Stoning of Saint Stephen, altarpiece of San Giorgio Maggiore, Venice, by Jacopo & Domenico Tintoretto
Oh, Stephen. You would not shut up.
People skip your chapter in Acts
because it is too long.
They can tell you don’t care;
you just don’t care if you get killed,
get killed like Jesus, your mentor,
sure you will see heaven open up if you die
just like he rose before you.
Oh, we want you people to shut up.
We already have your death day in a dead week,
overshadowed by new fat and football games.
We can’t even remember who all those Steves
are named after and haven’t read Acts in ages,
or we would see all the believers who said nothing
while you were getting heated up then stoned cold.
Oh, they wanted you to shut up.
They dreaded what anyone with half a brain
could see coming, saw rocks on their heads.
They knew you were sealing eternity for thousands,
messing up car payments and frightening Mom.
They regretted not having things in order:
a go bag, a will, a trust for the kids,
a DNR at Jerusalem General.
Soon Philip would be transporting
and talking to the Queen of Sheba’s eunuch.
The whole world would be turning upside down
right when the kids were enjoying their new toys.
Cassidy Hutchinson would have looked at you
and suddenly her tongue would loosen.
The women who took down Weinstein
would have looked at each other and agreed,
“The risk is worth it, to infinity and beyond.”
The actor Zelenskyy would go to Bakhmut
and get a flag for Pelosi, who stood up for gays
when it could still cost a career.
Just when you think martyrs are in species collapse
a Chinese phone mechanic decides enough is enough
or Salvadoran women end a war.
Most recent weeks, our faith ecosystem
feels flattened by a bomb cyclone of unbelief,
a blizzard of Blizzards, a terror of inflation or Elon Musk,
an Amazon full of cattle delivering a heatwave overnight.
We avoid it all hard; it’s our last superpower.
Then some Stephen stands up, won’t shut up.
John Lewis gets his head bashed in
and we reflexively hold our own again.
But his courage, her courage, that courage of whoever you are
ripples across the stony, stoned landscape,
and I find myself ready to visit a jail,
talking to strangers I can barely understand,
looking for a way to fuel lost causes, transported,
writing new chapters that might not be read,
risking being dismissed as archaic,
irrelevant, unprofitable, out of order.
Oh Stephen, you will get us all killed,
or you’ll get the world recreated.
[This is revised from an Advent message given during Circle of Hope’s “captivity” in Benjamin Franklin High School]
Advent is the pregnant season. It always seems to pop up and try to grab my attention just in time, right when I feel emptied out or adrift on an ocean of trouble. Thank you, Jesus!
The noisy prophet, Jeremiah, is often the tool God uses to focus my attention on hope instead of trouble. The revelation he experiences draws me into a listening space with him and I often end up pregnant with hope, myself. I hope that is your experience this year (after, again, what a year!). As Jeremiah speaks what he hears from God, he paints a picture that won’t be completely clear until God impregnates the world with himself in Jesus Christ and continues the process through His followers. Here we are being what he is seeing.
I love the richness of having Jeremiah open our eyes from his vantage point 2600 years before our time. He can do this because what we experience with God and remember during Advent is like what I hear is sort of a timeless moment women in labor experience just before the baby is born. For some women everything seems to stop – they may have a wild sense of euphoria or suspension, maybe a still point before the final push, when the seconds slow down and all times become this one time. We are called by Advent to enter into such a still point and be with God as God is with us. I believe Jeremiah had many still points when God came to him. What the Lord revealed then can teach us now. We can enter that timeless moment with him.
Jeremia uit de kuil getrokken — Jan Luyken, 1712
Some things never change
We need a Jeremiah during Advent to tell us to keep looking for the fullness. But don’t overlook what you’ve already received! Jeremiah did not have the already but not yet experience we have – he was fully into not yet. And his own people definitely overlooked him like yours may be dismissing you. But he has an amazing amount to teach us about hoping for God when he seems far away.
Jeremiah is a fascinating guy. God calls him into the middle of a huge political situation in Judah, which is the remaining functioning part of the nation of Israel at the time – we are in the 620’s BC, here. His little country is a political football between two huge empires: Egypt on the south, with which the kings of Judah have been allied for a while, and a new conqueror, Babylon, to the north, with its famous, brilliant, King Nebuchadnezzar. The powers that be in Judah, including some sincerely patriotic, but false prophets, are on the side of Egypt. But Jeremiah is convinced that God is going to use Babylon as part of His plan to fulfill what He started in Israel. So he says, “Don’t resist Babylon.” Because of this message, Jeremiah is a lonely, isolated, threatened prophet, trying to hold on to his faith and calling while the conquerors are at the door, as the city of Jerusalem is about to be taken over again, and as his own people think he may be a traitor. There is a lot of sadness and doom and personal struggle in the prophecies of Jeremiah that his buddy Baruch so carefully wrote down.
When you look at what Jeremiah says, it may seem like he lives in Philadelphia, or in your own town. He cries out about sin and separation from God, outright rebellion and disrespect — broken, antagonistic, competitive relationships are making a mess everywhere — everyone has their own agenda. Survival of the fittest reigns. Who you know, not what you know, reigns. King Zedekiah is generally considered illegitimate, a ruler who did not gain power in the proper way (no one “stopped the steal”).
From the belly of that city and situation Jeremiah tells what he hears from God. And I mean belly, quite literally, since the king throws Jeremiah into a cistern for a while so he will be quiet. From the pits, Jeremiah prophecies hope. God likes using people to do that. Jeremiah impregnates the city of Jerusalem, the navel of Israel, like a little seed planted in the cistern; he shoots up life into the air and talks about hope that is going to arise from this distressing pregnancy. God’s people have become like a woman with no prenatal care at all, but she is going to give birth to a remarkable, healthy child. That is his message.
See if you can listen to him over the 2600 years since he lived. I’m not sure anyone can do this anymore. We all think this “magic moment” is the only time we can share. But I think our eternal God can draw us all together across time. In these readings from Jeremiah’s prophecies, see if you can enter the moment with him. See if you can hope for something you don’t have from God yet and believe it will come.
Hope in bondage
In this first piece, Jeremiah is speaking to people under the yoke, like so many of us and like even more of those around us. We see our version of this yoke in the bondage of addiction to drugs and porn, of self-destructive habits of heart and relating we can’t get rid of, the yoke of unbelief we cling to, of fear, the prison of disease and cancer and trauma, of demons and mental illness, of relationships that dominate us, of ignorance. From the belly of all that Jeremiah is crying out to get people to hear the possibilities of the coming of the Lord.
“In that day,” declares the LORD Almighty, “I will break the yoke off their necks and will tear off their bonds; no longer will foreigners enslave them…. I am with you and will save you,” declares the Lord. — Jere 30:8,11 (NIV)
Jeremiah doesn’t know when “that day” is, but he sees it. It is an eternal now, a live possibility.
