So What?
This third Sunday in Advent we draw closer
to……What? Or better yet, Who is it that is coming? We have been
warned that time is short, we have seen the human origin and character of
the eschatological conflict. We have seen that bringing the message of God
means rejection and suffering. And we have seen that we do not listen to those
who are rejected and suffering. As Dorothee Solle has so wisely observed,
“Suffering with rejection is the worst form of suffering.”
We have also seen the need for a repentant
reading of the biblical text, so that we may find ears to hear and eyes to
see, this ‘view from below’ borne witness to by John the Baptist,
and to see the extraordinary social consequences that are developed from within
this interpretive approach.
If we are waiting for the one "mightier"
than John, it's tempting to want to make of Jesus the "triumpalist"
savior that the Gospels so clearly reject. The challenge for us as preachers,
then, is to find a way to read "mightier" from below. Can we seriously
preach that weakness and vulnerability are the strength that is stronger than
human strength? We wonder if we can preach anything else.
2005:
I will put it bluntly, as far as American
Christianity is concerned, I would say that liberalism lacks the Spirit, conservatives
lack the cross. The split between Jesus and the Cross is the hallmark of Gnosticism.
The Christ Spirit hovers above the suffering human Jesus…and laughs!
Why? Because suffering, material reality, is not real. Real reality is spirit
and cannot suffer or change. A lot is missed when we fail to see that we preach
a suffering God, who has suffered and still suffers with us, as with Jesus.
He suffers in every little one. He suffers in everyone who bears the brunt
of another’s anger. Holy Scripture teaches that God suffers.
If you have Bonhoeffer’s Letters
and Papers from Prison, you might wish to read his poem “Christians
and Pagans.” Bonhoeffer says that “Christians stand by God in
God’s time of grieving.” Christianity, if it wishes to preach
gospel, good news, will point out that the One who comes, Emmanuel, comes
from below, from what Tony Bartlett would call the abyss of love. Jesus’
descent into the abyss of the cross was also a descent into the abyss of the
love and forgiveness of God.
For us today, the issue is whether or
not we are forgiving victims. “The poor we will always have with us.”
There will always be victims. Christianity is not about victims, per se, but
about what happens to a victim who is wholly taken with the Lord; about what
happens to Jesus, but what also happens to us, when we forgive our enemies.
The Christian choice for nonviolence and peacemaking is only possible when
it is understood beforehand that one forgives as one has been forgiven. When
victims forgive, the reality is spoken, there can be no more war, there is
no more enemy. You might say that the church is engaged in teaching people
how to forgive as Jesus forgave. In your opinion, is the church succeeding?
John the Baptist is the first witness,
we are the contemporary witnesses. Is it Jesus we are witnessing to? Or do
we witness to an ideology? Do we follow Jesus to the Cross, where forgiveness
lies, or do we run from the Cross into the arms of another Logos, a violent
Logos? And can we not see, even in our hermeneutic unfaithfulness, that we
are still embraced, still embraced by arms wide open? To whom do you bear
witness in your proclamation?
Anthropological Reading
Once again, the theme which has formed
the backdrop for the last two Sundays, namely persecution, is also to be found
in the foreground and background of our text. A “reading from below”
is possible only when we “learn that personal suffering is a more effective
key, a more rewarding principle for exploring the world in thought and action
than personal good fortune” (Bonhoeffer, Letters and Papers from Prison).
Suffering as a hermeneutical principle is as important as any grammatical
or historical tool brought to textual exegesis. In both the Markan and the
Johannine traditions, the Spirit is bound up with a theology of the cross.
This is an absolutely essential element
to grasp for it is the hermeneutic that alone unlocks Scripture. The Spirit,
God as self interpreted to us, each of us and all of us, and the death of
Jesus of Nazareth, are inseparable. It is God in Christ we see ‘reconciling
the declared enemy, the world to God’s self.” When we approach
Scripture from this perspective, we can agree with Bonhoeffer that “personal
suffering” or “a hermeneutic from below” is the way we are
to read God’s story in Scripture. The theme of Holy Scripture is the
suffering God, suffering Love.
The early church interpreted their Canon
this way and they articulated this way of rendering Scripture. Iso Lesbaupin
reminds us that virtually every document collected in the New Testament was
written from the perspective of the persecuted, from the perspective of the
community of, not simply the victim, else Nietzsche would be right, but they
knew themselves to be the community of the Victim Vindicated! Thus forgiveness
of enemies, as practiced by Jesus became their hallmark (for the most part).
They had received the Holy Spirit, the Spirit of the Crucified.
The promised coming of the Spirit creates
a link between the Synoptics and the Johannine Gospels. A hermeneutical perspective
is given: the Cross is both revelation and reconciliation, the revelation
is reconciliatory, the reconciliation is revelatory (as Barth would say).
