| | | | Adventures... in Hope - Redeemer Devotions | | | | | | how could I not comment on the rhetoric of the day in politics when reading Alison's remarks on the mechanism of exclusion. The problem is not with those who are only blindly a part of the mechanism of exclusion: they at least do not know what they are doing, and thus have no guilt. The problem is with those (like the Pharisees who question Jesus in John 9:40) who form part of such mechanisms of exclusion, but think that "they see" - that is, think that they have moral insight, know good from evil, are capable of discernment and judgement. Such people not only take part in mechanisms of exclusion, but justify them as good and from God. Their guilt remains. What a game we play. Yes - we. There are many examples of public voices that carry much of the power behind excluding these folks and those folks. In fact, there doesn't even need to be a word spoken. We judge and exclude and put folks in the categories of good and bad - acceptable and unacceptable even by the way we hold ourselves - dress ourselves - use language - make note of this but not that. I have not been watching much of the Republican Convention, but I have been watching enough to feel a bit exposed and embarrassed. Do I sound like that? Is is so easy to 'ride a high horse' (or elephant or donkey)? The demons are always there - out there - out beyond our boundaries - out there ready to destroy the world. So - therefore, we must attack first. We attack by listening to the 'father of lies' and becoming liars. The lying is not always a deliberate piece of work - but it is just as damaging and deadly. The work of liars is really a one-sided attempt to build truth. And yet, truth cannot be constructed from one side. When we attempt to do that - for any number of good reasons and with all the facts we can muster - we are likely to be nothing more than liars. I hate to hear that. I'm looking forward to next week so I can place the voices and lies of the two conventions side-by-side. I know it will be like looking in a mirror and that will be painful. I also know that the mechanism of exclusion has a lock on us. Our rhetoric must be dramatically different - and it must be a descriptive word of what can take place without the kind of judgment that comes to easily to all of us. Connection: I don't even know a real Pharisee. And yet, I'm sure I have been impressed by the wonderful faithfulness of such people. Yes, faithfulness. Those folks were 'doing their best' to be a holy and blessed people. That could be the thing we must always watch. How blessed and how holy are we looking to be? How are we willing to act to make ourselves look and sound holy and blessed in comparison to others - so folks can see the difference? Maybe we start in the wrong place. We are invited to start as ones holy and blessed - as are all who we encounter. Such vision as that is where the world begins to see life in a new way. O God of life, let you life of peace and mercy and kindness and grace flow over us again so we can walk into this day wet with your image. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | Let me take on what Alison deals with next as he looks at the mechanism of expulsion. The problem is not with those who are only blindly a part of the mechanism of exclusion: they at least do not know what they are doing, and thus have no guilt. The problem is with those (like the Pharisees who question Jesus in John 9:40) who form part of such mechanisms of exclusion, but think that "they see" - that is, think that they have moral insight, know good from evil, are capable of discernment and judgement. Such people not only take part in mechanisms of exclusion, but justify them as good and from God. Their guilt remains. I may have much to say on this tomorrow. For today - it really is more like a mirror and it is not easy to hear. It may be that we refer to ourselves when we see ourselves in the shoes of the Pharisees we simply say 9:40. Connection: It is easy to look at the Pharisees and see 'them guys' - them bad guys - them judging guys. But in that moment, why am I doing that? To be one of them in a different way? How does the cycle stop? How do I move more deeply into the life of healing and wholeness without dragging others down or pushing them out? O God of life, over and over again, we come to you so that we will have the eyes to see your emerging Reign and become a part of its eternal coming. Lead us again. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | Before moving ahead allow me to comment again on a piece of this quote from yesterday's devotion. The change of perception is precisely the change that was wrought by the resurrection of the crucified Christ. That is to say that what John has done is apply to one of Jesus' no doubt historical healing of a blind man on the Sabbath the revolution in the understanding of sin that came about as a result of the resurrection. The sin of the world is understood quite specifically as being involved in the work of "your father the devil, who " was a murderer from the beginning." Sin is recast entirely in the light of the casting out of Jesus. Jesus is quite specifically shown as having no problem with the sort of "sin" that is taken to exclude the "sinner' from the community: he cures the blind man with no problem at all (just as, in the previous chapter, he held nothing against the woman caught in adultery, but everything against those who would stone her). Sin is revealed as the mechanism of expulsion which is murderous, and those are blind sinners who are involved in that mechanism without being aware of what they are doing. The devil is death. For those of you who don't like that word think the power of evil. Evil cuts people off from life - from others - from the goodness of God's creativity that is always able to make something of what others may want to call nothing. Evil would