Hope before your jump
Meanwhile, it has really gotten bad. The people and the whole nation have gotten to the point of no return. It is like some of us who teeter on the edge of diving into what kills us, and then jump, or like some of us who have been ambivalent about a relationship for so long that we finally get too far away to get back to reconciliation – too dismissed or dismissive, cancelled or cut off.
This is what the LORD says: “Your wound is incurable, your injury beyond healing. There is no one to plead your cause, no remedy for your sore, no healing for you. All your allies have forgotten you; they care nothing for you. You have been stricken as one would strike an enemy and punished as one would the cruel, because your guilt is so great and your sins so many. — Jer. 30:12-14 (NIV)
Jeremiah’s pictures of what things are like, begin to feel like Philadelphia. It is like he is walking down some of the streets where quite a few of us work and live. Jeremiah sees the ruin, but he cries out for hope.
This is what the LORD says: “I will restore the fortunes of Jacob’s tents and have compassion on his dwellings; the city will be rebuilt on her ruins, and the palace will stand in its proper place. From them will come songs of thanksgiving and the sound of rejoicing. I will add to their numbers, and they will not be decreased; I will bring them honor, and they will not be disdained. Their children will be as in days of old, and their community will be established before me; I will punish all who oppress them.” — Jer. 30:18-20 (NIV)
Can anyone hear this? We were at Sampan on 13th St. the other night (very good!) and they were blasting electronica and people were talking so loud we could hardly hear each other. Can anyone hear anymore? As it turns out, most people in Jeremiah’s hometown, Jerusalem, couldn’t listen.
Some people always see and hear the promise
You may see as well as Jeremiah, and even better. We can’t wait for a season that gives us a better excuse to celebrate all that God has born in the world than Advent. We strain to take it all in.
Keep trying to look to what is coming from God: in your yoke, in your bondage, in your incurable-seeming wounds, in the middle of your ruined city where so many lives are ruined right now due to their own sin and the sin of the system. Can you hear God’s message of hope? He says:
the Lord will not turn back until he fully accomplishes the purposes of his heart. In days to come you will understand this. — Jer. 30:24
The LORD appeared to us in the past, saying:
“I have loved you with an everlasting love; I have drawn you with unfailing kindness. I will build you up again, and you…will be rebuilt.” — Jer. 31:3-4
Hope in the pregnancy
How is this going to happen? – how will this purpose accomplished, how will this this drawing to himself take place, how will this building up again begin? In a very strange image, Jeremiah says we hope in a pregnancy.
Study it for yourself, but Jer. 31:22 (NKJ) says:
The Lord will create a new thing on earth – a woman will surround a man.
It is the language of sex, of procreation. “Surrounding” in the old English is a euphemism for having sex. Usually men are seen as the ones who surround the woman. But here is a turn of events. God is going to do something upside down, and a woman will surround a man! God had often been imagined as surrounding the nation of Israel, husband to wife. Can it be that Israel will surround God? Could this be Jeremiah dimly seeing God being born, surrounded by a woman from Israel? Jerome in the fourth century thought this was all about Jesus being “surrounded” by Mary in the womb. However much a person can get out of this, I certainly think it means that a new kind of pregnancy is going to occur. And from my vantage point, it has occurred.
What did Jeremiah see that gave him hope in the pits? In one of the most striking examples of being pregnant with God’s presence, Jeremiah sums it up, and he still gives me hope. I hope this seems remarkable to you – not only because Jeremiah could see it, but because it all came about with the coming of Jesus.
“The days are coming,” declares the Lord, “when I will make a new covenant with the people of Israel and with the people of Judah. It will not be like the covenant I made with their ancestors when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,” declares the Lord. “This is the covenant I will make with the people of Israel after that time,” declares the Lord. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will they teach their neighbor, or say to one another, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest,” declares the Lord. “For I will forgive their wickedness and will remember their sins no more.” — Jer. 31:31-4
Notice two things about this, OK, so you can be a part:
“I will put my law in their minds and write it on their hearts.”
This is about you and God. She wants to be incarnate in you, impregnate you with life and see life get born in you and from you.
“I will be their God, and they will be my people. No longer will they teach their neighbor, or say to one another, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest,”
This is about US and God. She wants to be incarnate in you, impregnate you with life and see life get born in you and from you. God wants US to know him, from the least to great. I know the church in the U.S. is a wreck right now, but there are multiple seeds in cisterns sprouting right now. God will be among us, knowable. We will know him in the biblical sense and be pregnant with him. And we will give birth to love and goodness and hope in the world.
This is as crazy as a woman surrounding a man! What do you do with this, apart from receive it and appreciate it? If you are listening to Jeremiah at all, you couldn’t do the “Christmas” thing with it and see Jesus as some nice little gift under your tree. The only true response is to get intimate, get pregnant, give birth, enjoy the timeless now of knowing and being known by God with us.
Every year I write a Christmas story to share with the family. This year I decided to “go Dickens” and publish it in installments. So here is part four of four parts for the fourth Sunday of Advent. I hope you enjoy it.
Part One – Joseph wanted to sit in his big new room and toss shoes, but mom and dad were dragging him into Christmas because the grandparents were coming – and expecting a story. Part Two – The Bible and his Canterbury story open him up to respond positively to Gabe’s invitation. Then the dog eats his story and his sister completes hers. Part Three— Joseph has a terrible day but goes to the party anyway where he meets a nice girl. Then mom and dad show up.
Joseph had a long ride home and an even longer night. His mother was beside herself when he could not be found. And when she got into the safety of her own home, Dad could no longer restrain her out-of-body experience. Joseph had very little to say. He was caught red-handed and was fully humiliated. His parents picked him up at the party, which someone was sure to have seen. So much for Mary Jo and so much for ever being invited somewhere again. At the moment, his mother’s distress meant very little, since nothing bad had really happened. He was fine, sober, and back in custody.
He slept like a rock. But he woke up with a start before anyone screamed or nudged him. He looked around his room by the light of the neighbor’s floodlight and could not immediately remember where he was. It all seemed a bit new. He got up and took a shower, which he never did in the morning because he never had time. He got dressed and penitentially opened up another box to unload.
Soon Dad came in and Joseph looked at him with a with an almost-smile, like a tentative dog. His story-eating dog had followed him up the stairs and was much less tentative. He scratched her ears while Dad said, “I’m taking the day off and so are you. You are in English class all day. Finish your story and bring it to me before dinner.”
He could not remember much about his previous, dog-eaten story. At this point it seemed pretty dumb anyway. But anything he came up with today was bound to be dumb because he was dumb and everyone was stupid and his whole life was stupid. Nevertheless, he knew his father was going to make this work for his mother, who was apparently forbidden to talk to him just now, which was good. So he decided since nothing was going to work out anyway, he might as well just do whatever. By 3:30 he had two pages to give to Dad. He fell asleep. It was already dark when Dad came in. “JoJo wake up,” he gently whispered and nudged him.
