Tag: bible

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Everyone will know me already

  1. In many times and in many ways, God speaks
  2. We may drift away
  3. It was only right
  4. Where you’ll find God
  5. “Stay soft”: Sabbath rest
  6. The difference between right and wrong
  7. An anchor for the soul
  8. Our great desire
  9. Which promises?
  10. Write it on their hearts
  11. The community’s relationship to God
  12. Everyone will know me already

I will put my laws in their minds,
and I will write them on their hearts.
I will be their God,
and they will be my people.
And they will not need to teach their neighbors,
nor will they need to teach their relatives,d
saying, ‘You should know the Lord.’
For everyone, from the least to the greatest,
will know me already.
And I will forgive their wickedness,
and I will never again remember their sins.

Hebrews 8

I’ve written before about how I think God “is not far from any of us” regardless of what kind of religion and spirituality experiences and communities we associate with.

And here in this poem describing the new covenant, we see God telling the same story: “For everyone, from the least to the greatest, will know me already.”

A lot of Christian service talks about different types of roles – like pastors, who care for those in the church, and missionaries, who reach out to those outside.

How different would it be if in your care for everyone, you didn’t weigh too heavily their prior religious experience, but you assumed that in some way, they know God already?

That in some way, each person has had experiences of something transcendent, something meaningful, a little mysterious. That they’d once felt a love bigger than anything that made sense. That they’d felt a caring spirit staying with them in the most lonely moments.

So much of pastoral caring work is not just to offer your own care and love, but also to help them see where God might be in their situation – because God is a far greater source of love and care, and if we can help them connect to that source, it’s more than we can offer on our own.

If someone I’m supporting doesn’t think of themselves as Christian, but I find myself in their world to offer support, I need to remember: they probably know God too, already, in some way. They might not use the same words I use to describe it, but there will be something in their life, some evidence, that the spirit is close by.

And if I can help them notice that and find that, in the language they use and connected to the experiences they already know… that is beautiful.

It’s transcending the categories of “missional” or “pastoral”, but recognising, honouring, and fostering the relationship between God and this person that’s already there, somewhere, if we’re open to seeing the different ways and finding the different words.

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Blogmarks Faith Personal

Rabbi Danya Ruttenberg on when the character of God in the Bible doesn’t match our experience

I need to pause and take a moment to talk a little more directly about God, and the character of God as depicted in the Torah/Bible. Which, at least for me, aren’t necessarily always the same thing.

I know that for some people, it’s really important to be able to track how every verse in the Bible can be totally consistent with every other verse in the Bible and also their theology, but that’s never been my jam, honestly.

Rabbi Danya Ruttenberg – Life is a Sacred Text: Theology Interlude

And later

…it was already OK with me that God in the Torah wasn’t necessarily always going to be acting like the God I’d begun to meet in prayer, in mystical encounters, in the woods and on my long, winding walks outside at night.

Rabbi Danya Ruttenberg – Life is a Sacred Text: Theology Interlude

For something funny, but still on the topic of understanding God’s character via weird Bible stories: After A Long Pandemic Layoff, God Interviews For A New Job by Jonathan Weisberg.

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The community Ruth found

At our church this month we’ve been going through the book of Ruth. The series has been good, with the first three messages bringing the story to life, with all of its hard to understand customs, offensive levels of patriarchy, and yet endearing characters. (The recordings are on YouTube: message 1 and message 2 by Steve, and message 3 by my sister Clare.) I’ve also been reading it – it’s only four short chapters and takes me about 20 minutes – it’s worth reading yourself!

One thing that’s standing out to me is the lack of “supernatural” in the story. There’s a famine but no miracles of food falling from the sky or loaves of bread being multiplied, or prophets making it rain or anything like that. There’s death but no coming back to life. There’s infertility but no miracle babies.

What there is, is a story of two women (Ruth and her mother-in-law Naomi) choosing to return to Naomi’s home country, her people, her God and way of life.

They were destitute in Moab and running away from famine – for Naomi it is running to her home country, and for Ruth, it is following Naomi to a place she’d never been, where she’d settle in as a foreigner and immigrant.