have us make little or nothing of another person. Maybe it would be simply in order to have what that other person has. If I make you into nothing at all - simply in my own mind - then I can have what is your stuff. I can make use of it. I can benefit from it. Because you are nothing in my eyes and I may be something more than I am if I have what was once yours, I am obligated to take it. That taking can be at any cost to you and others. I am the son of that father the devil. I am a part of the power that pushes others to the edge and then over the edge - and then takes what is theirs. The worst part of being a part of that power is that I never see it as being evil. Evil is done by others - I do what is necessary - I do what is often considered prudent - I do what is good for my kind. Evil works especially hard to keep the world moving along undisturbed - always able to find ways to push down and push out the 'other.' Connection: I just heard a piece on NPR. The authors of "The Real Mitt Romney" were talking about what he said and how he acted when he was trying to be a winner in the midst of a liberal state and what he is saying and how he is actiing as he is trying to be a winner in the midst of a conservative movement. Same man - a winner - trying to win then and now. This may sound harsh, but evil never changes. It will use others to have the world made into what it wants. There is evil in all of us - all of us do this kind of manipulation - it just seemed so bold and visible in the example offered in their book. Are we murderers from the beginning - always looking to win at any cost to other and our selves? O God of life, rescue us - help us to see our d. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | Yesterday the quote from James Alison dealt with the change of perception about what is sin - the blindness of the blind man or the blindness of the exclusion by the religious leaders. Alison now move more deeply. The change of perception is precisely the change that was wrought by the resurrection of the crucified Christ. That is to say that what John has done is apply to one of Jesus' no doubt historical healing of a blind man on the Sabbath the revolution in the understanding of sin that came about as a result of the resurrection. The sin of the world is understood quite specifically as being involved in the work of "your father the devil, who " was a murderer from the beginning." Sin is recast entirely in the light of the casting out of Jesus. Jesus is quite specifically shown as having no problem with the sort of "sin" that is taken to exclude the "sinner' from the community: he cures the blind man with no problem at all (just as, in the previous chapter, he held nothing against the woman caught in adultery, but everything against those who would stone her). Sin is revealed as the mechanism of expulsion which is murderous, and those are blind sinners who are involved in that mechanism without being aware of what they are doing. I stopped here because I thought of Jesus' words on the cross "Father forgive them for they know not what they do." We can - for what appears too be all the right and good and proper reason - be a murderous bunch of people. And then, we don't even see that this is our condition. Instead, we continue our crusades to make the world as we know it must be no matter what the cost. One of the observations I've made across faith boundaries is how quickly religious groups condemn or exclude or simple endorse murderous actions toward others. It may not always be literal murder - the pharisees didn't murder the blind man but their actions toward him did everything they could to make his life worthless and outcast. We can especially see this kind of action within religious movements that are bound up with moral legalisms. This is right - that is wrong. These people are welcome - those people are not be belong. That act is evil - This act is holy. In and through all of this, warfare is ignited and death follows and it is all done with a sense of righteousness about it. We go to war against sin and in that - become sin. Connection: Not being aware of how our righteousness is deadly is a part of what makes us need to always evaluate what it is we are saying and doing as people of faith. As followers of Jesus, at great cost to ourselves, we welcome and heal and protect those who are easily made into scapegoats. Too often we may choose to judge - even slightly - because is is easier to act like that than to open ourselves up to be judged by others. And yet, we must put down our arms that are so often used to restrict and ultimately kill. O God of life, end our warring ways and open our hearts to the fullness of your love so that we will learn to embrace all your beloved people. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | Though I'm moving on in "The Joy of Being Wrong," I'm not going far. The focus is still the story of the blind man in John's gospel and what it may say about resurrection and sin. In this story then we watch a revolution in the understanding of sin, a revolution that takes place around the person of Jesus but is actually worked out in the life of someone else. The structure of the story is the same as is to be found time and time again in John: that of an expulsion, or proto-lynching, one of the many that lead up the to the definitive expulsion of the crucifixion, which is also the definitive remedy for all human order based on expulsion. The revolution in the concept of sin consists in the following: at the beginning of the tale, sin was considered in terms of some sort of defect that excludes the one bearing the defect. At the end of the tale sin is considered as the act of exclusion; the real blindness is the blindness which is not only present in those who exclude, but actually grows and intensifies during the act of exclusion. What comes next from Alison is powerful so let me begin