| | | | Adventures... in Hope - Redeemer Devotions | | | | | | Today we will continue with Walter Brueggemann look at the words of hope and encouragement for the exiles under the domination of Babylon. ....this sacramental practice of distinctiveness in the Priestly tradition has as its counterpoint a much more dynamic, promissory tradition in the poetry of Isaiah 40 - 55. Whereas the Priestly material makes the case for distinctiveness in a rather static way, the Isaiah poetry calls Israel to enact a transformed life in the world. Thus the gospel announcement of Yahweh's new governance surges in upon Israel, creating a new social possibility for homecoming and a new ground for communal joy: "O Jerusalem, herald of good tidings lift it up, do not fear; say to the cities of Judah, 'Here is your God." (Isaiah 40:9) "How beautiful upon the mountains are the feet of the messenger who says to Zion, 'Your God reigns.'" (Isaiah 52:7) In these twin assertions , the power of Babylon is said to be broken. Babylonian gods are defeated. Babylonian power is overcome. Babylonian futures are nullified. Babylonian definitions of reality are overthrown. Here we enter into a new ball game. God's people are not just to be distinctive. We are to be the beginning of a life that is not at all under the realm of the powers - in Isaiah's case, Babylon. What is most interesting is that if you would look at a mapping of world history, Israel was still under the domination of the powers. And yet, the encouragement is to live in an alternate reality in which God's people will live in a way that brings a new life right in the middle of all the rest of life around them. Like these people of Israel, we are told another story - another picture is drawn of the way things are going in the world - another path is put to light and we are invited to go there, be there, live there - Now! Salvation is the life that comes alive in these kind of contexts. We are redeemed and liberated even when the world thinks it has us by the throat. Connection: This is not an easy way to go. It is even more difficult when we try to do it alone. It really does take being a part of a people in order to live within a vision. Pull us into your Reign, O God. It is so easy to think we are only to live as the world around us dictates. Let your Spirit of life grab us and lead us. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | | Today continues off of yesterday's post that dealt with a self-conscious ethic passed on through the storytelling of the liturgy of Judah. Moreover, "I have separated you from the peoples. You shall therefore make a distinction between the clean animals and the unclean...." (Leviticus 20:24-25). The practice of distinctiveness must pervade every aspect and dimension of Israel's life, down to the last small detail. This practice of clean and unclean seems odd. We often wonder how it was decided that these distinctions would be made. What if it is simply to help the people "practice distinctiveness"? Then there is no need to understand why this food and not that...why these people and not those. Rather, it is all for the sake of keeping in mind who one is within the world - people of promise and covenant with God. Yesterday in bible study we talked about the use of the Lord's Prayer. It is a simple prayer and one that really would be good to pray daily - as a reminder of whose we are and the life into which we are invited to live even as that life (God's Reign) is not always appreciated in the world. To have daily disciplines that touch even the most basic and essential parts of life can help a person stay on point. Then again, these disciplines cannot be mandated as though they are how one becomes or even is seen as God's holy people. It is for the benefit of the beloved people. The disciplines have more to do with shaping the character of individuals and the holy community than making an impact on the people around us. The life to which the disciplines point or remind us is what must show to the world. Not eating a certain food is not the witness to God's Reign, but not eating a certain food may remind me throughout the day of the life of God's Reign that is to shine around me. Connection: What do you do to remind you of whose you are and the life that is handed to you from our God as you move forward in this day? Lord of Life, encourage us to seek your ways and to follow you. Even as we are pulled to go here and there, remind us to come home to you and live within the spirit of your Reign. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | | Again we hear that the liturgy of Judah (and our own) shapes us in many ways that are necessary when we live in a culture dominated by other powers. In addition to order and presence, this tradition also insists on a self-conscious ethic commensurate with God's own holiness: "You shall be holy, for I the Lord you God am holy" (Leviticus 19:2). The commands of Leviticus, which often strike us as excessively punctilious, are an effort to assure the community of a distinctiveness that devotes its entire existence to the will and purpose of Yahweh. This tradition quite clearly accepts a vocation of oddity: "You shall not do as they do in the land of Egypt, where you have lived, and you shall not do as they do in the land of Canaan, to which I am bringing you" (Lev. 18:3). The text does