The below is slightly modified from an email I sent my congregation Sunday.
Trying to enact Christian values in the public square and trying to map Christian virtues onto candidates and ballot questions can be challenging. There’s not a one-to-one match between what Augustine called the city of God and this earthly city.
Still, part of our calling as citizens of the kingdom of God is to be engaged earthly citizens. What Paul wrote to the church in Corinth applies to us: we are Christ’s ambassadors, joining God in his ongoing work of reconciling the world to himself. We want to be like the people God called through Jeremiah to seek the shalom of the cities in which we live.
It’s important that we bring our whole selves into the public square: our love, our hope, our witness, our God-shaped discernment, and our biblically informed values. We want to live out our faith in city council meetings and town halls and online forums and community events and in the voting booth.
Midterm elections are notorious for low voter turnout, so however our Christian convictions lead each of us to civic engagement, I hope we will make every effort—acting in good faith as both a citizen of the heavenly city and this earthly one—to vote on Tuesday. (Click here to learn more: polling places, hours, candidates, ballots.) And encourage your friends, family, and neighbors—in this state and in others—to vote, as well.
As we vote, let’s be constant in prayer for our city, state, country, world, and all who lead… that they would pursue justice, freedom, truth, and love for all people. Here’s a prayer for elections from the 1979 Book of Common Prayer to help shape our praying:
Almighty God, to whom we must account for all our powers and privileges: Guide the people of the United States in the election of officials and representatives; that, by faithful administration and wise laws, the rights of all may be protected and our nation be enabled to fulfill your purposes; through Jesus Christ our Lord. Amen.
As I have written elsewhere, I believe it is incumbent on the 81% to explain why they supported a candidate who so publicly disregards and even opposes basic biblical values. (There have been some attempts at this, albeit unsatisfying ones.) It’s not that people always vote all their values or in their own best interest (and a limited two-party system makes voting values tricky for many, myself included), but the disconnect between the professed tenets of classic evangelicalism and the words and actions of Trump is remarkable.
“For too long, white evangelical Christians have engaged in public life through a strategy defined by the politics of fear, the pursuit of worldly power, and a nostalgic longing for a national past that may have never existed in the first place. Fear. Power. Nostalgia. These ideas are at the heart of this book, and I believe that they best explain that 81 percent.” (6)
That’s the thesis of the book, which I will be reviewing here in the coming weeks. “This book,” Fea says, “is the story of why so many American evangelicals believe Donald Trump” (10).
In the meantime you can read more about the book here.
Easter is near, the time of year where—if I haven’t already reached for it recently—I pull out my favorite Gospels resource: Synopsis of the Four Gospels.
There are three versions of this resource of which I’m aware:
– an all-Greek one (complete with Latin title: Synopsis Quattuor Evangeliorum)
– an all-English one
– the one linked above, which has both Greek and English
I love the color. The binding is secure. The size is beautifully large but not overwhelmingly so. My copy, though I got it used some years ago, even smells good. It might be the aroma of the Holy Spirit.
For those seemingly rare but delightful stories, parables, or teachings that all four Gospels treat, the Synopsis is a great way to see everything lined up together. Each year I choose whichever Easter account is the Gospel lectionary for the day, but I always look at all the Gospels side by side before preaching about the story of the resurrection.
Here are some pictures:
And if you really want to get into this text, check out this review—more of an homage, rightly—at the Bible Design Blog.
God’s covenant people have always needed a mediator. And God—with limitless grace—has always sent mediators to the people.
A mediator joins two parties together, stands in the gaps, bridges their conflict. A mediator is “a go-between,” a re-negotiator, an arbitrator. An effective mediator is a miracle worker.
Scripture narrates a familiar pattern: God makes covenants with his people; his people break them; God uses mediators to make peace.
The Greek word for mediator is μεσίτης (mesitēs). Careful readers of Scripture know that “the idea of mediation and therefore of persons acting in the capacity of mediator permeates the Bible” (New Bible Dictionary, 3rd edition). However, the word mediator=μεσίτης (mesitēs) occurs only six times in the Greek New Testament.
