As I wrote in Immigration 2, the Israelites of yore knew full well the severe challenges of being constantly nomadic.
So did our spiritual ancestors, the Anabaptists. Anabaptist groups emerged in Europe in the early 16th century amidst a hostile world. Because their doctrine differed from that of both Protestant and Catholic state-churches, they were persecuted in practically every locale. For instance, Anabaptists of the 1520’s were relentlessly hunted in their native Austria and mercilessly killed if caught. Many had no choice but to flee to the much safer Moravia and genuinely hope for religious liberty (Dyck 51-2). There they lived as tolerated aliens - at least for a spell.
For the next 200 or so years, Anabaptist groups were on the move. They relocated when the persecution they experienced in a particular setting became too severe to tolerate. This culminated with eventual mass migration from Europe and Russia to North and South America in several waves.
It was a group of Amish-Mennonites worn by petty persecution, the militarism of Europe, and poverty that made the voyage from Switzerland and France to the United States in 1834, eventually settling and subduing the wilds of early Fulton County, Ohio. These German-speakers were welcome to make their way as aliens in a land formerly lightly inhabited by Native Americans. For many Central Mennonites these settlers were direct blood kin.
The relationship between these Mennonites - who eventually dropped the Amish identity - and their neighbors was often uneasy in the past, particularly during war-time. As pacifists, they refused to enter military service for reasons of conscience. As a result, they were at times deemed cowardly and almost always seen as unpatriotic; less than ideal citizens.
This was a reminder to the NW Ohio Mennonites that though their families had lived in this nation for 100 years, they were yet revealed to be theological aliens during times of national conflict.
Next: God teaches Israel about aliens
Thursday, July 15, 2010
Immigration 2
In Exodus, we find that Abram’s descendants have remained in Egypt, in Goshen. Joseph has truly spoken a prophetic word and now his family is prospering and multiplying in a foreign land (Ex. 1:5-13). These descendants of Abram, Isaac, Jacob, and Joseph – the Israelites - are so successful that the Egyptians begin to fear them and take measures to control them (Ex. 1:8-14):
Then a new king, who did not know about Joseph, came to power in Egypt. "Look," he said to his people, "the Israelites have become much too numerous for us. Come, we must deal shrewdly with them or they will become even more numerous and, if war breaks out, will join our enemies, fight against us and leave the country."
So they put slave masters over them to oppress them with forced labor, and they built Pithom and Rameses as store cities for Pharaoh. But the more they were oppressed, the more they multiplied and spread; so the Egyptians came to dread the Israelites and worked them ruthlessly.
We can see in this that the Israelites were made into slaves in order to curtail their population growth and to inhibit their becoming an internal enemy. Additionally, there is the clear message that though the Egyptian pharaoh feared what might happen if the Israelites conspired with enemies against him, he also feared what might happen if they were to leave Egypt (v.10). They were considered at once liability and asset.
Even to the time of Moses, the most important of all Israelite prophets, these people were still seen as aliens in a land they had inhabited for nearly 400 years (Ex. 2:14-22).
Moses himself understood what it meant to be an alien. After killing an Egyptian, he fled the land of his birth, Egypt, when Pharaoh sought to kill him for his crime. He took up living in Midian where, ironically, he was confused for an Egyptian (Ex. 2:19)!
Even when the Israelites were rescued by God from the chains of the Egyptians, they yet ended up spending another 40 years wandering around in the desert, plodding through and living on land that did not belong to them. For hundreds of years they were perpetual aliens completely dependent on the Lord.
Later, the Lord used the Israelites' experience as aliens to teach them how to treat people who became aliens in the land they came to possess by God's grace.
Next: the Anabaptists
Then a new king, who did not know about Joseph, came to power in Egypt. "Look," he said to his people, "the Israelites have become much too numerous for us. Come, we must deal shrewdly with them or they will become even more numerous and, if war breaks out, will join our enemies, fight against us and leave the country."
So they put slave masters over them to oppress them with forced labor, and they built Pithom and Rameses as store cities for Pharaoh. But the more they were oppressed, the more they multiplied and spread; so the Egyptians came to dread the Israelites and worked them ruthlessly.
