Patheis Ekklesian

My thoughts on and longings for the Church the Una Sancta

Innovating Tradition (Traditional Innovation)

“Scribes trained in the way of the Kingdom Heaven are like a householder who brings out from the treasury things both new and old.”  Matthew 13:52

New and old, innovation and tradition, generally  in opposition to one another.  Yet , new and old are two momentary experiences.  New and old are how we experience things in certain moments: the unexpected, anticipation, recollection and familiarity.  Something that is new (to me) is also unfamiliar but also full of promise.  Tradition is something passed on, it has age yet it also what is known and familiar.

Rock and Roll for a time kept inventing new aspects of itself.  Notably for me in my experience of music and Rock-n-Roll are punk and various post-punk genres that can be put under the umbrella of Goth, EBM, Industrial, Death Rock, Dark Wave, Shoe Gazer etc.

If you attend a Goth or Dark Wave festival or convention there will be bands that are still around from early on in the scene and of course newer bands.  At one of these festivals  friend of mine and I were unfamiliar with but had heard good things about this new band  The music was familiar and drew us in we would dance for a bit of the song and then we’d both stop.  About the fourth or fifth song in my friend leaned over and said “every one of their songs I’m like oh ya this is great I know this song, and then I realize, no , it only sounds like such and such great song by so and so.” I was having exactly the same experience.  Another band were excellent musicians yet the passion seemed to be sucked out of their music, or more to the point their musicianship was excellent but they lacked raw energy of the punk and death rock one would expect. The music was good the sound fit within Goth Dark wave genre, but I was unmoved but  mesmerized by the technical skill in reproducing the sounds typical of the genre. A third band was clearly conscious that they were embracing Goth Death Rock template, yet they embraced it fully even the sense that there wasn’t anything original to what they were doing, unexpectedly though the songs didn’t sound like other bands.  Thee was a distinctiveness even an newness to their submission to the genre.  Then there was Sunshine Blind, who hadn’t played or released an album in years and it was fresh a familiar and full of years of dancing to their songs..  The goth festival is an experience of Tradition.

Granted a young tradition, but it seems clear to me that certain music genres are traditional even though their origins were innovations, Jazz and Blues come readily to mind.  Rock and Roll and it sub genres both punk and Goth are now traditions.

Seeing these music genres as musical traditions, I think can bring to light the dynamic between tradition and innovation as well as dislodge our preconceived ideas about both.

Then maybe we can begin to reflect upon Jesus’s aphorism about the scribes of the Beloved Community being a curator who is able to represent a treasured collection by presenting from that collection both what is old and new.

 

Signs and wonders of Pentecost as material effects of God’s work on the earth.

If we focus on what is seen, heard, touched and is located on the earth in Luke’s account of Pentecost (Acts 2:1-21), we can gain a sense of what are the material effects of the incarnation and the descent of the Spirit. If we’ve encountered the reality of God come in Jesus of Nazareth, the Passion, Resurrection, and Ascension, we will have seen it, it will have a material effect.  This material manifestation is oriented towards a goal, that is only understood if we know how to interpret what we are seeing hearing and handling.  These manifestations show God’s work on the earth. God’s work is to restore the relationship between God and God’s creation, to reconcile humanity and God. The purpose of God’s work in the world is relational, and is born out of God’s desire for us and for all creation: the work of God in the earth is aimed towards relationship and love.

Using the above framework, we can look at the manifestations of Pentecost and their interpretations given to us by Luke in his recounting of the Descent of the Spirit on the Church.  First the manifestation and its effect are things that are evident and noticeable. Sound of wind, tongues of fire that are seen, languages spoken.  Those who wanted to discount what was happening couldn’t deny the event they simply gave it another explanation, the drunkenness of the individuals around whom the commotion started. But the manifestations aren’t random either.  Sound of wind, tongues of fire: These are consistent forms of epiphany and theophany that the people of Israel have known and experienced. They aren’t new, remixed yes, entirely new, no.  God manifesting God’s presence through meteorological phenomenon especially wind, and in fire is consistent with the giving of the Torah at Mount Sinai, which the celebration of Pentecost marks. The effect of the coming of the Spirit as a continuation of the work of Jesus Christ, does so in continuity with the work of God in human history in people Israel. The manifestation and effect is relational and reconciling, it bridges gaps and breaks down barriers that simply are the case in the world.  Languages and location and identity divide us as human beings, on the Day of Pentecost God uses what divides to bring together, and shows that the intended effect of the incarnation and the passion is to bring together, to reconcile in relationship. Furthermore, Peter in referencing Joel tells us the effect is intended for all no mater one’s social location or identity and the speaking of all languages from all parts o the earth shows that your geographical location doesn’t matter. Yet the descent of the Spirit also doesn’t erase those differences or identities, rather the work of God makes possible relationship and connection where such seems impossible or difficult. Lastly, it shakes up what is considered inevitable, simply set in the nature of the cosmos, or dictated by the powerful.  Peter tells us that what we have seen in the descent of the Holy Spirit is the same as the cosmic powers of Sun and Moon being changed, shaken and upended.

