So What?
Every day in the newspapers or on CNN
or PBS or Pacifica Radio I read or hear about the influence the sacrificial
Christian myth is having on public policy both foreign and domestic. It is
not just the ‘war on terror’ that has been justified in the name
of Jesus, but also the global market economy. We have labeled market economies
‘free’ and asserted that they give people an opportunity to ‘better
their lives’ but someone always pays, there is always going to be someone,
lots of someones, at the bottom of our economic pyramid. After all, hierarchy
stems from mimetic differentiation. This is a crucial premise of ‘competitive
markets.’ It is more than survival of the fittest, it is the creation
of a humanity where the vast many serve the select few.
Were we created to be enslaved for forty,
fifty, sixty, seventy or more hours a week? If you take all the time we spend
working or getting ready for work, commuting and unwinding from working so
hard, the fact remains there is very little time left over. Add to your job
all of the work you do around the house, errands you run and things you need
to do, time for sleep and very little time is left to you for you. How can
we say we are not slaves? Yet, we proclaim upward mobility, luxury, and comfort
as beneficial and so we continue to function as indentured servants of the
economic element of the sacrificial mechanism, competition and rivalry which
more and more frequently end in some kind of violence.
The gospel of success and the just war
ideology are the mythic counterparts of the Christian gospel of surrender
and the practice of peace. The war on terror is a war to protect American
freedom, the American lifestyle, the American way of life. War used to be
about resources, now it is about the ultimate substitutionary resource, wealth
(in its plurality of forms, cash, metals, gems, oil, stocks, bonds and other
monetary instruments). The business of war has become the war of business.
It is this combination that is criticized as quintessentially American in
the foreign press. Eisenhower warned of the military-industrial complex. Did
we listen? Under the banner of an ideology, a Christian ideology at that,
we announce the honor and glory of our just wars. What is happening to Christianity
in America today?
We have the opportunity to clearly mark
off the Jesus of the Gospels from the anti-Christ of far too many contemporary
Christian theologies. If we do this, perhaps we too shall find ourselves conquering
the demonic and rejoicing in the power of God. Wouldn’t that be something?
If our message could be boiled down to
just two things, do you think it would be ‘peace’ and ‘the
nearness of the kingdom?’ What is our mission and message if not this?
When we go to church on Sunday morning do we hear peace? Do we hear how very
near our God is? Are we ready to go out into the bountiful harvest? More importantly,
are we preparing our people to go out and reap this harvest?
Some sermon thoughts…
This is one of those moments when we
might be most effective modeling for our congregations the behavior commended
by Jesus to his disciples, giving our hearers something to imitate rather
than speaking to them of their mission.
Think of your listeners as the folks
to whom you’ve been sent, enter the pulpit and say to them (in whatever
way seems best) “Peace be to this house!” The peace you proclaim
is the hidden reality of their lives. As children of the one Jesus calls Abba,
this peace already resides in their hearts, but the demonic elements of their
lives struggle mightily to keep it from them.
Tear away the veil, show them the peace
that dwells in them, the peace that conquers their fears, the peace that leaves
no need for violence. Show them just how close the kingdom is to them.
Then, perhaps, once they’ve caught
the vision, help them to see how much they are also led to desire this for
their neighbors and friends.
Let the desire do the rest.
Anthropological Reading
So, I’m reading today’s text.
It’s about the mission of the seventy-two disciples’ that are
sent out by Jesus. I think to myself, OK, if I am to apply this as a preacher
today, I need to talk about the mission of the Church. Most of us are going
to make this hermeneutic leap, aren’t we? The mission has a message
in two parts, “Peace to this house”, and “The kingdom of
God is near.” Peace. Preaching Peace. The disciples were sent out on
a mission that was in every way to reflect Jesus’ own message, and that
message was peace. Am I fixated, I wonder? Do I really believe Jesus preached
peace? Then why do so many churches and pastors spend so much time justifying
war? (You might want to see our piece on Charles
Stanley on war…) How could there even be such a discussion? And
in the name of Jesus? Only because we have been uncomprehending (see last
week’s lesson as well as Easter 5).
Jesus acknowledges that he is sending
us into danger. Human culture, which is mimetically conceived, does not want
to acknowledge the rule of God and will do everything in its sick, satanic
power to see that God’s prophets are stopped. This ‘power’
has seduced humanity into doing its bidding. Get rid of the messenger and
you’ll get rid of the message, or so the ‘powers’ think.