not mention Babylon, for such a mention here would be anachronistic. If, however the text is dated to the sixth century, then we may understand "Egypt" and "Canaan" as capable of extrapolation to Babylon. When the community gathers for worship and we hear the stories of old, we are putting ourselves into the midst of those stories. So, as we see here, we are invited into a way of life - an ethic. Though empire of days gone by are used to draw the pictures of the life we are to lead, the empire of the day is the one that is attempting to rule us. Therefore the community at worship is being called to look around and find the way they are to be alive within that empire that attempts to take away our identity and the very center of our lives. Within the faithful storytelling of God's people, we must be gracious about how the stories came to be what they are. We have a gift given to us when the stories remind us of the God who will be our God in and through all times. Now, if that story is told in one age - in order to create a faithful response/ethic among the people - and yet the references are to an age long ago, does that ruin the story or make it less "true?" Of course it doesn't. Rather, it show that the faithful community of the day (let's say the Priestly editors) is so concerned about the integrity and vitality and faithfulness of the community in trauma that it uses the flexibility of poetic imagination to make a point so that the people will "listen, O Israel." Connection: We have so many gifts handed to us through the stories within our Scriptures that are meant to empower us, encourage us, bring us into a life of hopefulness and creativity. Sometimes it would do us well to listen to the story again and again - letting it speak to us as faithful people about to face the reality of the day. O God of Eternal Life, you are the ruler of all times and all places. Continue to bless us with faithful storytellers who are always a witness to your blessed Reign. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | | Walter Brueggemann continues to write about the importance of the liturgy in the life of the people of Judah who had to face life in exile under Babylonia. We may imagine that this liturgy provided focus, coherence, and assurance that made the exiles less vulnerable to the threats and to the seductions of Babylon. This tradition, however, championed not only order, but also presence. Thus the Priestly materials also provide the exactitude of authorizing (Exodus 25 -31) and construction (Exodus 35-40) of a tabernacle as a place suitable for God's dwelling in the midst of Israel. With great care and attentiveness, according to this imaginative tradition, Israel is able to host the holiness of God, thereby acknowledging that even severe cultural dislocation cannot impede Israel's ready access to the God it love and serves. If you remember the stories of the book of Exodus, this God was forever with them. They could see - by the fire at night and the smoke by day - that God was on this adventure leading the people. God was to be ever available and with the people no matter where they might "bed down." To the community that eventually is in Exile in Babylon - homeless in other words - the storytelling of God's presence among the people was a vital stream of thought that was needed to give the exiles that push to remember and to stay faithful and be courageous. There in the midst of God's people is the God who sustains and nurtures and bring life. Again, the liturgy and the presence of this "place for God" becomes the another way that the community marks itself with life even as the world around it works to dismantle it. Connection: For us, the liturgy and the gathering of people who are baptized in Christ, Jesus, are a part of what is meant to give us a look at life that is promised. God is always present with us - and yet, we need to see signs of that presence in the life that is around us. Gather us into your love, O God, and remind us of the shape of our day that begins and is fed by your presence as we come to listen to your Word and join in the fellowship of all your saints. Amen. . |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | | Many of us know that there are parts of the liturgy that carry us over into the week. Walter Brueggemann looks at the liturgical life of a people dominated by the power of Babylon. ....the liturgy itself intends to challenge and override the chaos of exilic social circumstance. Among the features that provide liturgical stability are the following: - The assurance that God's powerful spirit is at work in the world, which is therefore an arena of blessing. Generativity of life is assured there.
- The process of ordering is articulated in separating elements of creation into their proper zones (Genesis 1:4, 6, 7, 14) and by assuring that all fruitfulness is "of every kind" (Gen. 1:21, 24-25). this is a world in which nothing is out of place.
- The ordering is repeatedly acknowledged to be "good," and finally "very good." It is probably that "good" here means lovely, aesthetically pleasing. This is a beautiful place in which to reside.
- The liturgy culminates in sabbath rest, whereby the members of this community desist from production, and do so without anxiety. They are sure that the world will hold, because it is authorized by the creator God.