to simply comment on some stuff here. I find it important to take note of this 'revolution' in the concept of sin. That which was so commonly associated with sin - the result being blindness is just plain wrong. There is no sin here. There is no need to exclude. There is no brokenness that tears the community and causes division. There is blindness in need of healing. The devastation to the community is the expulsion. It is the judgment made against some by others. In that action, death begins to rule and that mark of death grows as time marches along. Blindness is still tied into the notion of sin, but the blindness is the kind of action that actively puts an end to the well-being of others. The blindness of the religious leaders will become more and more devastating as it goes on and on. The story of that 'fall' is painfully humorous. This makes me wonder about other 'sins' that are labeled worthy of exclusion. Is this the same kind of event active in churches that point at our members and insist on exclusion? Is it - for example - the exclusion of GLBT people by the new NALC the first step along their journey of the sin Alison seems too be noting here? In a conversation this week I was talking to a friend about how some of our one-time ELCA pastors who are not in the NALC seem to be moving more and more deeply into the abyss of exclusion. I don't know how to rescue them. Is it that we must keep including the excluded ones until those who exclude begin to see? Or will it simply intensify their need to exclude - to live within the realm of sin that will not welcome home all? Connection: How do we not fall into that grand abyss of exclusion? It is an easy road to hell - and it is a wide road. Could it be that we simply continue to face our own brokenness and our own need to judge and there - begin to heal all things? O God of life, heal us and make us wholly holy. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | Since it is the end of the week and i have spent so much time with the quote printed here, I thought one more day of comment. It simply shows how much this text from John and commented on by Alison is playing with me. Jesus' final comment, "For judgment I came into the world, that those who do not see may see, and that those who see may become blind," is his assessment of the whole story (that of the blind man). In the first place Jesus has carried out no active judgment at all. The only judgment related in the story has been that of the Pharisees, casting the man out. This is part of the ironic Johannine recasting of judgment: it is by being crucified that Jesus is the real judge of his judges. So because Jesus is the cause of the former blind man's expulsion, the former blind man shares Jesus' role as judge of those who have expelled him. It is not that Jesus simply abolishes the notion of judgment or is merely much more of a judge than the other judges: the sense in which Jesus is a judge is a subversion from within of the notion of judgment. The judgment that excluded the former blind man is revealed as the judgment (also discernment) that the expellers are really blind. I have been doing a bunch of thinking this week about the record. That is - the text - the bible - the story we receive. Even if it is not a historical account (not an actual report of the exact words of Jesus or his actions), we are getting something that is meant to be vital to the way live. Jesus' actions in this storytelling pull us from what we walk through each day. That is, the pattern of the day and the way the powers of the day control what is right and what is good and what it proper and allowed - is simply disrupted. More than that - pushed to the side. The blind man - you and me and all others - will be made whole even when the powers have simply been letting it all go on and on. Those powers include religious powers. The Jesus in this storytelling doesn't play favorites. Jesus heals and forgives - actions antithetical to the way the world rolls. The early followers of Jesus must have seen the power of Jesus' contrary nature. It was contrary to the way of the powers of the day but not contrary to the creative power of the Reign of God that comes to life in Jesus. Maybe that is the issue here. This Reign of God is life - it is not for another time. If that was the case, we would not be pulled by the Holy Spirit to embody Jesus' love. In the face of the religious and worldly powers of the day we are being moved be the flesh and blood of God's peaceable Reign in which divisions and wounds and injustice are healed and life is transformed. Connection: I am too often blind. Not blind in the sense that I cannot see. It is a blindness that comes from looking away. It is a blindness that comes from looking right past what is. It is a blindness that comes from holding on to special interests. In all of these acts of blindness I am like those religious leaders who do not want their world disturbed or the order of the day changed for the welfare of all. O God of life, open our eyes and our hearts and our lives. