, we want to see a sign from you.’ He answered, ‘A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth.’”
Luke 11:16, 29-30: “Others tested him by asking for a sign from heaven. As the crowds increased, Jesus said, ‘This is a wicked generation. It asks for a sign, but none will be given it except the sign of Jonah. For as Jonah was a sign to the Ninevites, so also will the Son of Man be to this generation.’”
This week’s saying is another challenging one.. First, the saying is based on the Jewish story of Jonah, a big fish, and the Assyrian capital Nineveh. The Jewishness of this story and its specific application to the Jewish citizens in Galilee and Judea may be one reason why it doesn’t appear in the more Platonic collection of Jesus’ sayings in the Gospel of Thomas. But there’s a lot in these verses that bears all the marks of belonging to a 1st Century Jewish liberation rabbi and prophet for the poor.
The ancient city of Nineveh was known for decimating the poor and vulnerable. Assyria, of which Nineveh was the capital, was also the empire responsible for annihilating the people in the northern territories of Israel. In the Hebrew scriptures, Jonah arrives at Nineveh with a message that Nineveh’s time is up and their account has been called due. His message is not a warning or a call to repentance. It’s simply an announcement: in forty days, Ninevah is going to be destroyed.
What happens next in the story is that the king calls the people throughout the empire to repentance. The people repent, and Israel’s God has a change of mind and calls off the threatened destruction. Nineveh will now be spared.
I believe Jonah’s response is the point of this story: He is enraged at God’s change of heart.
“But to Jonah this seemed very wrong, and he became angry. He prayed to the LORD, ‘Isn’t this what I said, LORD, when I was still at home? That is what I tried to forestall by fleeing to Tarshish. I knew that you are a gracious and compassionate God, slow to anger and abounding in love, a God who relents from sending calamity. Now, LORD, kill me now, for it is better for me to die than to live with these Ninevites.’” (Jonah 4:1-3)
The point of the story is to point to a more inclusive worship of YHWH among the Hebrew people. Jonah would rather be dead than share the earth with “them,” and the story seems to rebuke him for this.
If any of us are excluded, ultimately it won’t be because we did not believe in a world that could include us, but because we could not stomach a world where others are included that we feel should be excluded.
That’s the story behind this week’s saying. The question I want to consider is what is this “sign of Jonah” spoken of in Matthew’s and Luke’s versions? A long tradition based on Matthew’s version assumes the historically reliability of the story of Jonah’s big fish.
“For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth.” (Matthew 12:40)
In short, for Matthew’s community, the sign of Jonah was about Jesus’s resurrection. As Jonah was in the belly of the fish for three days, so Jesus will be in the grave for three days and then be resurrected.
If this is what the sign of Jonah refers to, it’s more plausible that this is a section of the saying added by Jesus’ followers after the resurrection event rather than a prediction Jesus made beforehand. This interpretation produces more questions than answers for me though.
It is also curious that Luke defines the sign of Jonah differently. In Luke the big fish is left out, and so is the resurrection as a sign. In Luke, Jonah himself, his arrival, and his message are the only sign the Ninevites receive:
“As the crowds increased, Jesus said, ‘This is a wicked generation. It asks for a sign, but none will be given it except the sign of Jonah. For as Jonah was a sign to the Ninevites, so also will the Son of Man be to this generation.’” (Luke 11:29-30, Emphasis added.)
Jonah came with his message of judgment against the wicked, and the Ninevites, with no assurance that their repentance would avert their destruction, took a risk and repented anyway.
Jesus’ audience in the 1st Century is also a society, a “generation,” that is oppressing the poor and will reap the intrinsic disaster that this eventually brings. The poor and economically oppressed in any community are always the ones susceptible to militaristic, hate-speaking, charismatic messiahs who promise a new day if they will follow them. Josephus tells us that it was the poor and economically exploited who formed the body of rebels that took control of the temple away from the Jewish elites and led the rebellion against Rome. The very first thing they did when gaining control of the Temple was to burn the records of the debts they owed to the wealthy aristocrats.
“The Sicarii [violent, radical zealots] and lower-class citizens force their way into the Temple and join themselves with the revolutionary priests (2.17.6 425) Together they force the royalists out of the upper city; the troops and Ananias take refuge in Herod the Great’s palace. The rebels burn the houses of Ananias and the palaces of Agrippa and Berenice, along with the Record Office, destroying the records of outstanding debts.” (See http://josephus.org/warChronology1.htm)
The end result is tremendously sad: forty years after Jesus, a violent backlash breaks out in Jerusalem and escalates to violent revolt against Rome. The outcome is the total annihilation of Jerusalem.
Jesus, like Jonah, came warning of destruction on the horizon. Jesus’ warning was about the intrinsic consequences of injustice, and was more organic than imposed. But it was an announcement nonetheless. Whereas Jonah was sad to see Nineveh turn and repent, Jesus was sad to see his community fail to do so. And just as the only sign given to Nineveh was Jonah and his message, Jesus, in Luke, tells us that the only sign that will be given to his generation is himself and his message.
Both versions of this week’s saying conclude:
“The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here.” (Matthew 12:41, Luke 11:32)
What relevance might this story have to what we are experiencing here in America this week?
In 2010, Noam Chomsky wrote:
“The United States is extremely lucky that no honest, charismatic figure has arisen. Every charismatic figure is such an obvious crook that he destroys himself, like McCarthy or Nixon or the evangelist preachers. If somebody comes along who is charismatic and honest this country is in real trouble because of the frustration, disillusionment, the justified anger and the absence of any coherent response. What are people supposed to think if someone says ‘I have got an answer, we have an enemy’? There it was the Jews. Here it will be the illegal immigrants and the blacks. We will be told that white males are a persecuted minority. We will be told we have to defend ourselves and the honor of the nation. Military force will be exalted. People will be beaten up. This could become an overwhelming force. And if it happens it will be more dangerous than Germany. The United States is the world power. Germany was powerful but had more powerful antagonists. I don’t think all this is very far away. If the polls are accurate it is not the Republicans but the right-wing Republicans, the crazed Republicans, who will sweep the next election.” (See Noam Chomsky called this political moment 6 years ago)
Could we as an American society be on a path similar to the society in Jesus’ time and place? What so many disenfranchised people in Jesus’ day thought were solutions brought untold destruction to all.
Yes, our society needs healing. It needs fixing. But whatever “great again” means, it has to mean great for everyone. We must define it as justice for everyone. We cannot afford to solve the problems of the future for ourselves at the expense of someone else because all we have is each other. I wrote this some weeks ago, but it’s even more relevant this week.
“There is an intrinsic relationship of cause and effect. Whether the inequality is rooted in disparities based on gender, class, race, orientation, gender identity, age, ability—whatever—history bears out that the fruit of inequality is not security for the future but greater vulnerability and risk for us all.” (Looting a Strong Person)
So with this in mind, let us contemplate what warnings exist for us today as we’re challenged to continue our work of transforming our world into a safe home for us all.
“But some were demanding from him a sign. But he said‚ ‘This generation is an evil generation; it demands a sign, and a sign will not be given to it—except the sign of Jonah! For as Jonah became to the Ninevites a sign, so also‚ will the son of humanity be to this generation.’” (Q 11:16, 29-30)
HeartGroup Application
This week I want to you to brainstorm together as a group. Make these lists:
- What does resistance to injustice look like for you and your HeartGroup as you follow Jesus’ example of choosing the path of solidarity with those on the undersides of our society? List at least five ways you can participate in the work of resistance. Be creative.
- What does mutually working for the survival of those in your HeartGroup look like if you were to follow Jesus’ example in the ways you listed in your answer to the first question? How can you support each other? List at least five ways you can support one another in the work of survival. Be creative.
- Staying focused on thriving, not just for yourself at others’ expense but in a world where we all can thrive, pick something from each list you created and together put each into practice this week.