Three of those uses are in Hebrews (8:6, 9:15, and 12:24). Two are in Galatians 3:19-20. And one is in 1 Timothy 2:5, a theologically rich verse:
there is one God;
there is also one mediator between God and humankind,
Christ Jesus, himself human….
The concept and practice of mediation (think: sacrifice, atonement) does indeed fill the pages of the Old Testament. Most of the New Testament uses of mediator, in fact, reference the old covenant. So I found it especially fascinating when I learned that mediator=μεσίτης (mesitēs) occurs only once in the Greek Septuagint.
It comes up in a striking passage in Job 9:33.
Job has already lost everything. But we remember as he utters these words in chapter 9 that the Bible describes him as “blameless and upright, one who feared God and turned away from evil.” It said he would “rise early in the morning and offer burnt offerings,” just in case his children had sinned. He covered all his bases. He kept at least the semblance of a covenant with God.
And yet Job senses a breach. All manner of tragedy has befallen him, and everyone around him tells him to curse God. He won’t, but still he feels at odds with God. Job says to the Lord:
… you are not a mortal like me, with whom I would contend,
that we should agree to come to trial.
Would that there were a μεσίτης/mesitēs/mediator for us and an investigator
and one to hear the case between us two.
(This is from the NETS translation, which translates μεσίτης as arbiter.)
Job longs for a mediator, an arbiter between him and God. An “umpire,” the NRSV says, translating the Hebrew.
Again, Job calls for a mediator, even though we have no narrative evidence that he broke a covenant with God! He acknowledges that he can’t “contend” with God as in court, but still yearns for a “mediator” to bridge the gap between him and God.
And now, for the pastoral payoff:
If Job, who led a blameless life, thought he needed a mediator to get to God, how much more do we, God’s not-blameless people, need a mediator to be in the presence of a perfectly holy God?
Then Jesus came from Galilee to John at the Jordan, to be baptized by him. John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” But Jesus answered him, “Let it be so now; for it is proper for us in this way to fulfill all righteousness.” Then he consented. And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, “This is my Son, the Beloved, with whom I am well pleased.”
–Matthew 3:13-17 (NRSV)
The Problem with New Year’s Resolutions
According to one study only 9% of people in the U.S. succeed in achieving their New Year’s resolutions. 9 per cent.
More than 40% of Americans make New Year’s resolutions, but 91% of people who make them admitted to failing to meet their goals. Only 9% were successful with their resolutions.
There are myriad reasons for such bad odds, many ways that New Year’s resolutions are problematic: We set resolutions that are not specific enough or are too hard to measure. We may make resolutions that are not realistic, or resolutions that work against other deeply embedded values we hold. We don’t have the patience to develop new habits. Etc.
One church worker writes of his experience of Christians at the turn of a year. He says:
Church people—our people—don’t just resolve to go to the gym or call their moms more often. They ramp it up. They resolve to get up at 6 a.m. for quiet time, to read the whole Bible through in a year, to have family devotions every night. They resolve to boycott ungodly [companies] and write their congressmen more often. They volunteer at soup kitchens and take up tutoring. I can’t keep up with them!
A week in to this new year it strikes me there is something even more problematic about New Year’s resolutions, besides our inability to keep them.
It’s this: if we’re not careful yearly resolutions—that we set— have power to shift our focus from Jesus, too much onto ourselves. Aggressive resolutions for self-improvement run the risk of overdoing effort and undergoing grace.
Wherever there is discipline, there must always also be grace. When discipline, then also grace—God’s grace, to be specific. Otherwise we risk leaving Jesus in the dust, running to what a priest I know once called “life-enhancement spirituality.”
Who really sets direction?
It’s a good time to remember the Proverb (16:9): “The heart of a man plans his course [the heart of a woman plans her course], but the LORD directs their steps.”
Better than just about any New Year’s resolution is an openness to let God direct my steps. To let the LORD direct my steps in this coming year.
It is Jesus, after all, who sets the direction of our faith.
