Sunday, March 23, 2025

“The Great Divorce”

“The Great Divorce”     


March 23, 2025        Dr. Roger Ray

click here to see the video

When C. S. Lewis published his novel, The Great Divorce, 80 years ago, he chose the title for his imaginative tale about people who took a bus ride from Hell to Heaven, across the vast chasm, or “divorce” between the two, to see some old friends. I am stealing the title for my message today because I belief the real gulf between heaven and hell is the huge divide between the rich and the poor. Our acceptance of this state of affairs is, in my opinion, the greatest moral failing of the modern world. 

 

I have just returned from spending two months with my significant other in Thailand. We are waiting for her visa application to be approved for her to join me in Florida, but the process takes a year or more, so I am trying to spend as much time with her as possible in her native country. The cost of living in Thailand is quite low and one might wonder why Hui and I don’t do what so many other American and Thai couples do, which is to live in a very nice gated community near the beach in Thailand.

 

And, it is tempting. I live on a very modest pastor’s pension and if I moved to Thailand, I could live in a much nicer and bigger house, drive a nicer car, avail myself of the services of household help, and enjoy virtually free healthcare, enjoying a standard of living far beyond what my income provides for me in Florida. In Thailand, we stayed in a very nice beach resort for about $40 a day where as that would cost ten times as much in Miami or Ft. Lauderdale.

 

I know that we could enjoy a much higher standard of living in Thailand, but have you ever wondered why the standard of living in places like Thailand, or Mexico, or Belize is so much lower? Making a car or a computer to clothing costs about the same all over the world if you just look at material costs. What makes some places have a low cost of living is because wages are so low and working conditions are cruel. 

 

You can go to a Starbucks in Thailand, and it typically is larger and nicer than any Starbucks near me in Florida. The uniforms look the same. The menu is the same. But while the barista in the USA isn’t getting rich, the young man who does the same job in Thailand works 10 to 12 hours a day and is paid less than 400 BHAT, about $10. So, if living an opulent lifestyle on a retired pastor’s income comes at the price of a hundred Thai people living in crushing poverty then I’m not going to enjoy my cappuccino or my view of the beach. 

Why do people like Thai massage? - Quora

Sure, you can get an hour massage in Thailand for $10, but should you? If you pay $70 or $100 for a massage in the USA, why wouldn’t you give the Thai woman the same amount for an arguably better massage? At the end of your massage, you are obligated to pay her $10 and you may even feel obligated to tip her another $5 but if you don’t give her $50 or $75 then you are making that decision. You are choosing to support an economic system that exploits the poor. If you saw where she lived, I don’t think you would give her $10 and thank her and walk away all relaxed and happy….. though many Americans, Germans, Russians, and Aussies do just that, but, if I am honest, I don’t like those people. 

The Brazilian archbishop, Dom Hélder Câmara, is famous for having said, “When I feed the poor, they call me a saint. When I ask why the poor are hungry, they call me a communist.” It is true enough that governments and corporations love to see charities filling the gaps of the social safety net, but they never like it when charities start to demand that the society become more fair. 

 

A moral pillar for Christians, Jews, and Muslims is charity. Giving to the poor is an inherent dimension of any sincere spirituality. Most of you will remember the Moral Majority’s attack on government social services in the 1980’s when Ronald Reagan was insisting that the government get out of the business of caring for the poor to allow churches to do what churches have always done, which, he assumed, was to dole out charity.

 

Of course, Ronald Reagan didn’t attend church, nor did he financially donate more than a pittance to charity but that is the conservative mindset. My money is my money but you tree-hugging do-gooders out there need some place to put your money so why don’t you form the social safety net to protect people who are being impoverished by the marketplace.

 

Who am I to correct Archbishop Camara, but I would restate his famous quote slightly differently because the real question is not so much, “why are the poor hungry.” They real question is why are there so many poor people? Poverty, in the presence of abundance, is inexcusable. 

The only reason why we still have poor people in the world is because our economic system allows a tiny fraction of people to hoard the majority of the resources. 

 

You have heard the saying that possession is 9/10 of the law but that should not come as a surprise to anyone who knows who writes the laws. There are lobbyists for the corporations that make military hardware, for pharmaceutical companies, for oil and gas companies, but there are no lobbyists for the minimum wage workers at McDonalds, or for the aids caring for our aging relatives in nursing homes. 

 

In fact, no one less than the Harvard economist, John Kenneth Galbraith, said: "The modern conservative is engaged in one of man's oldest exercises in moral philosophy; that is, the search for a superior moral justification for selfishness." The obvious irony is that there is no moral justification for the levels of greed that exist in our society when there is no real reason for poverty except for the fact that the rich control the government and the police.