When they get to Bethlehem, the story narrows in to focus on what they find in that community when they get back. And what they find is a community that’s going about the rhythms of agricultural life – it was harvest when they arrived – but with a few twists that showed they were God’s chosen people who were trying to live according to the laws Moses had given them.

In particular, the harvesters were comfortable making space for Ruth to harvest in their fields (“gleaning”), not attempting to maximise their commercial returns but leaving some leftovers for the poor. This was based off this verse in the law:

When you harvest the crops of your land, do not harvest the grain along the edges of your fields, and do not pick up what the harvesters drop. It is the same with your grape crop—do not strip every last bunch of grapes from the vines, and do not pick up the grapes that fall to the ground. Leave them for the poor and the foreigners living among you. I am the LORD your God.

Leviticus 19:9-10

And Boaz, the wealthy land-owner and love interest in Ruth’s story, goes a step further. Not just following the law as stated – which as Steve pointed out in one of the linked messages – is open to a stingy interpretation. But Boaz leant into the spirit of it, to care for the poor and the stranger:

Let her gather grain right among the sheaves without stopping her. And pull out some heads of barley from the bundles and drop them on purpose for her. Let her pick them up, and don’t give her a hard time!

Boaz in Ruth 2

He was also well aware of his both his rights and his responsibilities for caring for his female relatives in a patriarchal society, and again seemed intent to not just do what was required, but to meet the spirit of the law and do what is right.

And that is one of the miracles in this story, I think. Nothing supernatural, but a community of people actually living with the intent to love each other, and love the strangers living amongst them, as God had asked them to do. And taking a big hearted generous approach to that.

And it makes me wonder, what miracles might be possible if our communities choose to live this way: genuinely trying to embrace God’s heart of love and wholeheartedly embracing that as our guide for how to live. What would we do differently? And what would it mean to the people who wander into our midst, perhaps as destitute as the heroines in this story?

If Ruth and Naomi returned as a poor widow and her foreign daughter-in-law, and found a self-seeking community that didn’t leave any leftovers in their field, and didn’t feel any responsibility of care for their extended family… then this story would have been very different. It would have been depressing, unsurprising, probably not worth writing down.

But instead they found a community committed to living the way God had taught them, and that community made generous space for Ruth and Naomi. And nothing supernatural happened – and nothing supernatural was needed! – because there was a miracle of love, abundance, redemption and hope… entirely because the people choose to live God’s love and make it their way of life.

I want to see that story play out in my church, over and over.

(One of the other miracles in the story of Ruth is the beautiful connection between Ruth and Naomi, and their boldness in taking initiative as powerless women in a patriarchal society… but that’s another post. And covered in the messages I linked above!)

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The difference between right and wrong

  1. In many times and in many ways, God speaks
  2. We may drift away
  3. It was only right
  4. Where you’ll find God
  5. “Stay soft”: Sabbath rest
  6. The difference between right and wrong
  7. An anchor for the soul
  8. Our great desire
  9. Which promises?
  10. Write it on their hearts
  11. The community’s relationship to God
  12. Everyone will know me already

You have been believers so long now that you ought to be teaching others. Instead, you need someone to teach you again the basic things about God’s word. You are like babies who need milk and cannot eat solid food. For someone who lives on milk is still an infant and doesn’t know how to do what is right. Solid food is for those who are mature, who through training have the skill to recognize the difference between right and wrong.

Hebrews 5 (emphasis mine, of course. Does biblical greek even have italics?)

There’s a black-and-whiteness that many or most people bring to morality. Some things are clearly good, some things are clearly bad. Often something that’s clearly good for one person is clearly bad for another. Sometimes there’s an internal compass, “it just felt right, and I trust that“. Often there’s some external source of truth that defines what’s good or what’s not for a person. I’ve seen cheesy christian souvenirs that say “the bible said it, I believe it, that settles it”.

Like it’s that easy. 🤷‍♂️

I appreciate the writer of Hebrews reminding us that knowing the difference between right and wrong is a skill, and a sign of maturity. It’s not all easy and straight forward, it requires training.