Preaching peace is a dangerous occupation in today’s world as Jeff has
said.
[Interestingly, our reading today omits
the woes that are part of this Lukan discourse. It is as though we can see
a non-sacrificial choice of the editors. And that may very well be, but if
you don’t acknowledge them, your people will remind you they are there,
especially as a way of arguing that God judges and thus is retributive. Readers
will want to consult Raymund Schwager’s Must
There Be Scapegoats? and Jesus
in the Drama of Salvation for discussions of the function of the woes.
As Schwager puts it, “In the framework of the message of Jesus, the
judgement sayings can be taken completely seriously – without any weakening
of the salvation sayings – only if they are related to a second situation
of proclamation, which is distinguished from the first by the human rejection
of the offer of salvation that is given without prerequisites.” Jesus
does not proclaim one message with two aspects but rather the judgement sayings
arise within the temporal sequence of offer – rejection of offer –
consequences of rejection (judgement sayings). “The transition to the
second situation is not made by Jesus, but it results from the reaction of
his hearers. Jesus only makes clear the theological consequences of their
decision.” See also the discussion of Year C Proper 15]
As we discuss the mission of the church
in terms of the Prince of Peace we must also mention that it is a mission
that comes with real power, power to deconstruct even the demonic realm. (Hallelujah!)
Why and how? Because the demonic is anthropologized, it is the human condition
that is overcome and set free in the casting out of demons. “I saw Satan
fall like lightning from heaven.” Setting free those who are encumbered
with the mimetic lies of culture, those who are scapegoats, restoring their
humanity is an element of what the peace message and mission of Jesus is all
about. It is dangerous because the system, family, community or nation that
depends on these scapegoats for their sacralized unity will defend their actions
against their scapegoats and seek to ‘demonize’ their scapegoats,
mythologize them. Jesus’ disciples conquer the mimetic messengers of
evil, those who kill, lie and cover-up in the power of the One who brings
real peace, the peace of forgiveness, mercy and love, the peace of the Cross,
the Peace of the Resurrection. Preach Peace. Anything else is not the gospel
of the kingdom.
Historical/Cultural
No doubt the ‘Mission Discourse’
is a church creation. But that does not mean it does not reflect the probability
of such a mission (albeit a very short one in Galilee, not in Judea). Clearly
this mission is crucial only to the Synoptic tradition and almost surely functions
to legitimate the Petrine circle, already troubled by ‘men from James’;
wrestling with Pauline authority and unable to dislodge Johannine authority.
Luke’s expansion to seventy-two disciples reflects both his use of large
numbers as well as signaling the evocation of the elders of Israel under Moses.
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:
What's New? on Preaching Peace. (Hover your mouse over to pause cycling) |
2 Kgs 5:1-14 or * Is 66:10-14
Ps 30 * Ps 66:1-9
Gal 6:(1-6),7-16
Lk 10:1-11,16-20
(2 Kings 5:1-14)
Naaman, commander of the army of the king of Aram, was a great man and in
high favor with his master, because by him the LORD had given victory to Aram.
The man, though a mighty warrior, suffered from leprosy. Now the Arameans
on one of their raids had taken a young girl captive from the land of Israel,
and she served Naaman's wife. She said to her mistress, "If only my lord
were with the prophet who is in Samaria! He would cure him of his leprosy."
So Naaman went in and told his lord just what the girl from the land of Israel
had said. And the king of Aram said, "Go then, and I will send along
a letter to the king of Israel." He went, taking with him ten talents
of silver, six thousand shekels of gold, and ten sets of garments. He brought
the letter to the king of Israel, which read, "When this letter reaches
you, know that I have sent to you my servant Naaman, that you may cure him
of his leprosy." When the king of Israel read the letter, he tore his
clothes and said, "Am I God, to give death or life, that this man sends
word to me to cure a man of his leprosy? Just look and see how he is trying
to pick a quarrel with me." But when Elisha the man of God heard that
the king of Israel had torn his clothes, he sent a message to the king, "Why
have you torn your clothes? Let him come to me, that he may learn that there
is a prophet in Israel." So Naaman came with his horses and chariots,
and halted at the entrance of Elisha's house. Elisha sent a messenger to him,
saying, "Go, wash in the Jordan seven times, and your flesh shall be
restored and you shall be clean." But Naaman became angry and went away,
saying, "I thought that for me he would surely come out, and stand and
call on the name of the LORD his God, and would wave his hand over the spot,
and cure the leprosy! Are not Abana and Pharpar, the rivers of Damascus, better
than all the waters of Israel? Could I not wash in them, and be clean?"