 

Ever since the ancient Phoenicians invented money, we have had a way of distributing wealth but the way that we have inherited in our day, and mind you, our economic system is always evolving … economics today is not what it was even 50 years ago… our present system is dramatically skewed towards giving more and more to the wealthy and less and less to those who produce wealth.

It has been broadly reported that: The three richest Americans have the same amount of wealth as the poorest half of the U.S. population. And 82% of the global wealth generated last year went to just 1% of the world's population.

(https://www.usatoday.com/story/money/2018/01/22/vast-majority-new-wealth-last-year-went-top-1/1051947001/)

There is no plausible defense for that kind of distribution of wealth. It is a moral crisis! 

 

Taxation is a form of redistribution of wealth. The super wealthy could have their own water and power sources, in fact, until a century ago, they did. Taxes build roads, bridges, water systems, schools, and municipal services of police, fire departments, highway maintenance, and medical services.

 

But cutting taxes is always a popular political idea and it is sold to the poor as if  that was going to somehow help them. The truth is, as in the original Trump major tax cut, the cuts put more money in the hands of the already rich and it took services away from the poor and middle class.

 

I was still full time with the church when Trump first cut taxes. My own income is on the lower side of middle-class incomes and the Trump tax cut resulted in a $1000 increase in my Federal Taxes and cuts to Affordable Healthcare subsidies  added between $2000 and $3000 to my premiums. So, the much heralded middle class tax cut cost me $3000 or $4000 and if it hit me that hard then it must have hit most others in my income level about the same way. 

People are seduced by the sound of promised tax cuts but, as much as we hate paying taxes, we must soberly remember that taxes fund the things that it takes for us to have a civilization. 

 

You may remember when Obama got in trouble for saying in a campaign speech in 2012 that successful small business owners didn’t build their wealth all on their own. Many people were deeply offended by this but what Obama was talking about was and is 100% true. You can’t use your own money to open a coffee shop and run a successful business unless there is a social structure that makes it possible…. There have to be roads and sewers, electricity and clean water. You will need to hire employees who can read and write and you will need the protection of a police and fire department. 

 

You may have a wildly successful coffee shop for which you deserve a lot of credit but, factually, you couldn’t have done it without the services provided by tax dollars. So, when you want to cut taxes, what are you going to cut? Most federal tax dollars go to the military, social security, Medicare, and the debt service on our federal debt. Most municipal taxes go to schools, street maintenance, utilities, police and fire services, and trash hauling. So what do you want less of? What do you want to cut?

 

I have always suggested that we cut our military spending by 80% but given the current wars in Ukraine and Gaza and the threat of war in Taiwan and Syria, even I couldn’t give full-throated support to be a big cut in military spending. 

Schools are already dramatically underfunded, and a lot of our infrastructure is showing signs of horrible neglect. I wish you could have seen the airports that I have seen in the past week, starting in Bangkok, going to Doha, and then Miami. Based on the Miami airport, you would think that the USA is the third world country compared with the amazing and beautiful airports in much of the rest of the world. Ride a subway in Paris and then use the subway system in New York. 

 

I’m telling you, Americans are not overtaxed and in many ways, it is evident that we are not taxed enough. We have invented an economic system in which it is possible for a person to become very wealthy, sometimes obscenely wealthy, while the services that make civilization possible are often so dramatically under funded that they are falling apart. This not only creates poverty but it undermines the support structure that makes it possible for capitalism to be successful. 

The greatest American advocate for the poor in the 20th century had to be Dorothy Day, the founder of the Catholic Worker movement. A reporter caught her in an unguarded moment when she expressed herself rather succinctly: Our problems stem from our acceptance of this filthy, rotten system. What is somewhat ironic is that she said that in the 1950’s when, while she certainly wasn’t wrong, the system was not yet as filthy and rotten as it would become over the next half century.

 

When Dorothy Day described our economic system as being filthy and rotten, the tax structure was such that a single laborer could earn enough in a manufacturing job to buy a house and a car, support a spouse and children, and to retire with modest comfort. Little by little, however, the tax structure that created the middle class and made America the greatest nation in the world, has been eroded, shifting more and more of the wealth of our nation into the hands of fewer and fewer people and making it almost impossible for unskilled labor to make a decent living. 

I have traveled a lot in very poor countries. I have personally witnessed what huge income and capital disparity does to nations like Nicaragua, Mexico, Belize, Jordan, Egypt, and Thailand. And I can see how the USA is headed in that direction. The irony here is that we have somehow persuaded the poor to vote for the tax policies that keep them poor. 

