Showing posts with label Discipleship. Show all posts
Showing posts with label Discipleship. Show all posts

22 February 2019

Once More on Right-handed vs Left-handed Power

[[Dear Sister Laurel, why doesn't God work through what you called "right-handed power"? Do you think maybe Jesus didn't have the power or authority to do this really? I know contemporary biblical scholars used to poo poo the idea that God did miracles or that Jesus was "just" a miracle or wonder worker. And yet, if Jesus could do such miracles why did he have to die on the cross? Why didn't he save himself and us by curing everyone? Am I making sense?]]

Thanks for the questions! Let me answer in terms of Mark's gospel and something from my own experience as well. In Mark's gospel one question dominates Jesus' life, namely, "What is the will of God?" A second question comes up as Jesus' corollary, namely, "What kind of Messiah will I be?" or in other terms, "In what way will I exercise power to bring the will of God to fulfillment; will it be right-handed power or left-handed power? Through the first thirty-some years of Jesus' life he has been shaped as a Son of God, (in Mark, this is one who truly hears and hearkens to God, as an embodiment of the Shema (Hear, O Israel, the Lord your God is One, you shall love the Lord your God with your whole heart and mind and soul and understanding. . .)) But now, as one with unique power (exousia) or authority, the question of Jesus' own faithfulness to the will of God will be shaped in terms of the questions of right-handed or left-handed power. It will depend on how Jesus understands what God wills.

If Jesus discerns the will of God to be the healing, exorcism, and forgiveness of individuals --- even thousands and thousands and thousands of individuals, then right-handed power could be the answer (and certainly Jesus does use right-handed power!). If God wills that people who have died be revivified (not resurrected to new life), then again, Jesus' use of right-handed power of the kind he used with Lazarus or the little girl to whom he said "Talitha cum" could have been sufficient. But what is the will of God is greater than even these awesome things? What, for instance, if God's will included the actual destruction of sin and death, entrance into these realities to transform them with his presence? What if God willed not just the forgiveness of individuals' sins but the renewal, recreation and reconciliation of all creation in a way which ultimately ends sin and death altogether? What if God willed to take human reality into himself, give it a new context and quality and in this way of transcendence, also heal, exorcise, and forgive?

In such a case Jesus might well come to understand that right-handed power is entirely insufficient for the achievement of his mission and embrace instead a left-handed power exercised in smallness, slowness, patience, perseverance, weakness,  self-emptying, and even in suffering and death! After all, sin and death cannot be destroyed by Divine fiat; they are personal realities, even personal decisions which cannot be undone by mere (even creative and divine) force lest we also be destroyed by those acts of power. Trying to destroy sin and death with right-handed power is a bit like trying to remove yeast from leavened dough or pulling up weeds whose roots are intertwined with those of wheat. Mark is clear that this is precisely what happens and this discernment on Jesus' part shapes not only the kind of Messiah he will be, but the kind of discipleship he will call people to.

Let me give you an illustration of what I mean from my own experience. About 35 years ago I had an experience in prayer that I have written about here in the past. I was having trouble praying, was pushing or trying too hard so my director held out her hands, asked me to rest mine in hers and then asked that I now go ahead and pray as I always did. (One moment of entering prayer felt very like an experience I had whenever I was beginning to have a seizure so it was a moment that frightened me and made it hard to just entrust myself to God. Hence, Sister M's suggestion re resting my hands in her own.) I let myself go into God's hands and the experience over the next 40 minutes was astounding. The details are not so important here except I came away with two foundational senses: 1) this was God, there was no doubt of that, and 2) had God wanted to heal me of the seizure disorder (right-handed power), God certainly could have done so in a heartbeat; once again I had no doubt of that, nor was I troubled that this was not what God chose to do.

The corollary here was the same as we find in the Gospel of Mark, namely, God was asking me for a discipleship that was expressed in patience, perseverance, and a trust in God's vital "seed" that would come slowly, grow ultimately on its own (often while I slept!), and come to fruition in its own time. In other words, God had chosen a left-handed exercise of power which would be perfected in weakness and suffering. Over the past two plus years I have engaged in a process of inner formation that has asked for the same kind of patience and trust. (I was rarely truly successful in that, though I have grown in both patience and trust and am now seeing an amazing harvest beginning to sprout.) The healing and growth is much more extensive than what would have occurred had God simply healed me of my seizure disorder. It involves a kind of transfiguration, I think. Left-handed power works differently than right-handed power and the discipleship associated with it is in some ways, more demanding and geared to greater growth and a more extensive wholeness and holiness which suits one to greater suffering but also, in my own experience anyway, to greater faith, hope, and compassion.

I hope this is helpful. If my answers were not explicit enough in some ways, please get back to me and I'll give it another shot.

05 September 2013

Parable of the Ten Virgins: Paradigm of Prayer

Last Friday's Gospel was the parable of the ten virgins waiting for the Bridegroom. Five are wise and five are foolish. While all of them fall asleep at some point after the bridegroom is delayed, half of them are still ready to greet him when he comes and also to serve him as they are meant to. Their lamps are full. The other half have not prepared so their lamps are either out or running out of oil. They ask the "wise" virgins to share oil with them, but are told  that if they were to do that they too might run out. The "foolish virgins" are sent out to buy some oil (it is after midnight, remember). In the meantime, the Bridegroom comes, the doors are locked, the party begins, and the foolish virgins are left out in the cold with the Bridegroom declaring, "I never knew you!"