On this Pentecost, what might we take from all of this?  First, Pentecostal and Charismatic manifestations and signs and wonders aren’t meant to be ends in themselves, without interpretation they are dead ends. Yet, to ridicule or otherwise diminish them is to deny the incarnation. To so ridicule or diminish is to deny that salvation is earthly and material.  The story of God’s activity in the world to reconcile God and God’s creation that begins with Abraham and is brought to fulfillment in Jesus of Nazareth.  If we attend to that story we will see that this reconciliation this transformation isn’t an escape from materiality and the earth, but is a deep and profound affirmation of all that God created.   Yet, many of the material conditions of our current worldly existence are at odds with God’s transforming and reconciling work on the earth and in the entire cosmos. The miraculous, or signs and wonders, are manifestations, epiphanies, that are meant to point out how and where God is at work.  We members of Christ’s body, the Church, should be both where these manifestations appear and those who are looking for these theophany. Yet, these epiphanies and theophany aren’t only the miraculous. We should find, in various ways, a transformed and reconciled and transfigured world replacing the world as we know it and find it.

The Church isn’t supposed to be seeking merely the reform of worldly structures and certainly isn’t supposed to be a means of escape from this earthly existence, rather it is to up end the worldly powers whatever name they go by: socialist, communist, capitalist, neoliberal, progressive, conservative, democracy, monarchy, ad infinitum.  God came to earth to transform and redeem and reconcile God’s creation the physical and material created universe, seen and unseen. The signs of the descent of the Holy Spirit at Pentecost and the signs and wonders that manifested around the early Church and show up again throughout history, show us that God means to transform our material existence.  God’s reconciling work is for the earth, for all creation, for the entire universe. Our very existence is to be transformed, and it happens in time, in history and on earth. Yet, the work of God is also not from history, nor is it historical nor merely material. This is the incarnation, this is the coming of the Spirit, this is the meaning and reality of the Church in germ. Look, listen, be sent into the world so that we may truly see where God is at work and be ourselves individual and corporately sites of God’s reconciling and transfiguring work on earth, upending all world systems.

Excitement and Boredom in the Easter Vigil

Tripp Hudgins and David Hansen argued about boredom and worship on Twitter and in dueling blog posts.  David says boring proclamation is a sin. Tripp sings the praises of boredom.  The dispute started with a Tweet out of UNCO 2016 that wondered why people are more excited about Star Wars than worship.  David says the story of the Gospel and our proclamation of it (David is a Lutheran) should be exciting.  Those who proclaim the story of the Gospel shouldn’t bore us and put us to sleep.  Tripp says we should not try to compete with entertainment for profit that seeks only to capture our attention for a moment. The Church, Gospel, and the liturgy have something “longer” in view – eternity. This exchange begs the question what is “boredom”, what is “excitement” and what is the interplay of the two in our worship?

The above exchange brought up a contradiction I’ve experienced in myself around the Easter Vigil and the memory of my first Easter Vigil, at St. Peter’s Episcopal church in Sand Pedro, California.  I was a sophomore or Junior in college and I had decided to spend the time between Christmas and Pentecost among Episcopalians. My college age Lutheran Pietist self had no means to anticipate what I found in the Vigil, (Who lights a bonfire in the middle of a church to start off a worship service?!).  It all captivated me, the bonfire, the lighting of the paschal candle, the siting in the dark listening to the stories of salvation, the loud acclamation of “Alleluia, Christ is Risen” with all the lights going up.  Nothing in my twenty years of worship had prepared me for the Easter Vigil. I was blown away.  Since that moment I’ve loved the Easter Vigil.  However, recently, the Easter Vigil has felt a little humdrum.

Over the years I’ve participated in various attempts to spice up the Vigil and I’ve enjoyed those creative takes on this liturgy.  However, as I’ve recently come to find the Vigil just a little boring, I’ve wondered if the main motivation behind wanting to spice up the Vigil was the leaders own fear of their own boredom. While, currently I’m bored with the Easter Vigil, I still love it and its various elements. Though, I’m bored with it, it is still truly meaningful.  I’m puzzled about why I no longer experience the same excitement and amazement of that first Easter Vigil and which I have often experienced in subsequent Vigil’s.  I wonder what did St. Peter’s do “right” to make their Easter Vigil so exciting to my college age self?