We can see in this that the Israelites were made into slaves in order to curtail their population growth and to inhibit their becoming an internal enemy. Additionally, there is the clear message that though the Egyptian pharaoh feared what might happen if the Israelites conspired with enemies against him, he also feared what might happen if they were to leave Egypt (v.10). They were considered at once liability and asset.
Even to the time of Moses, the most important of all Israelite prophets, these people were still seen as aliens in a land they had inhabited for nearly 400 years (Ex. 2:14-22).
Moses himself understood what it meant to be an alien. After killing an Egyptian, he fled the land of his birth, Egypt, when Pharaoh sought to kill him for his crime. He took up living in Midian where, ironically, he was confused for an Egyptian (Ex. 2:19)!
Even when the Israelites were rescued by God from the chains of the Egyptians, they yet ended up spending another 40 years wandering around in the desert, plodding through and living on land that did not belong to them. For hundreds of years they were perpetual aliens completely dependent on the Lord.
Later, the Lord used the Israelites' experience as aliens to teach them how to treat people who became aliens in the land they came to possess by God's grace.
Next: the Anabaptists
Immigration 1
It's been a while...
There is much hubbub in the media and in our denomination (Mennonite Church USA) in regard to the national impact of Latino immigration, particularly in the southwestern part of our country. This issue has been politicized to such an extent that it is hard to think about it without the voices of left and right wing pundits exploding in our heads. Perhaps this is the best reason to simply look at the Scriptures to discover what they have to say about the matter. I plan to do this in several parts, this first being an exploration of the issue in Genesis.
The terminology used in the OT for immigrant or refugee is alien, stranger, foreigner, or sojourner – depending on the translation. I will be using the terms alien and stranger below.
Abram was sent by the Lord from his homeland of Haran to Canaan (Gen. 12:1). Later he was told by God that the land that he was living in as an alien – Canaan - would become the eternal possession of his descendants (Gen 17:8). Before settling more permanently in Canaan, Abram was forced to move himself and his family to Egypt because of a severe famine (Gen. 12:10). Abram got booted out of Egypt because of the deceit he practiced in having Sarai tell the Egyptians that Abram was her brother and not her husband (Gen. 12:19). Subsequently, Abram (Abraham) spent the duration of his life living as an alien here and there in Canaan and dealing righteously with the hosts who allowed him to live in their lands.
Abram’s grandson, Jacob, was the head of Abram’s family line when famine struck the whole world (Gen. 41:57) and only Egypt had adequate food-stores. Jacob sent his sons to purchase food in Egypt so that the family might live. They were at the mercy of a mighty nation that was filled with necessary resources. Fortunately for Jacob’s sons, their long-lost brother, Joseph, was a brilliant official working for Pharaoh. He did have mercy on them, the whole family was saved, and eventually came to settle in Egypt because the severe famine lingered (Gen. 45:8-11). There they lived and worked as shepherds in a territory called Goshen.
It is interesting to note that Egyptians despised shepherds (Gen. 46:34). This was the reason that Jacob and family were relegated to Goshen: presumably to stay out of the way of the intolerant Egyptians.
In Genesis, it is clear that Abram and his family as wandering aliens were often dependent on the benevolence of powerful people on whose land they were living. It is also clear that Abram and his family most often attempted to be humbly conscientious of their predicament as aliens living in territory that belonged to others. They knew they were at the mercy of their hosts.
Next post: Exodus
There is much hubbub in the media and in our denomination (Mennonite Church USA) in regard to the national impact of Latino immigration, particularly in the southwestern part of our country. This issue has been politicized to such an extent that it is hard to think about it without the voices of left and right wing pundits exploding in our heads. Perhaps this is the best reason to simply look at the Scriptures to discover what they have to say about the matter. I plan to do this in several parts, this first being an exploration of the issue in Genesis.
The terminology used in the OT for immigrant or refugee is alien, stranger, foreigner, or sojourner – depending on the translation. I will be using the terms alien and stranger below.