Thank you for checking in with us this week.
Keep living in love, a love characterized by resistance, survival, liberating the oppressed and disenfranchised, restoration, and transformation. Till hope shines bright again, or, for some, for the very first time.
I love each of you dearly.
I’ll see you next week.
Hearing and Keeping God’s Word
by Herb Montgomery
“As Jesus was saying these things, a woman in the crowd called out, ‘Blessed is the mother who gave you birth and nursed you.’ He replied, ‘Blessed rather are those who hear the word of God and obey it.’ (Luke 11:27-28; see Q 11:27-28)
Companion Texts:
Not in Matthew
Gospel of Thomas 79.1-2: “A woman in the crowd said to him: ‘Hail to the womb that carried you and to the breasts that fed you.’ He said to her: ‘Hail to those who have heard the word of the Father and have truly kept it.’”
This is our first eSight post US election 2016. We at Renewed Heart Ministries would like to express and reaffirm our commitment. Our already challenging work toward a safer, just, compassionate world for everyone has now become exponentially more difficult. To our friends who are women, people of color, Muslim, non-native born, LGBTQ, and Native peoples, already marginalized, disenfranchised or on the underside of the status quo, I personally can only imagine what you must be feeling over this past week. It is small comfort, I know, but you are not alone.
We at Renewed Heart Ministries will continue to roll up our sleeves.
We are not going anywhere.
We will still stand alongside you.
Our hand is on the plow.
We are going back to work, realizing that our work just got harder.
We choose solidarity, realizing we have a lot to learn from you.
We choose resistance.
We choose survival.
We choose liberation.
We choose restoration.
We choose transformation.
We realize that changing our world is hard work. And we are embracing the task alongside you.
With that in view, and in this spirit, let’s dive in to this week’s saying.
Thomas’ Version
First this week I want to draw attention to the fact that although this saying only appears in the later gospel of Luke and not the earlier gospel of Matthew, it does appear in the platonic gospel of Thomas. One possible theory is that Luke, Matthew, and Thomas all had access to the Jewish source of Jesus sayings that scholars call Q, and Luke and Thomas chose to include this saying but Matthew simply did not. If this is true, then even with the saying’s absence from Matthew, it is highly likely that we can attribute it the historical, Jewish Jesus.
A deeply Jewish way of looking at humanity that many scholars believe can be traced back to Hillel is that every human being is a bearer of the image of God. Rabbis saw showing disrespect to any human being who had been created in God’s image as a denial of God and tantamount to atheism. Murder was also sacrilege—whoever shed human blood was regarded as if he or she had diminished the divine image. These teachers taught that God had created only one human at the beginning of time to teach us that “destroying only one human life was equivalent to annihilating the entire world and to save a life redeemed the whole of humanity. Humiliating anybody—even a non-Jew—defaced God’s image, and malicious gossip denied the existence of God. Religion is inseparable from the practice of habitual respect to all other human beings. You can not worship God unless you practiced the Golden Rule and honored your fellow humans, whoever they were.” (Karen Armstrong’s The Great Transformation: The Beginning of Our Religious Traditions; Kindle Locations 7507-7540)
This background is the foundation I’d like to build on as we consider this week’s saying. It is the truth that the closest I will ever come to God in this life is you, whomever you are. Whether male, female, gender nonconforming, trans, white, person of color, gay, straight, or bisexual, you are my fellow image of God bearer, and in you I behold the varied and diverse image of God.
I believe the gospel of Thomas falls short of this foundation. Thomas’ version of the saying is slightly different from the version in Luke and includes a gender bias: Thomas contrasts honor and rebuke for a human mother with reverence for a divine ”father.” The divine holds the superior place in this hierarchy, and the imbalance matches Thomas’ other sexist sayings including this one at the end of Thomas’ gospel:
“Simon Peter said to them: ‘Let Mary go away from us, for women are not worthy of life.’ Jesus said: “Look, I will draw her in so as to make her male, so that she too may become a living male spirit, similar to you. But I say to you: ‘Every woman who makes herself male will enter the kingdom of heaven.’” (Gospel of Thomas 114)
Luke’s Version
Luke’s version does not contrast genders or rank the human and the divine. Luke contrasts unilateral hero worship with the value of a community that practices Jesus’ teachings. Let’s unpack this.
The audience’s words, “Blessed is the mother who gave you birth and nursed you,” emphasize how wonderful Jesus is and why he and the mother who gave him birth should be praised. Jesus counters this emphasis with a blessing on the community of “those” who together are “hearing” and “obey” his life teachings, teachings he defines as the “word of God.”
The phrase here for “word of God” is often abused by large sectors of Western evangelical Christianity today. In Western evangelical Christianity, the phrase “the word of God” is shorthand for “the Bible,” which must be read literally and assumed inerrant. But our saying this week uses the word logos. Logos is the word that means wisdom to Hellenistic Jewish, Greek, and Gnostic listeners. The later gospel of John also associated this word with the sophia of Proverbs (cf. John 1:1-3 and Proverbs 8:22-30). This is this wisdom and word that Jesus claims to be teaching.
Also, this saying uses the designation “those,” “those who hear and obey.” Remember, Jesus teachings make very little sense when removed from a context of community. For him to have said instead “the one who hears and obeys” would have contradicted the very wisdom he promoted and wanted his followers to obey. Jesus’ wisdom, his solutions to our world’s challenges, and his call to survival, resistance, liberation, restoration, and transformation came through the creation of community. It came through his followers’ embrace of humanity’s natural, mutual dependence.
Community is what gives us the resources to follow Jesus’ teachings. You can’t follow him without community. Community, and how to function as a community, is what Jesus is actually teaching, whether it be through resource-sharing, mutual aid, or wealth redistribution, it’s all done within community. This is why it is “those who hear and obey” and not “the one who hears and obeys.”
Valuing and seeking to create community, and depending on that community to ensure our survival in the future is very different than worshipping an isolated hero for his past acts. Christianity has largely practiced the latter while having to learn from outside sources how to do the former. But, as Alice Walker states, “We are the ones we’ve been waiting on.” This belief is what Jesus is seeking to awaken in his listeners, not as individuals, but as a collective.
Rita Nakashima Brock, in Journeys by Heart: A Christology of Erotic Power, critiques Christianity’s transformation of Jesus into an isolated hero.
“The relationship of liberator to oppressed is unilateral. Hence the liberator must speak for victims. The brokenhearted do not speak to the strong [in] a unilateral, heroic model . . . I believe the above [unilateral hero] views of Christ tend to rely on unilateral views of power and too limited [an] understanding of the power of community. They present a heroic Jesus who alone is able to achieve an empowering self-consciousness through a solitary, private relationship with God/dess. If Jesus is reported to have been capable of profound love and concern for others, he was first loved and respected by the concrete persons of his life. If he was liberated, he was involved in a community of mutual liberation… the Gospel narratives give us glimpses of the mutuality of Jesus’ relationships… Jesus’ vision of basileia [kingdom] grew to include the disposed, women and non-Jewish . . . ‘the marginal,” because of his encounter and interaction with the real presence of such people. They co-create liberation and healing from brokenheartedness.” (p. 65-67)
In Luke’s saying this week, Jesus refocuses his followers on the intrinsic value of the things he taught and the importance of actually putting those teachings into practice. We can’t say too much about this.
My Experience
If watching my friends’ Facebook posts this election season has taught me anything about the Christian circles that I have traveled in over the last two decades, it is that the first ten years of my ministry did not make a significant, concrete difference in the lives of those with power and resources in our societies. The gospel I preached and taught helped those in positions of power who benefited from how resources are structured to sleep better at night. Because of what I taught them, they went to bed each night assured of post mortem bliss and feeling blessed that a God up there in the sky somewhere loved them unconditionally and did not condemn them.
