A Fresh Perspective

In Jean Vanier’s wonderful book, Becoming Human , he quotes the African-American writer Patricia Raybon about how the oppression she experienced in the United States had taught her to hate white people. She writes:  “I hated them because they have lynched and lied and jailed and poisoned and neglected and discarded and excluded and exploited countless cultures and communities with such blatant intent or indifference as to humanly defy belief or understanding.” But then she goes on to talk about how she came to recognize that her hatred, no matter how justified, was eating away her identity and self-respect. It blinded her to the gestures of hospitality and friendship a white girl in high school offered her. She realized that instead of waiting for whites to repent of the atrocities they had inflicted on blacks and ask forgiveness, she needed to ask forgiveness for her own hatred, for her inability to see a white person as a person and not just as part of a race of oppres...

Through Lent and Holy Week we have walked with Jesus to the cross. Our participation in Jesus’ death is one way through which his death has healing and redeeming efficacy. We too must die to our ego-driven self if we are to experience new life (John 12:24–25). The Passion story compels us, to not only identify with Jesus, but with all those who acted upon or in connection with Jesus. In so doing, we see our part in the crucifixion. Our shocking complicity in evil is exposed. Against this backdrop appears the shocking revelation of God’s love. Jesus says, “When I am lifted up from the earth, I will draw all people to myself” (12:32). In John’s Gospel, Jesus’ “lifting up” includes both the cross and the resurrection. As the risen, cosmic Christ, the Spirit of God is at work wooing, drawing, nudging, and mysteriously persuading all of us into healthy divine-human relationship. On Good Friday we mourn Jesus’ death and our participation in his crucifixion. On Easter Sunday, we cel...

One of the reasons Jesus’ death is referenced in John’s Gospel as the hour of Jesus’ and God’s glorification is because of its universal impact. In John 12:32, Jesus says, “When I am lifted up from the earth, I will draw all people to myself.” Jesus’ death and resurrection constitute a revelation of God’s love for the world of such magnitude that it becomes a kind of cosmic lure, drawing all people into the Christ life.  What is the appeal? The drawing power is the beauty of God’s unconditional love embodied in the self-giving of Jesus.  What does “the Christ life” look like? (This is what John’s Gospel calls “eternal life”; I like to call it “the good life”). It is a life of non-violence and one that exposes the myth of redemptive violence. It is a life of grace and goodness, a life of forgiveness and moral strength and courage. It is a life that confronts the false claims and values of “the System” (what John’s Gospel calls “the world” in its delusional and alienated...

In this passage, Paul draws a contrast between those who "are being saved" and those who "are perishing." Our human tendency is to put ourselves in the group that is being saved as opposed to the group that is perishing. When we label and categorize we polarize people; it leads to “us” vs. “them.” So, instead of applying this to other persons or groups—this is the being saved group; this is the perishing group—what we need to do is apply this to ourselves. We make choices each day, choices that set us on a course of spiritual ruin or spiritual well-being. The choices I make today are choices that will contribute either to my spiritual collapse or my spiritual health. The decisions I make tomorrow will either nourish or impede a healthy spiritual life; they will nurture a “being saved” kind of life or they will contribute to a “spiritually perishing” kind of life. Salvation is more of a project, than a one-time event. It is more of a journey, than a single ...

There is a great story in the book, Report to Greco , by Nikos Kazantzakis. When Nikos was young, his mother was very religious; she went to mass everyday. His father was anti-religious; sort of bitter toward religion, and Nikos was torn. When he was 19 years old he decided to spend the summer at a monastery located on one of the mountains in Greece . At this monastery there was a famous old monk called Father Makarios.  One day, Nikos asked Father Makarios, “Father Makarios, do you still wrestle with the Devil?” Father Makarios said, “No. I use to wrestle with the Devil all the time. But now I have grown old and tired, and the Devil has grown old and tired with me. So I leave him alone and he leaves me alone.” Nikos asked, “Then life is easy now?” Father Makarios responded, “Oh no. Life is much harder now. For now I wrestle with God.” Nikos exclaimed, “You wrestle with God and hope to win?” “No,” said Father Makarios, “I wrestle with God and hope to loose.”  These t...

The Cross at the Center (Mark 9:2-13; OT reading, 2 Kings 2:1-12) Thomas Tewell, the Pastor of Fifth Ave. Presbyterian Church in NY City, tells about visiting a large church in another part of the world. He said it was a great worship experience and he was blessed by the service, but as he looked around, on the inside, outside, in their church literature, he couldn’t find a cross. Afterwards, he went to see one of the pastors. He said, “I love your worship, I love what’s going on here. But I’m missing the cross. Is there a cross in here anywhere?” The pastor whispered to him, “The cross doesn’t market well in this culture, so we don’t say a lot about it.” That evening Pastor Tewell wrote in his journal, “Am I into marketing or ministry?” In the conversation down the mountain Jesus links mystical experience to costly discipleship. This brief glimpse of glory on the mountain of transfiguration is inseparably connected to Jesus’ suffering and death . In Luke’s version, the subje...

In Mark’s Gospel a leper comes to Jesus begging, “If you choose, you can make me clean.” The text says, “Moved with pity, Jesus stretched out his hand and touched him, and said to him, ‘I do choose. Be made clean!’” The alternate reading says that Jesus was “moved with anger” (Mark 1:40-41).   This is an example of a variant in the manuscript tradition. We do not possess a single original manuscript of the New Testament (this is true of the Hebrew Bible as well). We have copies—copies of copies. The vast majority of manuscripts date from the ninth century and later. A smaller group of manuscripts date earlier. A few generally considered very reliable date from the fourth to the sixth centuries. We have a few papyrus manuscripts that date even earlier that contain portions of the New Testament, but many of these show evidence of having been copied without the greatest care.  It is the work of textual scholars to compare these manuscripts, rate their comparative value, ...