Parables have a unique capacity to take us where we are and lead us to Christ. It doesn't matter that we are all in different places. We enter the story and thus enter a sacred space where we can meet God in Christ ourselves. For this reason, although I have written about this parable before, it had a freshness for me on Friday. Themes may remain similar (waiting, covenant, consummation of a wedding, faithfulness, preparation, celebration, future fulfillment, etc) but what the parable calls for today differs from what it personally entailed for the hearer yesterday. What I was hearing Friday was a description of the nature of a life of prayer, a life given over to another so that his own purposes may be fulfilled through our relationship. It is the story of a life given over to waiting; it is a waiting of disciplined preparation and attention, but it is also, for that very reason, waiting which is joyful and full of promise and hope. It is the kind of waiting which signals a life where, in terms of today's story, one especially prepares oneself to be surprised by the Bridegroom's promised and inevitable coming and by all he has done to prepare for us as his bride.

The Nature of Jewish Marriages in Jesus' Day

Jewish weddings took place in two stages. First came the betrothal in which the two were joined in a covenant of marriage. This was more than an engagement and if it was to be sundered it could only occur through processes called "divorce". After the betrothal the bridegroom went to his family home and began to prepare for his bride. He ordinarily began building an addition to the family home. It was understood that he would provide better accommodations than his bride had had until this point. (We should all be thinking of this situation when we hear Jesus say, "I go to my Father's house to prepare a place for you.) Meanwhile the bride also begins a period of preparation. There is sewing to do and lessons in being a wife. There is preparation for the day her bridegroom will come again to take her to his home where the two shall become one (in ritual marriage) and where the marriage will be consummated.


At the end of about a year (the groom's  Father makes sure his Son does not do a haphazard job on the new addition just so he can get to his bride sooner!), on a day and at an hour the bride does not know, the groom comes with his friends. They bear torches, blow the shofar, and announce, "The Bridegroom comes" --- just as we hear in Friday's Gospel. The bride's attendants come forth with their own lamps and, with the entire town, accompany her to her new home. The marriage of this bride and groom symbolizes (in the strongest sense of that term) the marriage of God to his people achieved on Sinai. Thus, the service the bridesmaids and groomsmen do for these friends is also a service they do for Israel and a witness to God's ineffable mercy and covenant faithfulness.

On Waiting and preparing to be Surprised: The Life of Prayer

We are each called to be spouses of Christ. Christ has gone to his Father's house to prepare a place for us and we are called to spend the time between our betrothal and the consummation of this marriage in joyful preparation and waiting for that day. In other words, everything we do and are is to be geared to that day. One response to this reality is to develop a prayer life and commit to a life of prayer. (I would argue we are all called to this but that a solid prayer life and even a life of prayer looks different depending on the context and our state of life. For instance, a life of prayer in a family looks differently than a life of prayer in a hermitage.) This parable describes very well for me the dynamics of a life of prayer. Simultaneously it describes the nature of genuine waiting because prayer implies both waiting for and waiting on.

We all know both kinds of waiting. Neither is always easy for us. We wait for our moment before the cashier in grocery stores lines and are unhappy we have to be there. We look at magazines in the nearby racks, shift restlessly from foot to foot,  fall prey to impulse buys of small items located in front of us for precisely this reason, and get more irritable by the moment. We tell ourselves we have better things to do, that our time is important -- often more important, we judge, than that of the person standing in front of (or behind!) us. We fill our time, our minds and our hearts with all kinds of things to distract us from waiting; at the same time we thus prevent ourselves from being open to the new and unexpected.

Similarly waiting on others is not always easy. Wait staff in restaurants sometimes resent the very guests they are meant to serve; work keeps them from their "real  lives". And some of these wait staff take it out on those they are meant to serve. Whether this means allowing some to go unserved while waiters talk on cell phones, arguing with and blaming customers, or actually doctoring the dishes served at the table, putting nasty comments on the bill, etc.waiting on others can be challenging and demanding; our own inability to wait on God is an important reason we fail to pray as we are called to.

Again, in prayer we both wait for and wait on God. We wait for God and allow him the space to love and touch us as he will. We wait in the sense of the bride, knowing both that she is betrothed and thus wed to her groom while recognizing and honoring as well that the consummation of this relationship (and the proleptic experiences we occasionally have while waiting) come to us inevitably but at moments when we do not expect them. The temptation of course is to do as we do in the Safeway checkout line: fill our time with unworthy activities, seek distractions which relieve the tension of waiting, allow impulsivity to replace patience and perseverance. But when we do not succumb to temptation, in prayer we wait for God. We wait in the sense of those preparing for something greater which we cannot even imagine. In other words, we wait as persons of hope whose ultimate union with our beloved is already begun and remains promised and anticipated in everything we say and do. We wait to be surprised by the one we know will come.

At the same time we wait for God in Christ, we wait on God. Our prayer is not merely a matter of seeking God, much less of asking God for favors --- though it will assuredly and rightly include pouring out our hearts to him. Still, we are called to leave behind the prayer that is self-centered and adopt that which is centered instead on God's own life and will. Mature prayer is first of all a matter of making ourselves available to serve God so that his own love may be fulfilled, his own plans realized, the absolute future he summons all of creation to may culminate in him and the Reign of sovereignty he wills to share with us is perfected. Again, in prayer we prepare to be surprised by that which we already know most truly and desire most profoundly.

In the life of prayer and discipleship both waiting for and waiting on God take commitment, diligence, and attentiveness. Both require patience and persistence.  It is to this we are each and every one called. No one can do this for us. The fuel and flame of our hearts and prayer lives is something only we can tend, only we can steward in patient and joyful preparation for our Bridegroom's coming. It is in this that the foolish virgins failed and the wise virgins succeeded. The question Jesus' parable poses to us is which will we ourselves be?