He rolled over and told him, “It’s on the desk.”
So Dad went to the desk, sat down and started to read. “I am not sure I can see the pencil that clearly” — which meant he couldn’t read his handwriting or figure out what was written over the eraser smudges. “So I am going to read it out loud so you can correct me.” It was awkward not to get yelled at.
Joseph said, “OK,” took a breath, and sat on the edge of his bed. Dad read with as much expression as he could.
A Bus Full of Dogs
It was the second-to-last day before Christmas break and the bus was loading up for the rowdy ride to school. When the driver opened the door, dogs burst through in their school uniforms. The uniform fit German Shepherds well. Bull Dogs looked like bulldogs in it. And nothing fit Chihuahuas. Pomeranians refused to wear it at all and just came in naked fur, thinking they looked marvelous, which always got them in trouble, but you try to tell them what to do.
One dog got on the bus last, as usual. Nobody knew what kind of dog he was and neither did he. He was one of those dogs. He had giant paws from some ancestor and a skinny hindquarter from another. His uniform fit him OK, but nobody cared because they never really looked at him anyway.
Jesus shut the door behind him. Jesus was driving the bus because it was Christmas and he wanted the ride to be special.
The last dog had to sit by the drooling St. Bernard no one else would sit by because she was too big and could not resist licking. She did not resist this day either.
The dogs were very excited for the second-to-last day. Several had bits of Christmas paper stuck on their mouths where they had already been gnawing on presents. Others had cinnamon on their breath from stealing cookies off cooling racks.
Who knows how these things happen? But at one point a Pit Bull leaped from his seat in the back of the bus and latched on to a Poodle’s ear. She shrieked with such terror that everyone started barking and other dogs started biting. A Rottweiler pulled out a sword and stabbed a Russian Wolfhound. A Bloodhound and a Huskie began to howl together.
The bus began to swerve as Jesus tried to see what was going on in his big rearview mirror. He slammed on the brakes and all the dogs tumbled somewhere and looked up at him, dazed. He stood at the front of the bus facing them with his arms raised. “Peace. Be still.”
Every dog who saw him had eyes that swirled around like the teacups in Fantasyland. There was no more barking. It was like they got a shot of something before an operation.
The only dog that didn’t see him was the last dog. He was laying under a seat, half-conscious. The giant St. Bernard had immediately pounced on him when the fight started. He thought she might have broken his ribs. He tried to get somewhere, but someone grabbed on to his tail. Just as he jerked it out of their jaws, he head-butted a Pug who was flying overhead. He fell to the floor, dazed, and crawled under a seat.
That’s where he was when the bus stopped and Jesus said, “You can get off. Merry Christmas.” As the dogs filed off obediently, tails between their legs, Jesus kept saying, “Father forgive them because they don’t know they’re barking up the wrong tree,” which their own fathers had already warned them not to do.
The last dog was too afraid and too dizzy to get off the bus. He was afraid of Jesus too. So he just stayed under the seat. When Jesus took the bus back to the bus lot, he was still there when he locked the door. He got up and peaked around the little barrier by the steps to look at him walking away like Gandalf, talking to the sky and going wherever Jesus goes. He went back under his seat because he didn’t know what else to do. He went to sleep.
The next day it was still dark when he heard the bus door open. He got startled and hit his head on the bottom of the seat. Jesus heard it ding and said, “Who’s there?” The last dog said nothing. “I can hear you breathing,” Jesus said. “I basically know everything, you know.” The last dog stayed hidden. “I can smell you. I know exactly how you smell.” The last dog looked at his paws and shivered. Jesus got down on all fours and went sniffing along the bus floor until he got to his row. He slowly turned his head and looked him right in the eyes. “At last, I have found you, Wonderdog,” he said.
For some reason, the Last Dog stopped shivering and his head stopped hurting.
“You must be hungry,” Jesus said. “I made cinnamon rolls for 5000 dogs one time. You probably heard about that.”
The End
Dad sat for a minute and breathed kind of funny. It felt like a long time. He rubbed his eye. Joseph thought he might have to write the story over.
He finally looked up and said, “I hope this is the first of many stories you tell, JoJo. You are quite a wonder dog, son.”
In a Covid haze, I watched the Jan Zizka movie on Prime (titled Medieval in the U.S. and apparently titled Warrior of God somewhere else). It is based on the early life of the Czech national hero, Jan Zizka (1360-1424) who was finally taken down by plague but never lost a battle. It is the most expensive Czech movie ever made. The film is dedicated to “everyone who fights for freedom.” [It is interesting to see the trailer in Czech and you will not miss an ounce of meaning].
I’ve studied Medieval European history for decades and still found the politics of the movie incomprehensible. Nevertheless, despite the gore, I enjoyed a view of the time when Jan Hus stirred up what became the Protestant Reformation of the church in Europe. Zizka starts out as a mercenary faithful to God and his king and ends up the populist leader of an innovative peasant army who says, “Kings may be chosen by God, but they still make the mistakes of men.”
Such revolutionary thoughts unleash 200 years of death and destruction as kings defend their rights and peasants get some rights. I don’t know if the U.S. founders would claim Zizka as an ancestor, but his spirit of “fighting for freedom” is a sacred thought in America. Unfortunately, the “survival of the fittest” built into that fighting (and into Medieval fighting) has left the country dominated by petty kings and warlords like Elon Musk, Jeff Bezos, the wannabe Trump, and that guy at L&I who think their best interests equals the common good. We are still taught that sacrificing lives for the “freedom” to fight for freedom is a holy act.
A better way
Maybe Zizka would have kept maturing if he would have lived a lot longer until the Anabaptists came along to free themselves from the bondage of competing for the state’s approval to be alive. They are the logical ancestors of what he was fighting for.
From all these things we shall be separated and have no part with them for they are nothing but an abomination, and they are the cause of our being hated before our Christ Jesus, who has set us free from the slavery of the flesh and fitted us for the service of God through the Spirit whom he has given us.
Therefore there will also unquestionably fall from us the unchristian, devilish weapons of force — such as sword, armor and the like, and all their use (either) for friends or against one’s enemies — by virtue of the Word of Christ. “Resist not (him that is) evil.”
The Anabaptists take Jesus at his word and example and excuse themselves from the constant fighting. As a result, both sides attack and persecute them. But they do manage to keep hope alive for the freedom given to those whom “the Son has set free.”
The Angel Appearing to the Shepherds — Thomas Cole (1833-4)
Americans are still divided as to what the word freedom actually means. When John Lewis called on us to “let freedom ring” he was calling for emancipation and equality. Alongside that call there has always been a cry for “liberty” which consists of the private enjoyment of one’s life and goods. The latter fear the emancipated who might elect majorities which might make them share their property. I think those two approaches to freedom can be balanced, but then what would we have to fight about?
I began thinking thoughts of freedom because of several Advent experiences came my way last week which demonstrrated the Lord’s better way.