It’s interesting thinking about the ethical dilemmas the early church stressed about – divorce and remarriage, eating food sacrificed to idols, sharing meals with different ethnic / religious groups.

In the book of Mark there’s a story where Jesus is teaching on divorce and remarriage:

Whoever divorces his wife and marries someone else commits adultery against her. And if a woman divorces her husband and marries someone else, she commits adultery.

Mark 10

Then in a similar story in Matthew’s book, either Jesus said something different or Matthew included or added an extra detail:

And I tell you this, whoever divorces his wife and marries someone else commits adultery—unless his wife has been unfaithful

Matthew 19

We started with a clear-cut, black and white moral statement. And now there’s an exception. Then Paul, addressing a specific circumstance in a specific church, adds another, for when the other person doesn’t follow the same Christian way of life, and doesn’t see marriage the same way and they walk away:

(But if the husband or wife who isn’t a believer insists on leaving, let them go. In such cases the believing husband or wife is no longer bound to the other, for God has called you to live in peace.)

1 Corinthians 7

I feel like more nuance might have come out if you asked either Jesus or Paul about situations like domestic abuse…

They’re trying to make a point: marriage is important! It’s sacred! We should value it way more than the surrounding culture! But there also needs to be maturity to be able to recognise the difference between right and wrong, simple rules interpreted simply don’t always cut it.

Endless equivocating and avoiding moral absolutes, and taking an “anything goes” approach also feels like a trap. The wisdom here is not “recognise there is no difference between right and wrong”. That’s not what was said.

Instead, it’s recognising there is a difference, and that with training and skill and maturity, that for a given situation you can know the difference, find what is right, and you can choose to do what is right, to live righteously.

That’s hard work. But it’s a sign of maturity. Let’s train in it.

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We may drift away

  1. In many times and in many ways, God speaks
  2. We may drift away
  3. It was only right
  4. Where you’ll find God
  5. “Stay soft”: Sabbath rest
  6. The difference between right and wrong
  7. An anchor for the soul
  8. Our great desire
  9. Which promises?
  10. Write it on their hearts
  11. The community’s relationship to God
  12. Everyone will know me already

So we must listen very carefully to the truth we have heard, or we may drift away from it… what makes us think we can escape if we ignore this great salvation that was first announced by the Lord Jesus himself and then delivered to us by those who heard him speak?

Hebrews 2:1

Last week I wrote about how it had been years since I’d read the bible in any meaningful way. And here in the book of Hebrews it said something that aligned with that experience – if you don’t pay careful attention, you tend to drift.

It’s kind of a relief to read this, honestly. Most of the Christian New Testament parts of the bible were written by people with powerful first hand experiences of Jesus: Peter and John and Matthew were all walking with Jesus everyday for three years before his death. Even Paul who wrote most of the letters in the New Testament talked about his life altering experience as a physical encounter with a resurrected Jesus. I imagine that kind of exposure to a person is indelible, it leaves a permanent mark, its hard to drift away from.

But that’s not what most of us get. We might experience the invisible God, and have spiritual encounters of various kinds, but we don’t see or hear or touch or smell Jesus like they did. Not in a physical, tangible way. If Jesus is the image of the invisible God, we don’t get to see him. We just hear about his life from others. And the experiences we do have first-hand tend to be more intangible.

So it’s refreshing to here someone who wrote an important part of the bible, this letter to the Hebrews, say they’re in the same boat as us. They didn’t give us their name, so we don’t know who exactly it is. (Scholars like to guess. An audio-bible I used to listen to had the voice for Hebrews played by a cast of men and women to demonstrate the ambiguity. I liked the idea that it might have been a woman, because we know several women had important leadership roles in the early church but we’ve mostly been kept from hearing their voices.)

Whoever it was, they say they’re in the same boat as us. They didn’t know Jesus directly, they heard about him from someone else. They’re a second-generation follower. And they say it’s easy to drift and forget.

For me personally, some stuff didn’t drift: a sense of worth, value and dignity, of being made in the image of God. That was deeply internalised. My values as well have been deeply shaped by my faith earlier in life, and those mostly held steady even without continued focus. So what has drifted?