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | As I noted yesterday, I may stay on this section of Alison's work. And again today. Jesus' final comment, "For judgment I came into the world, that those who do not see may see, and that those who see may become blind," is his assessment of the whole story (that of the blind man). In the first place Jesus has carried out no active judgment at all. The only judgment related in the story has been that of the Pharisees, casting the man out. This is part of the ironic Johannine recasting of judgment: it is by being crucified that Jesus is the real judge of his judges. So because Jesus is the cause of the former blind man's expulsion, the former blind man shares Jesus' role as judge of those who have expelled him. It is not that Jesus simply abolishes the notion of judgment or is merely much more of a judge than the other judges: the sense in which Jesus is a judge is a subversion from within of the notion of judgment. The judgment that excluded the former blind man is revealed as the judgment (also discernment) that the expellers are really blind. Imagine a world in which the judgments of the day are not how we begin things. That would be a world in which each one of God's children would be seen and treated as though they are the beloved of God - and by that, the beloved of all of us. When people are our beloved, there is a good chance, we will see them with new eyes. We may not be so willing to judge their actions or inaction We may not be so willing to make note of the differences among us and make those differences issues that create or build divisions. We will see the truth of God's love that does not let anyone go. Then again, we must remember that as we 'expel others' we are - as Alison note - really blind. That is, blind to the reconciling love of God among us. Connection: Seeing the other as beloved is no easy piece of work. I know it is not that way for me. And yet, the Spirit of our Lord continues to tickle us with that vision of wholeness that we so often want to reject. It is just too easy to draw a line or make a judgment that separates in order to make our world into one we want - that, as always, is idolatry. O God of life, shine your light upon us so that we can see one another within the brilliance of your love. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | As I noted yesterday, I may stay on this section of Alison's work. Jesus' final comment, "For judgment I came into the world, that those who do not see may see, and that those who see may become blind," is his assessment of the whole story (that of the blind man). In the first place Jesus has carried out no active judgment at all. The only judgment related in the story has been that of the Pharisees, casting the man out. This is part of the ironic Johannine recasting of judgment: it is by being crucified that Jesus is the real judge of his judges. So because Jesus is the cause of the former blind man's expulsion, the former blind man shares Jesus' role as judge of those who have expelled him. It is not that Jesus simply abolishes the notion of judgment or is merely much more of a judge than the other judges: the sense in which Jesus is a judge is a subversion from within of the notion of judgment. The judgment that excluded the former blind man is revealed as the judgment (also discernment) that the expellers are really blind. Judgment. It can be a frightening word. It can be a community breaking word. It can be a word that is held out in the middle of a people and rather than live within the joy of life, we live with eyes always aware of judgment. But what it the judge judges for us? What if Jesus - for example - reaches in to hold us and heal us and welcome us and brush us off and help us to stand again? What if I am a blind man from birth and Jesus makes we see. Even though Alison says that 'Jesus carries out no active judgment at all,' Jesus really does. He - in his actions toward the blind man - judges the man worthy of healing. On the other hand, that judgment is one that is contrary to the popular judgment made on the man by the rest of the world around him. Does that mean Jesus judges the rest of the people as being wrong? I guess that is one way to say it. But then again, could it be that Jesus is more concerned about the healing of that blind man - the reunited of one who has been separated, than he is about judging others. As it turns out, Jesus judgment for the blind man - for the one pushed out - is a witness to another way to be human. It is a witness to the saving power of the truly human one - a power that does not let itself be ruled by the way things are. Rather, the truly human one within God's Reign acts with mercy, loving-kindness, compassion, and an unbelievable healing presence - no matter what might be the cost of such action. Connection: What are the many ways we can make judgments for other today. It is not always easy and it does take some prayerful consideration. And yes, we will find ourselves stepping over lines that many say are to be left in place and ruling over us. We will also find ourselves straddling those lines. In all cases, what is it that carries us over the line to live within a judgment for others? O God of life, guide us over the line. Guide us into the realm of your reconciliation and healing that your creation will continue to shine with your grace. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | Let's move on a bit more into the area of judging and new life. Jesus' final comment, "For judgment I came into the world, that those who do not see may see, and that those who see may become blind," is his assessment of the whole story (that of the blind man). In the first place Jesus has carried out no active judgment at all. The only judgment related in the story has been that of the Pharisees, casting the man out. This is part of the ironic Johannine recasting of judgment: it is by being crucified that Jesus is the real judge of his judges. So because Jesus is the cause of the former blind man's expulsion, the former blind man shares Jesus' role as judge of those who have expelled him. It is not that Jesus simply abolishes the notion of judgment or is merely much more of a judge than the other judges: the sense in which Jesus is a judge is a subversion from within of the notion of judgment. The judgment that excluded the former blind man is revealed as the judgment (also discernment) that the expellers are really blind. Once again, I don't plan to move off of this piece from "The Joy of Being Wrong" for a least a few days. When we judge. When we judge because we have come to the understanding that we are right and the ones we are judging are wrong - the world never moves beyond judgment. We leave ourselves in a circle of judgment - never ending - always repeating itself - not movement into a new world - the same-old, same-old. So, does Jesus come into the world to put this 'judgment' stuff to an end? Is it as if he is saying, "I've come to put an end to this world crashing, life breaking, division creating judgment that cannot and will not be able to bring people into the living Reign of God's love."