The first had to do with the song O Holy Night. I was going to record it on Smule and scrolled through various karaoke renditions. I did not realize that many recent versions truncate the second verse, which is all about emancipation. They just use the second line:
Chains shall he break for the slave is our brother
and in his name all oppression will cease.
They cut out the first line:
Truly he taught us to love one another
his law if love and is gospel in peace.
They could just be shortening an overlong song (they skip the third verse completely), while retaining one of the most dramatic lines. But I think they might also have erased that pesky love and peace in honor of freedom fighting. People don’t love Jesus but they certainly love their rights.
A second experience was hearing about my friend totally immobilized by sciatica. He could not even get out of bed without severe pain. Yet he wrote me a note to tell me he had experienced the most profound sense of God’s presence and joy he had ever known while confined to his bed. He felt freed from all sorts of burdens he had been carrying. The experience completely confounded him since he was so bound physically and so freed spiritually. But he completely welcomed it. He was overjoyed to be free of the past.
Freedom is the experience of life in the Spirit. It is not the result of fighting everyone else to dominate them or to be free of them. The endless fight for justice is real but it will never be conclusive, as our Anabaptist forebears discerned. I would like to take on their attitude as they sought to take on Christ’s
Let the same mind be in you that was in Christ Jesus,
who, though he existed in the form of God,
did not regard equality with God
as something to be grasped,
but emptied himself,
taking the form of a slave,
assuming human likeness. (Phil. 2)
The Bible does not condone slavery. But does say the enslaved are free in Christ and the masters are mastered. Even if you are laid out with Covid or some other ailment, the joy of Christ can transcend your pain. Freedom is not something doled out by the powerful or something to be stolen from them. It is the gift of God.
The baby in the manger in Bethlehem is God emptied of her rights, taking on our bondage, and showing the way of transcendence. “So if the Son sets you free, you will be free indeed.” How you define freedom may end up encapsulating how much of it you experience. One of the things I am learning this Advent, again, is freedom names me. In chains, in bed, diseased, despised, disempowered or empowered, Jesus sets me free and that’s enough. He calls me free and I respond when I am called. It is joy.
Every year I write a Christmas story to share with the family. This year I decided to “go Dickens” and publish it in installments. So here is part three of four parts for the third Sunday of Advent. I hope you enjoy it.
Part One – Joseph wanted to sit in his big new room and toss shoes, but mom and dad were dragging him into Christmas because the grandparents were coming – and expecting a story. Part two – The Bible and his Canterbury story open him up to respond positively to Gabe’s invitation. Then the dog eats his story and his sister completes hers.
“Oh my god, oh my god, oh my god,” Joseph fumed in his overheated brain as he put on his coat and realized the sleeves were inside out from when he ripped it off the day before. His brother pointed this out gently because he knew the look.
With several “Ughs!” he fixed the coat and groaned out the door without saying good-bye. He hoped to get ahead of his brother and sister and be alone for the trudge to the bus stop. A big problem with their out-of-town house was riding the bus, which his parents found sensible since they already paid taxes for it and the world did not need an extra car trip due to global warming and, “Be sure to watch out for you sister,” etc. “Mph!” Their particular bus made stops at all the schools, from elementary to high school, since there were less people as far out as they lived. So they had to get up early and he had to have his elementary sister on his bus. And this sister intended to sit with you.
His brother and sister caught up as he stomped along the road. “What’s wrong with you?” Johanna asked.
“Ugh!” he answered.
“Was it the dog? You ran out!” his brother, Mark, offered.
“Stop talking” he grunted.
“Maybe this is about your coat,“ mused Johanna. “That happened to me once at school and Cecily Barnstable snickered in a mean way. She dropped her pencil case the other day and I said nothing. Then that cute new boy from New York picked it up and she turned all red.” Joseph let out a long groan. Fortunately, the bus came around the corner a few blocks down and they needed to run.
They got on the bus in birth order. The seats in their usual row were empty. Mark thoughtfully sat on the other side of the aisle. But Johanna decided to sit with Joseph. “Seriously? Sit with Mark.”
“I’m not supposed to get up when the bus is moving,“ she said righteously.
Two stops away, Gabe got on looking a bit frightening and strangely handsome. Very few kids looked at him directly, but very few missed him stopping by Joseph’s seat and giving him a folded up piece of notebook paper. “See you later,” he said. Then he went to the back of the bus.
Joseph did not open the note to find Gabe’s address until second period. At the awkward moment he got the paper he just thought, “You make invitations?”
Right now, he had to deal with his sister. JoJo asked, “You know Gabe? I know his sister. She’s going out of town.” Joseph put up a hand. She halted with a huff.
It was a terrible day. He wandered around like he was in the dark, periodically blinded by the light, like when he saw Miriam Parker outside General Humanities. But that was brief. All day he wondered why he was fated to be himself. “Did the dog eat my story because I let her roam? Was it punishment for being a jerk to mom? Is it because I hate JoJo? Do I have something wrong with me? Is everyone going to hate me? Am I going to end up like Gabe if I go to this party? If there is a hell, will I go to it for lying to my parents?” There was a lot going on.
By the time he got to the afternoon, he didn’t really want to go to the party. But he was embarrassed when he thought about what he would say if he didn’t go. So after school he walked fast, trying to stay off the main road all the way, a long way from school, trying to keep his mind blank. But he was also half-excited to be doing something new and wrong. The door to Gabe’s house was cracked open, so he went in.
He half-knew most of the people like he recognized most people in town. Gabe handed him a beer with a conspiratorial look that silently included, “Don’t be afraid.” So he had his first beer in his hand. He sat in a not-too-central place and started working on the nasty fist-full. About a quarter way through the can, a girl who looked quite a bit less nerdy than he felt, sat next to him with an unopened beer. Joseph was feeling unlike himself enough for an unusual word to pop into his mind: maidservant.
“My name is Mary Jo,” she said. “I’m kind of new in town. I don’t think I’ve met you yet.”
“That’s weird,” he said. “My dad calls me JoJo and my mother’s name is Mary” And he thought, “Why did I tell her that?”
She said, “That is weird. So what’s your name?”
“Oh yeah,” he said with a slight blush. “I’m Joseph.” From then on, the party got much better. She even got him to play darts with her in the basement. He even laughed. There was a moment he even looked her in the eyes.
Right after they locked eyes, his phone started vibrating in his pocket. He got it out just in time to see the last image of his father flicker off the screen. He thought of not calling him back, since he was bussing tables and all. But his father almost never called him, so something terrible might have happened and he would miss it because he’d been drinking beer at an illegal party. He called him back just in case.
“What’s up dad?” He tried to sound busy.
“We’re outside Joseph. You need to come out.”
“You’re outside? Where?” he asked.
“Outside Gabe’s.”
“Uh. OK.” Then he prayed his second prayer in so many days, “Oh my god. Oh my god. Oh my god.”