As I’ve reflected on this and sought to recollect what we did in the Easter Vigil and not just my experience of it, I’ve concluded St. Peter’s did nothing to make their Easter Vigil exciting for my college age self.  When, I force myself to recall, not my astonishment at the unfamiliarity of the service and its dramatic elements but what actually took place in the liturgy, I notice that the service itself was quite boring and unremarkable.  Once you got beyond the dramatic opening of a bonfire lit in doors, it was just a very long service.  The Exsultet was not superbly sung (I have no recollection of it from the service, so I surmise it wasn’t memorable), then we sat in the dark listening to average readers read the requisite stories of salvation.  Nothing special was done, no reading choruses, no dramatic readings or performances, no dances; just the reading of one scripture after the other from the same lectern used each Sunday for the same purpose.  But I ate up, this fairly boring and unremarkable Easter Vigil.

Why did I find this first Easter Vigil so compelling and exciting, and why do I now find participation in the Easter Vigil boring?  The reasons are layered.  Most obviously, that first Easter Vigil was my first. The liturgy was completely and entirely new for me, nothing in my worship experience before then prepared me for what I found in that liturgy. No one in the parish thought to give the young Lutheran Pietist a heads up on what was going to happen in the liturgy. They just said we do this thing on Holy Saturday, if you are part of the parish this is part of our celebration of Holy Week and Easter.  Also, my boredom is explicable: I’ve now been to 25 vigils in a row. Since that first one I’ve planned and lead a number of them. I know the Easter Vigil inside and out.  Then Easter Vigil was new and unfamiliar, now the Easter Vigil is, for my middle aged self, old hat.

Even so, I do think that St. Peter’s helped contribute to my astonishment and excitement for the Easter Vigil.  Unlike most parishes and congregations (in my experience) that have an Easter Vigil, St Peters had a high ratio of involvement in the liturgical life of the church outside the Sunday worship. The church was packed for the Easter Vigil.  Special liturgies of Lent and Holy Week weren’t for St Peter’s just something for the spiritually fastidious or dramatic few, but were truly liturgies of the whole parish. My first Easter Vigil was compelling and exciting not only because it was new to me but also because the whole gathered local body of St Peter’s parish understood what it was doing and saw it as a key component of the Christian life.  They may not have added any bells and whistles to their liturgical performance but their hearts and minds were attentive to its meaning and importance.  It was truly an act of devotion and worship for the entire parish.

Looking back on that time of sojourn with the parish of St. Peters, they attended to the various liturgical patterns more or less equally. No one service or liturgy was given precedence, rather it all was part of who they were as the body of Christ, no liturgy was just for those certain type of people in the parish. When I recollect, I see there was nothing remarkable nor did they do anything that would stand out to a liturgist or expert on worship.  St Peter’s did nothing to call attention to their faithful participation in the liturgy and festal cycle of the Church year.  No one could write a book on how to do liturgy like they did at St Peters of San Pedro, California.  As I think back it was all basic boring stuff, it was traditional and unremarkable.  Yet it was their faithfulness, and their understanding of the liturgy as central to the spiritual life of the Church that made that Lent and Easter one of the more memorable and exciting seasons of my life in the Church.

A Sonic Meditation for Holy Saturday

I didn’t come up with much of verbal reflection on this third playlist for the Triduum.  If you missed the other two sonic meditations, here’s the one for Maundy Thursday and here’s the one for Good Friday.

On Holy Saturday, Jesus Christ, God incarnate, is in the grave and descends to hell.  This is the Harrowing of hell.   Holy Saturday ends with the Easter Vigil, that begins with a big fire, and from that new fire lighting the paschal candle and chanting “The Light of Christ”.

This is the third day of the Triduum, the liturgy o the Three days. Maundy Thursday, Good Friday and Holy Saturday are together the commemoration of Christ’s passion.  In this sonic meditation I begin with where we left off on Good Friday.  We have this day to sit and weep.  Sure we know that Easter is tomorrow and later on this evening if we attend an Easter Vigil we will on Holy Saturday proclaim Alleluia Christ is Risen… He is risen indeed, Alleluia.  But we aren’t there yet.  Jesus is dead and in the tomb.  God incarnate dies and goes to the realm of the dead (hell, Hades, Sheol).  In this moment waiting for the Easter Vigil, there’s little focus. bits of Maundy Thursday and Good Friday are here, and, of course, anticipation of Resurrection.