With teachings like these, why are white, privileged Christians so guilt-stricken? Why are we so fascinated with defining the gospel and salvation as guilt and relief of condemnation rather than as subjugated people’s liberation from oppression, injustices, and violence (See Luke 4:18-19). Why do we escape to hopes of heaven and retreat into private, isolated personal relationships with Jesus? Why are we not more engaged working alongside the oppressed demographic that Jesus worked alongside, and restore others’ humanity as well as our own?
I have been watching friends who have believed and supported the gospel I once subscribed to. And yet my friends are still entrenched in supporting racism, sexism, and classism. The gospel I previously taught did not change or even addressed that bias. These same gospel-believing Christian friends have been the first over the last two years to try to censure and correct my protests of injustice. They have repeatedly justified violence and oppression, or even their underlying beliefs. And all the while they’ve accused me of going off the rails.
I’ve come to a conclusion this week. If the gospel I teach does not challenge racism, sexism, and classism, if it doesn’t inspire tangible, concrete ways to help make the world a safer, just, more compassionate place for those on the undersides of our society, if that gospel allows people to remain bigoted and does not challenge bigotry at its core, that gospel is an unhealthy tree! My Jesus said, we can know a tree by its fruit. And the fruit of such a gospel would not be for the “healing of the nations,” but for the destruction of the human species and possibly the entire planet.
Peter Gomes, in his book The Scandalous Gospel of Jesus reminds us that it is far easier to talk about Jesus than the things Jesus talked about. Why? Because what Jesus talked about has the potential to change our world.
But if your world is already pretty good, then changing it is not perceived as gospel (good news) but as a threat. In this week’s saying, we are called not to merely praise Jesus, but to practice values centered in the experiences of those surviving, working for liberation informed by the teachings of Jesus, and endeavoring to put those teachings into practice.
We will not always get it right. We will fail at times and there will be times where we succeed. But we can choose a path of preferring to apply teachings that point to establishing justice and recovering our humanity. Those are teachings that would have real effects in our world.
In a tradition that offers religion to help us learn the differences between right and wrong, this week’s saying invites us to practice greater compassion as we learn together what trends toward life and promotes equitable thriving for all.
I’m not going back to what I used to teach. I want to practice compassion, and hero worship is not enough. So this week, I deeply resonate with the words we are contemplating:
“As Jesus was saying these things, a woman in the crowd called out, ‘Blessed is the mother who gave you birth and nursed you.’ He replied, ‘Blessed rather are those who hear the word of God and obey it.’ (Luke 11:27-28; see Q 11:27-28)
HeartGroup Application
1. As a group this week I want you to describe three differences between worshiping Jesus as an isolated hero and being part of a community that experiments with implementing the values he and his followers taught. What does each approach imply for those on the underside and margins of our society?
2. List a few ways that you as a group can move toward being a practitioner of the ethics he taught, as contrasted with being a worshiper of Jesus that largely disregards living out Jesus’ ethical teachings.
3. Pick one of those ways and put it into practice.
Delores S. Williams in her volume Sisters in the Wilderness: The Challenge of Womanist God- Talk writes:
“It seems more intelligent and more scriptural to understand that redemption had to do with God, through Jesus, giving humankind new vision to see the resources for positive, abundant relational life. Redemption had to do with God, through the ministerial vision, giving humankind the ethical thought and practice upon which to build positive, productive quality of life. Hence, the kingdom of God theme in the ministerial vision of Jesus does not point to death; it is not something one has to die to reach. Rather, the kingdom of God is a metaphor of hope God gives those attempting to right the relations between self and self, between self and others, between self and God as prescribed in the sermon on the mount, in the golden rule and in the commandment to show love above all else.” (pp. 130-131)
And I could not agree more.
Wherever you are today, thank you for taking time to check in this week. My hope is that your heart is renewed and encouraged, not to simply praise Jesus, but to put his teachings into practice.
The Beatitude for the Eyes that See (God in the Othered)
“Blessed are the eyes that see what you see. For I tell you: Many prophets and kings wanted to see what you see, but never saw it, and to hear what you hear, but never heard it.” (Q 10:23-24)
Companion Texts:
Matthew 13:10-17: “The disciples came to him and asked, ‘Why do you speak to the people in parables?’ He replied, ‘Because the knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. Whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them. This is why I speak to them in parables: ‘Though seeing, they do not see; though hearing, they do not hear or understand.’ In them is fulfilled the prophecy of Isaiah: ‘You will be ever hearing but never understanding; you will be ever seeing but never perceiving. For this people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them.’ But blessed are your eyes because they see, and your ears because they hear. For truly I tell you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.”
Luke 10:21-22: “At that time Jesus, full of joy through the Holy Spirit, said, ‘I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this is what you were pleased to do. All things have been committed to me by my Father. No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to whom the Son chooses to reveal him.’ Then he turned to his disciples and said privately, ‘Blessed are the eyes that see what you see. For I tell you that many prophets and kings wanted to see what you see but did not see it, and to hear what you hear but did not hear it.’”
This week’s saying is given two different contexts in the gospels of Matthew and Luke. For Luke, this is the third portion of the much larger saying that we have been considering over the last two weeks: the community that Jesus sent out returns and share their testimonies of success. But in Matthew, the context is different, part of Jesus’ response to why he taught using parables. Let’s take a look at both.
Matthew’s Setting
Matthew, which many scholars today believe was written to a predominantly Jewish Jesus-following audience, seems to be trying to do two things:
- Affirm (and possibly explain) Jesus’ teachings to that audience in the face of their larger community’s rejection; and
- Affirm that Jesus, his teachings, and the path his followers walked because of those teachings were all rooted in the long-held hope that injustice, oppression, and violence against Israel would be put right. Jesus fulfilled that hope.
In the early 2nd Century, Irenaeus tells us that those in the Jesus community who were Jewish Jesus followers, the Ebionites, exclusively used Matthew’s gospel (Against Heresies, Book 3, chapter 11, paragraph 7).
These Jewish-Jesus followers, holding on to the great Hebrew hope of survival, liberation, and restoration, would have been deeply encouraged to hear that Jesus and his teachings were what their ancestors had been looking forward to.
Luke’s Setting
Luke, on the other hand, is believed to have been written with a predominantly Gentile Jesus-following audience. Luke preserves the Q context of:
- God’s wisdom given to the most vulnerable, as opposed to those in control of the status quo.
- Jesus’ testimony that he received this wisdom by direct revelation and was choosing to share it.
- Our saying this week for Jesus’ disciples who were encountering a “God-given” wisdom from the excluded and marginalized that not many kings and prophets were privileged to know. Through following Jesus, they entered into deeper compassion and a posture of humble listening.
This setting from Luke is very important. The “kings” would have been in positions of power within exploitative systems. And the “prophets,” those of the school of the prophets, would have spoken on behalf of the exploited but not necessarily as part of the exploited community. (Exceptions to this include prophets like Amos, who was a sheep herder and farmer.)
What we are encountering this week is a wisdom seen by children, the most vulnerable among us; a wisdom directly related to their experiences from living and being marginalized in our world. This is the wisdom and perspective that the disciples were encountering. It’s as if Luke’s Jesus leans over to his followers and whispers, “You are blessed! The wisdom you are seeing, this wisdom gained through listening to the experiences and voices of those at the lowest sectors of our society is wisdom that those in other sectors of society are not able to see (see Matthew 18:2).
Today
I run into this dynamic more often than I’d like to. Recently, after I gave a presentation on Jesus’s teachings on nonviolence, I was struck once again by the resistant response of some in my audience.
I’d been careful to explain that Jesus’s teachings on nonviolence were specifically targeted at the lowest classes of his society, the poor and disinherited, as wisdom about survival and nonviolent resistance. I pointed out that it was through this nonviolent resistance that Jesus taught them they would be liberated and their enemies would be transformed.