John the Baptist learned this first-hand.
Our text says, “Then Jesus came from Galilee to John at the Jordan, to be baptized by him.”
One commentator says, “Christ did not wait for John to complete his career before he arrived on the scene, but, while John was still teaching, he appeared.” Jesus just shows up at the Jordan River.
Matthew should be able to go right on, “So John baptized Jesus.” But instead verse 14 gives us, “John would have prevented him, saying, ‘I need to be baptized by you, and do you come to me?’” Or in another translation, “John tried to deter him.”
Jewish understandings of relating to God seem to leave more room for push-back than Christian tradition does.
Even so, John campaigns for his own agenda. Wait, Jesus, I’m the one doing the baptizing here. Like Peter on Maundy Thursday: Wait, Jesus, you’re not going to wash my feet, are you? That’s not how this goes. Or like probably all of his disciples: Jesus, wait, you don’t really have to die, do you?
That’s how I find myself relating to Jesus more often than I’d like: Okay, God, this is what 2018 will be like. I’m going to do this, stop doing that, do a little bit more of this other thing, our congregation is going to take on this… NOW, THEREFORE, BE IT RESOLVED, O LORD, and you may resolve with me if you like….
Jesus says to John: “Let it be so now; for it is proper for us in this way to fulfill all righteousness.” John tries to deter Jesus and Jesus says, “Dude, chill. Let it be so.” This is how it will be. Same thing to Peter with the skittish feet: Jesus says, “You do not realize now what I am doing, but later you will understand.”
And to us who would chart a new and improved course for ourselves, to us who might invite Jesus to walk after us or maybe alongside us, to us Jesus says, “You. Come, follow me.”
Who is really setting the direction for how it will be?
“Seeing what is actually there”:
God who knows and loves
John follows Jesus’s lead. John abandons his own agenda for Jesus, and follows Jesus’s agenda for Jesus, and Jesus’s agenda for John. Verse 15 says John “consented.” He said yes to Jesus, even though it wasn’t in his original plan.
Many followers of Jesus have said yes, have consented to Jesus, even when he called us to something we hadn’t anticipated. And at any given time there are a lot of us who have an unexpected opportunity to say yes to God, when God shows up not-in-the-way-we-wanted! We may plan our way, but the Lord directs our steps. Will we follow?
A whole new reality is open to John, when he gives Jesus his, “I do.” He has left behind the world of how Jesus can be part of my plan and is in the realm of how I can get in on what Christ is doing.
And he hears something! He baptizes Jesus, Jesus comes out of the water and sees the Holy Spirit like a dove. And then, a voice from heaven comes. “This is my Son, the Beloved, with whom I am well pleased.” “This is my Son, whom I love; with him I am well pleased.”
John is privy to this, because he has consented to following Jesus. He has said yes to letting Jesus chart the course. He hears, “This is my Son, the Beloved, with whom I am well pleased.”
When was the last time you experienced writer’s block?
Michael McGregor, an author and professor of writing, talks about how writing teachers sometimes tell their students to lower their sights when they get stuck with a blank page. “Lower your sights.” But McGregor says, “A better thing to say might be, ‘Forget about the writing and concentrate on listening more carefully, probing more deeply, seeing what is actually there.’” He says, “Viewed in this way, writing is not a craft or even a talent but a way of understanding the world, others and ourselves. The focus isn’t on writing beautiful sentences or telling a compelling story but on seeing and understanding what is really in us and around us….”
Isn’t this more than great writing advice? Isn’t this the kind of re-focusing John had to do with his agenda? “Forget about the [baptizing] and concentrate on listening more carefully, probing more deeply, seeing what is actually there.”
And isn’t this how we want to follow Jesus, too? “Forget about the [doing and the striving] and concentrate on listening more carefully, probing more deeply, seeing what is actually there.”
“What [was] actually there” for John, when he listened, was a Father who intimately knew Jesus (“My Son”). “What was actually there” for John, when he listened, was a Father who deeply loved the Son (“whom I love, with whom I am well pleased”).