He opened the front door barely wide enough to get through so no one inside would see them. And there they were at the end of what turned out to be a very, very long front walk. When he got to them, his fury-faced mom took a deep breath. Without a word, Dad took her hand and she deflated. “I got off a little early, so I went by the café for a cup of coffee,” he said. “Johanna thought you might be here. Their address is actually searchable. So we found you.“
That girl could really read between the lines. He got in the backseat.
I think I am good at forgiveness as a conviction — mainly because I just don’t want the bad feelings that come with not forgiving people. One time a church I led had the slogan “life’s too short not to love somebody.” I’m on that wavelength.
There’s another reason, too. I never got over my first training as Jesus follower. I would not say I was well trained, but I was introduced to Jesus giving his “Sermon on the Mount” and his teaching about forgiveness is pretty clear in Matthew 6.
And forgive us our debts,
as we also have forgiven our debtors.
And do not bring us to the time of trial,
but rescue us from the evil one.
For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others, neither will your Father forgive your trespasses.
I never got over the conditional nature of those lines. If I am not forgiving, I’m not on the team. It is a forgive-the-world and restore-humanity team; it is a peacemaking, undo-evil-even-if-it-hurts team; it is a love-is-#1 team. If I don’t want to forgive, but I do want to be forgiven, I’m just trying to get Jesus on my team, as if my vengeance rules should rule. But that is exactly what he is upending and he assumes I will be praying and acting with him.
Forgiveness is a fundamental force for good. I think I should forgive debts, relational and material, even if I am a victim. I think that is why, right after we forgive our debtors, we pray “Don’t leave me alone, Lord, lest I fall again into evil.” There is no way I can keep developing and behaving in a way worthy of the Spirit in me unless I stick with Jesus and forgive.
We have reasons not to forgive
If I am honest (and maybe you are, too), I have some good reasons not to stick with Jesus. So I am not surprised but still fascinated by how I keep running into lack of forgiveness in the broken relationships my therapy clients endure.
Sometimes they have been cut off or have to cut someone off without being reconciled and need to forgive at a distance if they can, because the hate or the danger is just too strong. Jesus is not in the mix or maybe just on one side, so the miracle is not going to happen.
Other times, people just agree not to forgive without rancor. Forgiveness is so difficult they make an agreement not to forgive and write their story without it. We’re discovering more and more that the increasingly avoidant way we relate is hard to overcome. Some people agree on relationships that incorporate avoidant behavior as normal. I think many more people just go it mostly alone without much thought.
This example of unforgiveness is a composite of different people I have known. Lets say a married couple grew up managing their dysfunctional parents. The woman apologizes easily because she needed to to protect herself from the wrath of an abusive mother’s control system. But she admits her apologies have no content. Her husband won’t apologize at all since his mother was consistently drugged by painkillers and his father was absent so there was no place to take his injuries. He despairs that there is anything to forgiveness at all and doesn’t do it.
So in their relationship they have a deal: You don’t need to change if you don’t make me change. You don’t need to say you are sorry if you don’t make me say it — that is, as long as you keep your behavior on a spectrum that is not too damaging. She likes that because she doesn’t need to figure out how to forgive with her heart. He likes that because forgiveness is generally fruitless. But when they talk about it, they realize that forgiveness is really on a higher plane than they are operating, not lower. If they don’t forgive, there is no unconditional love in their relationship, no grace, just the same managed distance with which they were raised, never a closeness. She says, “Oh yes. Love would be nice.”
A client was mortified when they thought our appointment was an hour later than it was. When we got together, they said they were sorry and I said, “I forgive you. Let it go and lets move on together.” They were a bit stunned. No one had ever said something like that to them before. Maybe they got “It’s OK.” or “No problem/o” or “No worries” but never, “I forgive you.”
Do we not like to say “I forgive you” because it seems too formal, too ceremonial? Is it too authoritiative? Maybe it is too committed, too publicly caring. Maybe it is too, “I have to mean it if I say it, and people need to think I can mean it, and I need think it is OK if I presume I mean something.” Maybe we aren’t sure.
The incarnation is about forgiveness
Maybe we don’t forgive others because we won’t, or think we can’t, forgive ourselves. Maybe I don’t readily forgive myself because I don’t practically receive forgiveness from God. Even if Jesus spoke, “Father forgive him” over me at the cross as I was nailing him up, maybe I still don’t get it and don’t receive it. I’m still in charge of making the world run right and ashamed I keep failing.
Want to pause an say, “I receive your forgiveness God?’
You may have found that little sentence humiliating, like you had to admit you were wrong for not receiving forgiveness well enough. Isn’t that why people say, “No need to ask” after I say I am sorry? It is sweet that they meant, “Of course I forgive you. I would never make you ask me.” But I DO need to ask and receive an answer. I don’t get forgiven easily. I need the act so I know it happened, so it is recorded in history, and so I know myself as the forgiven one. Being forgiven speaks me into being. It is a creative and re-creative act. Don’t let me miss it!
Massacre of the Onnocent — Leon Cogniet (1824)
The incarnation of God in Jesus this month is, in itself, an an act of forgiveness. Before Jesus is born it is predictable that Herod will try to kill him. We are so about power, not love, about creating debtors, about do all we can to deliver ourselves from more trauma. That’s the kind of sin being forgiven. Jesus is rightly seen as the new Adam, wrestling sin into exhaustion and defeat, that’s what it takes to forgive someone. He is also seen as the new Noah gathering people into a new ark that will make it through the trials of this stormy journey into the age to come. Forgiveness is right in the middle of the turbulence and Jesus is right there with as as we endure the waves.
People did not like it when Jesus saw his incarnation as, primarily an act of forgiveness. You may feel the same. But just one more story.
In chapter 2, right at the beginning of Mark’s gospel, he tells a story about a man paralyzed from birth. His friends believe Jesus can heal him and lower him through the roof of the place he is teaching. The gatekeepers of orthodoxy question his authority and Jesus knows what they are thinking.
Now some of the scribes were sitting there questioning in their hearts, “Why does this fellow speak in this way? It is blasphemy! Who can forgive sins but God alone?” At once Jesus perceived in his spirit that they were discussing these questions among themselves, and he said to them, “Why do you raise such questions in your hearts? Which is easier: to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up and take your mat and walk’? But so that you may know that the Son of Man has authority on earth to forgive sins”—he said to the paralytic— “I say to you, stand up, take your mat, and go to your home.”
We may be paralyzed and cannot use our bodies. Our hearts may be stone and we can’t love. Our spirits may be undeveloped so we can’t forgive. But the advent of Jesus is God coming to our homeplace to forgive each of us and to spread grace throughout the world through all of us. One of the joys every year during Advent is hearing Jesus say again, “Stand up. You are forgiven. Whatever is easiest for you to hear, I am here to say it. Now stand up. Learn to walk with me.”
Shall we pause to feel the joy of hearing him? “Stand up. You are forgiven.”
Do you think someone will feel joy when they hear that same forgiveness from you today?
