So What?
Religion does not save. The Christian
religion does not save. Being a Christian does not save you. What then effects
our salvation? Trust in the merciful God whom we believe has been revealed
in the person of Jesus. It is this trust that God is not violent, retributive
or retaliatory. It is faith that the One who has created treats us with a
justice that is higher than any human justice we may conceive. In his letter
to the Romans, the apostle Paul opens to us this way of justice; it is justice
for all! All are brought under judgement, all are forgiven.
Now let us ask this question: are we
suggesting some sort of universalism? The short answer is no. God, maker of
heaven and earth, is not bound by any a priori law. What we are saying is
that our perspective suffers from the myopia of notions of justice that stem
from ancient times, the times of the formation of human culture and the beginnings
of prohibition, taboos and punishment. We humans have got to see that our
perspective is skewed, no matter what our religious affiliation, as long as
we fail to hear the inclusiveness of Jesus’ God, we will fail to see
the God of the Gospel. As long as we exclude others we ourselves must keep
open the possibility that we are excluded. Who can say for certain that their
interpretation, their doctrine, their theology is 100% pure Christian thought?
The Nazarene? The Roman Catholic? The Reformed? And the list could go on and
on.
We Christians have often and loudly proclaimed
that we have a religion of grace but we live in our relationships like we
have a religion of taboos, laws. We claim a God who forgives but we do not
forgive each other let alone our enemies. We say that we believe in the mercy
of Jesus but are unwilling to follow him where the rubber meets the road in
expressing that mercy. Has modern Christianity succumbed to the comfortable
(numb!) spirituality of the Pharisee in this parable?
Anthropological Reading
Oh boy, time to have fun. Time to slam
the religious, the pious, the well-intended, the legalistic, the conservative.
How fun. To lay on some kind of criticism from Feuerbach or Nietzsche or Carl
Sagan or Karl Marx. How fun. To castigate the hypocrites that fill the pews
of the churches, that pretend to be Christians but are not. How fun to lay
on them the criticism that they are narrow minded, parochial simpletons in
their silly naivete. Oh boy, how much fun we could have today.
And we would miss the point, for while
it is tempting to criticize those further to the right or left than we are,
we would only be engaged in scapegoating. We, no matter how we slice or dice
it, must first be the Pharisee before we can be the publican. Our interpretive
strategy suggests that we must first identify how our religious expression
is like that of the Pharisee. We Christians can do no other. We are part of
the in group now. We are saved. Just as the Pharisee thought of himself.
Nor can we scapegoat the Pharisee. This
is a form of anti-Semitism. One of the most beneficial aspects in the science
of Christian theology and biblical studies in the 20th century has been the
rediscovery of both ancient and modern Judaism. Unfortunately it has come
with a high price for the Jewish people. But Jewish Christian dialogue and
the growing appreciation for the Jewishness of the New Testament, and Jesus,
have proven to be essential assets in proper Christian thought.
The Pharisee embodies what Kierkegaard
might call the ‘religious’ in Either/Or. The Pharisee is a type
of person whose primary religious identity comes at the cost of others. He
was not this or this or that. He knew right from wrong. He chose the right
and condemned those who chose the wrong. He was on the side of God and sought
God’s ways. Nothing wrong with any of that, right?
Wrong. This Pharisee has God wrong. God
is not about who is better than, smarter than, prettier than, richer than,
holier than. God does not discriminate, God does not compare us with one another.
The Pharisee was bound by his dedication to the Torah, and that would be a
beautiful thing but his hermeneutic suffered. He had God wrong. The God who
blesses the religious person is a God who can be manipulated. A God who recognizes
the selfish perceptions of our zeal would have to be a god of wrath and violence
and justice and judgement. In short, if God is like the Pharisee thinks God
is, most of us are in some deep doo-doo, as we fall far short of this one’s
righteousness.
On the other hand, there is a guy, a
tax collector, just the kind of person you really want to have for a friend,
right? A tax collector? How many people do you know go around bragging they
work for the IRS? How shall we perceive this one? As a Roman shill, or perhaps
a thief? Do you think the Zealots invited guys like this to their parties?
The prayer of the publican is well known,
he seeks forgiveness. This is the God who answers, this is the One revealed
in the character of Jesus. The publican is not expressing some poor old ‘woe
is me’ syndrome; he simply and honestly acknowledges himself for how
he acts. He sins, therefore he is a sinner in need of mercy and healing.
We have heard this parable preached where
Catholics are the Pharisee and Baptists are the Publican; we have heard it
preached as supercessionism, treating the Pharisee’s spirituality as
‘works-righteousness’, but that of the publican as good Christian
humility. To preach the parable this way or any way that scapegoats anyone
at any time is to engage the parable, not from Jesus’ point of view,
but from the perspective of the satanic mechanism.
