| As the week ends, here is Brueggemann's second point about liturgical story telling. Second, this liturgy dares to off a critique that ridicules established power. Obviously such actions are precluded in the empire, for the maintenance of illicit power depends upon the stifling of dissent. (Brueggman goes on to comment on the recital of the plagues and the weakness of empire) The critique includes the assertion that Egypt "could not," that is, had reached the end of its technological capacity (Ex.8:18).... This liturgy is a scenario of reality that contradicts Egyptian reality. This distinctive community is invited to affirm that the world constructed in liturgy is more reliable and more credible than the world "out there." The purpose of such liturgy is to nurture imagination and to equip Israel with the nerve to act out of its distinctiveness in the face of formidable, hostile power. We build a world in the liturgy. I always think of the way we enter. The simple action of walking in behind the cross. We - in merely walking and following that cross - face who we are and who we are called to be. A simple walk through a common space - and yet it is a contrary walk. That is how we begin. In that action - followed up by so many other pieces of the Reign of God washing over us in the liturgy - their must always be the recognition that we do and we say will ridicule established power. The story of Exodus that is retold is retold so as to make the reality around the people one at which we can point our fingers and laugh and celebrate and dance. We are able to do that because we are telling ourselves that such mighty powers as empire do not rule us. Connection: Listen this week to the story that is constructed in the liturgy. Before us you move, O God, so that we will know the way through the wilderness of the powers of this world. Before us, you go and bid us to follow even when the powers of death attempt to rule us and own us. As we venture out into this day, go before us, as promised. Amen. |
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