Abram was sent by the Lord from his homeland of Haran to Canaan (Gen. 12:1). Later he was told by God that the land that he was living in as an alien – Canaan - would become the eternal possession of his descendants (Gen 17:8). Before settling more permanently in Canaan, Abram was forced to move himself and his family to Egypt because of a severe famine (Gen. 12:10). Abram got booted out of Egypt because of the deceit he practiced in having Sarai tell the Egyptians that Abram was her brother and not her husband (Gen. 12:19). Subsequently, Abram (Abraham) spent the duration of his life living as an alien here and there in Canaan and dealing righteously with the hosts who allowed him to live in their lands.
Abram’s grandson, Jacob, was the head of Abram’s family line when famine struck the whole world (Gen. 41:57) and only Egypt had adequate food-stores. Jacob sent his sons to purchase food in Egypt so that the family might live. They were at the mercy of a mighty nation that was filled with necessary resources. Fortunately for Jacob’s sons, their long-lost brother, Joseph, was a brilliant official working for Pharaoh. He did have mercy on them, the whole family was saved, and eventually came to settle in Egypt because the severe famine lingered (Gen. 45:8-11). There they lived and worked as shepherds in a territory called Goshen.
It is interesting to note that Egyptians despised shepherds (Gen. 46:34). This was the reason that Jacob and family were relegated to Goshen: presumably to stay out of the way of the intolerant Egyptians.
In Genesis, it is clear that Abram and his family as wandering aliens were often dependent on the benevolence of powerful people on whose land they were living. It is also clear that Abram and his family most often attempted to be humbly conscientious of their predicament as aliens living in territory that belonged to others. They knew they were at the mercy of their hosts.
Next post: Exodus
Saturday, May 30, 2009
Worship, Again
In the book of Malachi are described issues that the Lord has with His people. In Malachi 1, for instance, we learn that:
1. The people doubt that the Lord loves them (v.2);
2. The people do not honor Him as a Father should be honored (v.6);
3. The priests show contempt for His name (v.6);
4. They do this by allowing or even encouraging unacceptable offerings in the act of worship. That which is corrupted is offered instead of the first and the best that the Lord requires (vv.7-8);
5. The priests do not have their hearts in the right place for service to God (v.10);
6. The people show contempt for their offerings to God (vv.12-13);
7. The people offer corrupt sacrifices even though they have acceptable ones (vv.13b-14).
We see in all of this that all of the Lord's people have fallen into seeming apathy. The people have little interest in worshipping with hearts bursting with gratitude and love. The priests are little different. They do not guide themselves or the people into repentance.
In Malachi 2:1-9, the priests are again admonished. They need to listen to the Lord better. They are to re-set their hearts on the holy work of honoring Him (vv.1-2). In fact, the work of the priests is honoring, reverencing, and standing in awe of the Lord and teaching the people to do the same (vv.5-6).
The duration of Malachi 2 recognizes that idol worship and frivolous divorce within the community of believers causes the Lord to be slow to receive the worship of that community. We might say that sinful behavior amongst the Lord's people corrupted even the sacrifice of praise.
The time of Malachi reminds me of our day. Many of us have a really difficult time giving ourselves wholeheartedly to the Lord in our worship. Because of this, our offerings are corrupt.
Likewise, priests like me have been too slow to call us to account as a community. I have tiptoed around the issue of worship just hoping that the matter will take care of itself. I reckon I need to start with my own repentance so that I have a clear conscience. But then I need to lead the people of my congregation to contrition and confession as well. I must honor, reverence, and stand in awe of the Lord and teach others to do the same.
Finally, we must all continue to root out sin in our own lives. We cannot continue to believe that our attitudes toward the Lord are untainted when we constantly strive for worldly things and partake of worldly activities.
It is time for us all to get down on our knees and ask for forgiveness. The Lord will restore us when we do, give us hearts of flesh, and our cups will overflow with joy that will become spasms of praise to Him.
Amen.
