| From the Rector |
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December 2009/January 2010 Who Did Jesus Come to Save? My recent studies have led me to Dr. Kenneth Bailey, Canon Theologian for the Diocese of Pittsburgh. Dr. Bailey is very well known in academic circles in particular for his knowledge and writings on Middle Eastern culture, in particular, the culture of Palestine during the time of Jesus. And when your rector becomes infatuated with something, you can pretty much guess you’re going to hear a lot about it!
While I have found the whole of Dr. Bailey’s work to be inspiring, there was a particular chapter that really caught my attention, in particular, how it really applies to our current situation. The chapter is entitled The Savior, the Wise Men and the Vision of Isaiah from his book, “Jesus Through Middle Eastern Eyes” and is a study of Matthew 2:1-12 and Isaiah 60:1-7. Dr. Bailey is talking about the birth narrative and reminds us that the first-century Jewish community in the Holy Land was occupied and oppressed by the Romans. Before the Romans, the country had been ruled by the Greeks, and before that by the Persians. At the time of Jesus much of the lad was owned by foreigners who controlled huge estates. Local farmers were obliged to rent land and were often treated unfairly. The Jewish revolt in the 60s of the first century was partially sparked by the economic and political oppression of the people. In a situation of political and economic oppression people naturally want salvation, but from what? The salvation they seek is deliverance from their oppressors.
Bringing the concept a little forward in time, during the days of apartheid in South Africa, Archbishop Desmond Tutu published a collection of his sermons and lectures where he talks about the sins of the oppressors and argues that outsiders should not be “objective” vis-à-vis apartheid South Africa. To take such a stance, he writes, is like watching an elephant standing on the tail of a mouse. Tutu says, “It is small comfort to a mouse, if an elephant is standing on its tail, to say, ‘I am impartial.’ In this instance, you are really supporting the elephant in its cruelty.” Archbishop Tutu argues that the outsider must first tell the elephant to get off the mouse before the two points of view can be discussed. While reading this chapter it occurred to me that this is how I had been feeling prior to our move to break away from the Episcopal Church. I was never really able to put a finger on it, but somehow this vision of our “land,” our church, being occupied by foreigners rang true. The picture of me, and all those desiring a return to faith as it had been delivered to us, being the mouse with an elephant on my tail seemed very satisfying. My first thought was, ‘yea, why can’t someone come and tell this elephant to get off my tail, someone like maybe the Archbishop of Canterbury!” Tell them to leave us alone and tell them to go somewhere else.
But, Dr. Bailey, while fully agreeing with the Archbishop, reminds us that we must also look at the sins of the mouse. Is the mouse busy oppressing other mice while crying foul against the elephant? He then reminds us of the time in Luke 13 where people went to Jesus reporting the story that Pilate had killed some worshipers while they were offering sacrifices at the great high altar. What could be worse than a group of people being murdered by foreign troops at the most sacred moment and in the most sacred place of their religious pilgrimage? If translated into modern terms, we would have to imagine terrorists entering a church and gunning down a pastor and his people in the middle of a communion service! The response people would expect from Jesus could have been recorded in Lamentations, “How long, O Lord! How long must your people suffer.” Yet, Jesus responds with, “Unless you repent you will all likewise perish” (Luke 13:5). Do I need to say that my heart sank in recognition of who I am.
In a situation of oppression, it takes enormous courage to tell the oppressed community that all are sinners and that all must repent, for everyone is in need of grace for salvation. The angel affirms this theology to Joseph before Jesus is born by announcing, “and you shall call his name Jesus, for he will save his people from their sins” (their primary problem is their sin – the Roman occupation is an important concern, but it is secondary). Zechariah, the father of John the Baptist, says the same thing when he tells the people that his son “will go before the Lord to prepare his ways, to give knowledge of salvation to his people in the forgiveness of their sins. (italics added) Suddenly the tables are turned. Now the community’s problem is not merely “those who hate us” but that they are declared to be in need of deliverance from their own sins. The oppressed are also sinners! A Savior for sinners is a Savior for all, because all are sinners.
Now that we are no longer part of the Episcopal Church we are free to move on. But while we are moving on we must constantly remind ourselves that we are sinners saved by Grace, that we have not won a battle, and that we are not ‘the righteous ones.’ We are but people trying to remain faithful to the one who has called us His sons and daughters. May this time of year, when we recall the greatest gift of all time, the gift of our Savior Jesus, be a time when we seek his face in all humility and confession that we may be member of that great eternal city to whom Isaiah referred when he penned, “Arise, shine; for your light has come, and the glory of the Lord has risen upon you.”
Blessed Christmas to All
Fr. John |
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