Every year I write a Christmas story to share with the family. This year I decided to “go Dickens” and publish it in installments. So here is part two of four parts for the second Sunday of Advent. I hope you enjoy it.
In Part One – Joseph wanted to sit in his big new room and toss shoes, but mom and dad were dragging him into Christmas because the grandparents were coming – and expecting a story.
The next morning, Joseph vaguely heard mom screaming. But he managed to block the sound out with his pillow. Dad startled him when he lightly touched his shoulder and whispered, “JoJo, get up.”
He had a love/hate relationship with the nickname JoJo. Dad could not part with it, but he felt obligated to act like he ought to. Besides, his much younger sister was named Johanna and now that little usurper was called JoJo. As with everything, she wore the name proudly.
“OK. I’m coming.” It was still dark. He was still basically asleep. He had stayed up in his new room where someone could stay up until who knows when. And since his alarm clock was still in a box, he did not know when.
The main reason he decided to stay up was to get the story out of the way. He took a while to find the Bible he had been gifted one Christmas, probably by Grandmother. He looked up the story in the index, which was nice to have, since he had no idea where to look. He got to Matthew and there were no angels in the sky as expected. So he Googled Christmas and got to Wikipedia.
It took a while to get through article, since it had a bunch of blah blah about the solstice and such. A lot of it he had never heard of. But he did see why he needed Luke and not Matthew if he wanted shepherds and angels.
He sort of skimmed most of it. But one section on-down-a-ways (as Dad might say) caught his eye when he saw the word “riots.” He did not quite know who Puritans were — apparently stick-up-the-you-know-where-Christians, who took over England and banned Christmas in 1647. Their opponents occupied a city called Canterbury and had a big in-your-face party full of banned traditions like roasting apples on a fire (oh yeah, that needed banning), card playing, and some dance with “plowboys” and “maidservants” that sounded kind of pornographic. All sorts of people were singing the old Christmas songs in secret all over the country. This made Christmas carols seem much more attractive.
So he decided to write his story about 1647 in Canterbury. He made a rather elaborate outline, so he would not forget any of his ideas. It was about a Puritan boy who is kidnapped and taken to Canterbury (he did not have a clear motive for this crime in mind, but it still seemed like a good plot point). Once there, he escapes and tries to tell people Christmas has been banned and other kids beat him up. He gets threatened by a sword (since they surely had swords) and eats a roast apple for the first time, too (his tongue might get burned since that often happened to him in similar situations). He had yet to get Jesus in there much, but he had time to think about it. The whole outline was about a page long which made him proud.
The story was, actually, the second reason he was up late. The first reason he was even awake was a text from Gabe at around 11:30. Gabe was his secret friend because there was no way Mom and Dad would ever approve of him after one look. Even Joseph was concerned the first time he sat by him on the bus. He was a bit from the dark side — usually black clothes, out of the norm hair, odd accessories, a piercing. To his surprise, in the dark of night, the unusual Gabe appeared on the rather usual Joseph’s phone to invite him to an after school party. It was not OK to go to such a party, but he said he would go. It was in Gabe’s empty house, which was also very not OK, but he said OK. He thought of Joseph in Matthew having something come upon him in the night and telling him not to be afraid. So he decided to see what it was all about and not be afraid.
Then next morning, when he went down to avoid eating breakfast and get on his way, he told his parents he got called in to work at his random after school job bussing tables. Someone was already out for the holidays. They said, “Fine.” They’d save him a plate.
Just then, one of the dogs came into the kitchen with a quarter of his story outline in her mouth. He ran upstairs but never found the other pieces. Mom screamed. “Joseph, it is time.”
Right when he got back to the kitchen, his sister came in and presented mom with her finished story. “Look, I made some pictures too,” she purred.
“That’s wonderful, JoJo,” Mom said. JoJo looked at him and smiled.
Whenever I hear a client say, “I do not feel seen,” I can relate. It is such a joy to be seen and, better yet, to be known and accepted as one is right now. We long for that experience from our first days of being held in our mother’s arms and gazing up into her eyes. And if our mother was missing or missing in action, we long for it even more.
Hide and Seek by Pavel Tchelitchew (c.1940)
Being found
I could see that longing to be seen play out the other day when the granddaughters amused themselves with hide and seek. I think they love that game because they love the joy of deliberately hiding and being assured someone will come find them. You may have squealed yourself when somone lifted the blanket and there you were.
I remember being their age and trying to be a part of the bigger kids’ all-neighborhood hide and seek game on summer nights. I was little enough to crawl into some very unlikely places — and I was left in one more than once! Sometimes, no one even remembered I was hiding at all! You can tell I still feel something about not being found.
One of my stories about my mother has to do with hiding from her and not being found. She didn’t even know she was in a game of hide and seek. It was sort of a test I gave her which she usually failed. She would be talking on the phone to a friend, but not talking to me, so I used her inattention to run and hide. I was either a very jealous, demanding, four year old or she was a very neglectful mother. Even if it was the former, I felt the latter – we note even the smallest neglect. I came out after what seemed to me a long time and she didn’t even know I was gone. Sometimes she was still on the phone! It hurt not to be found. It scares us. We need to belong. We want to be seen. Through my tests and hurts I developed an invulnerability to being seen so I would not have to experience the pain of not being seen. Do you do anything like that?
Finding
I think part of my lifelong vocation had to do with not feeling found. One of my reactions to the feeling was to develop a life of finding. It is what evangelists do all day. When someone new came into the church meeting, I never left them feeling unseen if I could help it. One of my dear friends likes to tell the story of how we met – I followed her down the stairs of the meeting place saying, “I’m chasing you!” She felt noticed. A person in the church might have felt neglected if they already belonged, but if you were new to the community, I was on it. We often give people what we want to get.
I am not saying I wasn’t called to be like Jesus coming to seek and save the lost. I was. By giving that act of love I was meeting a basic need we all have! We can’t get enough of being noticed, even from the most loving parents; we keep looking for it. I’m just saying part of my motive for becoming a seeker must have included the thought that, “If I see everyone, someone might see me. If I find someone, someone may find me.” I’m glad my basic needs are still kicking — I haven’t given up on looking for love just because I don’t want to bear the feeling of it not finding me. Not yet.
These days (finally!), I think I am more content being found — or not. I have felt seen a lot. And I feel found by God. So I don’t even do much advertising for clients and mostly let them find me — so far, I have more work than I can handle much of the time. Instead of working the room at a big gathering, which I still think is a lot of fun, I can often sit back and wait for conversations to come to me. My desperation to be known can be noted, but not followed. After a lifetime of “outreach,” I can be reached. Or not.
Adoration of the Kings by Pieter Bruegel (c.1556)
A chance to find the baby
This first week of Advent, I am thinking about that obscure birthplace of God-with-us and the baby who is going to grow and present himself to be seen and known by humanity. At the beginning of the liturgical year, here (whether people know what a liturgical year is or not), Jesus is going be born in a fresh way; he will be finding many people for the very first time — some who feel terribly small and get a little comfort by staying as hidden as possible. Jesus will be seen and known by millions and either unseen or dismissed by millions more.