Afterward, a couple of audience members came up to me and asked, “But what do you do if someone is breaking into your home?”
What I want you to notice is what this question reveals. My audience members were encountering Jesus’s teachings on nonviolence not from the position of the lowest class, but from the middle classes, and maybe even the upper class. Jesus’ message of nonviolence would have instead addressed those who would be breaking into homes as a method of survival, not the ones whose homes were being broken into. To the poor, Jesus taught nonviolent forms of resistance, ways for them to reclaim their humanity. To those whose homes were being broken into, Jesus would have shared a very different message: he would have told this demographic to take our extra, the stuff of which luxury is made, put the needs of our fellow human siblings above our own comfort, and share. He would have told us to take our superfluous or hoarded wealth and share it with the poor.
Just as nonviolence might not have been received well by those who felt violent means were their only means of survival, I’m sure Jesus’ teachings about mutual aid, resource sharing, and voluntary wealth redistribution was also met with resistance from the middle and upper classes.
Middle to upper class church members I recently spoke to spent the first half of our week together struggling to get their heads around the Jesus they were encountering in Matthew and Luke. This Jesus really didn’t sound like the way they were used to thinking about him.
The Jesus story’s themes of survival and liberation from the human suffering caused by systems of injustice simply don’t mean as much to those whose position in society protects them from that suffering. Those in a different societal position prefer themes that focus on their personal forgiveness, God’s love for them, and promised post mortem bliss.
I’ve been preparing a talk for this weekend on nonviolence and what Christian theologians call the atonement. One of the points I’ll be making is the importance of listening to those who have been victimized by various atonement theories. To illustrate what I’m saying, let me share the experience of Garth Kasimu Baker-Fletcher. I mentioned him last week:
“Whenever I preached this passage [God is love] as a pastor, I could always expect to gain at least one new convert! There is something inviting about such love, a love which has been poured out toward us human beings first, by GOD. For no earthly rhyme or reason the GOD of the universe has ‘loved us first,’ sending an ‘only Son’ to die for us and become ‘the atoning sacrifice for our sins’ (1 John 4:10b), that through the death and resurrection of GOD’s Son, we might die to our sins and live in the reassurance of God’s mighty love. Such is the standard ‘atonement-love doctrine’ preached weekly in Christian churches throughout the world. Abiding in this sacrificial love of GOD as expressed through the death and resurrection of ‘His’ Son Jesus is posited as the consummate experience and expression a GODly life.
“The strengths of this position are time-honored. When one conforms one’s life to a model of love-as-atoning sacrifice, then the complication of prioritizing are greatly simplified. Life becomes one’s individual sense of a calling by GOD. Life unfolds as a conflictual, strenuous, and yet not unmanageable series of testings, temptations, victories, and occasional failures to do GOD’s ‘will.’ The important norm for such a life is obedience to the will of GOD, and the GOD adored and followed is regularly consulted for guidance. GOD’s love, in such a view of love-as-atoning sacrifice, enables one to become ‘Christ-like’ because of one’s willingness to die to self and rise in Christ. There is a galvanizing power in believing that even if one dies for a particular ‘cause,’ all things will be all right because it is a redeeming and atoning sacrifice, a sacrifice of love, freely given. Such a view of love conflates sacrificial acts, all such acts, with GOD’s Christ-like love. The conflationary energy of such enables one to be Christ in situations of conflict, trial, oppression, and even abuse. It is precisely in the confectionary energies of love-as-atoning sacrifice that its greatest danger and weakness resides.” (My Sister, My Brother: Womanist and Xodus God Talk, by Karen Baker-Fletcher and Garth Kasimu Baker-Fletcher.)
Kasimu goes on to demonstrate the detriment this gospel has brought to women in domestically violent situations who are desiring to be simply “Christ-like.” He then states, “Being ‘like Christ’ or imitating Christ by sacrificing one’s self for another is dangerous.”
He contrasts the above private, individual, and personal way of seeing Jesus with Dr. Martin Luther King, Jr.’s “reformulation” of GOD’s love. King saw God’s love in the Jesus narrative as including not simply his death but also the elements of “justice, social power, hope, sacrifice, and a vision of the telos of community that has great potential for a healthier view of GOD’s love.” But all of this drives home the point.
This reformulation is the result of what the vulnerable see! Those in positions of privilege and power in our society are so indoctrinated and socialized that they don’t even see what is so wrong and dangerous about the traditional description of love-as-atoning sacrifice. Not being able to see it yet is a strong indication of one’s need to begin looking at the Jesus story from the perspective of those to whom our society’s present structure is doing the greatest harm. As we stated last week, this means looking for God in those that we and our society today have “othered.” When you do finally see it, it will be as if Jesus himself is leaning over to you, saying to you as he did his disciples long ago:
“Blessed are the eyes that see what you see. For I tell you: Many prophets and kings wanted to see what you see, but never saw it, and to hear what you hear, but never heard it.” (Q 10:23-24)
HeartGroup Applications
Matthew seems to describe what the disciples see as from Jesus himself. Luke seems to define it as the wisdom we gain from the most vulnerable. Both Matthew and Luke can be right. Let’s make some time this week to put what Jesus taught into practice by listening to those who are not like ourselves. Let’s look for God in the Othered.
July’s book for RHM’s annual reading course was J. Denny Weaver’s Nonviolent Atonement. Beginning on page 129 and then on through page 217, Weaver dialogues with the various theologies that arise out of the experiences of black liberation, feminism, and womanism.
1. I’d like you to pick one of those chapters and either through Weaver’s book or in the books that Weaver refers to (many are available from Amazon in a digital format), begin listening to various perspectives of Jesus from experiences that are unlike your own.
2. Over the next few weeks, discuss with your HeartGroup what you are discovering and how your own beliefs are being challenged and affirmed. Share how you have been encouraged, and also discuss how some of your own cherished beliefs have not borne positive fruit for people with experiences unlike yours.
3. Discuss with your HeartGroup how each of you can move toward healthier ways of interpreting and understanding the Jesus story, ways that do not produce victims, but that bring healing for the entire human family. Lean into those changes. Choose to see the Jesus story through these new lenses and allow those changes to impact the decisions you make in your daily lives.
Learning how to listen for God in the Othered is a life changing experience for so many who have the courage and openness to engage in the process. It can be deeply challenging, deeply confronting, and deeply affirming all at once. I’m wishing you all the best.
Thank you for joining us this week.
And thank you for your decision to live in love, till the only world that remains is a world where only love reigns.
I love each of you dearly.
I’ll see you next week.
Sayings Gospel Q: What to Do in Houses and Towns
BY HERB MONTGOMERY
“Into whatever house you enter, first say: ‘Peace to this house!’ And if a son of peace be there, let your peace come upon him; but if not, let‚ your peace return upon you. And at that house remain, eating and drinking whatever they provide, for the worker is worthy of one’s reward. Do not move around from house to house. And whatever town you enter and they take you in, eat what is set before you, and cure the sick there, and say to them: The kingdom of God has reached unto you.” (Q 10:5-9)
Companion Texts:
Matthew 10:7-13: “As you go, proclaim this message: ‘The kingdom of heaven has come near.’ Heal the sick, raise the dead, cleanse those who have leprosy, drive out demons. Freely you have received; freely give. Do not get any gold or silver or copper to take with you in your belts—no bag for the journey or extra shirt or sandals or a staff, for the worker is worth his keep. Whatever town or village you enter, search there for some worthy person and stay at their house until you leave. As you enter the home, give it your greeting. If the home is deserving, let your peace rest on it; if it is not, let your peace return to you.”
Luke 10:5-9: “When you enter a house, first say, ‘Peace to this house.’ If someone who promotes peace is there, your peace will rest on them; if not, it will return to you. Stay there, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house. When you enter a town and are welcomed, eat what is offered to you. Heal the sick who are there and tell them, ‘The kingdom of God has come near to you.’”