In effect, the text gives its own hermeneutic, the one by which it can most
effectively be read. This perspective is aptly called “the view from
below” (Bonhoeffer, Letters and Papers from Prison).
This view from below is of no little
consequence, because it immediately identifies the revelation of violence,
and this revelation is that a conquering is occurring in the cross, a conquering
of sin, death and the devil. Again, as the hermeneutical key when reading
the texts, it is important to remember that the sporadic and localized persecutions
of Christians have left their memory in these documents. In the case of the
4G, to bear witness, marturein, is a legal term. The modern connotation of
“martyr” may not have been a part of the evangelist’s semantic
sphere. However, by the end of the first century, those legally charged as
‘threats to the State’ were often given a trial before the thundering
crowds of the Roman (and other) coliseums. Their witness for Jesus would cost
them their lives.
[ Michael Grant Gladiators
D.S. Potter & D.J. Mattingly Life, Death, and Entertainment in the Roman
Empire
Donald G. Kyle Spectacles of Death in Ancient Rome]
The singularity of the death of Jesus,
its cause and consequences permeate the 4G, in its metaphors, its allusions
and its double meanings. Beginning with the ‘rejection’ by his
own, through the death plots and narrow escapes, to the prophecy of the High
Priest, and the betrayal of one of his own, this gospel winds it way around
the cross. Good Friday is Pentecost in the 4G in that the Spirit is poured
out in the death of Jesus (7:37-39). If Jesus does not ‘go away’,
he cannot come to us or send the Spirit of his Father. The baptism of the
Cross and the baptism of the Spirit are one.
HC
As we pointed out last week, the 4G’s
(John’s Gospel, the “Fourth Gospel) portrait of John the Baptist
(JTB) is quite different than that of the Synoptics. Where the Synoptics portray
JTB as an apocalyptic preacher and baptizer, The 4G highlights the witness
of JTB.
In both the Synoptics and the 4G, the
quotation from the prophet Isaiah is used to place John in relation to Jesus.
The Synoptic (= Petrine) slant on JTB places him in a salvation-historical
framework, that is, John is the penultimate in a series of prophets who have
been sent to Israel. JTB’s ministry was so successful that he is not
only placed at the beginning of the ‘gospel tradition,’ he also
merits admiration from Josephus. It is also possible that JTB’s disciples
formed small communities, one of which apparently migrated to Asia Minor (as
reflected in Acts 19). If so, those who see an undermining of the Baptist’s
popularity in the 4G might well be correct. However, it is important in this
regard to observe that John and Jesus are not portrayed as rivals. The Baptist
is never denigrated in the Gospel tradition.
In fact, Jesus’ execution is foreshadowed
by JTB’s execution and thus links Jesus to the Baptist and the other
Hebrew Prophets. This is the witness of the Baptist. The use of the title
‘Lamb of God’ has several potential antecedents: sacrificial lambs,
the Passover Lamb, the eschatological Lamb (Rev. 5). Whatever the case, sacrifice
is involved. Jesus’ appearance is the distinctive (not unique) revelation
of this sacrificial system and its origins in mimetic violence.
The eschatological warning of human-generated
violence and the eschatological promise of the Spirit culminate in the Third
Sunday in Advent. But the promise triumphs the warning. Here in week 3, JTB
stands as a witness. He himself is not the reality, but the witness that his
ministry and message would diminish and pale by comparison with “the
One mightier than I.”
In the 4G there is no clear indication
of JTB’s message. It is strictly his function as God’s witness
to point to God’s emissary, Jesus. Unlike the Synoptics, in the 4G Jesus
baptizes at the same time as JTB, and in fact Jesus creates quite a stir when
he develops a greater following.
The Synoptic tradition has even identified
John with Elijah in the chronological scheme of apocalyptic Judaism. The 4G
knows no such framework. It is possible, as suggested earlier, that the community
that produced this gospel had some contacts with groups who esteemed the Baptist.
But it may be preferable to suggest that this community is intentionally undermining
the potentially misleading apocalyptic framework placed on the gospel narrative
in the Synoptic tradition.
The verses selected for the lectionary
reading reflect a text embedded in one of the most beautiful Christian pieces
of poetry or hymnody. The Introductory Poem to the 4G, 1:1-18, is an extraordinarily
textured combination of, as it were, a midrash on Genesis 1, a reflection
on Logos theory, Wisdom/Logos/Torah personification, all woven in an elegantly
balanced structure and style. If we read verses 6-8, followed by verse 15,
then verse 19, we can see a connected narrative opening around which the Poem
has been placed. We can also see better the internal connections in the Poem.
The lectionary reading of verses 6-8 and 19-28 parallels this observation.
Either this page has not yet been completed, or we have not found any significant textual issues in the lectionary texts for this Sunday.