Recalling our comments on the parable
of the rich man and Lazarus, we might say that each one gets the god in whom
he believes. Alas for the Christian who believes in a violent retributive
God.
There are many excellent exegeses of this
parable in the commentaries and in books on the parables of Jesus. When reading
them, ask yourself not so much about the quality of exegesis, but whom the author
would hermeneutically put in the role of the Pharisee? Is there a hidden scapegoat?
This hermeneutical question is far more important than trying to figure out
if the parable goes back to Jesus or what constitutes Lukan redaction.
Either
this page has not yet been completed, or we have not found any significant textual
issues in the lectionary texts for this Sunday.
What's New:
What's New? on Preaching Peace. (Hover your mouse over to pause cycling) |
Please be sure to click "What's
New." Information on our newest section, "Book Reviews"
and our THIRD (!) Bible Study by Anthony Bartlett! In addition, we have a
new review of Preaching Peace from Jim Williams and information on our upcoming
conference, "Making Peace."
Proper
25, Year C
Jl 2:23-32 or * Sir 35:12-17 or Jer 14:7-10,19-22
Ps 65 * Ps 84:1-7
2 Tm 4:6-8,16-18
Lk 18:9-14
(Joel 2:23-32)
O children of Zion, be glad and rejoice in the LORD your God; for he has given
the early rain for your vindication, he has poured down for you abundant rain,
the early and the later rain, as before. The threshing floors shall be full
of grain, the vats shall overflow with wine and oil. I will repay you for
the years that the swarming locust has eaten, the hopper, the destroyer, and
the cutter, my great army, which I sent against you. You shall eat in plenty
and be satisfied, and praise the name of the LORD your God, who has dealt
wondrously with you. And my people shall never again be put to shame. You
shall know that I am in the midst of Israel, and that I, the LORD, am your
God and there is no other. And my people shall never again be put to shame.
Then afterward I will pour out my spirit on all flesh; your sons and your
daughters shall prophesy, your old men shall dream dreams, and your young
men shall see visions. Even on the male and female slaves, in those days,
I will pour out my spirit. I will show portents in the heavens and on the
earth, blood and fire and columns of smoke. The sun shall be turned to darkness,
and the moon to blood, before the great and terrible day of the LORD comes.
Then everyone who calls on the name of the LORD shall be saved; for in Mount
Zion and in Jerusalem there shall be those who escape, as the LORD has said,
and among the survivors shall
be those whom the LORD calls.
* (Sirach 35:12-14)
Give to the Most High as he has given to you, and as generously as you can
afford. For the Lord is the one who repays, and he will repay you sevenfold.
Divine Justice Do not offer him a bribe, for he will not accept it; and do
not rely on a dishonest sacrifice; for the Lord is the judge, and with him
there is no partiality. He will not show partiality to the poor; but he will
listen to the prayer of one who is wronged. He will not ignore the supplication
of the orphan, or the widow when she pours out her complaint.
* (Jeremiah 14:7-10)
Although our iniquities testify against us, act, O LORD, for your name's sake;
our apostasies indeed are many, and we have sinned against you. O hope of
Israel, its savior in time of trouble, why should you be like a stranger in
the land, like a traveler turning aside for the night? Why should you be like
someone confused, like a mighty warrior who cannot give help? Yet you, O LORD,
are in the midst of us, and we are called by your name; do not forsake us!
Thus says the LORD concerning this people: Truly they have loved to wander,
they have not restrained their feet; therefore the LORD does not accept them,
now he will remember their iniquity and punish their sins.
* (Jeremiah 14:19-22)
Have you completely rejected Judah? Does your heart loathe Zion? Why have
you struck us down so that there is no healing for us? We look for peace,
but find no good; for a time of healing, but there is terror instead. We acknowledge
our wickedness, O LORD, the iniquity of our ancestors, for we have sinned
against you. Do not spurn us, for your name's sake; do not dishonor your glorious
throne; remember and do not break your covenant with us. Can any idols of
the nations bring rain? Or can the heavens give showers? Is it not you, O
LORD our God? We set our hope on you, for it is you who do all this.
(2 Timothy 4:6-8)
As for me, I am already being poured out as a libation, and the time of my
departure has come. I have fought the good fight, I have finished the race,
I have kept the faith. From now on there is reserved for me the crown of righteousness,
which the Lord, the righteous judge, will give me on that day, and not only
to me but also to all who have longed for his appearing.
(2 Timothy 4:16-18)
At my first defense no one came to my support, but all deserted me. May it
not be counted against them! But the Lord stood by me and gave me strength,
so that through me the message might be fully proclaimed and all the Gentiles
might hear it. So I was rescued from the lion's mouth. The Lord will rescue
me from every evil attack and save me for his heavenly kingdom. To him be
the glory forever and ever. Amen.
