Love

Unbounded Love As Resistance: Standing against Sin and Evil, Part 2

Part 1: Love command as interpretive framework for the Sermon on the Mount

Part 2  Love command as Standing against Sin and Evil

A careful reading of Matthew’s version of Jesus saying reveals a humanizing act both for the one being struck and for the one striking the other. one that counters the received interpretation from the powerful and the privileged to the marginalized and oppressed, that Jesus means we must merely accept abuse.

If a right-handed person strikes one on the right cheek, that person has back handed the other.  The back handed strike isn’t what takes place between equals or between people simply engaged in a struggle or fist fight. This is an insult, an assertion of superiority over an inferior.  Thus, Jesus’ instruction to turn the left cheek is to demand to be struck as an equal, or at least to prevent the insult from being repeated.  It is symbolically in one’s body saying to the other I’m your equal, I do not accept your terms. I will not strike back but if you wish to strike me again you must punch me like you would your equal.  This is love of enemy, seeing the enemy as human, like you, and insisting that your enemy also recognize your humanity. Thus when the Elder King confronts the police officer for calling him boy one, the Elder King was turning the other cheek. Any refusal of the dehumanizing by the elder king (or any African-American) was acting on Jesus’ instruction to turn the other cheek and was a fulfillment of the command to love one’s enemies.

We may then take a moment to reflect on what nonresistance to evil then really means. Clearly it isn’t acquiescing or acceptance of dehumanization and oppression.  It might mean in the least not taking actions against enemies or oppressors that mimic the dehumanizing and othering tactics of the oppressor.  Non-resistance of evil is choosing to in the face of evil act from the stand point of radical love.  Love of enemies is resistance that refuses to dehumanize even the human that acts towards others in the most dehumanizing fashion. Non-resistance of evil says I will not only treat you the oppressor as human and with love but in that love I demand that you treat me and all people as equally human deserving of the very same dignity and good things that you the enemy and oppressor demand for yourself and those like you.

Taking this point of view of Jesus Christ and of Jesus’ teaching, should lead us to ask the question about any action in the face of oppression: does it invite the oppressor to both see the oppressed as equal human beings and does it humanize the oppressor and the oppressed?

In a paradoxical moment of great extremity Dietrich Bonhoeffer admitted that there are instances, such as his moment in opposition to Hitler, when the demand that the enemy see the other as human means a willingness to in a singular instance violate Jesus love command, eg. assassinate Hitler so that the love command might be kept. In other words under the extreme situation of Nazi Germany and the genocide of the Jews meant that insisting on the humanity of all and refusing the extermination of ones neighbors fellow human beings came in conflict with the command of love of enemy. Bonhoeffer recognized that in such extremities it might be impossible to maintain the unity of Jesus’ teaching of demanding humanity for all including the evil person. one may be required by Jesus love ethic to fail in loving one’s enemy. Bonhoeffer could not escape the connecting Jesus makes in the sermon on the mount between hate and murder, thus assassination of Hitler (even the attempt of it) lead him for the sake of Christ and the demand of love to violate Jesus love command in the name of love. Bonhoeffer admitted that his participation in the assassination plot was a failure of the demands of love and  Gospel for the sake of love and the Gospel. Bonhoeffer accepted this guilt and through himself upon the grace of God.

Love of enemy, turning the other cheek and non-resistance of evil are to serve radical love and radical humanization of all people including, to jar the oppressor out of their inhumanity. This radical love can lead us in extremity to a contradiction that catches us in the human inability to uphold Jesus radical love ethic, at which moment we embrace our flawed humanity and throw ourselves upon the love and grace of God.  Such is the resistance of the disciple of Jesus Christ, member of the church the body of Christ. Many interpretation of the sermon on the mount which to preserve the church the members of Christ’s body from the possible contradictions that taking this teaching seriously may lead one into.  Many interpretations treat Jesus’ teaching as a means to avoid Sin.  Yet what the Christian monastics, Dietrich Bonhoeffer, Rosa Parks Martin Luther King Jr and Sr, and many others show us is that the life of the Church isn’t the avoidance of Sin but the direct conformation of sin which will expose our human limits and our complicity with Sin.  This radical confrontation is undertaken in the name of Christ and by the power of the cross so that Sin , injustice a d oppression may be driven out of our minds, hearts and of all creation. These are acts of exorcism, a life of exorcism dependent upon the work of God in Jesus Christ: Jesus life, death, resurrection and ascension.

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?

Love as insight : The Epiphany

Yesterday was the Epiphany. In the western liturgical calendar we focus on the adoration of the magi. Historically though, two other Gospel events are also celebrated, the Baptism of Jesus of Nazareth in the Jordan by John the Forerunner and the Wedding at Cana, where Jesus turned water into wine.  Among the Eastern Orthodox the feast is more commonly known as the Theophany and the focus is on the Baptism of Jesus in the Jordan. All three events are about enlightenment and God manifesting in human flesh.

Attend to the icons of these events.

adorationEpiphanyBaptism

These events and icons deepen our understanding of the birth of Christ, the Holy Nativity.  Each is a showing forth of God in our midst, and offers enlightenment as we contemplate them.

A hymn for the feast of the Epiphany, “Hastis Herodes impie”, in the Benedictine daily breviary, sets these three events together:

O cruel Herod, why the fear
That Christ has come to take your place;
His Kingdom  is not here below,
Who promises Heaven’s reward.

The Magi saw the star above
They followed it upon the way;
They found the true Light by its light,
And with gifts confessed him as God.

When the Heavenly Lamb descended
Into the rivers crystal waves,
He cleansed in us the dross of sins
Which he himself had never done.