 

A Sonic Meditation for Good Friday

The Bridegroom

That this day should be called “good” isn’t obvious or clear.  If this day is good it is not in the events commemorated, but in what God is doing, and the pulling aside the veil of te systems of power and domination.  But also,  it is that the events commemorated on this day don’t stand alone.  The goodness of this day is that liturgically we aren’t simply caught in death and oppression.  In fact later today I will proclaim with many others in song and in reverencing a representation of the cross, that what the powerful and what the system of domination intended as death dealing is turned into, by God’s act and grace, something life giving.  Liturgically we live between horror and hope on this day.  What is good isn’t the violence dealt out, but God’s identification with humanity in defiance of that violence, exposing that empire and law are bound up in death.

The playlist opens with what the Maundy Thursday playlist ended. This reflects that the Three Days or Triduum is a continuous three day liturgy of Christ’s passion. The nervous energy becomes more subdued and focused.  A melancholy rejection of oppression, violence and the madness of the world. Of course at the center of this day is an  execution, and fittingly Nick Caves Mercy Seat sits at the center of the playlist.  Here, I chose a song that has the most direct and literal associations to the theme of this day.  The title of the song is a name for the cover of the Ark of the Covenant which sat in the Holy of Holies in the ancient Israelite temple. Since the Holy of Holies was only entered on the day of Atonement and only by the High Priest, the mercy seat is associated with the theology and ideas of atonement.  Cave has the voice of the person to be executed make not only specific allusions to Jesus’ crucifixion but even identifies his execution with that of Jesus.  In listening to it today I heard also, a reference to those “thieves” or “bandits” who were crucified with Jesus and the “thief” to whom Jesus’ says “This day you will be with me in paradise.”  The question of guilt or innocence has been abandoned by the one being executed and faces his death not unlike the “thief” who chides his compatriot saying that they, unlike Jesus, aren’t innocent.  Scholars are largely in agreement that those two theirs or bandits were most likely Zealots or members of Jewish resistance who used violence and brigandage in their opposition and defiance of the Roman occupation.

From the point of execution and the defiance and acceptance of fate, we enter death.  Death is the reality we face on this day not in despondency (though for Jesus disciples, this moment was a deep confusion and darkness) but in anticipation. even so, Jesus actually dies. Here is the death of God, this we can’t avoid.  We human beings, human systems of power and domination, killed God.  Thus, Today is also a day of repentance, of reflecting on the small and large ways take the side of Death, Empire, distorted religious power, and violence.  We repent because we know the love of Maundy Thursday and we know the end of the story. Yet, we also sit with the pain, the violence and our complicity with oppression and the degradation of others, whom God created and loves.  That is our sinfulness and our mad mad world. We face too that we will all face death.  What that death will be for us and what we will find in it, in part has to do with what we do with the tensions of Good Friday. Are we willing to sit within this space, or if we do we rush to triumph without pain.

There’s a heaviness as I finish listening. We are in a wilderness, from here (even though I know to expect the  dawn) the darkness overwhelms. The grief and pain of this mad world of ours washes over me and engulfs me.

What is difficulty of this day?

What did you hear in this playlist?  What are the resonances?

Are you lead to turn aside from certain things, to allow yourself to be transformed by the reality of this day and liturgical observance?

This is the second meditation in triptych.  The first is found here, a Sonic Meditation on Maundy Thursday. The third will be here tomorrow, a Sonic Meditation on Holy Saturday.

Mass on the Altar of the World

A Sonic Meditation for Maundy Thursday

What is Maundy Thursday?  The term comes from the Latin for commandment because according the Gospel of John at the Last Supper Jesus gives his disciples a new commandment, “Love one another, as I have loved you.” The command is symbolically and really shown in Jesus’ taking the position of a slave and washing the feet of those gathered for the meal in the upper room.  It is also, the day of the institution of the Eucharist.  It is also the day betrayal of Christ in the Garden by Judas, Jesus’ agony in the Garden, and the secret late night trial before the Sanhedrin.  Maundy Thursday; complex, chaotic, intimate, and political.

As I chose the songs for this playlist I attempted to keep the complexity and movement between intimacy and public exposure, the moment of calm but also the moments of chaos.  Personally I feel that what could fall under the umbrella of goth, dark alternative, or death rock, is well suited for the complexity of Maundy Thursday.  The playlist begins with love but an ambiguous troubled love.  If we are to hear Jesus’ command to love, we should also hear that it needs to be qualified. Love is many things, Jesus keeps us from any ambiguity through saying the command to love is connected to the way in which Jesus, and thus God incarnate as Jesus, loved.  Furthermore, in washing the feet of those at table Jesus makes concrete and symbolic what that love looks like.  So, we get a more intimate and positive, less conflicted moments of love. Here is where I find John Coltrane’s “Love supreme” in the mix. But, then back into the mix of emotions, conflicts, and ultimately betrayal.  This leads to facing violent death and the politics of death. There isn’t only a linear movement in the playlist, you can find betrayal articulated at the beginning as well as at the end.  As I listented to the playlist on Maundy Thursday, I was surprised by the degree of nervous energy in the playlist, even the moments of intimacy have an undertone of excitement and even anxiety. I hadn’t had that in mind when I put the playlist together the week before.

