Unapologetically messianic: Every day is the day the world calls Easter

There is not really a need to offer a Bible verse concerning incarnation or the resurrection. It’s my guess that most of us are familiar enough with the story. The story is the reason that there are more of us in the church or meeting house on Easter Morning than on most other Sundays. The Resurrection Story - a story of the God of Abraham and Sarah; the God of Ruth and Isaiah, acting in history to liberate a faithful servant from the bonds of death.
It is a story of creation’s liberation from the oppression of those who would wield dominance over creation. It is also the story of our own liberation - a rescue from bondage to those forces that so often lay claim to our allegiances that should be entirely reserved for the God of Peace. The story is an ancient one. Its beginnings are remembered because it has been told and retold over thousands of years.
Once upon a time, there were a people held in bondage by a great nation. They were held as slaves, and they cried out for their release from a ruler who made claims that he was a god himself. This ruler had priests that supported his claims. The people of his nation lent their loyalties to his grandeur, identifying the divinity of the Pharaoh of Egypt as, if you‘ll excuse the expression, the Gospel truth.
It was the Hebrews who were slaves in Egypt - slaves to Pharaoh’s empire, the mightiest force in the ancient Mediterranean world and beyond. The God of all Creation, however, heard the cries of the descendants of Abraham and Sarah. YHWH hears the cries of slaves. It was YHWH who delivered the Hebrews from the grasp of Pharaoh and lead them out of Egypt, taking the form of fire, and a pillar of cloud. This people of YHWH did not need to fight for their release from captivity. The God of Moses destroyed Pharaoh’s military strength, and drowned in the Sea of Reeds any threat to the Hebrews that Pharaoh’s empire could muster.
Oh, how thankful was Israel. In commemoration of this liberating act of God, the Hebrews established a celebration. This feast, called Passover, is an annual remembrance of the Story. This celebration of the liberating act of the God of Moses and Miriam, who rescued a people from empire, has been celebrated every since by people close to YHWH’s heart. It is a time for worship, praise, and great Joy over the Story that recalls the great actions of a God who rolls up the divine sleeves and rescues the poor, the marginalized, and even lowly slaves from oppression.
It was during just such a celebration of Passover, - possibly some 1200 years after the fact, and nearly 2000 years ago - that a startling new development was introduced to the plot of this biblical Story. It would still be a story of liberation, a story of joy and an occasion for worship. But events in Jerusalem in the first-century of what became the Common Era demanded a new twist. In fact, any number of Yahwists were looking at a variety of ways to prompt another rescue on behalf of the descendants of Abraham and Sarah, who were again under the dominating thumb of an empire.
This time, that empire was Roman instead of Egyptian. It was Caesar claiming godlike status instead of Pharaoh. And this time, it was personal. Israel was been economically and politically dominated on its own turf, the Promised Land of Israel had become known as Palestine. It is mostly on Easter that we remember the old liberating Story. However, this time the leader of Israel was not the Moses of old, but as his disciple Matthew tells in a story of his own, a new Moses. A Messiah who is known to all of us by the name of Jesus.
Jesus was a celebrant of the ancient Story. As a first-century Galilean, the Story was his story. It was the story of his family and his people. And the followers of Jesus realized that the Story was not just for the people of Abraham and Sarah, but for the whole world. So, for all involved, obedience to the God of Israel was the only way that liberation would visit humanity. Obedience was the way of Salvation.
While other would be Judean leaders - would-be messiahs – that believed, indeed, they knew in their hearts, that a warrior God who had already defeated the likes of Pharaoh, and other rulers, would act in history and defeat the pagan oppressors once and for all. God would finally establish the reign of YHWH as an unquestioned force that the world would reckon with, through the ruling kingdom of Israel. There was to be a holy war, believed so many Judeans, and the enemies of YHWH were going to pay a price.
But Jesus was different. He certainly preached the kingdom of God. But the kingdom preached by Jesus to his disciples meant reflecting the love of God, and the Creator’s concern for the faithful pursuit of justice, peace, and grace. This was not, according to the Messiah, achieved through holy war, but instead, through the faithful expression of YHWH’s love for even the enemies of God’s people. The liberating God of Moses and Miriam would bring salvation to the entire world, not by destroying armies with one fell swoop of the divine hand, but through the love of the faithful servants of God’s creation.
It was the familiar story – with a twist.