1. The people doubt that the Lord loves them (v.2);
2. The people do not honor Him as a Father should be honored (v.6);
3. The priests show contempt for His name (v.6);
4. They do this by allowing or even encouraging unacceptable offerings in the act of worship. That which is corrupted is offered instead of the first and the best that the Lord requires (vv.7-8);
5. The priests do not have their hearts in the right place for service to God (v.10);
6. The people show contempt for their offerings to God (vv.12-13);
7. The people offer corrupt sacrifices even though they have acceptable ones (vv.13b-14).
We see in all of this that all of the Lord's people have fallen into seeming apathy. The people have little interest in worshipping with hearts bursting with gratitude and love. The priests are little different. They do not guide themselves or the people into repentance.
In Malachi 2:1-9, the priests are again admonished. They need to listen to the Lord better. They are to re-set their hearts on the holy work of honoring Him (vv.1-2). In fact, the work of the priests is honoring, reverencing, and standing in awe of the Lord and teaching the people to do the same (vv.5-6).
The duration of Malachi 2 recognizes that idol worship and frivolous divorce within the community of believers causes the Lord to be slow to receive the worship of that community. We might say that sinful behavior amongst the Lord's people corrupted even the sacrifice of praise.
The time of Malachi reminds me of our day. Many of us have a really difficult time giving ourselves wholeheartedly to the Lord in our worship. Because of this, our offerings are corrupt.
Likewise, priests like me have been too slow to call us to account as a community. I have tiptoed around the issue of worship just hoping that the matter will take care of itself. I reckon I need to start with my own repentance so that I have a clear conscience. But then I need to lead the people of my congregation to contrition and confession as well. I must honor, reverence, and stand in awe of the Lord and teach others to do the same.
Finally, we must all continue to root out sin in our own lives. We cannot continue to believe that our attitudes toward the Lord are untainted when we constantly strive for worldly things and partake of worldly activities.
It is time for us all to get down on our knees and ask for forgiveness. The Lord will restore us when we do, give us hearts of flesh, and our cups will overflow with joy that will become spasms of praise to Him.
Amen.
Monday, May 18, 2009
Worship
A Mennonite scholar recently wrote in regard to the American Church, "We are both in the world and of it." He meant that we are no longer just in the world out of necessity, to minister and to work, while maintaining a palpable identity as the people of God. Instead in our engagement with the world, the ideas of the world have become our ideas, the behaviors of the world have become our behaviors, and the values of the world have become our values. And now we have transported what we have learned into our homes and churches.
If this is indeed the case, we as churches have some serious reckoning to do. If we are truly taking our cues from what we learn and absorb in our culture, what we believe to be true is certainly skewed and inaccurate.
One example of this, in my estimation, is our attitude toward worship. Worship is by definition abandoning our souls, bodies, minds, and voices to the praise of God. It is freely and actively offering whatever we have to the Lord. It is necessarily (other) God-centered.
Unfortunately, we have learned from our culture that life is to be me-centered. Life is about a headlong pursuit of personal happiness, pleasure, and fulfillment. We find vestiges of this throughout worship.
Relatedly, our culture has taught us that we deserve to be entertained. So when we show up somewhere as a group (like a concert or movie), someone else is responsible for running the program and we simply sit back and watch. In this we have been taught to be passive observers and active only in either applauding what we like or criticizing what we do not. Our culture expects this response because things like concerts and movies are a product to be consumed and consumers who pay money have a right to be distinguishing about the products they purchase.
And now we take this approach with worship. We have so long taken this approach to our worship, in fact, that I do not believe we readily see it as being culturally formed instead of Spirit breathed or even incongruent with God's desires for us.
There are enormous and myriad problems with this consumer approach to worship:
If this is indeed the case, we as churches have some serious reckoning to do. If we are truly taking our cues from what we learn and absorb in our culture, what we believe to be true is certainly skewed and inaccurate.
One example of this, in my estimation, is our attitude toward worship. Worship is by definition abandoning our souls, bodies, minds, and voices to the praise of God. It is freely and actively offering whatever we have to the Lord. It is necessarily (other) God-centered.
Unfortunately, we have learned from our culture that life is to be me-centered. Life is about a headlong pursuit of personal happiness, pleasure, and fulfillment. We find vestiges of this throughout worship.