The liturgy of these captives in Babylon becomes the way they stand up and become a people not under the rule of their captives. They retell the story of whose they are. There God brings life - good life - very good life - into every place; simply because this is what God will do. When we gather for worship, do we come away with such a powerful message? I think so. Listen to the words of our liturgy. There is vision and an affirmation of God's gracious Reign. In the face of any and all powers, we are given a vision of our God who, like the God of the Jews, sets us within a new world with a word of promise that cannot be taken from us no matte what the situation of our daily lives appears to be. Connection: I often tell people that there is little more to any sermon I give than that which I share with the children in their lesson. It is always interesting to see that as a child grows up - s/he appears to doubt that message of "God for you - always and in all places" because other cultural messages begin to pull at them. The wonder of God's promises are meant to create even more and more wonder in our lives. God of Creation, continue to inspire us with your promises and your great act of liberation. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | | One of the "editors" of the Hebrew Scriptures are the "Priests." Like other groups of editors, they attempted to hold things together and create an atmosphere that would bring to life the people of God in difficult times. During the Exile in Babylon was one of those times - again, Walter Brueggemann. ....it is conventional to locate the Priestly material of Genesis - Numbers in the exile, as a strategy for sustaining the sacramental sense of community. ....it was aimed toward the maintenance of order in a social context of acute disorder and chaos. The Jews in exile has no stable reference points (as with appeal to the temple), and so this tradition offers alternative practices in lieu of such supports. In Genesis 1:1-2:4a, the tradition provides a litany that is presumably liturgical.... the liturgy itself intends to challenge and override the chaos of exilic social circumstances. Having a sense of order can bring comfort and a feeling of security. When there is only chaos, it is time for storytelling. Storytelling can take us from the face of what is and help us to see beyond it all. This stories are not lies that are just made up, they are promises that are dressed up so that we can see how they are able to see us through what it at hand. Even in the storytelling of our country, editors helped to hold up some stories and leave others out. In that way, a large group of people can rally around a theme or story in the hope that we too may be such people. When I was growing up I used to hear the cry "remember the Alamo." I didn't really know what it meant until I hear the whole story. It was like listening to the story of the 300 Spartans. A small group can stand up against the powers and through their courageous acts, become an source of inspiration for others. Our storytelling helps us build our character - that can be a plus or a minus depending on the stories that are handed to us. The Priestly editors made sure there were stories of great worth - stories that could be repeated easily so that they would alter the view of the people and create an alternate reality that had the power to sustain and nurture life. Connection: Do you have stories such as these? Can you identify them? Where did you hear them? What keeps drawing you back to hear them again? What do they do to you when you hear them? Within the stories of our life, O God, we turn to you to hear words of encouragement and truthfulness so that we will know of a way to live that is not overwhelmed by the powers of the day that seem to be able to smash us. Pull us into those stories of your powerful love. Amen. |
| | | | Adventures... in Hope - Redeemer Devotions | | | | | | Today we will begin some time looking at the influence Babylon had on the shaping of the distinctive community of Israel while it is in exile in Babylon. For some, this way of looking at how scripture came to be will be new - to others not so new. And yet, Brueggemann always makes it something that we can bring into this day. Because the exiles are now displaced from their homeland and from all its sustaining institutional markers, the power of Babylonian culture to assimilate and the capacity of the Babylonian economy to substitute satiation for a faith identity are indeed an intense threat. The intensity of the threat in turn evokes the most intentional efforts at community maintenance. This exile take place when the temple and the city of Jerusalem have been devastated. The people are taken from their homeland and that means that all of the order within their lives is gone. Not only have they been defeated by the Babylonian army, this ancient religious thinking also notes that the gods of the Babylonians have whipped the God of Israel. Not the best conditions for raising up a faithful family or community. Under a cloud of defeat, disgrace, and alienation we have a people who will now work to make a way to sustain themselves. We must remember that this is what people of every faith must do in every age. How do we sustain and build up the character of who we are within the storytelling of our tradition? I have always found this period of the history of Israel to be a powerful one for them but also for we who call ourselves followers of Jesus. There must be a way to nurture the life of a contrary community. This is our task. This is our hope. Connection: I find that I am often a reflection of the society around me. It is then that I need to hear another voice - I need a prophet calling out to me. I need a contrary rule to follow that will be my guide as I attempt to resist what is. Lord of the Homeless and Defeated in every age, you are always close and ready to be our guide and our rock. We are in need of the simple ability to look around and see you at our side. It is then that we will be encouraged and look at the day with a sense of hopefulness. Be present, O God. Amen. |
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