Gospel of Thomas 14:4: “And if you go into any land and wander from place to place, and if they take you in, then eat what they will set before you. Heal the sick among them!”
Last week we discussed the interdependence in the mission instructions that Sayings Gospel Q emphasized. This week, we’ll look at the way of mutual sharing or exchange of resources and abilities found in this saying.
Survival versus Liberation
A great summary of this section of Sayings Gospel Q comes from the work of Stephen J. Patterson:
“What does it actually mean for the empire of God to come? It begins with a knock at the door. On the stoop stand two itinerant beggars, with no purse, no knapsack, no shoes, no staff. They are so ill-equipped that they must cast their fate before the feet of a would-be host. This is a point often made by historical Jesus scholar John Dominic Crossan. These Q folk are sort of like ancient Cynics, but their goal is not the Cynic goal of self-sufficiency; these itinerants are set only for dependency. To survive they must reach out to other human beings. They offer them peace—this is how the empire arrives. And if their peace is accepted, they eat and drink—this is how the empire of God is consummated, in table fellowship. Then another tradition is tacked on, beginning with the words ‘Whenever you enter a town.’ This is perhaps the older part of the tradition, for this, and only this, also has a parallel in the Gospel of Thomas (14). There is also an echo of it in Paul’s letter known as 1 Corinthians (10: 27). Here, as in the first tradition, the itinerants are instructed, ‘Eat what is set before you.’ Again, the first move is to ask. The empire comes when someone receives food from another. But then something is offered in return: care for the sick. The empire of God here involves an exchange: food for care.
This warrants pause. Food for care. In the ancient world, those who lived on the margins of peasant life were never far from death’s door. In the struggle to survive, food was their friend and sickness their enemy. Each day subsistence peasants earn enough to eat for a day. Each day they awaken with the question: Will I earn enough to eat today? This is quickly followed by a second: Will I get sick today? If I get sick, I won’t eat, and if I don’t eat, I’ll get sicker. With each passing day the spiral of starvation and sickness becomes deeper and deeper and finally, deadly. Crossan has argued that this little snippet of ancient tradition is critical to understanding why the followers of Jesus and their empire of God were compelling to the marginalized peasants who were drawn to it. ‘Eat what is set before you and care for the sick.’ Here is the beginning of a program of shared resources of the most basic sort: food and care. It’s an exchange. If some have food, all will eat; if any get sick, someone who eats will be there to care for them. The empire of God was a way to survive— which is to say, salvation.” (The Lost Way: How Two Forgotten Gospels Are Rewriting the Story of Christian Origins, pp. 74-75)
In Luke’s gospel, the goal of Jesus’ ministry is the liberation of the oppressed:
“The Spirit of the Lord is on me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim freedom for the prisoners
and recovery of sight for the blind,
to set the oppressed free,
to proclaim the year of the Lord’s favor.” (Luke 4.18-19)
This week’s saying describes the way Jesus’ disciples can survive as they work toward that liberation. It reminds me of Delores Williams’ critique of early black liberation theology. Using the Hagar story, Williams explained that “God’s activity” is not always liberation. There are times when, as in the case of Hagar, God provides a way of survival in exploitative situations.
“When our hermeneutical principle is God’s word of survival and quality of life to oppressed communities (or families) living in a diaspora, we put different emphasis upon biblical texts and identify with different biblical stories than do black liberation theologians.” (Sisters in the Wilderness, p. 194)
This week’s saying, seen through the lens of mutual resource-sharing, is a plan of survival. It can also be interpreted as creating a new world while the old exploitative one is still present, building a new society within the shell of the old.
Within the Shell of the Old
I read a great article this past week from the Center for a Stateless Society’s website about Alcoholics Anonymous illustrating how people can create structures that meet their communities’ needs today even as they look forward to one day when the present structures are no longer present. For those not familiar with C4SS, one of the senior fellows of this group is Gary Chartier, professor of Law and Business Ethics and Associate Dean of the Zapara School of Business at La Sierra University.
Jesus showed how to build a new world within the shell of the old, and this was valuable in four ways:
First, the mutualism in Jesus’ sharing of resources enabled his impoverished followers to survive and, together, raise their quality of life despite Roman economic exploitation and the religious complicity of the Temple aristocracy.
Second, it empowered Jesus’ followers to speak the truth about the system that they lived in. Often, people subordinated in systems do not have the power to immediately abandon and separate themselves from their oppression. They are forced into participation against their will. So survival at times can include a type of lying about the system in order to placate oneself that it not that bad, it’s not perfect, but they can work with the present system.
Building a new world within the shell of the old does not require an impossible abandonment of the old world. It enables one to tell the truth about the present system, acknowledging one’s inability to fully escape that system, and still dedicate one’s efforts to creating a new society. We may not be able to escape it yet, but as we learned last month from Tolstoy and Gandhi, at least we can be honest about it.
Third, Jesus’ teachings encouraged his followers to direct their energy toward preparing for their liberation. Too often the need to survive is a reason one can’t abandon a present exploitative system. To use Delores Williams’ example again, Hagar had liberated herself from the oppression of Abraham and Sarah, yet she and her son were dying! They had become free, but to what end? She and her son were now alone in the wilderness and starving, and in order to survive, she had to return to the house of her oppressors.
Building a new world within the shell of the old promises that one will in the future be able to abandon present oppression because a more just society provides for the needs of the community and liberation moves everyone toward life rather than starvation.
Fourth and lastly, building a new world within the shell of the old critiques the present world, waking others to the injustices of a system they may still be complicit in. An unconscious person might ask, why build a different world if this one is so perfect, so “number one,” so “God blessed.” To work on a better world while the present world is in motion helps others to see the problems in the present system and provides an option that meets the needs of humanity without domination and subjugation. This method subverts the present world, allowing people to see and freely choose a better option. Thus they accomplish liberation through justice rather than through violence.
“When Power Resides With the Outsiders”
Lastly this week, I want to draw your attention to something in this week’s saying that I hadn’t noticed, and I want to talk about why I hadn’t noticed it. Dr. Keisha McKenzie beautifully pointed out that what we see in Jesus’ instructions to the disciples is a power dynamic working in reverse.
“So often when we talk about who is welcome or received, especially in churches, the congregation or pastor or elders are usually described as blessers. They have legal and sacramental authority, they often own the property, they can expel people or invite them into membership: we imagine the power to ‘bless’ resides with them.
That’s not the dynamic at work in this verse.
In this verse, it’s the itinerant community that blesses. The power to bring peace moves with them, and reluctant or rejecting hosts can resist it.
This is encouragement for people who don’t have conventional power yet may not realize that they aren’t without all power. Families may be icy tundras and congregations may be just as cold. But we have the ability to offer the mainstream ‘peace’ and wholeness, and they have the ability to repel both.” (Family Memories)
I encourage you to read the entire article. It is spot on!
What I also want to point out is that although Keisha gave a shout out to me for directing her attention to Luke 10, she captured an insight from our saying this week that I would never have seen on my own in a million years. Why? Because I’m an insider in most areas of the culture we live in today. I’m White. I’m male. I’m American. I’m straight. I’m cisgender. It never occurred to look at these instructions from the perspective of an outsider. I missed that! But most of Jesus’ disinherited followers were outsiders too. Jesus was empowering the outsiders of his day in a world where they had been religiously, socially, politically and economically kept out.
This illustrates for me once again why we so desperately need more eyes reading the Jesus story than just White, male, European theologians from the Western so-called “First World.” We need South American voices, we need Black voices, we need feminist voices, we need womanist voices, we need queer voices! It’s from the diverse perspectives and voices of those on the outlying edges of our societies that we can regain the original meanings of the Jewish Jesus story, not because of these identities in themselves, but because of the way people in marginal social positions experience life: they experience life differently from people in the dominant positions of our societies.