While the God of all Creation, Jesus, and the apostle Paul all speak about liberating creation from empire, the Bible also brings witness to specific ways that the loving justice of YHWH is reflected upon a world groaning for freedom. Loving your neighbor, even the hated Samaritan, as you love yourself. Or throwing away privilege and giving substantially, if not everything, to the poor. How about forgiving your enemies seventy times over. The Scriptures abound with stories of loving grace and forgiveness. Yet, stories are simply stories if they are not acted out in a manner that proves their credibility.
About thirteen years ago, in the Michigan town of Ann Arbor, there was an individual who made credible the story of Jesus.. The Ku Klux Klan came to Ann Arbor one June day in 1996. In fact, the Klan marched every June in Ann Arbor for a number of years. They may in fact still do just that. But thirteen years ago, and not atypically, the Klan march was challenged by a ferocious crowd of counter-protesters. Just as typically, an entire area of the city was witness to brick and bottle throwing outrage - all aimed at the parading white supremacists.
The Klan continued to march, and the counter protesters rage grew thicker with every racist slogan that emanated from the mouths of their enemy. Police were outnumbered, and things were about to turn violent. They did turn violent. The crowd raged at the Klan, and broke through the police protection that was provided for the demonstrating organization. Klan members were separated from one another, and it was quickly an event that could only be described as every Klan member for his and herself. Groups of enraged protesters isolated individuals and harassed them. In one instance, a group of protesters encircled a tattooed man wearing a clothing that identified him as an enemy, and began kicking and punching him.
Out of this chaos, the messiah appeared.
She was wearing denim shorts and a white t-shirt. She only 18 years old, and she was an African-American. Our modern day messiah’s name was Keshia Thomas.
Originally there to protest the racist enemy known as the Klan, she saw an image-bearer of God cowering on the cement and under brutal attack. Keshia Thomas sacrificed her own body, covering and protecting the a white man she had moments before demanded justice from, and shown anger toward.
Our messiah would have never received a just hearing from Albert McKeel had she engaged him through violence. Only through reflecting the love that God has for every person, even the enemy, could she radically alter the hatred that McKeel may have had harbored against African-Americans and other people of color or faith.
McKeel was radically changed, as the two consequently appeared together in public as an example of redeemed human relationships. When Keshia Thomas sacrificed herself for the love of her enemy, she brought salvation not only to herself, but to her enemy as well. They were liberated from oppressive rage, and hatred, and brought into right relationship with one another.
I have no idea if either Keshia Thomas of Albert McKeel were followers of the one true Messiah, Jesus of Nazareth. But I do know that this is the kind of sacrificial love that Jesus was preaching, that God intends, and that Christendom is lacking. This is the way that followers of Christ Jesus change the world, and love of enemies is how YHWH intends for Creation to be liberated from the bonds of injustice, of inhumanity, and from empire making claims about its own authority to rule creation.
And for resurrection? Remember the Story? A story of liberation from oppressive and degrading powers of domination. A story of liberation from those who would stake a claim to be held high as gods, such as Pharaoh, or Caesar. They nailed this messianic claimant to a cross. Executed him as an enemy of the state. Jesus was laid to waste just like any number of failed revolutionaries on either side of his own crucifixion.
Yet, it is in the ministry, the obedient reflection of God’s love toward every person, and the ultimate sacrifice made by Jesus in staying faithful to YHWH, that salvation is brought to all of creation. How do we know this? Because the Sovereign God of the Universe acted in history one First Day morning and raised Jesus from the dead.
God rewarded Jesus’ obedience and faithfulness, and overturned all of the evil that empire could heap upon him. That is the Story of God’s liberating all of creation. The resurrection of Jesus the Messiah, and his liberation from the bonds of death, foreshadows the reward of our own faithfulness. A faith placed not upon the god of empire that promises our salvation through economic justification but to the One True God who resurrects the dead.
That First Day resurrection is the reminder that all of God’s faithful will someday be rewarded. In fact, both friend and foe, through the work of the Christ, will enjoy the salvation that God intends for all creation. Yet, the resurrection is also a reminder that the work of Jesus must continue, through the work of those like Keshia Thomas, or the work of one’s meeting or congregation, or the work of the believer’s church as a whole. Because there can be no salvation - none of the universal redemption such as my Quaker faith is so fond of - without the continuous striving for justice, equality, and peace.
Followers of Jesus are called - indeed, commanded - to challenge the oppressive tactics of those intending to dominate creation, whether they be the Klan, or the presidents, prime ministers, and violent radicals of any faith or nation. We are commanded, however, to do so by reflecting the love that God has for every inch of creation. A love offered for every nation, for every person, and especially for every enemy.