I think its the focus on the “great salvation” they talk about. There’s a big picture, a meta-narrative, an arc of history that ties together the story of Jesus and the stories of us.

When a person keeps this big picture in their field of view, it can yield a big change in the way they lead their lives. Being part of something bigger is incredibly motivating for most of us – and can call us into living courageously, selflessly, resiliently.

And I think that’s the bit that has drifted: without a focus on the big story, the routines and the challenges of my life have become all encompassing. I’m not suggesting I should have been going and serving the poor or preaching in churches instead… keeping my focus on my young family and loving them, providing for them, that should have been the focus anyway. But I wonder if I’d kept a connection to the larger story, if it would help strengthen the moments of joy, help bring meaning to the moments of suffering, and help me see beyond my own troubles to offer compassion to others around me who have their own challenges going on too.

I want to live my life with that big picture in view.

“We must listen very carefully to the truth we have heard, or we may drift away”.

Now, there’s a thousand different ways to understand what “great salvation” means, and I think each person’s experience of it, and the way they describe it, would be different. There’s a deep shared truth in there somewhere, and then the just-as-real truth of each person’s experience of it. And of course for me its complicated, because I don’t feel comfortable with some of the simpler narratives of sin and salvation and heaven and hell.

But there is something speaking there, something true, and if I want my life to follow that path in my life, and not drift away, and I should listen carefully, actively, asking questions and seeking to understand.

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Rabbi Danya Ruttenberg on the scriptures in Leviticus used to justify homophobia

Rabbi Danya Ruttenberg has been one of my favourite religious teachers for a few years now. Recently she’s written up two posts exploring what she calls “clobber” texts: verses in the Bible (Hebrew Bible in this case) that are used to clobber the LGBTQ community and justify homophobia / transphobia.

Links to the two articles:

Her analysis is useful (and entertaining) and I imagine I’ll be coming back to these if I ever find myself in a discussion with someone trying to justify homophobia based on the Bible.

Beyond her unpacking of these verses and ways to interpret them, two things stood out to me. First: the role of scripture teachers in a world where religious fundamentalism is taking hold again. She lives in the USA where fundamentalist Christians are gaining significant political power and shaping laws to force their worldview onto others. The reality in Australia’s politics is different, but you see the same religious fundamentalism play out in power structures at the level of families and schools and communities.

Because in the days when drag bans are getting passed and gun bans aren’t, knowing your text inside and out matters.

We have to fight against the encroaching theocracy in many ways at once. One of those ways includes disemboweling bad readings of sacred texts—especially the bad readings that are used to harm people—at every available opportunity.

The other thing that stood out was her willingness to criticise the patriarchal and homophobic ideology when that’s what is in the text. Growing up evangelical, I had been taught “all scripture is God breathed”, and when something in there was completely out of step with our contemporary values, we either tried to change our values to match, or tried to reinterpret the text in some way that downplayed the parts we disagreed with. The Rabbi on the other hand isn’t afraid to question and criticise the scripture itself and the major rabbinic commentary through history – acknowledging it as tainted by human prejudices – even while somehow approaching it with care, treating it as sacred, and allowing it to speak.

As much as I love to hold up the more optimistic texts in my corpus, it’s still a very patriarchal tradition and we have plenty with which to reckon.

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Faith Justice and Politics Personal

Cowards

“All right, but let the one who has never sinned throw the first stone!” Then he stooped down again and wrote in the dust.

When the accusers heard this, they slipped away one by one, beginning with the oldest, until only Jesus was left in the middle of the crowd with the woman.

I used to notice 3 groups here: the accusers, the accused, the defender. I had a hard time imagining which group I would realistically fall into.

I’m not often confronted and threatened for my errors, I’m not the sort to condemn others for theirs either. Yet I usually lack the courage to defend the accused and stand up to the crowd, so I can’t honestly group myself with Jesus in this story.

I guess I fit with the group I never noticed before today: the onlookers. The crowd, drawn into the drama, not sure of what they think, but afraid to speak up, lest they say something wrong and find themselves the new target of the accusers.