The Jesus we meet in the Jesus story resonated with the marginalized and oppressed of the 1st Century. It makes perfect sense that those who share that experience today will see within the Jesus story things that others in a more dominant social position will initially miss. In Western history, “ownership” of the Jesus story has most often been claimed by those in positions of power and privilege. This has almost obliterated the original meaning of the Jesus story to a point where we can barely recover it today. So recovering the historical Jesus is difficult for dominant society groups and may be much easier for those who parallel in our society those with whom the original story resonated so long ago. That story has been buried under interpretation after interpretation of those in positions of power, interpretations that protect the status quo, keeping it in place rather than subverting it from underneath. This is why, I believe, if we are to rediscover the historical Jesus, we must listen to the voices of those forced by society to live on the fringes of our world.
This is another example of our interdependence. We need each other. We need the value of all of our voices, and we especially need those whose experience is different from our own. Together we can integrate all of those experiences into a coherent and meaningful whole, choose to abandon our fear and insecurity toward those unlike ourselves, and work toward a world characterized by what Jesus subversively called the “empire” of God: a community of people taking care of people.
As we work toward a world that looks like this, let’s keep in mind those original instructions from Jesus, which emphasized our interdependence in concrete and practical ways:
“Into whatever house you enter, first say: Peace to this house! And if a son of peace be there, let your peace come upon him; but if not, let‚ your peace return upon you. And at that house remain, eating and drinking whatever they provide, for the worker is worthy of one’s reward. Do not move around from house to house. And whatever town you enter and they take you in, eat what is set before you, and cure the sick there, and say to them: The kingdom of God has reached unto you.” (Q 10:5-9)
HeartGroup Application
This week I have a very simple exercise for your HeartGroup.
- As a group, write down five ways you feel you depend on one another.
- Now share what each of these connections means to each of you. Define them.
- Now list three ways that this week you can individually and together lean into these five areas of dependence.
None of us come into this life all on our own. We don’t thrive alone either.
Thanks once again for joining us this week.
Keep living in love, till the only world that remains is a world where only love reigns.
I love each of you dearly.
I’ll see you next week.
John’s Inquiry about the One to Come
(Healing versus Destruction)
by Herb Montgomery
“And John, on hearing about all these things, sending through his disciples, said to him: ‘Are you the one to come, or are we to expect someone else?’ And in reply he said to them: ‘Go report to John what you hear and see: The blind regain their sight and the lame walk around, the skin-diseased are cleansed and the deaf hear, and the dead are raised, and the poor are given good news. And blessed is whoever is not offended by me.’” (Q 7:18-23)
Companion Texts:
Matthew 11.2-6: “When John, who was in prison, heard about the deeds of the Messiah, he sent his disciples to ask him, ‘Are you the one who is to come, or should we expect someone else?’ Jesus replied, ‘Go back and report to John what you hear and see: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor. Blessed is anyone who does not stumble on account of me.’”
Luke 7.18-23: “John’s disciples told him about all these things. Calling two of them, he sent them to the Lord to ask, ‘Are you the one who is to come, or should we expect someone else?’ When the men came to Jesus, they said, ‘John the Baptist sent us to you to ask, “Are you the one who is to come, or should we expect someone else?”’ At that very time Jesus cured many who had diseases, sicknesses and evil spirits, and gave sight to many who were blind. So he replied to the messengers, ‘Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor. Blessed is anyone who does not stumble on account of me.’”
Isaiah 35.5-6: “Then will the eyes of the blind be opened and the ears of the deaf unstopped. Then will the lame leap like a deer, and the mute tongue shout for joy. Water will gush forth in the wilderness and streams in the desert.”
As we discussed briefly last week, the story of the centurion, Jesus as a healer, and the liberation sayings of Jesus in the gospel narratives all led up to embracing Jesus as the “one to come.”
The blind regain their sight.
The lame walk around.
The skin-diseased are cleansed.
The deaf hear.
The dead are raised.
The poor receive good news.
Jesus is the proof of these liberatory hopes and expectations. Yet there are two kinds of liberation here. One is physical, and the other is economic. Understanding this is one of the hooks that prevents me from simply throwing out the Jesus story. Yes, the Jesus story includes supernatural healing stories. Yet its primary focus is not Jesus the miracle worker, nor Jesus the magician, but rather the Jesus the liberator of the suffering, the poor, the oppressed, the disinherited, and the marginalized. Liberation is the genus of his ministry, and physical healing and economic healing are two distinct species.
It’s worth noting that the original Jesus followers were not postmodern, modern, or post Enlightenment people as we are. They were a product of their own times, and the Jewish world view they subscribed to most was a Jewish apocalyptic worldview. (I have written on the tenets of Jewish apocalypticism; please see An End of the World Savior versus Present Liberator.) As we’ve shared before, the apocalyptic worldview, influenced by Zoroastrianism, saw this world as the visible expression of a much larger, behind-the-scenes, cosmic conflict between forces of good and evil: earthly political and physical forces were only the extension of that cosmic conflict. Assyria, Egypt, Babylon, Greece, and Rome would all have been viewed by Jewish apocalypticists as simply the puppet-empires of YHWH’s and Israel’s cosmic enemies.
They applied this belief in cosmic war to physical illness and disabilities as well. They had no understanding of germ theory or physiology, or even the insight modern people have into anatomy. If someone was sick, for example, it was the work of unseen cosmic forces from which the person’s need was liberation. Healing, was not supernatural, but rather liberating, about an assumed relationship between a seen effect and its unseen cause.
For Jesus to be a liberator in the way that his original audience would have understood it, Jesus’ liberation had to include economic and political liberation. The fact that it also included physical healing classified Jesus as a complete liberator in an apocalyptic dualist sense as well. This would have been deeply significant in their 1st Century setting.
A Noteworthy Transition
There is a noteworthy difference between the traditional apocalyptic liberator and the Jesus of the Jesus story, however.
Sayings Gospel Q begins with John announcing a coming judgment.
“He said to the crowds coming to be‚ baptized: ‘Snakes’ litter! Who warned you to run from the impending rage? So bear fruit worthy of repentance, and do not presume to tell yourselves: We have as forefather Abraham! For I tell you: God can produce children for Abraham right out of these rocks! And the ax already lies at the root of the trees. So every tree not bearing healthy fruit is to be chopped down and thrown on the fire. I baptize you in water, but the one to come after me is more powerful than I, whose sandals I am not fit to take off. He will baptize you in Spirit and fire. His pitchfork is in his hand, and he will clear his threshing floor and gather the wheat into his granary, but the chaff he will burn on a fire that can never be put out.’” (Q 3:7-9; 16b-17)
Just as the apocalyptic world view viewed visible agents on earth as conduits of cosmic good or evil forces, John’s statement also looked forward to a dualistic judgment where the earthly oppressed conduits of cosmic good would be vindicated and liberated while their earthly oppressors, viewed as conduits of cosmic evil, would be judged, punished and destroyed. He foresaw liberation for the oppressed but vengeance on oppressors.
Sayings Gosepl Q shows a transition from John’s more punitive liberating judgment to Jesus’s restorative liberation: for Jesus, the humanity of both the oppressed and the oppressors would be restored. (See last week’s eSight to recall how this story relates to the story of the centurion.)
The liberation represented in the sayings of Jesus was not simply justice for the disinherited and vengeance on their enemies, but also a liberation marked by the healing or restoration of both sides, the subjugated as well as the subjugators. Jesus’s liberation called people away from the dehumanizing way of domination, where we endlessly create more and more effective ways of achieving power and control over others. He instead cast before our imaginations a world of mutual aid and resource sharing, where we together work to survive and then thrive as members of an interconnected human family.
