A new year offers new hope. Whatever nostalgia we have for the past, each
year's end provides an opportunity to take stock, make new promises, set new
goals, and develop new relationships. However, for all too many people much will
remain the same: Denial of citizenship, lack of human rights, poverty,
oppression, and violence will continue to mark their lives.
As God's people we are invited to renew our discipleship, to dream of a new
community, to repent of our complicity in injustice, and to rededicate ourselves
to the cause of the saving justice of God. We also are called to count the cost—"deny
yourself, take up the cross, and follow me." We need to listen, discern,
and witness to the hope that is in us, and once again be faced with the question
from Jesus: Who do you say I am?
January 5
Arise, Shine Out
Isaiah 60:1-6
Psalm 72:1-7, 10-14
Ephesians 3:1-12
Matthew 2:1-12
People who are oppressed need to dream of another world. Isaiah paints a
picture of a city where oppression and war are no more and the nations are
reconciled (Isaiah 60:18-22). Isaiah's vision of Jerusalem symbolizes a new
community, a new way of being for God's people. For the wise men who followed a
star (a mythical symbol of tyranny), Jerusalem represents a city in the grip of
a paranoid monarch, who cynically promises to do homage to the infant King of
the Jews, but in his heart plans a slaughter (Matthew 2:16).
The three stories of Herod, the wise men, and the holy family together
demonstrate the way things are in the world. The wise men, Joseph, and Mary
represent those who obey the signs of promise and look for a new order.
Alternatively, Herod stands for the powerful who seek a new world order through
cynicism, cruelty, and oppression.
What was true then is true now. We continue to need visions of a new city
uncontaminated by idolatry, oppression, and death. Discipleship is about knowing
and doing God's will. To "know" God means to do justice. Mary, Joseph,
and the babe represent the new household of God, the church. It is the church
that Paul understands as helping the principalities and ruling forces to learn how
many sided is God's wisdom (Ephesians 3:10-11). The call of the prophet in each
generation is to "arise, shine out, for your light has come, and the glory
of the Lord is risen upon you."
Reflection and Action
Who represents the powerful in our world today? Who opposes the powerful by
the doing of justice? How can you take courage from the stories of the wise men,
Joseph, Mary, and Paul the prisoner? What are the signs from God that enable you
to hope and work for a new order?
January 12
Listen to the Voice
Genesis 1:1-5
Psalm 29
Acts 19:1-7
Mark 1:4-11
Jesus came from Nazareth in Galilee (Mark 1:9). To those from Judea and
Jerusalem, Galilee was a notorious region. It was populated by non-Jews,
separated from "true Israel" by another notorious state, Samaria.
Galilee was a hiding place for guerrillas, a hotbed of revolution. We should be
warned! If Jesus comes from here, he is likely to be trouble! Jesus, of whom
John said, "I am not fit to kneel down and undo the strap of his sandals,"
lines up to receive a baptism of repentance.
Did Jesus need to repent? Unless the gesture is an empty one, apparently he
did. John had been announcing a coming new order; his baptism prepared people
for new ways of living and behaving. Jesus is the focus of that new order. His
baptism was a sign of renouncing the old order. His act of repentance signaled a
break with the structures and values in society by which people are oppressed,
and with the prevailing moral, religious, and political order.
Jesus' baptism is marked by two dramatic events: the alighting of a dove and
the voice of God. Both of these confirm the rightness of his action. He will
need all the courage and faith available as he faces the drama, conflict, and
testing of the desert (Mark 1:12-13).
Reflection and Action
How does your church understand and practice baptism today? Find your
baptismal certificate. Look at the date of your baptism. Who were your sponsors?
Light a candle and recommit yourself to the promises of baptism, possibly using
the words that are part of your church tradition.
January 19
Have Integrity
1 Samuel 3:1-20
Psalm 139:1-6, 13-18
1 Corinthians 6:12-20
John 1:43-51
From Nazareth? Can anything good come from that place? Nathanael's question
echoes the opinion of those who saw themselves as the "true Israel."
It smacks of self-righteousness.
But Jesus identifies something more when he is introduced. There is an
Israelite in whom there is no deception (John 1:47). High praise indeed, for the
original "Israel," Jacob, was a deceiver (Genesis 27). Nathanael,
clearly overwhelmed by the compliment, raises his own accolade: Rabbi, you are
the Son of God, the king of Israel.
Today's readings highlight the importance of integrity in those who serve
God and seek to usher in the new order. There is enormous freedom in following
Christ, so much so that Paul can comment, "For me everything is
permissible." That may be true, Paul continues, but not everything does
good (1 Corinthians 6:12). He then offers a critique of Christian behavior,
arguing that the body is not for sexual immorality because it is the temple of
the Holy Spirit (6:19).