 

 

It has now been more than 25 years since Thomas Frank published this excellent book, What’s the Matter with Kansas, describing in detail how states that were formerly quite progressive were, over a century, seduced into consistently voting against their own interests. It is almost amazing to see how stakes like Kansas, Oklahoma, Arkansas, Missouri, Kentucky, and Tennessee, which are largely populated with lower income people, can be duped into voting the cut taxes on the wealthy and thereby, cut their own throats by having their necessary services taken from them. 

 

In Oklahoma, the teachers went on strike only when the state, unwilling to pay them more, cut the school week down to 4 days, sacrificing their own children’s education to keep taxes lower. 

I don’t want to throw shade on Oklahoma this morning, but I have had reason to be in Oklahoma quite a bit over the past few years and I don’t see any problems there that less education would help…. If you catch my drift. 

 

But for some reason, the poor and the middle class just keep going along with totally absurd tax structures until things get to these absolutely desperate circumstances. 

A few years ago the French economist, Thomas Piketty, published this book, Capital in the Twenty-First Century. It was on the New York Times best seller list because it is a terribly important book but it set records for being one of the most often purchased and least often read because it is about a million pages long and impossibly dull to read. 

I read enough to summarize it for you this way:  First, you must understand that there is a huge difference between income and capital. Income is what we worry about the most in terms of a minimum wage or a living wage or even a guaranteed basic income, but Piketty wants us to think in terms of capital, what you own. The equity in your home, the value of your stocks, savings, and pension funds, or any land you may own, that is capital. 

 

The second thing to know about Piketty’s book is that he says that way too few people own way too much of the capital in the world and if we don’t redistribute it we’ll never defeat poverty by just tinkering around with income. He also acknowledges that even though the future of civilization depends upon a redistribution of capital that probably no nation will actually do it. Rich people put up a lot of resistance to the idea of sharing their wealth.

 

As President John Kennedy said, “Those who make peaceful revolution impossible, make violent revolution inevitable.” 

 

What I want to leave you with today is the contrast between the ideal community we have all imagined where there is no poverty and where people share resources equally, and the reality we now live in where the ranks of the poor are growing rapidly because of a radical shift of capital into the hands of the already rich. I do, in large part, blame the rich and the powerful for creating and defending an economic system that creates so much suffering and poverty and hunger. But even more I blame the indifferent masses who have apathetically allowed it to happen.

 

As Dorothy Day said, we have accepted a filthy, rotten, system and we never should have. If you, like me, do not want to see a violent revolution take place either in our country or in other democracies, then we have to stop playing along with things like ending inheritance taxes that allow capital to keep flowing into the hands of a few super wealthy people. We have to stop quietly acquiescing to cutting healthcare, education, and pension benefits to the majority of the population. 

 

And, folks, I would remind you that the crucial point of most of the Civil Rights movement had to do with voter registration and participation. The one thing we must do is vote, and, frankly, I believe that registering voters might be the one thing that progressive churches should get involved with in a very big way, along with making voting count more by fighting against Gerrymandering and voter suppression whether that comes in the form of fewer voting places or higher demands of photo IDs for voting. 

 

We need to help people to get involved in voting and what we want to do every week, is to help to inform people of how they have been tricked in the past into voting against their own best interests. I am not ready to give up on democracy yet but if we are not going to give up on it, we really must figure out how to make it work for the good of all of the people. 

 

 

Sunday, March 9, 2025

Compassion is the Key

Compassion is the Key    March 9, 2025 

Dr. Roger Ray


Click here to see the video

I began teaching at Drury University about 25 years ago under their old curriculum when they were still, at least marginally, a church related college that had at least one required class in religion. The title of that class was the rather pretentious sounding: Life and Teachings of Jesus. When I took on the task of teaching this class, I didn’t want to talk about what the church said about Jesus, I wanted to try to drill down into what Jesus said and what made his teachings unique.


For those of you who have Christian faith roots, what would you say was the unique thing that defined the life and teachings of Jesus? What sets Jesus apart from other early common era preachers?

If you turn to the gospels and you ask, well, “what did he do?” The first answer isn’t very satisfying because he started off by exorcising demons but, you know, he wasn’t the only demon exorcist running around Palestine at that time. Exorcisms feature prominently in the gospels but they are mostly a bit embarrassing in the modern church. Not many of us ever identified with the cult of the holy exorcism. Exorcism might get you movie rights in our day but back then, exorcism was as common as chiropractors and with similarly controversial reputations among other professionals.