“What is actually there” for us, when we stop and listen carefully, is that same God, who has adopted us into his family with Jesus and the Holy Spirit. This same God says to you, “You are my son, whom I love.” “You are my daughter, whom I love.” I know you as well as a good parent knows their children. And I love you so much I delight in you. I smile when I think of you, and I take great joy in calling you daughter, son. “I have called you by name; you are mine.”
As 2 Timothy says, “God’s solid foundation stands firm, sealed with this inscription: ‘The Lord knows those who are his.’” You are God’s, and he knows you and loves you. He demonstrates his love for us—shows us what it is—in a million ways, but especially through the act of self-giving sacrifice at the cross.
“Before we lift a finger”
Matthew tells the story of Jesus’s baptism before he’s narrated any of Jesus’s actions. Jesus hasn’t done anything in the Gospel at this point, in Matthew 3. But still, “This is my Son, the Beloved, with whom I am well pleased.”
It’s as if Matthew wants us to see that God doesn’t love Jesus because of his miracles or because of the great sacrifice he will make or because of who his mother is or because of anything else….
God the Father just… loves… his child. God’s daughters and sons are loved just… because… God wants to love.
Adopted into the family of God, you and I, too, are God’s beloved children. It’s not due to anything we have done. It’s not because of who we think we already are. God’s love doesn’t come to us as a result of our contributions to humanity… God doesn’t shower his love on us because we have set out to have the best year yet. God loves us not because of who we are, but because of who GOD is. And then God’s abiding love for us makes us who we are. When we follow the trail blazed by God’s love, then we find out how to live and what to do.
We may still try to shape our identity around what we contribute, the service we can render to another, the brilliant solutions we can offer in a murky situation.
But to borrow a line from a book I never finished two Januarys ago, God’s love is about “how God views us before we lift a finger.” It’s about “how God views us before we lift a finger.”
So, “Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost.”
And, sure—look back to 2017, look ahead to 2018, but let’s first look up with John the Baptist to see a God who knows and loves those who are his.
The above is adapted from the sermon I preached this past Sunday.
I am one week in with the Greek Gospels in 2018 reading plan I made. Last week I also invited my congregation to join me in English, so I’ll be able to have some good in-person conversations about the content of the Gospels, too.
Each Gospel has its own three months. Readings are listed for Monday-Friday, with weekends left open for review, other reading, catch-up, or a break. Friday always ends with the last verse of a chapter.
The plan linked below also includes suggested passages each week for lectio divina, an ancient way of reading Scripture that goes back to at least the Middle Ages. Lectio divina, many readers of this blog will be aware, is Latin for “divine reading” or “holy reading,” where we read Scripture slowly, reflectively, and prayerfully. (There is a short primer on the practice here, based on a sermon I preached in Lent 2016.)
Let me know if you’ll be reading along! The plan is here.
One of the abiding questions about the life of Dietrich Bonhoeffer is: How did a theologian with pacifist leanings choose to join a conspiratorial effort to kill Adolf Hitler? How could he justify his action, let alone feel compelled to seek the life of another human?
Larry L. Rasmussen explores the question in his amazing book Dietrich Bonhoeffer: Reality and Resistance. (See my earlier book note here.)
In the section I’ve been reading recently, Rasmussen draws on two key concepts for Bonhoeffer: deputyship and guilt.
Deputyship is “the master mark of responsibility” (38). It is vicarious being and action. As Rasmussen puts it, “Man is not man [sic] in and by himself but only in responsibility to and for another” (38). And Jesus Christ is “the Responsible Man par excellence” (51), the ultimate “deputy” through his sacrifice-for-others on the cross.
Then there is guilt. Rasmussen writes:
If deputyship is the master mark of responsibility, acceptance of guilt (Schulduebernahme) is the heart of deputyship. …Jesus did not seek first of all to be good or to preserve his innocence. Rather, he freely took upon himself the guilt of others. (51)
Rasmussen concludes, “Responsible men should do the same.”
You can see where this is going: the concepts of deputyship and guilt have a great deal of explanatory power when it comes to Bonhoeffer’s attempt to take Hitler’s life.