Relatedly, our culture has taught us that we deserve to be entertained. So when we show up somewhere as a group (like a concert or movie), someone else is responsible for running the program and we simply sit back and watch. In this we have been taught to be passive observers and active only in either applauding what we like or criticizing what we do not. Our culture expects this response because things like concerts and movies are a product to be consumed and consumers who pay money have a right to be distinguishing about the products they purchase.
And now we take this approach with worship. We have so long taken this approach to our worship, in fact, that I do not believe we readily see it as being culturally formed instead of Spirit breathed or even incongruent with God's desires for us.
There are enormous and myriad problems with this consumer approach to worship:
- It assumes that worship is a product that has been created to be consumed by people. We come to worship to get something.
- Very simply, it makes our being pleased the focus of our gathering. This is a violation of commandment numero uno, "You shall have no other gods before me."
- It assumes that we are doing God a favor by showing up at worship, giving a whole hour or two of our precious time. We might even pay attention...for a minute.
- It assumes that worship should conform to cultural standards in regard to entertainment (sitcom length, action, technology, movement, concert-strength music, comedy, etc.).
- It assumes that worship has something to do with personal preferences and, really, that is what matters. I can even get a new worship experience elsewhere if I am not pleased with the one currently being served me.
I wonder what worship would be like if we were to strip it bare of anything that reeked of our culture? I wonder what worship would be like if we only did those things that had biblical precedent? I wonder what worship would be like if it was centered on God instead of us? I wonder what worship would be like if we showed up for a single purpose: to proclaim our love for the One who has saved us.
Dreaming...
Jeff
Thursday, May 7, 2009
Memory
Before Kathy and I got married I required (this word may be a bit strong!) her to memorize the entire starting lineup for the 1987 Denver Broncos. She did. I thought this was a small price for her to pay in order to experience a lifetime of joy in my presence! Yeah.
I can still recall the everyday lineup for the Cincinnati Reds during the days of the Big Red Machine: 1st base- Tony Perez; 2nd base - Joe Morgan; shortstop - Dave Concepcion; 3rd base - Pete Rose; catcher - Johnny Bench; outfielders - George Foster, Cesar Geronimo, Ken Griffey, Sr.
Some of us can recall the circumstances of May 7, 1945. Some of us can remember the middle names of all the US presidents. Some of us know 50 Cent's three top hits. Yes, we are good at trivia.
And, yet, many of us know little or no scripture by heart.
Proverbs 7:1-3 reads:
"My son, keep my words
and store up my commands within you.
Keep my commands and you will live;
guard my teachings as the apple of your eye.
Bind them on your fingers;
write them on the tablet of your heart."
I cannot get into the head of the author here but it seems to me that an implication of writing something on the tablet of one's heart is manifold. First, it means to remember what has been taught. Second, it means to embrace what has been taught. Third, it means to remember by virtue of intentional memorization.
We would do well to resurrect that practice of memorizing various scriptures. When we do, we locate the Word of God in a place where we can always find it. It is available to us, then, when we want to meditate or find comfort or wish to teach and exhort.
To know trivia is okay. To know scripture by heart is divine. May we all commit to the greater good.
I can still recall the everyday lineup for the Cincinnati Reds during the days of the Big Red Machine: 1st base- Tony Perez; 2nd base - Joe Morgan; shortstop - Dave Concepcion; 3rd base - Pete Rose; catcher - Johnny Bench; outfielders - George Foster, Cesar Geronimo, Ken Griffey, Sr.
Some of us can recall the circumstances of May 7, 1945. Some of us can remember the middle names of all the US presidents. Some of us know 50 Cent's three top hits. Yes, we are good at trivia.
And, yet, many of us know little or no scripture by heart.
Proverbs 7:1-3 reads:
"My son, keep my words
and store up my commands within you.
Keep my commands and you will live;
guard my teachings as the apple of your eye.
Bind them on your fingers;
write them on the tablet of your heart."
I cannot get into the head of the author here but it seems to me that an implication of writing something on the tablet of one's heart is manifold. First, it means to remember what has been taught. Second, it means to embrace what has been taught. Third, it means to remember by virtue of intentional memorization.