 

I’m not saying that casting out a demon or adjusting your spine has about the same amount of science behind it, unless, of course, that is exactly what I’m saying.

But I digress . . .
Jesus did exorcisms, and so did a lot of other people. Jesus did miraculous feedings. Stories of miraculous feedings were abundant in that era as well as in the Hebrew bible. He was said to have had a miraculous birth, that certain miracles were attributed to him, he was even described as being the son of God . . . none of which, I am afraid to say, was uncommon in the first century. After meeting my rather puritanical mother, an old girlfriend of mine concluded, “I don’t care how many children that woman has, I don’t believe that she has ever had sex.” So, at least in her eyes, I and my three siblings were also virgin births . . . which is sort of how these myths get started.

A careful reading of the Jewish Histories written by Josephus in the late first century can yield the names of about 50 Jewish messiahs with various claims to the sort of things we find attributed to Jesus. So, I ask again, what is the unique aspect of what Jesus did that gives him a job description that is different from all other messianic characters of the time?

When I went to seminary in 1980, I was sure that I knew, as most of us who grew up in more evangelical, or Orthodox, or Catholic settings, were sure that we knew: Jesus died on the cross for our redemption, becoming our savior from a richly deserved eternal sentence in hell, giving us the hope of attaining to heaven.

And I understand that would still be the answer for a whole lot of people and I don’t want to be the one who goes around to Kindergarten classes telling 5-year-olds that there is no Santa Claus, Tooth Fairy, Easter Bunny, and there is not a pot of gold at the end of the rainbow.

People generally come to these realizations as they are intellectually and emotionally prepared to allow themselves to figure out the difference between imagination and reality.

In grad school, when you are forced to put your Kindergarten faith under the microscope, you begin to realize that the biblical gospels were ancient religious narratives that had very little to do with the actual historical Jesus. Gospel writers recorded events of Jesus healing and even raising the dead, to connect him to certain Hebrew fables about Elijah and Elisha. That stories about Jesus feeding the multitudes and walking on water were simply derivations of the stories about Moses providing manna in the wilderness and dividing the waters of the Red Sea.

And if all of that wasn’t obvious enough, the gospel writers even invented this transfiguration story in which Jesus was standing on a mountain top talking with Moses and Elijah. It is a literary technique, similar to Obi Wan appearing to Luke in movies after the first Star Wars movie in which we saw Obi Wan killed. It is literature, it isn’t a historical account.

I know that I make people mad when I say that sometimes because it is not what you were told in years and years and years of church going but before you send me hate mail, let me ask you this: Who you should you be mad at, the people who filled your head with fairy tales and lies for years or the guy who is finally telling you the truth? You might want to think that I making this up or exaggerating but I assure you that there is nearly 200 years of the best of biblical scholarship behind
what I am saying to you and some amazing historical examples of insightful philosophers and historians through the centuries.

There is a core to the historical Jesus tradition which is profound and unique and later generations attempted to fatten up his resume by heaping up claims and titles on him that they took from other religious and political figures of their time.


Roman coins of the era called the Caesar “Lord,” and “Savior,” and tradition had it that he was a son of god, born to a virgin. The early enthusiasts for the Jesus tradition didn’t want him to be second to any Old Testament prophet or current ruler and they put him up on a literary pedestal above all others. But what a real scholar, an honest seeker wants to know is “why?” What was so unique about Jesus to inspire this kind of adoration?

I am grateful to the late author, Marcus Borg, who so conviincingly articulated an understanding of the historical Jesus that gives back to the name of Jesus some of the credibility it loses with all of the magical and superstitious attributions that have been heaped up on him for most of the past two thousand years. When you look past the later myths, the exaggerations and the obvious additions of later church leaders . . . when you look at what may be actual quotes from Jesus, or at least the echoes of what he taught, you do find a unique message. Borg says that the job description that Jesus filled was just this: he was a teacher of radical compassion.

In fact, if you look at the conclusions of the hundreds of scholars involved in the Jesus Seminar over the past two generations, the one statement in the gospels that almost every agrees actually came from Jesus, the one verse you can imbue with some real academic certainty is a fragment of this verse from Luke, chapter 6, verse 27: Love your enemies.
Luke sets it in a narration, “But I will tell those who will listen; love your enemies. Do good to those who harm you. Bless those who curse you. Pray for those who abuse you.” Jesus may have just said, “Love your enemies,” but Luke wants to drive the point home. . . love your enemies, do good for people who have hurt you, bless those who cuss you out, and have good thoughts about the people who have abused you.

