God's glory

A signature in cursive of the name "Jeremy Bearimy,' used to explain the concept of time in the TV show 'The Good Place.'

From The Good Place

WITH THIS MONTH'S liturgical arc, we move from Epiphany to Lent: from a season of illumination to one of penitence. You’d think they would be reversed, though. You’d think it would be necessary to do the soul-searching first, to clean house before we get to invite God over for tea.

But the natural order of things always becomes topsy-turvy when God gets involved. God’s time “doubles back and loops around and ends up looking something like ... the name ‘Jeremy Bearimy’ in cursive English,” as Michael (Ted Danson) explains to Eleanor (Kristen Bell) in television’s The Good Place. The dot over Bearimy’s “i” represents Tuesdays, July, and “when nothing never occurs.”

Joking aside, this is the gift of the liturgical calendar: It lets us glimpse what it’s like to live in God’s time rather than our own. We don’t need to be worthy of an encounter with God before that encounter can happen because we constantly live in the kingdom space of already-not-yet. Revelation and repentance are like the proverbial chicken and egg: No one really knows which comes first, and it probably doesn’t matter in the end.

Divine time’s topsy-turvy nature is also why Christians are called to discern the difference between the “wisdom of this age” and God’s wisdom (1 Corinthians 2:6-7). What this month’s readings might call us to ponder, then, is not where human and Divine wisdoms diverge but, rather, where on Jeremy Bearimy’s curves they converge. Perhaps even on the dot of the “i.”

Elizabeth Palmberg 2-17-2012
Sunset over the Pacific. The view from the Sojo West offices. Photo by Cathleen

Sunset over the Pacific. The view from the Sojo West offices. Photo by Cathleen Falsani.

The approach of Transfiguration Sunday reminds me how, all through my evangelical upbringing, all those Bible passages about God's glory, and especially the parts where God demands glory, made me a bit uneasy. For example, Sunday's reading from 2 Peter 1 doesn't exactly hide anything under a bushel: Jesus “received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, 'This is my Son, my Beloved...'"

Divine love? Great. Family relationship? Warm and fuzzy.

But the double helping of glory with honor on the side and majesty on top — doesn’t that come off as, well, a trifle narcissistic?

The root of my misperception was that our culture doesn't have a concept of glory at all. We just have celebrity, which is way, way, different. While giving someone celebrity can get degrading to all concerned (insert your own Jersey Shore joke here), God demanding glory is actually a deeply relational act.

I didn't realize my cultural blind spot from any church sermon or from 10 years of small group Bible studies or from getting my Ph.D. in literature, so thank God that I eventually found myself trying to teach the epic of Gilgamesh. That’s when I realized how central the idea of fame was in many ancient cultures.