(Luke 18:9-14)
He also told this parable to some who trusted in themselves that they were
righteous and regarded others with contempt: "Two men went up to the
temple to pray, one a Pharisee and the other a tax collector. The Pharisee,
standing by himself, was praying thus, 'God, I thank you that I am not like
other people: thieves, rogues, adulterers, or even like this tax collector.
I fast twice a week; I give a tenth of all my income.' But the tax collector,
standing far off, would not even look up to heaven, but was beating his breast
and saying, 'God, be merciful to me, a sinner!' I tell you, this man went
down to his home justified rather than the other; for all who exalt themselves
will be humbled, but all who humble themselves will be exalted."
New Revised Standard Version Bible, copyright
1989, Division of Christian Education of the National Council of the Churches
of Christ in the United States of America. Used by permission. All rights
reserved.
Occasional Articles
As with the Introductory Articles, we
will add other articles as time permits or as our readers request. If you
have a suggestion for anything, please let us know.
Michael Hardin
Is the Apocalypse Inevitable?: Native American Prophecy and the Mimetic Theory presented to the Colloquium on Violence and Religion 2008
Michael's Essay for a Celebration Volume honoring Rene Girard
Michael's Response to Willard Swartley's Covenent of Peace at the November Colloquium and Violence Meeting
Does
Peace Make A Difference? - Michael's essay in response to Rick
Warren's P.E.A.C.E. plan (which somehow never mentions peace).
An Analysis of Rick Warren - Michael's response to "The Purpose Driven Life."
"The
God of Pat Robertson" - a response to Pat Robertson's words
to the people of Dover, PA.
"A
response to Charles Stanley's "A Nation at War"
"Must
God be violent? A Diagnosis and Prescription for Modern Christianity"
The
Scapegoat: Christologies in Conflict - A Study in Dietrich Bonhoeffer
Biblical
Testaments as a Marriage of Convenience: Rene Girard and Biblical Interpretation
Finding
Our Way Home: A Brief Note On The Authority and Interpretation of Scripture
"Does
The Passion of the Christ Preach the Gospel?"
A
sermon for the holiday devoted to Dr. Martin Luther King. (requires
Adobe Acrobat Reader.)
GRASPING
GOD: Philippians 2: 1-11 in the Light of Mimetic Theory
Essay on Brethren Life & Thought to Rene Girard and the Recovery of Early Christian Perspectives (Brethren Life and Thought)
Essay on Mimesis and Dominion to The Dynamics of Violence and the Imitation of Christ in maximus Confessor (St. Vladimir's Theological Quarterly)
"EcoSpirituality"
Or What Happens When You Sit Down With A French Literary Critic
Jeff Krantz
Mighty
One or Crucified Messiah? Competing Christologies and the Chiastic
Structure of Mark's Gospel
There's
No Such Thing as the Rapture - A sermon preached at the Church
of the Advent, Westbury (requires Acrobat Reader)
Holy
Scripture and the Consecration of Gene Robinson - a response
to the request of the Windsor Report for a Scriptural rationale. (requires
Adobe's Acrobat Reader)
Worship - The Redemption of Desire by Jeff Krantz
Myth
and Film - a piece written for the City of Angels Film Festival
The Stations of the Cross - Rewritten by Jeff Krantz
A Dramatic Presentation of the Stations of the Cross for Youth by Barb Fabijan-Waddell
Escaping
the Power of "My" - A NonViolent Approach to Stewardship
Preaching
Peace in Hollywood: The Theologies of Terminator, Lord of the Rings, and the
Matrix
V
for Vendetta - The Name Says It All A review of the movie.
Essays, Sermons and Liturgical Pieces by Friends of Preaching Peace
"Jesus and the Gibeonites: Reading the Bible from the Perspective of the Hidden Victim" by James Warren.
Mark Heim's "No More of This" - A hymn on Nonviolent Atonement
Kate Layzer's "No More of This" - A hymn on Nonviolent Atonement (and inspiration for Mark Heim's hymn!)
Alan Cork, "Transformation" in L'Arche: A Mimetic Account presented to the Colloquium on Violence and Religion 2008
"The Wisdom of God's Peace" a sermon by Jim Amstutz, co-pastor of Michael's church.
Girard's Christology - Per Bjornar Grande
Violence, Anarchy and Scripture: Jacques Ellul and Rene Girard - Matthew Patillo
Comparing
Plato's Understanding of Mimesis to Girard's - Per Bjorner Grande
C. Frank Terhune, an Easter Sermon: "God's Big But" (no kidding!)
Gerald Biesecker-Mast's paper from Theologia Pacis on Pacifist Gospel Epstimology.
An essay by the Rev. John Hill on Mimetic Theory and Catechesis
