Please read Psalm 82, and Luke 12:49-56 — the appointed biblical texts for Pentecost+13, Year C (Revised Common Lectionary)
You may have heard some of the old rhymes of how outdoors’ enthusiasts and mariners have interpreted the appearance of the sky: For example,
“Red sky at night, sailor’s delight; Red sky in morning, sailors take warning.” Or, “Rainbow in the morning sailors take warning; Rainbow towards night, Sailor’s delight.” How about, “If smoke goes high (from a campfire), no rain comes by; If smoke hangs low, watch out for a blow.”
Indeed we have our ways of predicting and managing our lives, based on beliefs and observations over time. We then convince ourselves of the truth of the things we repeat, like the rhymes, in our minds over and over. Even if, like the weather, we can be totally off.
If anything, our ability at self-deception is huge. For one thing, we have convinced ourselves that Jesus and Christianity is not about justice for the weak. If you don’t believe me, just examine our attitudes towards Indigenous First Nations people — how quickly we resort to condemning them as lazy drunkards, self-justifying our own greed and fearing the loss of our own power and property. Even though we are the rich and powerful, and they are the people in our communities who are the weakest, the lowly and the destitute.
How long will you judge unjustly and show partiality to the wicked? Give justice to the weak and the orphan; maintain the right of the lowly and the destitute (Psalm 82:2-3)
When God calls us to give justice to the weak, who then are the wicked? Not the weak, the lowly and the destitute. Given the structure and spacing of these verses from Psalm 82 — the wicked are those who occupy the opposite end of the socio-economic spectrum: those who are strong, who are in power, who have wealth and security.
Why is that?
Most of Jesus’ teaching in the New Testament indeed focuses on issues (and problems) of power, prestige and possession.
And yet, how quickly and easily we avoid those and focus on issues that Jesus spent little if no time on — homosexuality and abortion, to name a couple recent hot topics in the church.
It’s not that sexuality, addictions and ‘family values’ are not important. But these do not form the core of Jesus’ teaching.
The core of Jesus’ teaching reflects in such notions as: Blessed are the poor and the peacemakers; parables about rich men, selling all, the widow’s mite, the lost sheep, rendering to Caesar, he who has no sin throw the first stone, bigger barns, eating with sinners, praying to be seen vs the humble stance — the list goes on. I remember attending a stewardship event years ago when the main speaker asserted that most of Jesus’ teaching centred, in fact, on money.
And yet, how much these days a disproportionate amount of energy in the church is spent on anything but. We want to avoid talking about money in the church, especially if it means a sacrifice on our part.
You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time? (Luke 12:56).
That’s what Jesus is saying in the conclusion of the Gospel text: You have fancy ways of reading the sky but you can’t even discern the truth of your very own lives and the truth of what I’m all about!
We need to hear again the words of scripture and the Lord God:
Rise up, O God, judge the earth. For all the nations belong to you! (Psalm 82:8).
Ultimately the question is: To whom do we belong? To whom does all of creation belong? We have all sorts of acceptable answers to that: We belong to our spouses, to our families, to our parents and grandparents. We belong to the church. We belong to the nation. Sounds righteous, does it not?
And, we go on: creation belongs to us! Natural resources belong to us. In this line of thinking, belonging morphs into ownership and the commodification of basic things, like water. As long as you have enough money to buy it, you have a right to it.
Speaking of water, these last few days those of us on municipal water in Arnprior were not permitted to use water for anything. Anything — not only drinking. We couldn’t boil it, or wash in it, take a shower or bath in it, wash laundry, do the dishes, even touch it!
The house was a complete mess by the weekend. We were driving into the city to take showers and to buy lots of bottled water. I felt just a little of what it must be like for the First Nations communities in northern Ontario who on a regular basis do not have adequate access to safe, drinking water.
I read here an excerpt from the online description (www.claygathering.ca) of the National Youth Project from 2012-2016 which will culminate in PEI this week at the Canadian-Lutheran-Anglican-Youth (CLAY) gathering:
“What is water? Although this may seem like an obvious question, the answers that we provide often depend on our cultural and religious backgrounds. Traditionally, western cultures, like ours, have treated water as a common property, meaning that water is owned equally by all of us.
“In recent years, however, western cultures have shifted their understanding of water. Now, water is viewed like any other natural resource, like natural gas, oil, or gold, and unfortunately, for the right price, it can be bought and sold by individuals and corporations. But who owns it? The water from the tap, the river, the rain… who owns it?
“As you might expect, this new western understanding of water differs strongly from that of many Indigenous communities. Instead of treating water as a resource that can be bought, it is viewed it as a living being with which all creation has a relationship and a responsibility to protect.
“For the Ojibway, water is a source of purification, and for the Iroquois, it is a gift from the stars integral to medicine, prayer, and cleansing. In many Indigenous cultures, women have a special association with water: they are the keepers of water, and it is their responsibility to lead water ceremonies which demonstrate a community’s respect for water. What we can learn from our Indigenous brothers and sisters is that water is a force that sustains, and requires respect and protection.
“Although western culture may treat water as a resource that can be used and abused, as Christians we know that it is a very important component of our spiritual life. We know that in the Bible, water is recognized as divine and life-giving. In Genesis 1, we see that the shape and content of all bodies of water are creations of God. In Revelation 21, we are told that, through Jesus, we are freely given a kind of water that sustains our lives and in John 3, we learn that those who enter the Kingdom of God are those who are born of water and the Spirit. Indeed, our very baptism is validated by the Word and Water.
“These parts of Scripture and sacramental practice show examples of the importance of water to us as Christians. It reminds us that, just as our practical life depends on water, so too does our spiritual nourishment.
“Many Indigenous communities do not have access to this vital resource: even where there is access, the quality of water is poor. Understanding that water is important and is a human right, what happens if you have access to water but it isn’t clean, useable, or safe? As Christians, we recognize that water nourishes and cleanses, and now we need to care for it as much as it cares for us; we need to be good stewards of the earth.”
We don’t ‘own each other’ as property to be traded on the open market as much as we don’t own anything in creation. Creation is meant for all people to share and hold in common, for the common good.
That means, in God’s view, no one is alone, no one is left behind, and no one falls through the cracks. This is the Good News: Everyone belongs. Everything belongs. Where we are weak, we belong. When we fail, we belong. When others are weak, they belong. When others fail, they belong. To God.
This Gospel, while good, is not popular for those who have it all we need and more. For us who are fortunate — all things being equal — we have a tough pill to swallow, here.
God’s presence and God’s truth must permeate through our sinful greed, materialism, and lust for control and power. A fire it is, that God sends upon our lives, (“I came to bring fire to earth” – Luke 12:49) to burn through the false thinking, false beliefs. A baptism by fire, some call it.
Like my experience in the dunk tank last week: It’s both thrilling and scary, to let go of control, not knowing when the ball will hit the target and I go for a total immersion plunge.
This is the baptism into which we are called: A lot of turbulence and uncertainty before it gets better; humility comes after being humbled; forgiveness and mercy only after confrontation, honesty and truth; a letting go before new life, new beginnings. Pain before the gain.