Jesus is so hidden! Even when people see him, he’s hard to see. Even though I know him well, I feel I know so little. What must that feel like for God? I hope she is not like me, deliberately hiding with the hope someone will find her worthy of being found! More likely, God is sure he will be found because he has made himself to be found
Jeremiah assures us of that. I think Jesus fulfills his prophecy in a wonderful way. I like to hear it in the old language (and in song).
For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end.
Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you.
And ye shall seek me, and find me, when ye shall search for me with all your heart.
And I will be found of you, saith the Lord. (Jeremiah 29:11-14)
In Jesus, God is saying , “I will be found of you, for real.” The shepherds are famous for going to see and finding the place. They went to see and I think they felt seen. The magi are famous for reading a lot into the stars, and for travelling for who-knows-how long to find Jesus. They behold him and are overjoyed. They went to know and I think they felt known. Seeing and being seen, finding and being found is how creation works, from birth to death. When we despair of that experience, we go numb.
One of the personal messages of Advent to us all is this: It is at least possible I will be found by someone who is glad to see me. I can sit in my cradle and assume I am a baby worth loving, even if it seems to me I am not. Some kind of shepherd or wise man will wander in with admiration and gifts. Whether my self-esteem is high or not, I can at least accept that baby Jesus is God seeking me and I can stop hiding now, I am found. I can stop hiding from not being found because I have been deemed worth finding. It is a constant fact that I am seen, sought, and loved.
Every year I write a Christmas story to share with the family. This year I decided to “go Dickens” and publish it in installments. So here is part one of four parts for the first Sunday of Advent. I hope you enjoy it.
Joseph had a new bedroom and it was very large. Finally, he did not have his brother cleaning things up all the time and he could get some rest. He could take his shoes off and not get yelled at because his feet were (admittedly) stinky.
Right now, he had his shoes off and he was sitting on his desk chair holding a shoelace, swinging a big sneaker three (and only three) times and then lofting it clear across his huge room into an empty box. The box had been full of clothes until his mother forced him to put them away. He told her, “You packed it so well, why can’t I just use the box?”
She said, “You can put them away just as neatly.”
He said, “Why did you pack them to move up one flight of stairs?’
She left with “You’ll see you father shortly.”
He called after her, “No need. I’m moving.” He eventually moved.
His only movement now was reluctantly getting up every two shots because he had yet to miss the box with either shoe. This finesse was unexpected. It was nice. But it did require he get off the chair and retrieve his shoes. His arm was actually getting a bit tired. Size 14 ½ shoes are surprisingly heavy. But he could not stop until he missed. And not missing had the added benefit of effectively avoiding his latest assignment.
Joseph was supposed to write a Christmas story, which seemed a little ironic, him being named Joseph and all. What’s more, his mother’s name was Mary, which was also a little ironic, if not awkward. Dad’s name was Mitch. It was not surprising that Dad’s parents were not the grandparents showing up for Christmas this year, for like the second time since he was in second grade. He could hardly even remember the last time. They always went to see his mom’s parents at their spectacular house in Maine during the summer. But they usually stayed in Florida during the winter. At least he thought it was Florida.
Joseph was not well-known for paying attention. So Grandma and Papa (accent on the end) could be anywhere at any given time. But they were scheduled for Christmas. Mom was a little anxious about the whole visit. Thus, his clothes needed to be stowed. Her parents wrote books for a living. Since they were successful at it, they needed no present s for Christmas and made that very clear. The only gift they wanted was a Christmas story from each kid. They thought that “would be very charming,” is how Mom put it. He felt a bit of pressure, being the oldest. So instead of feeling pressure, he was throwing a giant shoe into a box in his smelly room.
Dad came up to check on progress, huffing and puffing a bit after three floors. He was not as thin as he used to be. “Can you believe what’s happening in Ukraine?” he asked.
“What?” A shoe dangled from his finger.
“You have to know about Ukraine,” he said.
“I haven’t been following it that much.” He knew everything about Ukraine, but he did not feel like chatting with Dad about it.
“Your mom says you are avoiding your story.”
“Not really.” But how did she know these things? He hardly knew that himself!
“Look. I know this is a hassle. But your mom is going through some personal stuff right now and a lot of it has to do with her mom. I won’t bore you with the details. But it would be nice if you showed up a bit. The story doesn’t have to be a masterpiece, but it would be good if it had some religion in it. They are very Christian, and it is a Christmas story. You want some help with some ideas or something?”
He had to admit it. Dad could be very helpful. “No. I’m good.”
“OK. I’ll leave you to it. You do know it is Christmas Eve in three days, right? And you have to go to school for two of them?”
“Yes. I know.” He knew slightly. But now he had Christ all over everything and it was kind of freaking him out. “Jesus!” he did not say out loud.
Let’s start with the man Christians love to hate: Judas.
In chapter 16, Luke introduces the twelve main disciples of Jesus and gives Judas an extra title: “the traitor.” The noun is less commonly translated “the betrayer.” Judas is famous for betraying Jesus, so you’d think that verb would be all over the accounts of his deed in the Bible. But this line in Luke is the only place Judas is directly called a betrayer. In the thirty-one other occasions he or his deed is mentioned another word is used: Jesus was handed over by Judas. That verb root should be returned to its proper theological place. The Lord’s passion and our passion is more about being “handed over” or “given over” than being betrayed.
In the Gospel of Mark, when his account gets to Judas going out and coming back as a guide for the authorities, an entire change of literary viewpoint takes place. Up to that point, Jesus has been the center of action and the verbs are mainly about what he is doing. After Judas hands him over, the verbs are mainly about what is being done to Him.
In the Garden of Gethsemane, Jesus is waiting, anticipating the judgment and violence of the powers that be. Then he is handed over to them. Previously in Mark, he had given his love freely and was the main power, even if hidden, in every scene — even now we can feel his affection as his love acts on us. But once he is handed over he enters into passion (which means suffering overwhelming forces). He is dependent on who loves him. Bearing our humanity, Jesus becomes vulnerable to overwhelming powers and waits for what will be done to him.
I think we often see Jesus, and so see the image of God in our own humanity, primarily through the lens of the first half of Mark — like Jesus is another action figure on the hero’s journey, mastering his suffering and moving into transcendence. But I think it is more true to the revelation in the Bible to see the passion experienced in the garden, then during the trial and then on the cross, as elemental to our own spiritual development and our calling. The passion of being handed over is also an example for us. We are made by the God who waits; we are endued with the capacity for suffering love.
Peter says this rather plainly, doesn’t he?
If you endure when you do good and suffer for it, this is a commendable thing before God. For to this you have been called, because Christ also suffered for you, leaving you an example, so that you should follow in his steps (1 Peter 2:21;2).