Before the empire prostituted the name of Jesus to be a salvation cult that kept
slaves obedient and hard at work so they could go to heaven when they died, before the gospel writers buried the message of Jesus in silly miracle stories and magic carnival shows, he was the teacher of radical compassion and by radical, I mean, undeserved, counter intuitive, maybe even bordering on neurotically excessive . . . forgiveness, generosity, kindness.

Am I the only one here who kinda wishes he hadn’t said that? When my father died 15 years ago my older brother, John, asked me, “Do you want any of dad’s guns.” And I immediately answered him, “I don’t want to own a gun because I know too many people who deserve to be shot.” I don’t think I would ever do it, even if I owned a hundred guns. But I don’t want to spend any time fantasizing
about revenge against liars, users, socio-paths, child molesters, wife beaters, or murderers.

We are a people who believe in revenge. After 9-11, we bombed out almost every structure that was in the country where Al Qaida had hidden training camps and when decimating Afghanistan didn’t satisfy us, we attacked a whole other country, Iraq, that had nothing to do with it at all. We are big on revenge.

There may be countries where the penal system is designed to reform criminals but

ours isn’t. Our prison system is designed to make criminals “pay a debt to society,” and by that they mean exacting an eye for an eye. Our jails and prisons are set up to make inmates feel that they are subhuman and that we have a right to treat them like garbage. In this sense, our institutions are a reflection of what is in us, collectively, as a community of individuals.

We prefer revenge to reform. We would rather get even than to choose to forgive. What made Jesus stand out from almost every other religious and political voice of the day; what made him unforgettable, even when you honestly would kinda like to
forget him, was that he insisted that we love our enemies, that we pray for our abusers, that we return kindness in response to hurt.

Jesus introduced the radical idea that revenge doesn’t work, that evil doesn’t end evil. . . what the modern twist of Old Testament ethics says, “An eye for an eye and a tooth for a tooth leads to a blind and toothless society.” As Martin Luther King said, “Darkness doesn’t drive out darkness, only light does that.”

A rather witty social media meme asks the question: Why insist on teaching the Bible in schools when teaching the Bible in church doesn’t seem to make people any better? I can even confess that I had read every page of the Bible years before I understood any of it because I was reading it looking for some kind of superstitious salvation. It is sort of like one of those “where’s Waldo” puzzels. Once you have seen Waldo in one of those busy pictures, every time you look at the picture, your eye goes straight to Waldo.

 

Once you realize that what is unique and important about Jesus is that he was a teacher of radical compassion, then, when you read the gospels, it is impossible not to see it. But, sadly, religion, on the whole, has gone off the rails. Traditional Christianity, Islam, and Judaism have lost their way, expressing their faith in excesses of militarism and a preference for a fascism all over the globe.


Richard Neibuhr made the observation that “religion makes good people better and makes bad people worse.” It is true. Healthy religion inspired spiritual people to start hospitals, homeless shelters, domestic abuse shelters, emergency food and medical services. It is a healthy spirituality that gives us relief agencies like Doctors without Borders, Habitat for Humanity, and countless congregations who care for their own elderly, infirm, and troubled individuals, who encourage healthy marriage, loving and stable families, and ethical behavior.

But you can’t say that without being aware that there is unhealthy religion, often sharing the same pews with healthy religion. There are people who, in the name of Jesus, teach their own gay and lesbian children to loath themselves to such a degree that they have become the largest single reason for teen suicides. They
teach the kind of misogyny that keeps our spouse abuse shelters filled with the victims of domestic violence. And they foster the kind of paranoid exclusivism that makes them turn away Muslim, Mexican, and other brown refugees who come to us seeking our aid. Unhealthy religion denies reality, preferring instead a magical and superstitious world view that is leading to a too slow response to pollution, climate change, and destruction of our eco-system and the extinction of many forms of life on our planet.

The good that is done in the name of religion does not obliterate the bad that is done by unhealthy religion. We cannot, in the name of tolerance, simply avert our eyes and pretend that whatever someone else chooses to believe is their business any more than we would ignore it if Campbells started putting a lethal dose of cyanide in their tomato soup. We know the difference between healthy faith and toxic faith, and it is our obligation to teach the former and extinguish the later.

As Karen Armstrong wrote: The one and only test of a valid religious idea, doctrinal statement, spiritual experience, or devotional practice was that it must lead directly to practical compassion. If your understanding of the divine made you kinder, more empathetic, and impelled you to express this sympathy in concrete acts of loving-kindness, this was good theology. But if your notion of God made you unkind, belligerent, cruel, or self-righteous, or if it led you to kill in God's name, it was bad theology. Compassion was the litmus test for the prophets of Israel, for the rabbis of the Talmud, for Jesus, for Paul, and for Muhammad, not to mention Confucius, the Buddha, or the sages of the Upanishads.