When one couples this description of what the liberation of Jesus looked like—healing, restoration, liberation, and good news to the poor—with last week’s section of the gospel narrative, the point becomes stark. Jesus emerges not as a liberator wielding mass destruction on enemies, but as a liberator who works through restoration, healing, and even the nonviolent transformation of one’s enemies. It’s a humanizing liberation for all.
Granted, those who benefit from the way of domination (i.e. the dominators or those who participate in some way) don’t see this as good news today and didn’t in Jesus’s time either. As Peter Gomes stated in his book, The Scandalous Gospel of Jesus, Jesus’s statement that “The last will be first, and the first will be last,” “is counterintuitive to our cultural presuppositions [but] is invariably good news to those who are last, and at least problematic news to those who see themselves as first” (p. 42). What is good news to the people at the bottom of the social pyramid will never be perceived as good news to those at the top.
Jesus’s liberation was also problematic to those among the people who thought violent revolution was their only hope. A nonviolent revolution did not seem very promising in the 1st Century; remember, this was before Gandhi and others demonstrated nonviolence. Though it may seem otherwise, liberation rooted in enemy love and transformation rather than the mass destruction of one’s enemies is good news.
Matthew and Luke both use the narrative of John’s disciples to connect Jesus’ liberation of the poor and oppressed with the liberation Isaiah looked forward to. Matthew includes this theme in his expansion of Mark, and Luke expands this theme even more so in his own gospel. An example of Luke’s greater emphasis on liberation is the story only found in Luke from Luke 4:16-20 where Jesus (who by all cultural expectation should have been illiterate) actually reads from Isaiah itself (cf. Isaiah 61.1-2).
For Q, Matthew and Luke, Jesus is the long awaited arrival of the liberation that Israel had been looking forward to since the days of Isaiah. Isaiah 35.5-6 states, “Then will the eyes of the blind be opened and the ears of the deaf unstopped. Then will the lame leap like a deer, and the mute tongue shout for joy. Water will gush forth in the wilderness and streams in the desert.” But the nature or character of Isaiah’s liberation brought its own set of challenges, some of which we have mentioned this week. One element of the liberation found in Isaiah, which would have been and still is very puzzling for many, was the image of the suffering servant.
It’s important to realize that the Jesus of the gospels is not inventing nonviolence. He is simply taking the nonviolence in Isaiah seriously. He is leaning into it, exploring where it could lead if skillfully and intentionally applied to his own day and the dynamics between Rome and the Jewish poor.
Healing Versus Destruction
Today, we must be careful in both religious and secular settings not to describe the liberation we’re working toward as a vision of destroying people who oppose our work. Our goal is not to destroy our enemies but to transform them by winning them. John the Baptist’s “one to come” was a destroyer, separating humanity and bringing fire upon the chaff. But Jesus doesn’t quite line up with that description, and it causes John to question whether the people should be “looking for another.”Jesus teaches John that his liberation was quite different: it was to be a different “recompense.” Jesus’s liberating ministry is characterized by the healing, restoration and a radical change in the lives of those the status quo impoverished, for sure, but it was also to be a radical change in humanizing even the oppressors.
Rome had already made life a desert for the majority of Jewish citizens through violent oppression. Jesus did not come as another destroyer promising peace, but as a teacher showing the path toward liberation, life, and healing. He pointed the way to a world where, as Isaiah and Micah had hoped, there was enough for everyone.
“Many peoples will come and say, ‘Come, let us go up to the mountain of the LORD, to the temple of the God of Jacob. He will teach us his ways, so that we may walk in his paths.’ The law will go out from Zion, the word of the YWHW from Jerusalem. He will govern between the nations and will settle disputes for many peoples. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore.” (Isaiah 2.3-4)
“Many nations will come and say, ‘Come, let us go up to the mountain of the LORD, to the temple of the God of Jacob. He will teach us his ways, so that we may walk in his paths.” The law will go out from Zion, the word of the LORD from Jerusalem. He will judge between many peoples and will settle disputes for strong nations far and wide. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. Everyone will sit under their own vine and under their own fig tree, and no one will make them afraid for the LORD Almighty has spoken. (Micah 4.2-4, emphasis added.)
This is a world that can be characterized as a safer, more just, more compassionate home for us all where all injustice, oppression and violence has been put right.
The question we’re returning to in this series is whether that vision cast by the Jewish Jesus in the 1st Century has any relevance to our world of corporatism, militarism, bigotry, and fear. Many in Jesus’s Galilean audience desperately longed for a change from Roman imperialist tyranny. And Jesus offered a path rooted in our interconnectedness with each other; a subversive way that called us to take up the work of making our world a safer home for us all.
To each of you on this path of healing and restoration as opposed to the path of destruction: may this week’s section of Q encourage and confirm you in the energy you invest in those around you:
“ . . . the blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor . . . ” (Sayings Gospel Q 7:18-23)
Whatever portion of the work you are investing your time in, be of courage. Together we are making a difference in bringing liberation to the lives of those who are suffering.
HeartGroup Application
This week, go back and review John’s description of what he thought Jesus would be and the gospel writers’ description of what Jesus actually was.
- Try listing at least five contrasts between the two.
- Do you see these contrasting visions in contemporary religious groups of people who value the Jesus story? Which some communities do you see continuing John the Baptist’s work, warning of a coming destruction, living an ascetic life, and crying out repent? Which communities do you sense are focused on healing and liberation from suffering today? Which communities, like the one I grew up, are a hybrid of both?
- Discuss with your HeartGroup how you can lean into being a community centered in healing and restoration, and pick at least one action step from your discussion to begin implementing.
We are in this together, and there’s still so much work to do. Thank you for being on this journey of transformation and restoration, too. Keep living in love till the only world that remains is a world where only love reigns.
I love each of you.
I’ll see you next week.
The Speck and the Beam
BY HERB MONTGOMERY
“And why do you see the speck in your brother’s eye, but the beam in your own eye you overlook? How can you say to your brother: Let me throw out the speck from your eye, and just look at the beam in your own eye? Hypocrite, first throw out from your own eye the beam, and then you will see clearly to throw out the speck in your brother’s eye.” (Q 6:41-42)
Luke 6.41-42: “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Brother, let me take the speck out of your eye,’ when you yourself fail to see the plank in your own eye? You hypocrite, first take the plank out of your eye, and then you will see clearly to remove the speck from your brother’s eye.”
Matthew 7.3-5: “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.”
Gospel of Thomas 26: “Jesus says: ‘You see the splinter that is in your brother’s eye, but you do not see the beam that is in your own eye. When you remove the beam from your own eye, then you will see clearly enough to remove the splinter from your brother’s eye.’”
This week, we are looking at a saying of Jesus that’s become quite well-known here in the U.S. thanks to the culture wars of the last century. The saying has various names, but the two most popular are The Mote and the Beam or Jesus’s Discourse on Judgmentalism.
This saying is at the root of Tony Compolo’s popular retort, “Jesus did not teach ‘love the sinner, hate the sin.’ Jesus taught ‘love the sinner, hate your own sin.’” (Read Campolo’s article, Why Love the Sinner Hate the Sin Doesn’t Work.) Historically, Campolo is right: the phrase “hate the sin, love the sinner” doesn’t come from Jesus. It came from a phrase that St. Augustine used in one of his 5th Century letters: “Cum dilectione hominum et odio vitiorum” (Letter 211). The Latin can be translated “With love for mankind and hatred of sins.” But we have no record of Jesus ever using this phrase or any like it. It is a phrase that Christians have used, but one that is foreign to the teachings of Jesus. Mahatma Gandhi also gave a pointed response to it in his time as he reflected on the legacy of the Christian British colonialists in India:
“Man and his deed are two distinct things. Whereas a good deed should call forth approbation and a wicked deed disapprobation, the doer of the deed, whether good or wicked, always deserves respect or pity as the case may be. ‘Hate the sin and not the sinner’ is a precept which, though easy enough to understand, is rarely practiced, and that is why the poison of hatred spreads in the world . . . For we are all tarred with the same brush, and are children of one and the same Creator, and as such the divine powers within us are infinite. To slight a single human being is to slight those divine powers, and thus to harm not only that being, but with him the whole world.” [Gandhi, Mohandas K.; Desai, Mahadev (2008-08-27). An Autobiography: The Story of My Experiments With Truth (pp. 143-144). Emphasis added.]