This isn’t a peaceful meditation.  Human failing is highlighted throughout, yet wiht hints, of something else, hins of the command ..” to love as I have loved you.”  But only hints

The above is what I heard as I listened to this playlist, as I finished preparation for Maundy Thursday worship.

What did you hear? What resonates with you?

How do you see Maundy Thursday and our commemoration of this moment in Jesus of Nazareth’s Passion?

Reconciliation and “the disgrace of Egypt”

I recently preached a sermon where I wove together God’s assurance to the Israelites, as they entered Canaan, that the disgrace of Egypt* had been rolled away, with Paul’s reflection on not seeing anyone or anything from a human point of view, with the attitude and space of the father in Jesus’ parable of The Prodigal Son. In this weaving I sought to take into account Willie Jennings’s assertion in The Christian Imagination: Theology and the Origins of Race, that the reading of the story Israel and appropriating of the story of Israel for White Christians is troubled and that we can too readily apply Israel’s story in a way that discounts and erases the story of biological and historical Israel. Yet, the sermon rushed too quickly to a conclusion and was in danger of mimicking the move of White Christianity’s  too easy taking into itself the story of Israel as its native story . This reflection is to reopen a space of contemplation and on going reflection on the themes of the sermon. I wrestled and wrestled with this reading, which is to read Joshua, Corinthians and a parable of Jesus in away that faces that White Christianity claimed for itself the identity of Israel but acted like Egypt and enforced upon Africans the condition of the Israelites in Egypt, as a race, just as Egypt enslaved the Hebrews as a people.  The weaving of these texts seeks to reflect the  trouble  of reading of all these scriptures in our context.

I begin with God’s word to Joshua “Today I have rolled away from you the disgrace of Egypt.” This word echos and haunts. I want to  hear these texts in ways that bear in mind white supremacy and the legacy of the enslavement of Africans. In so doing another echo was heard that of  Martin Luther King Jr.’s conclusion to his sermon preached the day before he was assassinated.” I’ve been to the mountaintop….and I’ve looked over and seen the Promised land…” White supremacy the enslavement of Africans, Jim Crow, segregation and the struggle for the civil rights of Black folks resonates with the Israelites entering the promised land, finally to be freed from the disgrace and burden of having been enslaved. Yet to hear this resonance and these echoes truly we must also see that we continue to face  today that Black people are still struggling to come out from the burden of having been an enslaved people. This fact is due to structures within this country. I wondered if King also had Joshua 5:9 in his thoughts when he spoke of going to the mountain and seeing into the promised land. I suspect it was. Black people are freed from slavery but not fully freed from the disgrace, the consequences of having been enslaved, due to the White system that itself refuses to confront the necessary continuing effects of having been a society and economy that enslaved Africans. The “disgrace of Egypt” is twofold for American Christianity: the fact of having been enslaved, for black people, and for White Christians it is the fact of having been those who enslaved black people. Christianity in the United States is both Israel and Egypt.

There is a fundamental division within American Christianity, it is analogous to  the division of Egypt from Israel.  There then is another echo and resonance, though fainter and less distinct.  Paul’s theology of reconciliation and his seeing that enmity between Israel and Gentiles and human enmity with God is resolved in Jesus Christ.  Yet, this Pauline assertion is distorted within White Christianity, as through White supremacy Christianity is now also a source of the enmity.  In appropriating to itself the story of Israel that justified its enslavement of Africans White Christianity became Egypt and is now in relation to Black people mimics the relation between Egypt and Israel. What possible hope is there to be found in this reading? To find the hopei this, we need to hear another promise to Israel : the Nations will one day come to Israel. These nations who will seek Israel out,  include Egypt. Israel will welcome into itself those who formerly had enslaved them.  The Hope then is that In Jesus Christ, this prophetic promise has happened and will happen for historical and biological Israel.**

Here we could rush too quickly to a solution, there is a dangerous moment for us in this hopeful interpretation. Wihtou nuance it will offer hope through reducing the promised land and the rolling away “disgrace of Egypt” to only be about us and our need to get past the continuing effects of slavery. This “hope” then becomes a means to escape our disgrace of the continuing effects of a White system that enslaved black people, rather than being set free through God and God’s work that began among Israel the people of God. This is a tight rope of these insights and application we must  walk. We must both see the meaning of the story for us today and retain its having happened for Israel brought to fulfilment in Jesus of Nazareth, a Jew. The story and the disgrace that was being rolled away is part of Israel’s story and history. The disgrace was rolled away. And neither black people nor white people are Israel, yet both black and white members of the church are joined to Israel through Christ (Willie Jennings).  The problem is that incredibly not only did white Christians appropriate to themselves the identity of Israel they did so in away that obliterated Israel, and then when enslaving Africans not only enslaved other human beings but enslaved and severely oppressed Black members of the body of Christ. In a very twisted turn. In the name of being Israel, Whites created enmity between themselves and all other peoples, while claiming to be proclaiming the Gospel of Reconciliation.