The psalmist encourages clarity of conscience by reminding us that God, who
created our inmost selves, knows and understands us (139:1-2, 13). The call of
the child Samuel becomes a parable of openness and availability. Almost naively
the boy thinks the ancient priest Eli is calling him in his sleep. Eli knows
better and discerns an ear able to hear the voice of God, marked as it is by a
clear conscience and receptive will (1 Samuel 3:10-18). With such receptivity
God promises: I am going to do something that will make the ears of all who hear
it ring.
Reflection and Action
Who are the people you respect for their integrity? Do we tend to celebrate
or fear the knowledge and understanding that God has of us? Where do you hear
God saying, I am going to do something that will make the ears of all who hear
it ring?
January 26
Go Fishing
Jonah 3:1-5, 10
Psalm 62:5-12
1 Corinthians 7:29-31
Mark 1:14-20
After John had been arrested, Jesus came proclaiming "the time has come"
(Mark 1:14-15). John's arrest as a subversive is followed by Jesus'
demonstration of solidarity by picking up the theme of John's message. The
assault on the old order has begun: Repent and believe the gospel, declares
Jesus. His strategy opens with the formation of a discipleship community who are
to be fishers of people. The prophets Amos and Ezekiel refer to the "hooking
of fish" as a judgment on the rich and powerful (Amos 4:2, Ezekiel 29:4).
Those invited to "fish" will join the struggle against the powerful
and privileged who oppress the poor and weak.
But first they have to repent. Fishers who could afford hired help (Mark
1:20) were relatively successful businesspeople. Jesus' invitation for the
fishers to leave their nets and follow him is a call to repentance. They are
challenged to break with social and economic security for a few, for the sake of
all. Following Jesus is to break with "business as usual," and it
creates an opportunity to become disciples learning to build a new social order.
Reflection and Action
How do you react to the idea that Jesus invited people to join the struggle
against the powerful and privileged? Which people of faith do you admire and
seek to follow in some way? Why? What would it mean for you in your situation to
become "fishers of people"?
February 2
The Prophetic Word
Deuteronomy 18:15-20
Psalm 111
1 Corinthians 8:1-13
Mark 1:21-28
Authority can be imposed and submitted to, or it can be discerned and
willingly accepted. The religious leaders of Jesus' culture imposed both
authority and control, manipulating the life, death, health, and welfare of
many. Jesus' first sermon made a deep impression on his hearers because unlike
the scribes, he taught with authority.
The "spirit" of the authority of the scribes undergirded the
prevailing social order. Challenged by Jesus the demon became infuriated, and
questioned, Have you come to destroy us? That is, Have you come to destroy
scribal authority and all that it means? The answer contained in Jesus' exorcism
is yes.
The prophetic word needs to be spoken in each generation. Moses recognized
that such a word (Deuteronomy 18) needs to be consistent with the God whose work
is full of splendor and majesty, and whose saving justice stands firm forever
(Psalm 111:3). Through his practice of saving justice, Jesus elicited praise for
God from the common people. "Here is teaching that is new" (Mark 1:27)
is the bittersweet response, a painful reminder that the truth understood by the
psalmist—the deliverance God sends to his people—had long been
neglected by religious leaders.
Paul continually speaks of freedom in Christ and encourages people to live
in freedom (Galatians 5:1). At the same time he cautions against wounding
vulnerable consciences (1 Corinthians 8:12). The chief reason for turning to God
is to discover a love that transforms the whole world. True authority is
discerned in discovering God as the root of wisdom (Psalm 111:10).
Reflection and Action
What structures might reasonably cry out, "Have you come to destroy us?"
Where are the signs of the prophetic word being spoken in our generation? Who
are those with "vulnerable consciences" that should not be wounded?
How can you be sensitive to them?
February 9
Once Again: Listen
2 Kings 2:1-12
Psalm 50:1-6
2 Corinthians 4:3-6
Mark 9:2-9
People have often sought encouragement from God on mountains. The summit
meeting of Moses, Elijah, and Jesus with God is no exception. Moses and Elijah
both experienced discouragement in their ministry and went to the mountain
(Exodus 33:18f and 1 Kings 19:11f). Jesus has been under pressure, gradually
moving his ministry to the margins into Gentile territory. Facing growing
hostility, he is now aware that the options are narrowing and the cross
increasingly inevitable.
The core group of disciples witness the moment of reclothing. The "whiteness"
symbolizes not only the presence of God in judgment (Daniel 7:9), but also the
sign of the martyrs, or "witnesses" to hope (Revelation 6:11).
Frightened and confused, they seek to create a memorial to the event (Mark 9:5).
The voice from the cloud echoes the baptism command: Listen to him.
What a contrast Elisha is to the disciples! He has discerned that Elijah's
ministry is about to end (2 Kings 2:1-12), and when asked by Elijah, "What
can I do for you before I am taken from you?" Elisha answered, "Let me
inherit a double share of your spirit."