The mainstream church is still refusing to give up on the “die and go to heaven in Jesus’ name” scam. And we have to keep trying to find another way to say it, to be more persuasive, to be more insistent. . . beyond your fear of hell and lust for heaven is a real faith, a faith in a man who was not just a man, because he was a man who was willing to say what no one else would say and most of us didn’t want to hear: love your enemies. None of us will ever find any semblance of salvation until we can do just that.

 

 


Sunday, February 23, 2025

The Bible vs the Bible

 The Bible vs the Bible     Feb. 23, 2025    Dr. Roger Ray

Click here to see the video

I grew up in what would have passed for being a fairly progressive church in those days, in the little Kentucky town where I was born. I don’t think that my church really taught evangelical religion but it was so much in the air of rural Kentucky that I think that I absorbed a lot of its harder beliefs, even if they were not being spoon fed to me in my own church. I knew the language of the Bible and had spent more time reading it than had many of my peers but it wasn’t until I was a college student that I began to really dig into scripture and to read it in earnest.

 

In spite of all of the language about the Bible being the “word of God,” and that the Bible contained the teachings that would lead to salvation, it was evident to me, even as a teenager, that the Bible contradicted itself, that it had many versions of the same stories, which did not agree with one another, and that it clearly had been written by people and not by God, and, it was also apparent to me that parts of it had been written by some pretty bad people.

 

Once you give up on the belief that God wrote the Bible and that this rather wordy collection of letters, sermons, poems, and ancient philosophy does not have a singular message then the Bible becomes an ancient collection of the wisdom of long lost cultures all huddled around what we now call the Middle East.

 

With that more honest starting point, it begins to be more interesting to take note of how and when the Bible is debating itself. When the surviving children of Israel are finally released from captivity in Babylon, we read a lot in the prophets, particularly in Ezra and Neimiah, about how that remnant of Jews set about safeguarding their purity as Jews, and how they attempted to cleanse themselves from the influences of Babylonian culture, religion, and language.

 

A lot of the Hebrew Bible’s laws about clothing, diet, and even hair cuts, were ways in which they separated themselves from the surrounding and competing tribes. These observances helped to keep the Hebrews from assimilating into other cultures and helped to preserve their language and their religion. But in the time of rebuilding after their exile, the observances turned decidedly racist. The 10th chapter of Ezra names the names of men and priests who had married Babylonian women and they were commanded to divorce them and to send them and any children they had with them, away. Which, if they actually did it, was probably a death sentence for those women and children.

 

Nehemiah brags in the 13th chapter that he confronted those whose children spoke the language of Babylon, saying that he beat them and pulled out their hair. But it was during this time that a subversive religious text appeared, pretending to be older than it really was, telling a story about a fish, a vine, a worm, and a preacher.

 

It is easy to get lost in the story of Jonah, thinking about a man being swallowed by a fish and staying alive in its stomach for 3 days. But if you pull back the wide-angle lens and look at the whole of the story, about a preacher being sent to preach to foreigners that he didn’t want to preach to and whom he did not want to save.

 

Ezra and Nehemiah have the pulpit and the authority to teach nationalism, exclusivism, even racism, as they tried to save Judaism from extinction. But someone in that time felt the need to offer and alternative, a corrective, to the harsh racism of the time.

 

The story of Jonah is just that, a story, a kind of parable. It isn’t historical. It is a story about a preacher who hated non-Jews and, according to the story, God used a great fish, a shade giving vine, and even a worm, to eventually confront Jonah, asking him, “Do you do well to be angry?” Jonah actually defends his anger to God but God makes it clear to him that he is selfishly angry about the hardships of his life but that he wasn’t able to feel compassion for the 120,000 people who lived in Ninevah whom he wanted God to destroy.

 

The book of Jonah ends right there. It doesn’t get preachy or too explicit, but if you were one of the zealous jerks who had divorced your foreign-born wife and exiled her and your own children to the wilderness, the message of Jonah was rather clear. The religious authorities are telling you to hate foreigners, but Jonah is drawing that racism into question. There is racism in the biblical texts of this era but there is also a message of compassion so that people back then, just like us, have to grapple with the issues and decide what is really right.

 

There are those in our day who believe that America should be an English only nation, and I suspect that there are many among those monoglots who also think that America should be a whites only nation. That kind of exclusivism can certainly be found in many churches, but, thankfully, there are also others among the churched who still appeal to compassion.