He turned and went away in a rage. But his servants approached and said to
him, "Father, if the prophet had commanded you to do something difficult,
would you not have done it? How much more, when all he said to you was, 'Wash,
and be clean'?" So he went down and immersed himself seven times in the
Jordan, according to the word of the man of God; his flesh was
restored like the flesh of a young boy, and he was clean.
* (Isaiah 66:10-14)
Rejoice with Jerusalem, and be glad for her, all you who love her; rejoice
with her in joy, all you who mourn over her-- that you may nurse and be satisfied
from her consoling breast; that you may drink deeply with delight from her
glorious bosom. For thus says the LORD: I will extend prosperity to her like
a river, and the wealth of the nations like an overflowing stream; and you
shall nurse and be carried on her arm, and dandled on her knees. As a mother
comforts her child, so I will comfort you; you shall be comforted in Jerusalem.
You shall see, and your heart shall rejoice; your bodies shall flourish like
the grass; and it shall be known that the hand of the LORD is with his servants,
and his
indignation is against his enemies.
(Galatians 6:1-6)
My friends, if anyone is detected in a transgression, you who have received
the Spirit should restore such a one in a spirit of gentleness. Take care
that you yourselves are not tempted. Bear one another's burdens, and in this
way you will fulfill the law of Christ. For if those who are nothing think
they are something, they deceive themselves. All must test their own work;
then that work, rather than their neighbor's work, will become a cause for
pride. For all must carry their own loads. Those who are taught the word must
share in all good things with their teacher.
(Galatians 6:7-16)
Do not be deceived; God is not mocked, for you reap whatever you sow. If you
sow to your own flesh, you will reap corruption from the flesh; but if you
sow to the Spirit, you will reap eternal life from the Spirit. So let us not
grow weary in doing what is right, for we will reap at harvest-time, if we
do not give up. So then, whenever we have an opportunity, let us work for
the good of all, and especially for those of the family of faith. See what
large letters I make when I am writing in my own hand! It is those who want
to make a good showing in the flesh that try to compel you to be circumcised--only
that they may not be persecuted for the cross of Christ. Even the circumcised
do not themselves obey the law, but they want you to be circumcised so that
they may boast about your flesh. May I never boast of anything except the
cross of our Lord Jesus Christ, by which the world has been crucified to me,
and I to the world. For neither circumcision nor uncircumcision is anything;
but a new creation is everything! As for those who will follow this rule--peace
be upon them, and mercy, and upon the Israel of God.
(Luke 10:1-11)
After this the Lord appointed seventy others and sent them on ahead of him
in pairs to every town and place where he himself intended to go. He said
to them, "The harvest is plentiful, but the laborers are few; therefore
ask the Lord of the harvest to send out laborers into his harvest. Go on your
way. See, I am sending you out like lambs into the midst of wolves. Carry
no purse, no bag, no sandals; and greet no one on the road. Whatever house
you enter, first say, 'Peace to this house!' And if anyone is there who shares
in peace, your peace will rest on that person; but if not, it will return
to you. Remain in the same house, eating and drinking whatever they provide,
for the laborer deserves to be paid. Do not move about from house to house.
Whenever you enter a town and its people welcome you, eat what is set before
you; cure the sick who are there, and say to them, 'The kingdom of God has
come near to you.' But whenever you enter a town and they do not welcome you,
go out into its streets and say, 'Even the dust of your town that clings to
our feet, we wipe off in protest against you. Yet know this: the kingdom of
God has come near.'
(Luke 10:16-20)
"Whoever listens to you listens to me, and whoever rejects you rejects
me, and whoever rejects me rejects the one who sent me." The seventy
returned with joy, saying, "Lord, in your name even the demons submit
to us!" He said to them, "I watched Satan fall from heaven like
a flash of lightning. See, I have given youauthority to tread on snakes and
scorpions, and over all the power of the enemy; and nothing will hurt you.
Nevertheless, do not rejoice at this, that the spirits submit to you, but
rejoice that your names are written in heaven."
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