? Unfortunately, there are always victims within the process of judging. There are always reasons for casting people out and putting people up high. Usually we paint those reasons with pious and holy words and images that make those who judge feel real good about what has been judged like this and like that. It is quite important to note that -as Alison writes- Jesus has carried out not active judgment at all. That is worth comment tomorrow. Connection: I'm always thinking that my judgments are good ones. It doesn't matter what the arena might be - I find myself to be a good judge. Ha! The lie of lies and the hoax that kills. And yet - there I will go again and try to put everyone in a place - their place. It is so ugly - it is funny in a sick way. And yet, onward. Ahhhhh! O God of life, carry us beyond ourselves. Take us to the place of your Reigning peace where there is hope for reconciliation that really does put an end to our judgment. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | Could it be we are so included - we do not know what it is to be excluded - some thoughts on Alison's comments. Finally they throw the former blind man out. During this process of increasing violence, there is simultaneously a process by which the blind man (who has never seen Jesus, because he actually received his sight at the pool of Siloam) become increasingly aware of who Jesus is: first he is just a man, then a prophet, and finally he is a man from God who is superior to Moses. At this point he is cast out. Jesus then comes to him, and he is able to recognize his benefactor as Lord and worship him. It is interesting that it is during the process of his exclusion that he comes to perceive with increasing clarity the nature of his benefactor, at the same time as the Pharisees become increasingly hardened in their attitude toward Jesus. Could it be - that the church today is so included we do not know what it is to be excluded. To have Christian attached to our name and our lives is a way to be validated in this country. This is how we include. If I am outside that well-defined line, I would be and could be excluded. Even though I disagree with how many people would define what it is to be a follower of Jesus, just the fact that I would mark 'yes' if asked if I was Christian makes me a royal insider. Remember how the Apostle Paul was able to prevent his own death because he was a Roman Citizen. Well, today, to say I am Christian in our country is too often seen as being one who pays allegiance to the flag. Odd - ones who follow the one who was executed by the civil authorities for being someone outside of the pattern and norm and life of the empire - even a possible threat to its stability in the middle east - are now the poster-child for empire worship. Empire can stand in for Christian and Christian can stand in for Empire. We are the ones included. This is even when folk think we are not included even more. So do we need to be excluded to see the way of our Lord in the middle of what is so powerful around us? Or - can we train up our people to know what it is to be as ones excluded so that we may be advocates for those who really are being pushed out? Obviously, none of this kind of resistance will be seen by even our own 'kind' as a good thing. No one wants their 'place' inside the group - to be put in jeopardy. Connection: So what do we do to hang on. What do we do to stay part of those who are included even when it means we become a part of the excluding party. O God of life, keep us ever-mindful of what it is to be sent away and pushed from the table so that when such practices are done among us, we will include the excluded and in that risk our own exclusion. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | Maybe another way of looking at the passage from yesterday. From: The Joy of Being Wrong. ...the former blind man is taken to the Pharisees, and as they investigate the nature of his cure, it becomes more and more apparent that Jesus was involved in the cure. Since such a cure would suggest the messianic nature of Jesus, the Pharisees at first doubt the cure and then become increasingly abusive in their questioning. Finally they throw the former blind man out. During this process of increasing violence, there is simultaneously a process by which the blind man (who has never seen Jesus, because he actually received his sight at the pool of Siloam) become increasingly aware of who Jesus is: first he is just a man, then a prophet, and finally he is a man from God who is superior to Moses. At this point he is cast out. Could it be that we get to know Jesus more and more as we see the ordinary or the 'world as it always is' alongside the one who heals and brings about God's shalom. Now, we must remember that everyone claims to know Jesus - at least Christians. But we are really talking about seeing the Christ of God - who brings about the Reign of God right in the middle of the world of today. Most of us reading this today say that we get out way shown to us by Jesus - who puts it all in the flesh - no holding back. So, the more we look and see and take time to listen, we will see that the operation of the most powerful systems of the world do not really show the face of Jesus. They don't have the time - or the interest - or good numbers on a profit margin. Therefore, even when the voices throw out words that speak of 'helping' all people, that is all a bunch of sugarcoating - sugarcoating lies. Jesus appears in the flesh - always in the