So we have a problem, we (especially White Christians, but White supremacy affects us all in our current system), we want to say , “See it’s all solved let’s just embrace in Christ and continue on.” However, This is to seek reconciliation through a forgetting. Yet in  Paul  speaking of the ministry of Reconciliation, there is a memory of the disgrace of Egypt that Israel suffered. Paul then insists that  Isaiah’s prophesying that the nations will come into Israel isn’t the outworking of human historical processes but is in the in-breaking of God in the Jew Jesus of Nazareth. Thus, our hope isn’t conceived of or seen from the point of view of the flesh (or human point of view NRSV, or Worldly point of view , NIV), but is found in Christ and Israel. Paul seems to indicate that Christians, members of Christ’s body can have this other than human viewpoint.  And we desperately need in our time to no longer see our world and our system with the eyes of the flesh. The opposite of the flesh in this passage in Corinthians  is being in Christ.

What then is it to be in Christ?

There are two things Paul in the Corinthians passage read on the 4th Sunday of Lent highlights ( I don’t believe these things exhaust the meaning or reality of being in Christ):

  1. New creation
  2. The ministry of Reconciliation, being Reconciled to God.

To see from this other than human point of view is to firmly stand in the place of Christ, which is from the point of view of the cosmos transformed and remade.  This space is one that is reconciling old and new, all which is at enmity (even for real and good reasons.) These two things lead nicely into the Parable Jesus tells that we commonly call the parable of the prodigal Son. I suggest that we see this as a parable about the father, and not about the sons. However, this isn’t God the father, rather what is pictured for us in the person of the father in the story is the space of new creation and reconciliation (which is then by extension a picture of God, but this would be of the Trinity and not just God the Father). The father is the world when we are within Christ, and the two sons are pictures of seeing the world and ourselves and others from the point of view of the flesh.

Here is where my sermon collapsed under the pressure of drawing things to a conclusion. This weaving of the texts and their possible meaning for our time and place, as I attempted to draw conclusions from these observations and connections, I continued to lose sight of biological and historical Israel.  In desiring to offer hope I falsely offered a confident step forward.  I’m not confident of the next step. I need to sit in contemplation of the father as image of the promised land and being in Christ, before I can say what that might mean for us now as we continue to wrestle with continuing reality of white supremacy and the outworking of enslavement of Africans by Europeans. I tried to draw this all to a conclusion and how these insights could lead us to a reconciliation that was truly liberative. I attempted to draw some parallels between the two brothers and our human approaches to reconciliation or rectifying enmity between people or between ourselves and others. There perhaps isn’t a one to one correspondence.  I attempted to give an answer I wasn’t ready to give and can’t give.

What I did say and will say now, but without attempting to draw a conclusion of its meaning for us, is that the two brothers do illuminate two ways seeing according the flesh can manifest, shame and self-condemnation, and condemnation of others. Both brothers fail to fully enter into the place of new creation and reconciliation. One stands outside the promised land the other within the promised land still remains self-condemning all the while living in the space of reconciliation but having yet to take it into themselves.

This weaving of these texts above and in the sermon are potentially fruitful but I leave them here to ponder and contemplate. But also, I perhaps alone preaching to a small group of people can’t draw a conclusion, what we do with this reading of these texts needs a broader audience and larger discussion.

Maybe it can begin here.

These are the Scripture texts that are being interpreted in the above essay: 

 

 

 

 

*not to be understood as the modern nation state of Egypt nor its Arab or Copt populations

** For a full account of the necessity of maintaining constantly this double vision of both application of the stories and scriptures of the Hebrew people as both applying to us but only through Jesus of Nazareth (a Jew) and keeping in view both the continuity with the Jewish people and with the Church made up of both Jews and the gentiles as grafted in to the people of God, Israel, C.f Willie Jennings The Christian Imagination: Theology and the origin of race.  This reflection is deeply indebted to the sustained argument in The Christian Imagination.

-Special thanks to Jeremy John for editorial work done on this post

A Peculiar Household In Ephesians

This is the third post in  On a way Toward an Ecclesial and Trinitarian Exploration of Sexuality and Gender. If you haven’t read that intro or the first post on the Household in Ephesians 1 this post may not make much sense. Go read those first.