[I was happy to run across an unusual book that inspired my refined thinking on all this. You might want to read The Stature of Waiting by W.H. Vanstone.]
Trying to be impassable in the zone of control
We are innately passable
In my therapy practice, I am often talking to a suffering person who, nevertheless, feels compelled to be impassable, not experiencing negative feelings or any feelings (same root as passion). Their face may even be devoid of expression. They think it is shameful to have endured the trauma they have experienced or feel guilty because they are suffering. If they have grown up in the church, these poor people may have an impassable God as a model, which adds further motivation for trying to be in control.
Many influential theologians have seen God as impassable. Some people accuse them of caving into a Greek philosophical lens. Others suggest the earliest theolgians were contrasting God with the very emotional and volatile descriptions of Greek gods. They emphasized how God is not controlled by human emotions but is independent and unaffected by the whims of humanity.
You can see how this thinking might go too far and imply that God has no emotions at all, even though love is central to God’s character. So some theologians qualified the doctrine of impassability to mean God is not subject to sinful emotions, involuntary emotions, or emotion unworthy of her character. (See this article).
I don’t think there is anything unemotional about what Jesus experiences in Gethsemane and Paul says Jesus “is the image of the invisible God” (Col. 1:15). Jesus is passable, or able to suffer. There is nothing we went through today that was emotion-free, either. We are also passable. Though we may use a lot of energy defending against suffering and suppressing the memory of it, we suffer every day. We suffer what is past and present, and even suffer what we anticipate the future will be. Jesus struggled the same way we do and struggles with us now. Take a few seconds, at least, and feel that Jesus cares about your suffering — so much so, he is bearing it with you.
Betrayed
I think there are some good reasons to cut the first translators of the Bible into English some slack. I think they unwittingly, repeatedly, mistranslated the words based on the Greek word “to hand over” as “to betray.” They even did it in Paul’s often-repeated “words of institution” of the communion ceremony in 1 Corintians 11:
“For I received from the Lord what I also handed on to you [there is the verb], that the Lord Jesus on the night when he was betrayed [there is the same verb mistranslated] took a loaf of bread…”
The first Jesus followers made it a point to say “the night Jesus was handed over.” Handing over and being handed over were central to their view of Jesus, themselves and the world. Maybe we could say they were passion-centered, passability thinkers.
Paul uses the verb in other significant places, and it is translated accurately:
And the life I now live in the flesh I live by the faith of the Son of God, who loved me and gave himself (handed himself over) for me (Gal. 2:20).
He who did not withhold his own Son but gave him up (handed him over) for all of us, how will he not with him also give us everything else? (Romans 8:32).
Paul’s letters were apparently written before the Gospels were collected. In those later writings, Judas is highlighted as the one who shows the nature of God in a significant way as he hands Jesus over and Jesus suffers the sins of humanity. Judas is still despised as a betrayer. But he begins the Passion. If he hadn’t been there someone else would have done the deed (“Is it I, Lord?”). Peter betrays him later in the evening, too. The disciples all scatter like scared sheep. Judas just turns out to be central to Jesus being handed over, which is central to the Lord’s passion. I think the early church expected to be handed over, at some level, and encouraged one another to develop a deep trust for God instead of just a deep resistance to suffering.
I can see how the word betrayed overtakes handed over as translations evolve. For one thing, the word in the Latin translation, with which the first English translators were more familiar, is much easier to lean that way than the Greek. But I also think the word betrayed appeals to bloodthirsty humanity. Betrayed implies: “You thwarted my action. You stopped me cold. You defeated me in an underhanded way.” Doesn’t it betray your sense of agency, safety, value and power when you are handed over? Seen through the lens of betrayal, Jesus still looks powerful as he mocks the dirty deeds of sinners by dying according to God’s plan and rising up in their faces on Easter. (Check out the atonement explanations if you want to think this through).
I think the mistranslation contributes to our sinful assumption that following Jesus means we always have power over suffering and injustice — just do God’s will and it will all end up as a “win.” We have been betrayed and we should make that right. We feel entitled to such power, even though the main percentage of the Gospels are devoted to Jesus not exercising power and being handed over to suffering.
The glory of God in Jesus is also revealed when he finishes his active work and becomes subject to the authorities. As he taught quite clearly, his final passion is the ultimate turn of the other cheek. He does nothing to protect himself. He waits.
Life is not Wakanda forever
We’re all action figures here. It is Wakanda forever. There is goodness in that. Jesus is also about suffering love for the abused, oppressed and poor. But his love transcends the power struggle, just endlessly fighting the power. His own death vividly shows that the powers of the world are doomed to their redundant self-destruction and unavailable for resurrection.
Nevertheless, for most of my readers, only what we do is valued, what we produce. We don’t wait around. We inevitably introduce ourselves by what we do. If you are unemployed you are hard to see as a person at all. Retirees are expected to do things for themselves and they are reminded to keep active. But eventually we all will be subject to what comes upon us. Old people better hope someone loves them or they will be handed over to be housed by the state or processed by the hospital. During Covid (and for many, that is right now) we all got a taste of being passable; we were patients (from the same root as passion: bearing suffering), we were called on to be patient, since we were vulnerable – and we hate that, some people wouldn’t even submit to a mask.
The beginning of the great work of Jesus begins with being handed over. He waits for what will happen in the garden, assuming it means death. He does not fight it. Like John says, he told his disciples, “Night is coming, when no one can work” (9:4). The night came. Like John says, Jesus told Peter, “When you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go” (21:18). The time came. We can’t always do something (I learned).
I got overpowered by ruthless church leaders and handed over to an unexpected future. When I complained about it, my spiritual director called the experience “a passion.” I did not like it. Passion, like Jesus experienced, was something I had almost never experienced. I had barely even been in the hospital. I had been pretty impassable, similar to the heretical view of God that ends up tormenting so many people. I am still figuring out what it means to be vulnerable, passable, dependent on love or subject to the lack of love. How about you?
I hope W.H. Vanstone can sum it up and inspire you in this last quote (which is full of his passive voice and his unassertive assertions). Your suffering has meaning, too. Your waiting for the impossible to occur is also like Jesus. Your patience in the face of tragic circumstances, your vulnerability, is also a vehicle for the love of God. Your passion is like God’s passion!
The divine image we bear may be an image of passion no less than of action; for the God Who is disclosed in Jesus in the One Who hands Himself over to be affected by the world, to receive the impact and the meaning of the world, to wait upon the world. It is of this God that we bear the image – an image that includes passion no less than action, waiting no less than working. Now within our human experience there is one kind or occasion of waiting in which it is not too difficult to discern at least the faint image of the God Who waits; and that is the waiting to which we destine ourselves by loving. In the human figure who, because he loves, finds himself exposed and vulnerable to what may be done to him, the image of God Who is disclosed in Jesus is not unrecognizable: one might almost say that that figure seems a ‘holy’ figure.