flesh. Therefore liberating the poor and those left out on their own will be forgotten by the proud and mighty as they pass by on their way to talk about him. Therefore the protecting life will be a minimalist view that benefits a select category without tying the saving of life to all life - those who are at all spectrums of the human cycle. Jesus changes as we keep seeing him alive and well among us. The world will become more violent, but the Christ, Jesus, will become more and more known and we will all be fed and our eyes will be open. Connection: Listen again today - you will hear much blasphemy. That is, you will hear the name of God and Jesus used to carry banners of life that are contrary to the Reign of God. You will see cheap stuff - broken stuff - lying stuff - handled like it is sacred. Be watchful - it is worthless. O God of life, continue to open our eyes that we may see the coming of your glory within the lives of your people today. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | Moving along with more comments about the story of the blind man in the 9th chapter in the gospel of John - this time it is a story of exclusion. From: The Joy of Being Wrong. ...the former blind man is taken to the Pharisees, and as they investigate the nature of his cure, it becomes more and more apparent that Jesus was involved in the cure. Since such a cure would suggest the messianic nature of Jesus, the Pharisees at first doubt the cure and then become increasingly abusive in their questioning. Finally they throw the former blind man out. During this process of increasing violence, there is simultaneously a process by which the blind man (who has never seen Jesus, because he actually received his sight at the pool of Siloam) become increasingly aware of who Jesus is: first he is just a man, then a prophet, and finally he is a man from God who is superior to Moses. At this point he is cast out. The man once blind is cast out. When do we hit our limit? When do we have a set notion of God's Reign? When do we reach our limits (not the limits of God's Reign) that are placed out there as though they are the limits of God's Reign? I think we all do that. I also think that good education in the Church keeps making us face the limits we put in place so that we can be helped to see God's unlimited Reign that keeps bringing life even when life seems impossible - like bringing sight to a man born blind. Is it easier to settle for the limits and the restrictions and the control? Maybe so. I know it is for me at some times and in certain areas of life. But I am not one who controls the limits of God's healing Reign! That Reign pushes the limits even to the point that the Christ of God any who dare to follow him will get cast out of the religious fabrications of our day. Connection: Who gets cast out these days? We have more and more witness of people who know exactly who should be cast out and who should not even be let in. And then, in our storytelling we see Jesus opening up life outside of any and all limitations. O God of life, shine upon us this day as you have always brought your light and life to your people. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | Today more comments about the story of the blind man in the 9th chapter in the gospel of John - this time it is a story of exclusion. From: The Joy of Being Wrong. ...the former blind man is taken to the Pharisees, and as they investigate the nature of his cure, it becomes more and more apparent that Jesus was involved in the cure. Since such a cure would suggest the messianic nature of Jesus, the Pharisees at first doubt the cure and then become increasingly abusive in their questioning. i want to stop here. The more Jesus is involved - the more the religious leaders need to be exclusive. The more that the expansive Reign of God becomes available without condition (the only way it is available) religious folks can get antsy. Once Jesus gets involved, we cannot even count on the power of death to define things. If Jesus was involved in this amazing bit of grace that can bring sight to one who had never had sight, then the whole world as we see it and want it can be drawn into question. Drawing something into question is not bad - although if you hold onto a way of defining the world or come to some guarded way of defining what is allowed in nature, Jesus getting involved could be trouble. For now, even the long-lost and blind will be joining in on all of what religious folks thought were meant for religious folks of a certain defined status and condition. So, the way of some religious folk is to exclude. It is as though some would think that it is up to them to define and regulate God's unbounded love and grace. When love is always bound up and no one at all - not every the regulators or gatekeepers - are given full access to its liberating power, it is easy to do nothing but exclude. Therefore everyone is living under the rule of threat rather than having Jesus involved. Connection: We hear the name of Jesus quite a bit. We really are hearing it in this intense political year. Christians all over the place are throwing the Jesus name and the Christian tag around as though it is a special membership card that will get you in anywhere. But I would submit that the involvement of Jesus in the life of the world - even today - scares people - just like the religious leaders in John's gospel (chapter 9). Just listen to the way the open and gracious and available life of Jesus is perverted into a moralistic word of condemnation, suspicion, and self-righteousness. When the healing and open doors of Jesus' Reign are made available, religious folk today act just as they did back then - exclude - push out - shun. O God of life, empower us to be a witness to your open Reign of love that seeks to heal and bring all things together as one. Amen. |
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