Our exploration into the trinitarian and ecclesial dimensions of gender and sexuality, begins with metaphors, images, and analogies of Households, Fathers, Sons and heirs.  In Ephesians Paul begins with the male dominated institution of the household and inheritance in a household.

Already then at the beginning we are on risky ground: we are firmly in the realm of patriarchy.  Yet, there are clues that if we take this as affirming patriarchy and male dominance we may not be paying attention to the ways in which Paul’s use of the concept of the male dominated household, hardly is a one to one correspondence, or intended to shore up the male dominated household.

If one reads this such that because only men inherit (or usually only inherited) from the father in a household that what Paul is saying  that in the ecclesia only men are true inheritors of God, there’s little to support that view in the text itself.  Gender is important here only because it is bound up in the particular economy that Paul uses as an analogy of a divine economy, but the gendered aspect of the household isn’t the salient feature for its analogical use in the first chapter of Ephesians

We are in a difficult place for Father and Son don’t immediately name for us the relationship it names for Paul in Ephesians.  Just as “mother and “daughter” don’t show the relationship Paul here in Ephesians at least is invoking.  The problem is deepened in that we don’t have  a relational economy that fits Paul’s analogical use of the male dominated household of the Roman Empire.  There possibly is no translation for what Paul is describing.  At least in this opening of Ephesians Paul’s use of ‘Father” and “Son” don’t have equivalents in our culture and economy.

We don’t have in the first chapter of Ephesians troubling of gender, nor something gender queer.  But we do have something peculiar.

What we  are left with is something other than our notions of fatherhood and being a son, and our sense of being a parent and child, or mother and daughter.   Here is something peculiar, Paul isn’t saying that God the Father and God the Son are Father and Son because they are like the Father of a Household and the son of a household.  Rather Paul uses an analogy that is suggested by the naming of God he has inherited, Father, Son and Spirit to give us a glimpse into our relationship with God in Jesus Christ and by the Spirit through an analogy that can’t capture what Paul wishes us to experience.

Paul is using the expectations of the Household and inheritance to elucidate the relationship between God the Father and God the Son into which members of the ecclesia are incorporated through the Spirit.

The analogy of the household breaks down as what Paul is seeking to describe bursts the walls of the household and inheritance.  Inheritance in this peculiar household doesn’t happen at death of the Father(as in a human household), but through the death of the Son we become heirs with the Son.  The inheritance isn’t a possession, but full inclusion in the life of God Father, Son and Holy Trinity.

 

“Racial Tensions” or an affront to the Gospel?: White Christians against Martin Luther King Jr.

Rachel Held Evans has a post on white forgetfulness (She says Christian but she means white Christian) when it comes to our honoring of Martin Luther King Jr.

As we come to the close of this Martin Luther King, Jr. Day, I won’t focus on the above mentioned forgetfulness but seek to do what Rachel Held Evans suggests but didn’t do, read and examine both King and his opponents, in the letter of the 7 white and one Jewish clergymen and Kings response the  Letter from Birmingham jail.

First I think we should name who these clergy were and their affiliations and not just say 8 clergy.

C. C. J. Carpenter, D.D., LL.D. Bishop of Alabama. Joseph A. Durick, D.D. Auxiliary Bishop, Diocese of Mobile, Birmingham, Rabbi Hilton L. Grafman , Temple Emanu-El, Birmingham, Alabama, Bishop Paul Hardin Bishop of the Alabama-West Florida Conference, Bishop Nolan B. Harmon Bishop of the North Alabama Conference of the Methodist Church,George M. Murray, D.D., LL.DBishop Coadjutor, Episcopal Diocese of Alabama, Edward V. Ramage Moderator, Synod of the Alabama Presbyterian Church in the United States, Earl Stallings Pastor, First Baptist Church, Birmingham, Alabama

They represent the mainline denominations Episcopal, Presbyterian, Methodist, and Baptist. They aren’t local clergy but members of the hierarchies. These are men of authority and power within their denominations not simply rank and file clergy. Seven of these are White Christian clergy and one is a rabbi.  The presence of a rabbi is erased in claiming this letter is simply from eight clergy.  The rabbi’s presence perhaps, makes this letter not only more complex but more troubling.

