A Flawed Text

Luke 17:5-10

 

Last week we explored the importance of language and names, and the power inherent in both to embed ideas, common practices and standardised responses to situations and experiences.

 

Todays Gospel reading continues this idea, not so much in the reading itself, but in how we read it. Moreover, it challenges how we read the Bible itself and the impact we think it has on society and our lives. A close reading of the Bible may lead us to conclude what we thought we read, what we think it says, what we believe it gives us is in error.

 

As Christians we tend to read the Bible as Christians, moreover as post-enlightenment western rational Christians. This means we run the risk of reading back into the passages we open, the ideas and societal practices of a modern world into what is a localised, time specific ancient text replete with the ideas and practices of that age and place.

 

If we read the Bible as the literal word of God may interpret these difficult passages in such a way as they become normative, requiring obedience and acceptance as to such issues, placing us at odds with the modern sensibilities in areas as the place of women in the world and church, interfaith dialogue, gender equality and more.

 

If we read the Bible as a moral text designed to give rules for ethical and moral practice we will look for universal standards hidden within these difficult texts written for a particular time and place. They are not there.

 

If we read the Bible as a resource to empower our experience we may be challenge to compare our experience with what is written and come to an accommodation based on reason and practice, aware that this collection of texts speaks into our lives, not literally or morally, but as a flickering light in the dimness of our experience. As Paul writes, “For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known.”

 

Today’s reading raises questions for modern Christians. The temptation with the lectionary reading is to talk about the question of faith in verses 5-6. This is a comfortable and relatively safe place to go. Rarely do you hear a sermon on the problematic passage that follows.

 

“The story assumes not only the acceptance of slavery, but an honour/shame social system in which honour is presumed to lie with the powerful while the subservient have no inherent dignity. This mindset now stands in stark contrast to the values expressed in documents such as the Universal Declaration of Human Rights [UDHR], which asserts the dignity and worth of each and every human person.

 

These are the liberal values of contemporary secular Western societies, although they are often attacked by both Western Neo-Conservatives as well as by Two-Thirds World leaders who resent Western cultural and political domination. They are not biblical values, even if many people see them as vaguely Christian in character. They have more to do with the spirit of the Enlightenment than with traditional religious views of humanity and society.”[1]

 

We are challenged by Luke to understand Jesus as a Jewish man of his time, drawing on the accepted moral and ethical practices that normalised society and, in this case, accepting these for what they were. Jesus does not challenge slavery and neither does Paul, but appeals to the relationship between master and slave as demonstrated in this story as being commendable and appropriate.

 

There is no reward for doing your duty, for doing what is expected of you within a master slave relationship. Now we could spend time reading back into this passage the idea of God as master and human beings as slaves who are simple required to obey God their master without any sense of reward or an option to do otherwise. If we did what does this say about the character of God and the value of human beings? Are we worthless slaves under oath to a master, if so what’s the point? None of this sits well with our modern understanding of the inherent dignity of each person deserving respect and right relations?

 

As we have seen on many occasions, passages from the Old and New Testament seem to sit contrary to what we perceive to be the message of love we are told sits beneath each. The truth is that the Bible is a flawed text insofar as it assumes and promotes such things as slavery, demon possession, ethnic cleansing, racial superiority, a three-tiered universe, and the subordination of women. The Bible does not fit neatly with our cultural assumptions, as this week's Gospel reminds us. The immense spiritual value of the Bible may lie more in its capacity to empower our human quest than its ability to (re)solve our immediate challenges.[2]

 

Here is the importance of the Bible. It is to be read as a light into the dimness of our experience, not as the definitive word of God, a moral or ethical text or a historical text. It is a text written in a particular time and place which if read mystically, that is read in conjunction with our spiritual and life experience, speaks truth into our lives. To reduce the Bible by reading any other way reduces both its worth and its impact. Just as when it was written and spoke clearly to the experience of those who read it, when it is read today without the pre-condition that it fits our ideas it enlightens our way in mysterious and often counterintuitive ways.

 

The Bible is a spiritual or mystical text, to be explored with open hearts and minds so that it speaks its truth to each of us in ways we can hear, see and feel.

 

The fact that the Bible is flawed and seems to advocate values at odds with modern sensibilities, for me, speaks to its authenticity as a mystical text. It reflects its time and place, the people who wrote it were modern people of their time and Jesus was indeed an ordinary Palestinian Jew caught up in the ethos of his time.  The fact that this text is at odds with the enlightened understanding of human dignity we live with today speaks of the movement of the resurrected Christ, the Spirit who has continued the project Jesus began. We are not to be people of a static reading of the Bible, but engaged human beings we progress that project through the broadening of the thought and teachings of Jesus.

 

The challenge maybe, for us today, to revisit how we listen and hear the Bible as it is read in church or at home, and to look for the mystical leading of the spirit, uncovering the truth to lighten our way in the dimness of our faith. Amen

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[1] Jenks

[2] Jenks

The Implanted Word of Truth

James 1:17-27

¹⁷Every generous act of giving, with every perfect gift, is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. ¹⁸In fulfillment of his own purpose he gave us birth by the word of truth, so that we would become a kind of first fruits of his creatures.

¹⁹You must understand this, my beloved: let everyone be quick to listen, slow to speak, slow to anger; ²⁰for your anger does not produce God’s righteousness. ²¹Therefore rid yourselves of all sordidness and rank growth of wickedness, and welcome with meekness the implanted word that has the power to save your souls. ²²But be doers of the word, and not merely hearers who deceive themselves. 