A new revealing of his power:
the water reddened into wine;
Its nature changing in response,
When at his word it was dispensed.

Jesus, all glory be to you
Who has appeared to us this day;
To Father and to Paraclete
Likewise be praise forevermore. Amen

The coming of the magi does show that Jesus wasn’t to replace Herod.  Jesus’ threat to Herod wasn’t that of a rival claimant to being king of this client kingdom of Rome.  The magi aren’t Jewish, yet they come and adore the toddler Jesus as their king, bringing valuable and symbolic gifts.

Epiphany in the western tradition is the day God in human flesh is manifest to the gentiles through the the magi as representatives.  These magi are sometimes called kings because they come to represent the nations of the earth, the rulers of the nation’s paying homage to the one they are created to serve.

The baptism of Christ is also a manifestation. The magi come and recognize in the toddler Jesus an authority and honor and power, in the baptism of Christ we have manifestation of God in Human flesh and God as Trinity, the Father’s voice, the presence of the Spirit and the son as the bodily human person Jesus.

The Wedding at Cana is more obscure, the manifestation in its immediacy is hidden, the light shines forth from this event only in retelling and meditation.  But it is the first sign that Jesus Christ performed according the Gospel of John.  Such an ordinary and small thing to provide wine at a celebration of the wedding of someone who is unknown to us.  Just an ordinary inconsequential human being like all of us. And yet that is where by the urging of Mary, Jesus’ mother, we find a beginning of our enlightenment.

All these events are enlightenment, manifestation.  They are the meeting of heaven and earth.  These all are physical, political, fleshly enlightenment.

They can also easily be misunderstood.

All this is rooted in that God the Son (Word and Wisdom) became flesh and set up tent in our midst.  God in the incarnation has made home in matter  and in our flesh.  Our enlightenment begins in seeing God in human flesh, Jesus of Nazareth, a Jew.  We can easily miss that this insight comes from attending to the powerless, the inconsequential and the obscure, and not the powerful and prominent.

God in human flesh reorients our loyalties and priorities.  It always already challenges every political order as partial, relative, and incomplete. It reveals that all powers are to serve Christ but also shows that they always end up serving their own ends, their own attempts at survival and perpetuation.

The transformation, the justice and righteousness, we seek can’t be found in the powers and governments. Rather these powers and governments are in these  manifestations shown to merely be unwilling and often unwitting servants of God. They are in need of continual unsettling and continual call to move towards what they aren’t and can only be as limited historical entities.

God comes as a human being not as a representative of a state, or power, or government.  The path of justice isn’t found in the ordering of power, but in the solidarity of a humanity and physicality joined to God through the person and flesh of Jesus of Nazareth.  Justice is found and shone forth in God’s love for what is deemed by the powerful as lowly, inconsequential, and weak. Justice is found in those that the powerful believe need their help, patronage, and leadership.  It is in this one despised, like the masses of humanity throughout history, that God transforms the world and brings justice; through an announcement and act of love.

Jesus of Nazareth the Beloved is of no consequence or significance. Until the voice from heaven speaks, no one gives any attention to this man from Nazareth and even after that some question what significance this person Jesus can really have.  God doesn’t bring about transformation through the halls of power but through an unknown oppressed human being, whose life goes unregarded by the powerful and educated of his day. This is enlightenment and justice, Jesus of Nazareth the Christ, the Beloved, in whom we, all of humanity and all the cosmos, are one with God.

Easter Mystagogy Week 4: Good Shepherd.

How are we to hear the parabolic speech of Christ and God as our shepherd?  “The Lord is my shepherd…” and “I am the Good Shepherd...”?  In these passages of the third week of Easter and in the image of the Good Shepherd we are directed to attend to hearing and speech: “...they will listen to my voice.“.

Jesus’s speech about being the Good Shepherd is an allusion to Psalm 23, and thus we find ourselves in the midst of John’s subtle but persistent high Christology. Yet, also, Jesus takes a slightly different approach to this analogy.  Jesus uses the economic investment a shepherd has in his flock to illustrate Jesus’ investment in us.  Investment is elided with care.  The shepherd will care for the sheep and defend them from danger in ways a hired hand simply wont.  The hired hand doesn’t have the same investment in the sheep as the shepherd does.

What sort of investment does the Good shepherd have in his sheep?  Life itself.  God in Jesus Christ lays down his life, undergoes death.  God invested God’s very life in us.  This is even greater than any human shepherd will actually do for his sheep.  a Shepherd may risk more in the face of danger than the hired hand, but actual death?.  Here the analogy is exploded to give us an image in which God’s love for us can come through in its extra-ordinariness.

But what is the point of all this the laying down of the life to take it up again.  A shepherds care, sheep responding to the shepherds voice and not the hired hand or the thief?

Is not the point love and relationship that leads to life.  Is it not an appeal to continue to respond to God’s voice to as the psalmist says: “Today, oh that you would hear his voice! Harden not your heart, as at Meribah, as in the day of Massah in the wilderness:”

God speaks to us a continual invitation into the life of the Holy Trinity.  This Life will shepherd us in the way of life.  But are we listening? Do we hear the voice of the Good Shepherd, and the invitation into the community the fold of God?  Do we trust and listen as sheep who know the difference between the one who really cares for them and the one paid to care for them?

Are our hearts softened by the voice of the Good Shepherd and do we turn to the voice?  Are we transformed by our name being spoken and do we allow are hearts to be softened thus that we can love as the Good shepherd has loved us?

Are we in the fold? or have we wondered off?  Are we in the fold of the very life and love of God, Father Son and Holy Spirit?

This is our life, this is the place of transformation : hearing God’s voice in our hearts, invited into the fold of God’s love.