Epiphany 7A, 2011
Matthew 5:38-48
A Liturgy is also available
ARTISAN JESUS AND THE RE-IMAGINED KINGDOM
Let me share with you a couple of observations
as we begin to unpack the sayings of Matthew’s Jesus
on ‘turn the other cheek’, ‘go an extra way’, and ‘love enemies’.
For these sayings are not only part of some biblical stories,
they also come down to us in popular culture.
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My first observation and introduction.
Most ‘progressive religion’ people would recognise the name of Marcus Borg.
He is an author of several books, a Fellow of the Jesus Seminar, and
is recognised as one of the leaders of
the world-wide ‘progressive’ movement.
In his published dialogue with conservative scholar Tom Wright,
Borg tells a story about teaching an introductory-level course
on the Bible at Oregon State University…
A course he taught for more than 25 years.
In that class he could nearly always predict that around 20% of those enrolled
“[would] be very conservative in their attitude toward the Bible, either from their upbringing or because they are recent converts to conservative forms of college Christianity” (Borg 1999:238).
So each year he would introduce the course stating it would be taught
from the “academic discipline of biblical scholarship” which emphasises that
“it does not see the Bible as divine in origin but as human, namely, as the product of two ancient communities… As such, the Bible tells us not how God sees things, but how those two ancient communities saw things” (Borg 1999:239).
As such, during the first couple of weeks there usually was
a fair amount of squabbling between Borg
“and the more bold and articulate of the conservative students” (Borg 1999:239).
But during the mid-1990s a very bright Muslim student,
taking the course, observed this ‘squabbling’, and said to Borg:
“I think I understand what’s going on here. You’re saying the Bible is like a lens through which we see God, and they’re saying that it’s important to believe in the lens” (Borg 1999:239).
Borg agreed:
“Yeah, that’s what I’m saying… [B]eing a Christian… is not about believing in the Bible or the gospels or Christian teachings about Jesus, but about a relationship to the One whom we see through the lens of the Christian tradition as a whole” (Borg 1999:239).
Now to my second observation and introduction.
Arthur Dewey is an author, a radio commentator on religion,
a progressive theologian, and like Borg,
a Fellow of the Jesus Seminar.
In one of his many articles he explores the possibility of
viewing Jesus through the ‘lens’, to use the Muslim student’s image,
of a peasant artisan or craftsman.
Why this particular ‘lens’?. Dewey reckons
this could help us work out what Jesus was about. He writes:
“It appreciates the texture of his imagination. How did Jesus craft his words? What did he envision as he worked? How did his words invite his listeners into his vision… What can we make of those words? (Dewey 2002:73).
So, how does he suggest Jesus went about crafting his words?
Dewey goes on:
“Working in wood or stone demands envisioning ‘what is there within’ the material… He ‘sees’ what is ‘there’ and works painstakingly toward it. The task is to see a vision and to use the ‘grain’ in seeking to realize that vision (Dewey 2002:74).
And then this comparison:
“The same is true for an artisan in words… The storyteller searches for the words to communicate a vision that generates, sustains, and moves the words forward. The historical Jesus was not only a craftsman but an artisan of words” (Dewey 2002:74).
A lens.
A craftsman.
An artisan.
Suggestions by two scholars – Borg and Dewey – whose invitations to us
are to grapple and struggle with these sayings
as did the early Christian communities.
Because as we are finding out more and more these days,
there was no unity and certainty of meaning at the beginning.
So let’s rub these suggestions together, in stereo if you like,
with the sayings from Matthew’s Jesus, about
‘turn the cheek’, ‘go an extra way’ and ‘love enemies’.
What might we get from these words.
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As modern members of the human race we are facing some major problems:
energy use, ecology and the environment, politics, poverty, war,
just to mention a few.
Not only do these problems face us in a universal sense,
they can also be framed by one or two other equally big questions:
(i) What does it mean to be human? And how did we come to be
the way we are?
(ii) What is our destiny? And what is the path to that destiny?
Now I want to suggest these latter questions are suitable imaginative lenses
for us to look at these sayings.
As I also want to speculate that similar questions may have been
the imaginative lenses through which the historical Jesus looked,
as folk gathered at meals or beside a lake, to listen to this sage.
So what might artisan Jesus have ‘seen… what is there within’ his audience?
Again, with help from Dewey I offer these suggestions and invite you
to ponder them some more. For I reckon, they:
(i) dispute the conventional wisdom that says one’s primary concern
should be for those within our own social group or clan or family or nationality;
(ii) admit there is a degree of alienation in society, be it towards Muslims, gays and lesbians,
or so-called illegal boat people/immigrants – whom we or they often turn into ‘the enemy’, and
(iii) challenge us all to reshape our social categories, especially those of others, formed by our fears and rumours and innuendo.
And what might be the ‘grain’ to realise this required re-imagining or new vision?
Or indeed the lens of the Christian tradition as a whole?
Arthur Dewey suggests:
“…can you imagine acting differently towards those outside the circle of your people? …not only to reimagine [your] response but also to offer [your] oppressor a chance for a more [humane] reply” (Dewey 2002:80).
While retired Episcopal priest Harry T Cook supports this suggestion:
"In a practice copied from the Persians, a Roman soldier or government official might order a Palestinian to carry his gear for one Roman mile (5,040 feet or about 80 yards less than an English mile). The Jesus ethic says the one thus ordered should do a second mile voluntarily. Why? For two possible reasons: 1) to maintain one's dignity and 2) to make a supposed enemy sufficiently curious about what would have seemed an odd piece of conduct to consider the human worth of the person so conducting himself" (HTCook).
Challenges both, I suggest.
But not without comfort, either.
Both go to the core of what it means to be human and humane!
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When we rub these sayings together we get a stereo response.
At least that’s what I reckon the historical Jesus was suggesting in these saying.
• Take some space to reimagine your so-called ‘natural’ response.
• Give the other party/person space to act more humanely.
But, as we know and as the historical Jesus knew, I reckon,
this crafted vision can only come true
when our social consciences are reconstructed
responsibly, creatively, and with humility.
Or to use some 21st century theological language:
“active listening entails [a] continued artistic response… a subtle crafting of the Kingdom” (Dewey 2002:86).
Such is to journey with Jesus.
I invite your continuing active pondering!
Notes:
Borg, M. J. 1999. ‘A vision of the Christian life’ in M. J. Borg & N. T Wright. The meaning of Jesus. Two visions. NY: New York. HarperSan Francisco.
Dewey, A. J. 2002. ‘Jesus as a peasant artisan’ in R. W. Hoover (ed) Profiles of Jesus. CA: Santa Rosa. Polebridge Press.
Cook, Harry T. "Findings 11". 2/2011. <www.harrytcook.com/>