The letter is brief and holds itself forth as representing reason and good order.   The situation is a “problem” that can be solved through the law, the courts, and reasoned discussion. A faith most whites still hold to strenuously to this day. They speak of racial tensions, and don’t speak directly to the injustices that are the underlying cause of those “racial tensions”. They also speak about outside agitators.  What is striking is how unobjectionable (if one forgets the real conditions of blacks at this time) and contemporary this letter sounds.  The letter makes no attempt at specificity, makes no mention of the actual reality of segregation.  The letter remains on the level of abstraction and generality and never mentioning by name the matter at hand, segregation.  Rather it is just “racial tension” and the need to solve the “racial problem.”  They object to tactics, that don’t fit with their expectations of peace, and law and order.  Even today white folks would rather talk about problems and how to resolve them and are concerned mainly about peace and tension and not real suffering or injustice.

Martin Luther King Jr.’s  reply Letter from Birmingham Jail is lengthy because, in contrast, he deals in specifics and concrete details and the reality of the oppression suffered.  When accused of being an outsider, he not only shows his connections to Birmingham, but shows those who claim to be insiders are really the outsiders, (willfully) ignorant of the actual conditions of those they call to patience.  While the eight clergy speak of law and order and the courts, urging slow incremental change that doesn’t disturb Whites and the status quo,  King speaks as a minister of the Gospel and out of the larger Christian tradition. King aligns himself with Paul. He quotes Aquinas, and shows his identification with Christ.  King doesn’t lash out and lambaste these prominent clergymen who are representatives of their Mainline White denominations, but he demonstrates, by their lack of care and concern for the conditions under which Blacks  suffer, their hypocrisy and abandonment of the Gospel.  He shows them to be moderate defenders of the status quo and not members of Christ. In the end as a preacher of the Gospel Martin Luther King, Jr. calls to repentance.

On this Martin Luther King Jr. Day I’m struck by the contemporaneity of the exchange. White Christian denominations and Christians have accepted the success of the civil Rights movement and King’s tactics because they succeeded and are facts, as much as because of any deep belief in their rectitude and Gospel truth.  This is mere acceptance of what has happened and little more, we have yet to embrace the transformation King was after.   We show our acquiescence by doing, as I’m doing here, nodding to this day and the honor we now believe is due to Martin Luther King Jr, as a personage of the past. What we haven’t done, what the denominations haven’t done, is repent.  We elided over the various ways in which in the very least White Christians have stood by as injustices were perpetrated and are perpetrated on Black people and at worst were perpetrated by we White Christians.  We want to embrace King as though we were right all along; as if it was some foreign power that kept us from siding with the suffering of our Black siblings in Christ, and seeing Black people as our fellow human beings.  When there was always only us White folk and no one else.  We weren’t forced or coerced but chose purely and simply a path contrary to the Gospel of Jesus Christ in blatant contradiction to the reality of the Body of Christ.

For Whites, Christian and non-Christian, our celebration of this day will be empty and hypocritical until we admit that King doesn’t belong among our pantheon of heroes.  King isn’t  honored because he is like George Washington, Thomas Jefferson, Abraham Lincoln, and all our other White heroes, but because he is a minister of the Gospel and the truest and greatest American theologian (I must thank James Cone for this insight into King) and not a builder of America.

If Martin Luther King, Jr. calls us to our truest and most just selves as Americans, it is because he was a minister of the Gospel and a prophet of God, Father Son, and Holy Spirit. If we honor him in our pantheon of heroes it can only be because he exceeds them and isn’t really one of them.  He is the only one of our heroes to call us prophetically to repentance.  A call to which White Americans and Christians have yet to fully and truly respond.

In the Letter From Birmingham Jail, Martin Luther King Jr. is prophetic, in all meanings of the word and set forth a warning and prediction that came true and continues to be true :

But the judgment of God is upon the church as never before. If the church of today does not recapture the sacrificial spirit of the early church, it will lose its authentic ring, forfeit the loyalty of millions, and be dismissed as an irrelevant social club with no meaning for the twentieth century. I meet young people every day whose disappointment with the church has risen to outright disgust

We wonder why we are reduced to a shadow of what we once thought ourselves to be. We find ourselves in such a situation as described by King, because we have yet come face to face with what we did, and that we were never who we thought ourselves to be.  If there was true repentance we would cling less to the greatness of White America and its past, and would look to a future in which we as Whites no longer dominate or set the standards by which others must use to gain access to the goods of the world.  Here is the beginning of repentance and our transformation when we accept that those who have most consistently and truly been bearers of the Gospel and who show us Christ are truly those who have been oppressed by us since the founding of this Nation. All else is mere co-option of King and the Civil Rights movement in order to maintain the status quo and continue business as usual, expanded to include those who once served its ends without benefit or reward.

I hesitate to even post this, for I can claim no exemption.  Yet, I speak knowing I’m just beginning, that this is only a beginning.  We must somehow begin without attempting to justify our Whiteness, and make it clean by our own works.

Things have come a long way and there is yet a long way to go.

We can’t get there by seeking preserve Whiteness and the current order.