I love this idea of Bonhoeffer’s that Rasmussen describes, namely, that preservation of our sinlessness, innocence, or purity is not to be our primary motivation in acting in the world. Rather, our deputyship (responsibility for the other) should drive us. This means for Bonhoeffer that we may need to get our hands dirty if a tyrant is threatening the well-being of the “others” on whose behalf we act.
But this notion of guilt is difficult for me to fully grasp, and I wonder how we can still leave room for the fact that Jesus, even if not seeking to preserve his innocence, did preserve his innocence.
1 Peter 2:22 quotes Isaiah 53:9 when it says, “He committed no sin, and no deceit was found in his mouth.” The verse before even says that Christ’s suffering for us in this way leaves us “an example, that you should follow in his steps.”
Specifically in 1 Peter the example we are to follow is Jesus’s suffering for doing good and enduring it (1 Peter 2:20). But Jesus also suffered innocently and is lauded for so doing. 1 Peter 2:23 says:
When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly.
Are we called to follow Jesus’s example in patient suffering on behalf of others (Bonhoeffer’s deputyship) and in emulating Jesus’s innocence when we suffer on behalf of others?
Yet we will never be like Jesus who “committed no sin.” Should we cut our losses and leave room for our guilt—as Rasmussen seems to read Bonhoeffer—when it comes to suffering for others?
(If so, it could be important to distinguish between the guilt Jesus took on through the crucifixion (not a direct consequence of his own impure action) and any guilt a co-conspirator has (presumably a direct consequence of the “impurity” of conspiratorial involvement)).
Bonhoeffer’s idea of deputyship, and acceptance of any guilt deputyship entails, leads Rasmussen to this utterly astounding summary of Bonhoeffer’s thought:
To maintain one’s innocence in a setting such as that of the Third Reich, even to the point of not plotting Hitler’s death, would be irresponsible action. (51)
It’s as if Bonhoeffer thought one could not resist in Nazi Germany in a sinless, innocent, or pure way. This was no longer the non-violent resistance in The Cost of Discipleship. Again: “To maintain one’s innocence in a setting such as that of the Third Reich, even to the point of not plotting Hitler’s death, would be irresponsible action” (51).
If that’s not enough, here’s where Rasmussen, describing Bonhoeffer, gets really intense. (How’s this for a take on martyrdom?)
To refuse to stand with others trying desperately to topple the perpetrators of mass crimes, to refuse to engage oneself in the demands of necessità [where necessity transcends law], would be the selfish act of one who cared for his own innocence, who cared for his own guiltlessness, more than he cared for his guilty brothers. It would be a rejection of deputyship as the form of the responsible life and of acceptance of guilt as the heart of deputyship. If responsible men have no choice but to infiltrate Hitler’s war machinery, the Christian does not forsake them but joins them. And if in the process he becomes a martyr he will not be a saintly martyr but a guilty one. He may have to forfeit every taint of perfectionism in his pacifism. He may have to join the grotesque, evil enterprises of his very enemy. He may even have to consider and carry out tyrannicide, or actively support those who do. He will bear his colleagues’ burdens and share their sinfulness even when they are not related directly to his own actions. And he will do so as an extraordinary form of the imitatio Christ in a demonic society. (52)
Amazing. I’m still trying to work through all this. It at least helps shed light on how Bonhoeffer could actively join efforts to take Hitler’s life. And a step further: Rasmussen suggests Bonhoeffer saw his conspiracy to murder as not just permissible, but as a Christian duty of sorts: deputyship with guilt.
Last week I posted the mind map I made to help me visualize the letter to Ephesus in Revelation 2:1-7.
Here is my mind map of Greek Revelation 2:8-11, the letter to Smyrna. Interesting to see how the structure of this “oracle” is both similar to and different from the letter to Ephesus.
As with last time, this passage outline definitely informed my sermon outline, but the latter differs quite a bit from the former. If you want to hear these sermons, by the way, you can subscribe or listen to the podcast here.