Leviticus, one of the least read books of the Hebrew Bible, details a lot of the laws I mentioned earlier about diet, clothing, and haircuts, but it also contains a fairly insulting list of what it meant to be pure enough to be a priest. Leviticus 21 actually says: 16 The Lord spoke to Moses, saying, 17 “Speak to Aaron and say: No one of your offspring throughout their generations who has a blemish may approach to offer the food of his God. 18 Indeed, no one who has a blemish shall draw near, one who is blind or lame, or one who is mutilated or deformed,[a] 19 or one who has a broken foot or a broken hand, 20 or a hunchback, or a dwarf, or a man with a defect in his eyes or an itching disease or scabs or crushed testicles. 

 

As disgusting as that fragment of scripture is, I’m at least glad that it didn’t mention being fat. I’m not blind, lame, hunchbacked, or afflicted with dwarfism, and, I’m happy to report that my private parts have not been crushed, but, you know, this ancient list of unacceptable deformities would be updated in our day.

 

Prejudices about beauty, skin color, shape, are so pervasive that here in Asia, where I am now, you cannot buy a suntan lotion, hand cream, or cosmetic that does not include the claim that it contains, “whiteners.” It is amazing how very many poor people there are in Thailand but still, even among the poor, there are many who have had surgery on their noses and eyes to look more European and even my girlfriend fights against the sun out of fear of becoming more brown. There are aspects of prejudice that can literally be “caught,” and become a subtle kind of self loathing. Rather than being offended by white racism, many people are tricked into wishing that they were white. 

 

Of course, western standards for judging beauty don’t have to be actually taught. It is like how I absorbed an Evangelical faith from my environment, you learn that the world you live in is normal and you try to conform to it.

I don’t know why Fox news is on in very country I visit but if you live in Centra America, or Asia, or Africa, and you just watch the news, no one has to say that you need to be a young, white, blond, beautiful woman to have credibility and fame . . . it is just the way it is. They are more diverse now but not by much.

 

Of course, at the time of the Babylonian exile, you might defend their list of what makes a person unworthy as a matter of breeding for best results, but it still stinks, doesn’t it?  In the 35th chapter of Isaiah, we find a passage written at the time when the remnant in Babylon was preparing to return to their native land.

 

This is the high sounding poetry that became immortalized in Handel’s Messiah, about a highway through the wilderness that will take the Israelites back home. And, as I have said before, I am not a linguist, but I had the good fortune of having some professors along the way who were. One of our Old Testament professors when I was a student at Vanderbilt was Walter Harrelson. Professor Harrelson was on the committee working on a new translation of Isaiah. He told us about arguing for a way of translating Isaiah 35, verse 8 which reads: A highway shall be there,[c]
    and it shall be called the Holy Way;
the unclean shall not travel on it,
[d]
    but it shall be for God’s people

 

The translation committee insisted that they keep the familiar form of the sentence saying that this highway, immortalized in Handle’s Messiah, this Holy Way; as it says in the second half of verse 8, “the unclean shall not travel on it.” 

 

Which is to say, that this highway which leads to the Kingdom of God is reserved strictly for those who are without sin.  This was not an uncommon sentiment in ancient Judaism.  Priests and those who lead in worship were to be pure both physically and spiritually, with a rash or blemish on their skin or a blight on their soul.  Churches, in one way or another, have a tendency towards the same kind of narrow path….. there are people who are in and there are people who are out. 

 

When I was young, the church was fighting integration and trying to keep women out of leadership. When I was a young adult, the church was trying hard to keep divorced people out of church. In the 80’s, they turned their attention on keeping gay people out of church and when they failed at that, they have most recently turned their attention to the transgender community. Always someone who is not “holy enough.”

 

Churches have defined people out for a whole host of reasons….. women cannot lead in church because…. Well, because they don’t have the right plumbing….. the handicapped, the divorced, the addict…. Maybe the wrong skin color, the wrong sexual orientation…… the unclean shall not travel on it, but is shall be for God’s people!

 

Almost all of us have been found to be unworthy in some religious tradition and so we understand this passage, no matter how much it may set our teeth on edge.

 

Dr. Harrelson argued, and I think quite convincingly, that they have the sentence structure so that it means the exact opposite of what the original author intended.  It should not be, he said, “The unclean shall not travel on it,” but rather, it should read: Those who travel on it shall not be unclean.  That is, if you will walk on this path…. If you are willing to live your life towards the faith community, then you will be made clean.  Instead of being exclusive and keeping people out, the prophet’s intention was to insist that everyone is included and that by being in the faith community, by living the life, by walking in the way, you are restored.