It is easy to be blinded, like the disciples, by the "god of this
world." Such people cannot see the shining light of Jesus' glory, the image
of God. We are not invited to participate in a cult of adulation, but to receive
the Spirit from God who said "Let light shine out of darkness" (2
Corinthians 4:4-5).
Reflection and Action
Where do you look for encouragement in your faith when things look
difficult? What circumstances of facing hostility have made it essential for you
to "Listen to him"? Are you blinded by the god of this world? How is
God inviting you to "Listen to him"?
February 16
Signs of Promise
Genesis 9:8-17
Psalm 25:1-10
1 Peter 3:18-22
Mark 1:9-15
The ark, rainbow, and dove are symbols of promise, signs of ending and
beginning. Whatever devastation Noah witnessed, it evoked a promise, a covenant
that never again will the waters become a flood to destroy all living things
(Genesis 9:15). Symbols marked the beginning of a new order. The ark, in which
only a few were saved (1 Peter 3:20), spoke of salvation. The dove conveyed the
promise of life (Genesis 8:11), while the rainbow reminded of the covenant
faithfulness of God.
At the Jordan the Spirit, like a dove, holds the promise of new life. While
the baptized Jesus carries in himself, like the ark, the hope of salvation, the
voice from heaven expresses the covenant faithfulness of God. To these signs is
added the heavens torn apart (Mark 1:10), a symbol of prophetic hope expressed
by Isaiah (Isaiah 64:1-2). In the scriptures "heaven" and "earth"
are themselves symbols for two dimensions of history, that which is hidden—heaven—and
that which is apparent—earth. Isaiah's vision of God "tearing the
heavens open and coming down" poetically acknowledges, in Pablo Richard's
words, that "history is not simply what can be seen in the world of
appearance, the empirical world. It also has a deep transcendent, hidden
dimension."
Such symbols speak of the reality of God intervening in the human story,
inviting us to live differently. The first letter of Peter, written to
Christians deprived of citizenship and civil rights, reminds them that their
baptism is not just a sign of the washing off of physical dirt but of their
entry into a covenant relationship with the crucified and risen Christ, to whom
the ruling forces and powers are subject (1 Peter 3:21-22). Outwardly, victory
over the forces remains hidden in empirical history, but the signs and symbols
retain the power to remind us of the final triumph.
Reflection and Action
What signs or symbols have you witnessed that speak to you of God's
intervention into the human story? Who are deprived of citizenship and human
rights who need a sign of hope? What will you do?
February 23
Deny...Take up...Follow
Genesis 17:1-7, 15-16
Psalm 22:23-31
Romans 4:13-25
Mark 8:31-38
There is an awesome inevitability about the cross for Jesus. Mark's gospel
has offered a raft of Jesus' encounters with the authorities where he has
declared for justice over against injustice, demonstrating that through
exorcism, miracle, and story. Predicting his condemnation, trial, and judicial
murder at the hands of the authorities he has challenged, Jesus nevertheless
presages the triumph of God's saving justice by announcing that after three days
he will rise again (Mark 8:31).
Few who had witnessed Roman executions could do anything but turn cold at
the thought of crucifixion. Peter's scolding reaction is as much born out of
horror and fear as anything else. Jesus cannot now softpedal; he has asked the
disciples for their perception of who he is (Mark 8:27-30); he has revealed the
implication of being identified as the Son of Man, the figure in apocalyptic
literature who will overthrow the powers (Daniel 7). Now, he must test who is
for him—who will follow.
Calling the disciples and the crowds to listen, he publicly spells out the
costliness of choosing the path of declaring the justice of God: deny yourself,
take up your cross, follow me. The remainder of the gospel is an account of how
this choice was to impact upon Jesus—his refusal to compromise with the
imperial and religious authorities; his loyalty to the call to seek first the
rule of God and God's saving justice (Matthew 6:33). Here is one who has not
despised or disregarded the poverty of the poor, nor turned away his face, but
has listened to the cry for help (Psalm 22:24).
Reflection and Action
Why is crucifixion inevitable for Jesus? What has this to say about
discipleship? In what ways have you denied yourself, taken up the cross, and
followed? What has been the cost?
PETER B. PRICE is general secretary of the United Society for the
Propagation of the Gospel, an Anglican world mission agency based in London, and
canon emeritus of Southwark Cathedral. He is the author, most recently, of
Seeds of the Word: Biblical Reflection for Small Church Communities (Darton,
Longman, and Todd; 1996).
Read other articles by:
Price, Peter B.
|
Subscribe to Sojourners today at a special introductory price and save $10 off the basic rate! Click here for details.
WE WANT TO HEAR from you! Click here to share your views. Or write to "Letters," Sojourners, 3333 14th St. NW, Suite 200, Washington DC 20010; fax (202) 328-8757. Please include your name, address, and daytime phone number. Letters may be edited for space and clarity.
|
|
