Seditions

Friday, September 19, 2008 -- Week of Proper 19
Theodore of Tarsus, Archbishop of Canterbury, 690

Today's Reading for the Daily Office (Book of Common Prayer, p. 985)
Psalms 69:1-23(24-30)31-38 (morning) 73 (evening)
Esther 1:1-4, 10-19 (or Judith 4:1-15)
Acts 17:1-15
John 12:44-50

NOTE: For the next seven days we have a choice to read either Esther or Judith. Since I read Esther during the previous cycle of Year Two, I'm going to read Judith. It is found in the Apocrypha.)

The story of Judith feels like a mythic fantasy like Tolkien's Hobbit or Lord of the Rings, or like one of the Star Wars episodes. A massive force of arms threatens tiny Israel. Great nations have been defeated and plundered without mercy. Hearing of the army's approach, other nations have surrendered without a fight. In every place, religious shrines and institutions have been destroyed, and the people instructed to worship the Emperor Nebuchadnezzar alone.

Only Israel prepares a defense against the invaders. The people fortify the hilltops and prepare to defend the mountain passes. They fast and pray, and all wear sackcloth as a sign of mourning and unity. David prepares to face Goliath.
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In this short section of Acts 17, we see some of the elements of Paul's strategy and the reasons why his mission raised opposition.

The first challenge that Paul makes is within the synagogue. He tries to make the case that the crucified Jesus is the Jewish Messiah. He says that through Jesus' suffering and death God has created a new community which lives in a freedom that transcends the traditional Jewish laws. It is a hard sell for many Jews. They have long wanted a military Messiah who would defeat the other nations and raise Israel to the top of the heap. And traditional Jews are sensitive about a teaching that subordinates the Law.

But the message is tailor-made for Gentiles who attend the synagogue out of their respect for Jewish piety and ethics, but who are averse to some of the more peculiar practices like circumcision and strict Kosher observance. Gentiles are familiar with mystery religions that celebrate the death of a god who brings new life. For their ears, this new "Judaism" has appeal.

But Paul's message also has a tinge of revolution. The language Paul uses to mark his allegiance to Jesus is the same language that civic religion ascribes to the Emperor. "Divine Son of God" and "Lord" were the praises given to Caesar on coinage and civic buildings. The "peace of Christ" which comes through love was a challenge to the Pax Romana that comes through war. And the victorious parousia of Jesus steals imagery from the Emperor's anticipated visitation (also called a parousia). No wonder the jealous leaders in Thessalonica charged Paul's group of "acting contrary to the decrees of the emperor, saying there is another king named Jesus." Paul's message was politically seditious.
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Finally, this gracious section of John's gospel nicely describes the Christian claim that to see Jesus is to see God. What is God like? Look at Jesus, and you will see into the very nature of God. Does Jesus come as a conquering king or a punishing judge? No. Jesus comes as a loving healer. For Christians, the nature of Jesus frames our understanding of God.

Jesus says, "Whoever sees me sees him who sent me. ...I came not to judge the world, but to save the world. ...I have not spoken on my own, but the Father who sent me has himself given me a commandment about what to say and what to speak. And I know that his commandment is eternal life."

Jesus shows us the Father. How would we characterize Jesus? Loving, compassionate, humble. This is how we are to think of God. What is Jesus' command? To love one another; love God, neighbor and self. Jesus comes to us as a servant.

Why do the militant, threatening images of God as conquering king and punishing judge continue to haunt our churches and people? That's not the God that Jesus points to. That's not the God that Jesus shows us. That's not the God that Jesus is. Jesus' message is religiously seditious.

Lowell

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About Morning Reflections
Morning Reflections is a brief thought about the scripture readings from the Daily Office of Morning and Evening Prayer according to the practice found in the Book of Common Prayer of the Episcopal Church.

Morning Prayer begins on p. 80 of the Book of Common Prayer.
Evening Prayer begins on p. 117

An online resource for praying the Daily Office is found at www.missionstclare.com
Another form of the office from Phyllis Tickle's "Divine Hours" is available on our partner web site www.ExploreFaith.org at this location -- http://explorefaith.org/prayer/fixed/index.html


The Mission of St. Paul's Episcopal Church
is to explore and celebrate
God's infinite grace, acceptance, and love.

Visit our web site at www.stpaulsfay.org

Our Rule of Life

We aspire to...
worship weekly
pray daily
learn constantly
serve joyfully
live generously.

Lowell Grisham, Rector

St. Paul's Episcopal Church
Fayetteville, Arkansas