 

And this is not simple wishful thinking on Dr. Harrelson’s part.  Look at verse 3:  Strengthen the weak hands, and make firm the feeble knees.  The prophet is talking about how the call to be in community heals the infirm. 

 

Look at verse 5:  Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then the lame shall leap like a deer, and the tongue of the speechless sing for joy.

 

A lot of you, a lot of us, have been wounded by our religious tradition.  A lot of us have been wounded by family members or that person with whom you once stood with a crowd of witnesses and swore an oath to God that you would love, honor and cherish one another until the day you died.  And sometimes we start to believe in our wounds. 

 

Sometimes we start to identify ourselves by how we have been hurt.  The tradition in A.A. is to begin the meeting by going around the room and everyone says their name and claims their brokenness:  Hi, I’m Bill and I’m an alcoholic.  It is a part of the tradition which gives me some pause, but I can tell you that outside of A.A. meetings, other people will do it for you.

 

I would like to be known for my accomplishments. I have had a meaningful career in ministry: I’ve been a part of building dozens of Habitat Houses, hundreds of houses in Nicaragua, I’ve published three books and hundreds of articles.  I’ve been a visiting fellow at Harvard and I’ve become a friend to hundreds of homeless and poor people in this community.  But when I walk into coffee shop in the town where I lived and worked for most of my life, the people there might not think of any of those things. For them I may be nothing more than that preacher who got divorced…… twice. You would like to think that no one is keeping score but the people who have known you since you were young…. Keeping score is what they do best. 

 

What does it mean to be shy other than to be afraid of the judgment of others?  On the list of anxieties, the list of things people are the most afraid of, snakes is number one, death is number three and public speaking is number two.  Now, I think there is good reason to be afraid of snakes and of dying, and for me those two things can come pretty close to one another, but why are you afraid to speak in public?  Why would you be afraid to speak to a class or a social gathering?

 

Isn’t it because we know how harshly people can judge us…. And, in part, we know that because we know how harsh we are towards other people! 

I think the biggest hurdle to getting over being shy is to stop judging other people so harshly so that you can take a more charitable view of human kind. 

 

One of the great paradoxes of the practice of the Christian faith is the observation that Jesus was tolerant of everything except intolerance.  You cannot find any instance of conflict in the New Testament between Jesus and anyone, not the Roman occupation forces, not even his own executioner or the friend who betrayed him…. The only time Jesus gets mad and calls people names it was for intolerance. 

 

Jesus was known for keeping company with prostitutes, tax collectors and sinners specifically because that was so uncommon.  Religious people didn’t socialize with prostitutes, tax collectors and sinners…. They didn’t want to be associated with the unclean.  Jesus, on the other hand, didn’t mind being associated with the unclean, he just didn’t want to associate with the people who thought they were clean….. the self-righteous, the religious hypocrites who used religion to brand people because of their failures rather than to try to love them into health.

 

The vision of the prophet Isaiah was that when the Jews were released from Babylon, when they were again allowed to be a people, a community of faith, that those who walked with them would be healed…. Metaphorically, the lame learn to walk by walking, the blind will see, the deaf will hear and the unclean will be forgiven, healed, made clean, they will be fully restored so that no one remembers their past brokenness. 

 

Matthew records a very telling exchange between Jesus and some of the disciples of John the Baptist.  It is pretty clear that John the Baptist was from that Essene community which was waiting for God to send a Messiah who would deliver the nation of Israel from bondage in much the same way that the Maccabbees or the kings of old had. 

 

If you take the baptism scenes in all four gospels as being in any way historical, John the Baptist had endorsed Jesus as being the one, but some months have passed, John is in prison, and it does not seem to John that Jesus is getting with the program.  John expected Jesus to get on with some serious butt kicking and name taking…. and he just doesn’t seem to be acting like any Messiah John had ever envisioned.

 

Jesus tells John’s disciples to go back and tell them what they have seen.  Jesus doesn’t really give John an answer in so many words, he just wants his disciples to give him a report of what is going on…. The blind see, the lame walk, the poor have good news preached to them.

 

John would recognize that language from the prophet Isaiah and we can only hope that he understood and accepted this for what it was.  Jesus wasn’t going to lead a military revolution.  He wasn’t going to change the world by force.  He was going to change it by showing compassion. 

 

Compassion may not be the quickest way to right certain social wrongs… compassion is not a direct path to justice but it is the right path, and, if you believe the prophet, those who walk on that path will be made clean.

 

There are those who will label you by your worst failures. But, folks, that’s their problem. You know who you are, own that and be made whole.