Postscript to Messianic Failures

It occurs to me, before someone has pointed it out, that if salvation is made evident through the life of different individuals, some (or many) of whom are not even related to Christ-centered beliefs, why is there any need for particularism or Christ-centeredness. It is a good question, and one I have thought about. I have chose the narrative answer.
I can only make sense of those actions that potentially reveal salvific meaning if I have an actualized event that I can relate them to.
The story of Jesus, part of the larger story of YHWH and Israel, or Creation and Creator relationship, lends context to the events that I hear about, observe, or participate in. Jesus is the language of my experience, and the provides the baseline for my understanding of actions or events that pose revelatory value.
Of course, I can become a student of Gandhi, or a student of Buddha, and I can incorporate specific claims made by the followers of Hinduism or Buddhism into my framework of knowledge. Ultimately, however, my immersion in the Christ-centered faith of my original spiritual experiences will act as a filter, and I will generally not do justice to those claims.
If I do fully immerse myself into Hinduism or Buddhism, and become a "professional" so to speak, then I have either began to view the world through a worldview different than that of my original Christ-centered faith, or I have come to further identify with it and have no need for the assistance of other views that may act to distort the Christ-centeredness of my particular narrative.
Of course, I can combine the best aspects of Hinduism, Buddhism, and Christianity (It seems no one ever chooses Islam) and live accordingly, but then this would be a new religion, necessarily rejected by the proponents of each of the original faiths. This is not to suggest that their is anything wrong with new religions (or old ones). It is only to suggest that spiritual or religious intelligibility and integrity must not only allow for the particularity of all religious claims, but must allow them to maintain their particularity and identity over and against mutations that insist upon co-opting the old identity by painting the new religion as the natural evolutionary advance of the old.
Remember, evolution is not (necessarily) an unquestionable improvement. It is an adaptation to an environment. Early followers of Jesus were certainly not out to improve on Palestinian Judaism, and I don't believe they were an adaptation of it. It was a continuation of the Yahwist faith by making a specific claim that was only intelligible within the Yahwism of its time. Messianic claims did not in anyway change the nature of the way God was acting or to act in history, according to Judeans of the first centry. they fully expected God to act, most simply rejected that Jesus was the person the YHWH acted through.
Whatever has happened to the Christ-centered witness over two thousand years, it is the witness that God's desire is fully revealed in the historical Christ, and that those who believe that the life Jesus lived is normative for our understanding of humanity that lends context to our understanding of the world around us. If I understand the world through Jesus, with an assist on the goal from Buddha, then I may be a better person for it, but I am no longer Christ-centered.
there are, of course, several implications for Quakerism in my thinking, but I don't have to spell those out. Blessings to all.

Why I Love my Friends

I should provide everyone with some background concerning my journey along the Friendly path. It's really quite amazing that I bring such a heaping helping of Christocentricity to the FGC potluck. When I first came to the Grand Rapids Friends Meeting, I made it very clear to everyone that I was a non-believer. This was quite acceptable to all of those great folks that I latched onto early on in my experience. As most of you who read this blog can tell, I am not your typical reserved, or "seasoned," Friendly presence. My seminary peers will tell you in no uncertain terms that I am conversationally challenged when engaged in certain subject matter. (But I do try to listen.)

Anyway, It was only due to the great patience shown by GR Friends (especially during Meeting for Business or during committee meetings), that I ever enjoyed the opportunity to mature - not so much as a Quaker - as a person. My spiritual journey, and my relationship with YHWH, would have never left the starting point if not for the nurture of some very open-minded and tolerant folks. I am joyfully indebted to those seasoned "elders" of the GR Friends Meeting who walked with me as I recovered from alcohol abuse and mental illness and received a faith that has brought with it new possibilities.

It is not my suggestion that Friends look to abort such faith experiences such as mine by declaring ourselves so Christ-centered so as to limit faith commitments to Quakerism. Yet, I am suggesting that Friends retain our historical identity as a Christian community, and that we publicly state as much in our faith and practice. I do not see how such a commitment would drive others away, or make experiences like mine an impossibility. I would think that it is easier for people to build stronger spiritual ties with a faith that retains an consistent message, than one who is losing its common language.

In the end, It might be simpler to say that I have some ideas about the future of Quakerism as a whole, because ESR is an international group of students that have an interest, not only in the future of Friends, but in theology and faith in general. These are probably not the discussions that my meeting at home are particularly interested in engaging in. I think they are more vested in peacemaking, community building, and faith exploration between friends. And in the end, that is where I want to be.