Introductory Articles
We will add articles as we are able,
or as users of the site request them, so if you have suggestions for additional
pieces, please write to us!
"Introduction
to Mimetic Theory"
"Mimesis"
"The
Scapegoat"
"The
Pillars of Culture"
"Jesus"
"The
Four Gospels"
A Brief Introduction
to Luke
What's New: (Hover your mouse over to pause cycling)
Third
Sunday Of Advent, Year B
Is 61:1-4,8-11
Ps 126 or Lk 1:47-55
1 Thes 5:16-24
Jn 1:6-8,19-28
(Isaiah 61:1-4)
The spirit of the Lord GOD is upon me, because the LORD has anointed me; he
has sent me to bring good news to the oppressed, to bind up the brokenhearted,
to proclaim liberty to the captives, and release to the prisoners; to proclaim
the year of the Lord's favor, and the day of vengeance of our God; to comfort
all who mourn; to provide for those who mourn in Zion-- to give them
a garland instead of ashes, the oil of gladness instead of mourning, the mantle
of praise instead of a faint spirit. They will be called oaks of righteousness,
the planting of the LORD, to display his glory. They shall build up the ancient
ruins, they shall raise up the former devastations; they shall repair the
ruined cities, the devastations of many generations.
(Isaiah 61:8-11)
For I the LORD love justice, I hate robbery and wrongdoing; I will faithfully
give them their recompense, and I will make an everlasting covenant with them.
Their descendants shall be known among the nations, and their offspring among
the peoples; all who see them shall acknowledge that they are a people whom
the LORD has blessed. I will greatly rejoice in the LORD, my whole being shall
exult in my God; for he has clothed me with the garments of salvation, he
has covered me with the robe of righteousness, as a bridegroom decks himself
with a garland, and as a bride adorns herself with her jewels. For as the
earth brings forth its shoots, and as a garden causes what is sown in it to
spring up, so the Lord GOD will cause righteousness and praise to spring up
before all the nations.
(Luke 1:47-55)
and my spirit rejoices in God my Savior, for he has looked with favor on the
lowliness of his servant. Surely, from now on all generations will call me
blessed; for the Mighty One has done great things for
me, and holy is his name. His mercy is for those who fear him from generation
to generation. He has shown strength with his arm; he has scattered the proud
in the thoughts of their hearts. He has brought down the powerful from their
thrones, and lifted up the lowly; he has filled the hungry with good things,
and sent the rich away empty. He has helped his servant Israel, in remembrance
of his mercy, according to the promise he made to our ancestors, to Abraham
and to his descendants forever."
(Luke 1:47-55)
47 and my spirit rejoices in God my Savior,
48 for he has looked with favor on the lowliness of his servant.
Surely, from now on all generations will call me blessed;
49 for the Mighty One has done great things for me,
and holy is his name.
50 His mercy is for those who fear him
from generation to generation.
51 He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts.
52 He has brought down the powerful from their thrones,
and lifted up the lowly;
53 he has filled the hungry with good things,
and sent the rich away empty.
54 He has helped his servant Israel,
in remembrance of his mercy,
55 according to the promise he made to our ancestors,
to Abraham and to his descendants forever."
(1 Thessalonians 5:16-24)
Rejoice always, pray without ceasing, give thanks in all circumstances;
for this is the will of God in Christ Jesus for you. Do not quench the Spirit.
Do not despise the words of prophets, but test everything; hold fast to what
is good; abstain from every form of evil. May the God of peace himself sanctify
you entirely; and may your spirit and soul and body be kept sound and blameless
at the coming of our Lord Jesus Christ. The one who calls you is faithful,
and he will do this.
(John 1:6-8)
There was a man sent from God, whose name was John. He came as a witness
to testify to the light, so that all might believe through him. He himself
was not the light, but he came to testify to the light.
(John 1:19-28)
This is the testimony given by John when the Jews sent priests and Levites
from Jerusalem to ask him, "Who are you?" He confessed and did not
deny it, but confessed, "I am not the Messiah." And they asked him,
"What then? Are you Elijah?" He said, "I am not." "Are
you the prophet?" He answered, "No." Then they said to him,
"Who are you? Let us have an answer for those who
sent us. What do you say about yourself?" He said, "I am the voice
of one crying out in the wilderness, 'Make straight the way of the Lord,'"
as the prophet Isaiah said. Now they had been sent from the Pharisees. They
asked him, "Why then are you baptizing if you are neither the Messiah,
nor Elijah, nor the prophet?" John answered them, "I baptize with
water. Among you stands one whom you do not know, the one who is coming after
me; I am not worthy to untie the thong of his sandal." This took place
in Bethany across the Jordan where John was baptizing.
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
Rene Girard and the Recovery of Early Christian Perspectives (Brethren Life and Thought)
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