For Jesus, if one wanted to be a source of healing and help in the wider world, the place to begin was with introspection. Ultimately this close attention does go beyond one’s self—“then you will see clearly to throw out the speck in your brother’s eye.”—but it does begin with one’s self “first.” What does this mean?
I can’t answer this question for you, but I can share with you what it has meant for me.
Introspection: My Experience
I’m a white, cisgender, heterosexual American man. I have to come to grips with what that means in this society before I can help to make the world a safer, more compassionate place. When it comes to privilege in America, with the exception of not having degrees from institutions of higher learning, I’m the poster child, and I have to explore my blind spots before I can deeply serve others who are different from me.
I’ve learned that I cannot do this alone. I could probably make some progress by sitting quietly, contemplating my place in the status quo. But I’m not sure that listening to the voices within my own head would produce that much change: it would only push me deeper into my own perceptions. What I need is the voices of others.
There are many ways one can encounter others’ voices. As I shared last week, I have chosen a non-defensive posture of listening to those whose experience is not like my own. I have also encountered others by reading as many books as I can digest from those whose perspectives are different from mine.
I’ll give you two examples.
Two winters ago, Drew Hart, author of Trouble I’ve Seen, Rod Thomas from The Resist Daily, and others hosted a Twitter chat with the hashtag #JamesConeWasRight. They were inspired by Cone’s writings, and looked at events in Ferguson, Missouri, and other areas of the U.S. through the lens of what Hart calls “Anablacktivism”—Anabaptist Black activism. (You can read this chat for yourself at https://storify.com/h00die_R/jamesconewasright-an-anablacktivist-chat)
I had just begun reading James Cone when this chat happened, so I decided to follow along and just listen.
During the comments, someone mentioned a point of Cone’s which was also taught by Dietrich Bonhoeffer. Someone else replied that they should not run from Cone to White, European, male theologians so quickly. I felt my internal defensiveness surge.
“What?” I thought. Bonhoeffer stood up to oppression in solidarity with the Jewish citizens of Germany, but now we were just going to lump him in with all other White European theologians just because he was white and male? Where did that leave me?
This was the only time I was tempted to jump into the flow of the conversation rather than simply listen. But I heard a voice inside me say, “There it is! Sit on that. Just listen!”
As I kept listening I began to see how much the Church has privileged White theologians’ opinions and contributions, and I also saw the great need to center theological discussions and understandings in womanist, feminist, Black, Latin, and queer theologies as well. I realized that it was inappropriate to consider theology by White theologians “real theology” while downgrading theology done by other kinds of people to a lesser category. Other theological perspectives are just as valuable as White theology, and for me who grew into Christianity with only White theologians as my authorities and teachers they are even more
valuable because I need to broaden my view of the Church. (A great read if you would like to explore this further is the book I quoted from last week, White Theology: Outing Supremacy in Modernity by James W. Perkinson.)
Sitting with the chat comments rather than defensively responding on behalf of a writer I still respect gave me a chance to see that bigger picture. It also challenged me not to get stuck in self-defense or even self-pity, and keep reaching out to others I needed to learn from.
The second way I’ve learned to listen is not just by recognizing which theologians aren’t privileged in the Christian community but by actually reading these theologians’ work.
Again, as a white, cis-hetero, male Christian, I must choose to listen to those who approach theology and who follow Jesus from a different perspective than my own. The theologians I wasn’t exposed to during my first few years in Christianity are no more infallible than anyone else. Like me, they also have “specks” in their eyes that need removing. Yet their experience, the experience they use as they approach theology, ethics, and morality gives them a unique advantage at showing me the “beam” in my own eye. A sample of the different theological voices I’ve sought out:
Feminist Theology:
Texts of Terror: Literary-Feminist Readings of Biblical Narratives (Overtures to Biblical Theology) by Phyllis Trible
Womanist Theology:
Sisters in the Wilderness: The Challenge of Womanist God-Talk by Delores S. Williams
Liberation Theology:
A Theology of Liberation: 15th Anniversary Edition by Gustavo Gutierrez
Black Liberation Theology:
A Black Theology of Liberation – Fortieth Anniversary Edition by James H. Cone
Queer Theology:
The Queer God by Marcella Althaus-Reid
All five of these lenses have been incredibly helpful as I’ve come to see the “beams” in my eye. Each of these authors has taught me to see how easy it once was for me to judge those who were unlike me, to morally evaluate them while cherishing a subtle or subconscious sense of moral superiority to them. I found it much easier to judge those not like me than to stop and listen.
I’m still on this listening journey, and I’m thankful for those who, out of love, have chosen to be in community with me and help me grow in compassion and understanding. I hope that they grow as well. The world that actually exists is a lot larger than I once believed, and I’m deeply grateful to those who have taken painstaking steps to show it to me.
Introspection for You
What does it mean for you this week to prioritize your own eye-beams rather than rush to others’ eye-specks? Both Luke’s and Matthew’s gospels describe our “logs” as compared to other people’s “splinters.” And this saying comes in both gospels’ summaries of Jesus’s teachings about judging of others. Sayings Gospel Q places it in the same context, whereas the Gospel of Thomas groups this saying with the teachings on taking care of one’s “brother” (see Gospel of Thomas 25-26)
Luke shares this saying with Jesus’s sermon on the plain, and Matthew includes it in Jesus’s sermon on the mount, both locations that represent the core of Jesus’s ethical and moral teachings. Each of the gospel writers felt this teaching about our logs and others’ splinters was central to their memory of Jesus. If Jesus taught that we should begin changing our world by starting with ourselves, what would this mean for you?
Could this challenge the knee jerk response to the movement for Black lives, “All lives matter”? Perhaps it might halt a defensive explanation that “not all Christians are like that” when someone who has been deeply wounded by a Christian shares some of their pain. When a friend laments how they’re treated in this society, Jesus’s teaching could stop me from replying, “Not all men!”
It can at least mean we all hold our initial reflex of defensiveness and take a posture of listening to others. Where it goes from there will be different for each person, but we have to come to grips with the fact that the greatest obstacles to a safer, more just, more compassionate world for us will not be the dust in another’s eyes but the beams that are in our own.
For all those who desire to lean more deeply into the teachings of Jesus, into making the world a safer, more just, more compassionate home for us all, all who want to become more keenly aware of your own blind spots:
“And why do you see the speck in your brother’s eye, but the beam in your own eye you overlook? How can you say to your brother: Let me throw out the speck from your eye, and just look at the beam in your own eye? Hypocrite, first throw out from your own eye the beam, and then you will see clearly to throw out the speck in your brother’s eye.” (Q 6:41-42)
HeartGroup Application
- This week, pick a book from the list of five above that your HeartGroup will read over the next month.
- Set a date a month from now to share with each other your responses to what you have read. As you engage the book you’ve chosen, also engage your fellow HeartGroup participants in conversation about it to deepen your “beam” removal.
- At the end of your group’s discussion, choose a new action to embrace as a result of what you have read and discussed.
Thank you, once again, for journeying with us as we work through Sayings Gospel Q.
Till the only world the remains is a world where only love reigns.
I love each of you, dearly.
I’ll see you next week.
If you find blessing, encouragement and renewal here,
please consider becoming a Monthly Partner with a reoccurring monthly donation of your choosing.
$5 / monthFollow Us
