La passion du Christ
Painting by Gilles Catelin
In Matthew 5:17-20, Jesus presents (albeit very briefly) his most comprehensive teaching on his view of Law of Moses. He says that he has not come to abolish the law, that the dot on every i and the cross on every t is vital, that the Law has not passed away, and that we need to practice and teach it. Many commentators (naturally) read this to mean that the First Testament Law is as binding on Christians today as it was on the people of Israel in years between Moses and Christ.
However, when we look at Jesus’ teaching and behaviour, even just within Matthew’s Gospel, we see him repeatedly massaging the Law, challenging the Law, even brazenly disobeying the Law – certainly as the Law was understood by the Pharisees of his day. For example:
How do we reconcile Matthew 5’s apparently strict teaching with the rest of Jesus’ teaching and his daily behaviour? They do appear to be at odds with each other!
I suggest the following:
I end with a paraphrase of Matthew 5:17-20 by RT France (2007, pp. 190-191) in his commentary on Matthew’s Gospel:
“Do not suppose that I came to undermine the authority of the OT scriptures, and in particular the law of Moses. I did not come to set them aside but to bring into reality that to which they pointed forward. I tell you truly: the law, down to its smallest details, is as permanent as heaven and earth and will never lose its significance; on the contrary, all that is points forward to will in fact become a reality (and is now doing so in my ministry). So anyone who treats even the most insignificant of the commandments of the law as of no value and teaches other people to belittle them is an unworthy representative of the new regime, while anyone who takes them seriously in word and deed will be a true member of God’s kingdom.
“But do not imagine that simply keeping all those rules will bring salvation. For I tell you truly: it is only those whose righteousness of life goes far beyond the old policy of literal rulekeeping which the scribes and Pharisees represent who will prove to be God’s true people in this era of fulfillment.”
In the beginning was the Word, and the Word was with God and the Word was God (John 1:1).
These majestic words open the Gospel according to St John, and continue over 18 verses in one of the most majestic hymns to the Christ. On Christmas Day, we celebrated the birth of an infant, a little child who promised hope and new life. But he was, after all, just an infant. By contrast, John presents us with the pre-existent second person of the Trinity, the Son of God, the Holy One. Magnificent, eternal, powerful, unfettered, transcendent.
We really cannot dissect and analyse such an image of Christ. Rather, we must merely apprehend it, gaze upon it, marvel at it. My own church tradition is low church, not high, but it is on days like today that I wish we had incense in my church, as its fragrance and appearance would serve to lift us up out of the intellectual to the mystical, and to merely and deeply appreciate the mystery of the Word.
This Word, who became flesh, and who made his dwelling among us (John 1:14). How amazing that God should became human, that God should shrink down to be merged with a single human cell at conception, and develop into a neonate, a son.
We, like John the Baptist, like John the beloved disciple, can only witness this gift of love, to see it and hear it and know it. And then to be witnesses to it, to proclaim it. The Word made flesh!
Here are today’s key readings:
Featured image from: https://www.nbcnews.com/mach/science/what-big-bang-theory-ncna881136
Opening bars of Strauss’ Also sprach Zarathustra, performed by the Berlin Philharmonic Orchestra, under the baton of Gustavo Dudamel: https://www.amazon.com/Strauss-R-Also-sprach-Zarathustra/dp/B00EYVGAO6
Wondering where that music comes from? Here you are:
Today is the first Sunday in Advent – the four Sundays leading up to Christmas – during which time we reflect on our preparation for Christ’s comings into the world – his first coming some two thousand years ago, and his second coming some time in the future.
Today’s Gospel reading, Luke 21:25-36, presents part of Jesus’ prophecy about the future, specifically, the Day of the Lord, or the day on which he will return, aka the ‘second coming’. He opens this passage with the words, “There will be signs…”
We all look for signs – signs about our past, to explain where we come from; signs about the future, so we know where we’re going; and signs about the present, to help us make sense of our current situations. In this passage, Jesus gives us insights into all of these.
Advent is a time of going back more than 2000 years, so we can look forward to the birth of Christ, whose birthday we will celebrate in a few weeks. In those days, people were looking for signs of the long-awaited Messiah. Now, today, we are looking forward to his second coming, and looking at the signs that foretell this.
Jesus’ teaching in Luke raises both the light and dark of Jesus’ second coming, some time in the future. He cautions us about the dangers and risks of that time. And he also encourages us to be faithful during these times.
Drawing on Christ’s teaching, I suggest that he calls us – in our faith, and also in our private and public lives – to cast one eye on the future and the other on the present. I explain why he says this and why it is a useful approach for contemporary living. I argue that we should live in the present, with roots in our past and looking forward to the future.
Feature image from: https://blog.obitel-minsk.com/2017/05/orthodox-understanding-of-the-second.html
Today is the first Sunday in Youth Month (June), and our church decided that ‘the youth’ (i.e. teenagers) would attend grown-up church for the month, rather than the usual youth church. Youth will be participating more actively in the services this month – welcoming new comers, serving as sides persons, reading the scriptures and leading prayers. And on June 17th, a teenager will preach.