We would do well to resurrect that practice of memorizing various scriptures. When we do, we locate the Word of God in a place where we can always find it. It is available to us, then, when we want to meditate or find comfort or wish to teach and exhort.
To know trivia is okay. To know scripture by heart is divine. May we all commit to the greater good.
Monday, April 27, 2009
Prophecy
We read these words in the latter part Isaiah 52:
"See, my servant will act wisely; he will be raised and lifted up and highly exalted. Just as there were many who were appalled at him — his appearance was so disfigured beyond that of any man and his form marred beyond human likeness— so will he sprinkle many nations, and kings will shut their mouths because of him. For what they were not told, they will see, and what they have not heard, they will understand."
It is commonly understood that this passage describes a holy servant of God that is to come. This servant will "act wisely." As a result, this servant will be "raised", "lifted up," and "highly exalted." Even though this servant is wise, he is rejected because of his appearance.
This rejection does not stop the servant from both blessing and taming the world. Salvation and truth will come through him.
It is also commonly understood amongst Christians that this passage specifically prophesies about Jesus of Nazareth. This allows us to interpret the Isaiah text as such: Jesus acted wisely by living a sinless life and dealing with his enemies in ethical ways. Ironically, he was crucified - lifted up into the air for the purpose of both killing and humiliating him.
The torture and means of execution that Jesus endured left him physically disfigured and marred. But this crucifixion which led to his death did not lead to permanent death nor humiliation. On the contrary, it led to his being exalted; raised to life by the Father, installed at the right hand of the Father, and worshiped by his followers.
Jesus' death and exaltation "sprinkle" the nations with the means for salvation. Though Jesus was a Jew from the insignificant land of Israel, the world and its leaders has now gained access to story of the one true God and His plan for rescuing all people.
Of course, these words flow easily from a Christian pastor and one who is thoroughly convinced of who Jesus was and is. Not so for everyone. Biblical prophecy has many contemporary naysayers who rely on in-depth scholarship for their opinions. Some of these naysayers would say that the Isaiah text should stand on its own and that making it christological is an exegetical error. Some would even say that they have no less faith in God than I.
What does it mean to interpret Jewish prophecy of the OT through the lenses of Christ Jesus? What does it mean for our faith if we do not?
~ Jeff
"See, my servant will act wisely; he will be raised and lifted up and highly exalted. Just as there were many who were appalled at him — his appearance was so disfigured beyond that of any man and his form marred beyond human likeness— so will he sprinkle many nations, and kings will shut their mouths because of him. For what they were not told, they will see, and what they have not heard, they will understand."
It is commonly understood that this passage describes a holy servant of God that is to come. This servant will "act wisely." As a result, this servant will be "raised", "lifted up," and "highly exalted." Even though this servant is wise, he is rejected because of his appearance.
This rejection does not stop the servant from both blessing and taming the world. Salvation and truth will come through him.
It is also commonly understood amongst Christians that this passage specifically prophesies about Jesus of Nazareth. This allows us to interpret the Isaiah text as such: Jesus acted wisely by living a sinless life and dealing with his enemies in ethical ways. Ironically, he was crucified - lifted up into the air for the purpose of both killing and humiliating him.
The torture and means of execution that Jesus endured left him physically disfigured and marred. But this crucifixion which led to his death did not lead to permanent death nor humiliation. On the contrary, it led to his being exalted; raised to life by the Father, installed at the right hand of the Father, and worshiped by his followers.
Jesus' death and exaltation "sprinkle" the nations with the means for salvation. Though Jesus was a Jew from the insignificant land of Israel, the world and its leaders has now gained access to story of the one true God and His plan for rescuing all people.
Of course, these words flow easily from a Christian pastor and one who is thoroughly convinced of who Jesus was and is. Not so for everyone. Biblical prophecy has many contemporary naysayers who rely on in-depth scholarship for their opinions. Some of these naysayers would say that the Isaiah text should stand on its own and that making it christological is an exegetical error. Some would even say that they have no less faith in God than I.
What does it mean to interpret Jewish prophecy of the OT through the lenses of Christ Jesus? What does it mean for our faith if we do not?
~ Jeff
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