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A question I have often asked students to ponder is: Just because it is legal is it the right thing to do? Businesses and organisations spend much time checking their practices against the written law to ensure that what they are about to do is legal, is it covered by law and, therefore, are they covered by the law from responsibility for the outcome of their actions.

Unfortunately this often comes unstuck at some point when people begin to realise the gap between what the lawyers say and what their common sense response is. This is not right.  Over the years we have seen this work out in terms of the Church and child abuse, governments and refugees, big business and such as mining and employee relations and more. We all can recall such stories and wonder at how this can happen.

The next question to students was ‘Just because you can do want you desire to, should you?’ This moves the question a little furher inward, away from the surface protection of the law and the outward justification for our actions.

Mark in his Gospel and James in the epistle reading remind us strongly that we can not rely on the law. In their settings, the law and he strict adherence to the words of the law was deemed to be sufficient for a good or righteous life. By simply endorsing the law verbally and in superficial practice ensured you were obeying the Torah as spoken by the religious leaders.

Jesus in Mark’s Gospel addresses the law which required people to follow an elaborate cleansing and table practice before eating, stipulating clearly what was appropriate – clean or unclean. Jesus says bluntly, what a load of old cobblers, don’t you blokes know anything? Food is just fuel for the engine and passes through and out when used up. It doesn’t make you unclean.  It is what sits within you and is used to justify your words and actions that determines whether you are good or righteous and that is much more than a finely scripted law with all it’s accompanying fine print.

James reminds us that God (James 1:18) “gave us birth by the word of truth”. This often interpreted as referring to the Good News that came in the form of Jesus and became known after his death and resurrection. The New Testament as the word. Is it? In the prologue to Johns Gospel we hear, ‘In the beginning was the word’, and if we understand the word to refer to the Christ then the word of truth is spirit and has always been available to us. JesustheChrist, and we should always connect the man Jesus with the eternal Christ or anointed one, is the spirit in human terms and we hold the potential to emulate him because the spirit, the Christ is within.

Here we begin to read below the literal words and touch the potential within. Muslim scholar, Louis Massignon, who inspired Merton in the use of the phrase "le point vierge", had written about how Mansur al-Hallaj (858-922) perceived the mysticism of the heart. According to this Suffi, when the heart is fully uncovered, what remains is the latent personality, the implicit consciousness called the sirr. For Hallaj and Massignon, the innermost secret heart (as-sirr) is "the virgin."  This most intimate centre of the heart is called a mystery, in which the creature meets his Creator. Al-Hallaj says, "Our hearts, in their secrecy, are a virgin alone, where no dreamer’s dream penetrates - the heart where the presence of the Lord penetrates, there to be conceived." [1] Here is where the word of truth is to be found, not in the words interpreted on the surface, but the journey into the deep, to that place where both self and Spirit are one.

James continues by saying (James 1: 21b) ‘welcome with meekness the implanted word that has the power to save your souls.’ What is the implanted word? It is the implanted Christ who has been present from the beginning in all created things. It does not come from an external reading but an internal journey. An external reading reads as if it is reading a legal document, analysing and interpreting the written word in such a way that it gives credence to our existence, our way of believing.

The implanted word, the reality of JesustheChrist, awaits our listening heart as we separate ourselves from our ego self and begin to take on the nature and form of the Christ. It is then that the seed planted deep within begins to flourish and live in such a way that our external actions and words can be described, as Paul said, ‘it is no longer I that live, but Christ that lives within me.’

To arrive at such an understanding we must embark on a journey that is fraught with danger, challenges and the ever-present temptation to fall back into our ego selves. The temptations of Jesus after his Baptism reveals how subtle and constant those temptations are and we can only overcome them by meeting the Christ within naked and helpless, ready to relinquish the power over our lives to the implanted word of truth.

It is only then that we can (James 1:22)

‘be doers of the word, and not merely hearers who deceive themselves.’ We kid ourselves if we only adhere to the formulas and the creeds that pass for rational belief. Formulas and creeds are but scaffolding by which we are to journey into the experienced truth. Dogma or right belief will not save us, only praxis or right practice will when we jettison the safety of the formulas and creeds, and open ourselves up to terrifying possibilities of a life lived solely in Christ.

We started with the question if it’s legal does it mean it is right and we can answer no because the law suffices only to cover up our failure to live from the centre. We also asked ‘Just because you can do want you desire to, should you?’ And we can also answer no if that desire is based on your ego self.

We are called by both Jesus and James to take the time to reflect on what we say and do and to ascertain its source. We are called to listen deeply to the implanted word, that virgin place within us and to let go of our practices and words born of culture, tradition and bias which do not resonate with the eternal Christ.

We can do this through meditative reading of the Bible and other spiritual texts, by reflective journaling and writing, by taking time out to do nothing but listen, by beginning spiritual practices such as morning prayer, silent retreats and others activities that get you in touch with the word within.

It will involve us moving past the literal in terms of our reading of the world and the Bible and to seek the presence of the spirit in all. When we begin to see more than what meets the inner senses we will begin to see more than what meets the outer senses. Our vision of ourselves and our world will change.

Jesus and James pose the challenge. Are we up for it?

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[1] http://www.thomasmertonsociety.org/erlinda.htm