So this sermon is intended to kick off Youth Month by addressing the question of the place of young people in God’s work in the world, in the Kingdom of God. All too often, grown-ups tend to think of teenagers as being ‘adults-in-waiting’ (something scholars call ‘waithood‘). We have high expectations of who they must become, but low expectations of what they can offer now, and create little opportunity for them to act now. But, I argue, this is not what we see in the way God relates to young people in the Bible.
Drawing on the story of God calling Samuel when he was a boy (probably about 12 years old) in 1 Samuel 3:1-11, I show how God intentionally sidelined a grown-up priest (Eli) to rather engage with Samuel. God calls Samuel FOUR times in the night! During a time when the voice of God was rarely heard. AND God appears to Samuel in physical form (a ‘theophany’), which is also rare in the Old Testament narrative. And then God gives a momentous message to Samuel, about God’s judgement on Eli, who is Samuel’s master.
In this story, we see God engaging fully with a young person, and making that young person central to God’s mission in the world. It is no accident. God selected a youngster to do this pivotal work. Samuel was about the same age as Jesus was when he left his parents to sit in the temple and engage the Jewish leaders (Luke 2:41-52).
Another narrative is found in Mark 2:23-3:6, a passage ostensibly about Jesus’ teachings on Sabbath law. I suggest that in this narrative, we Jesus acting in a typically adolescent way! (Remember that Jesus, being around 30 years old, was himself a youth, according to the South Africa definition of youth as ages 14-35.) In the first part of this narrative, Jesus and his disciples are walking, harvesting and carrying – all against the Sabbath law. Jesus’ response when challenged is a first century “Whatever” that is typical of modern teens. And then he heals a man, not because the man is in danger (his hand had probably been shriveled for many years, and was not in any immanent danger that warranted an ’emerging healing’ on the Sabbath), but to make a point. He wants to show his disregard for the Sabbath laws that had become a millstone around people’s necks.
In this second story, we see Jesus valuing a typically adolescent attitude: a healthy disregard for tradition and authority. Teenagers want to know why we do things the way we do them. What’s the point? Why is different not acceptable? Who says? We know that God appears to value such a questioning stance, because Jesus himself acts it out.
Teenagers are not grown-ups in waiting. They are already people. They’re just young people. God loves them enormously, extravagantly, intensely. God wants to engage with them, be in communication with them, listen to and talk to them. God wants them to partner in God’s work in the world, in God’s Kingdom. God sees them as full people, who have much to contribute. We, parents, grandparents, aunts and uncles, need to create some space for God to work with these young people.
Today, being the first Sunday after Easter, we have the classic reading from John 20 about Thomas, the one who wanted first-hand evidence that Jesus had, in fact, risen from the dead. Thomas is my favourite New Testament character – I identify fully with his pattern of doubt seeking faith.
But John 20:30-31 lets us know that John’s Gospel is written, primarily, to introduce unbelievers to the Gospel message: “these have been written that you might believe”. So, Thomas is less an example of doubtful-faith for Christians, as he is an example of a faith-seeking non-Christian.
In light of this I help my congregation to re-read this passage from that perspective, and particularly to consider what this passage tells us about being a community of faith that creates a receptive space for those who are not Christians. I make three points:
I remind my congregation that we are an Anglican church. Part of what that means is that we have a generous orthodoxy. We are like a large tree with expansive branches that provide shade for many people. Within the Anglican communion are charismatics, evangelicals, fundamentalists, social gospelists, liberals and sacramentalists (Anglo-Catholics). It is not that we Anglicans don’t know what we believe; it is rather that we are humble in our belief, acknowledging that we might be wrong, and thus open to others believing differently.
I suggest that this Anglican stance may be because, while we believe that truth (doctrine) is important, we believe that relationship is a bit more important. Thomas’ statement of faith (My Lord and my God) was not prompted by the evidence he got from Jesus, but by his encounter with the person of the risen Christ. It was his relationship with Jesus that stimulated his faith. And so it should be for us.
So, we we’re aiming to be a church that learns from Thomas. We aim to be a community of faith that creates safe relational space for others to seek and find Christ.
The story of Christ’s crucifixion confronts us with the dark-side of humanity. Having coming back from a visit to Rwanda last week, where I visited the genocide memorial in Kigali, where close to 300,000 victims of the 1994 genocide are buried, this potential for darkness and evil is especially prominent in my mind. We each need to own up to the role that we played in the murder of Jesus Christ – a man who had nothing but immense love for the world.
Judas Iscariot is arguably the most tragic character in the Bible (John 13:21-32). He walked with Jesus for three years, but ended up betraying him into the hands of the Jewish and Roman authorities for just a few coins. Too late, he recognised the horror of what he had done and attempted to repent and undo his evil deed. In despair he took his life.
We cannot blame Judas for Christ’s death, because we too betray Jesus and we too contribute to his death. And so, I suggest that we need to say “I am Judas” in recognition of our partnership in the execution of the Son of God. (I have adapted the ‘Je suis Charlie’ icon that was created after the terrorist attack on Charlie Hebdo newspaper in 2015 – ‘Je suis Judas’.)
But , where Judas approached the religious leaders for forgiveness, we should rather approach Jesus, whose capacity for forgiveness is eternal. And where Judas was unable to forgive himself, we need to accept Jesus’ forgiveness and allow ourselves to be set free from sin and guilt. Thus, we can also say, “I am not Judas” (‘Je ne suis pas Judas’).