The biblical stories are replete with calls to believe and people who choose to believe or not to believe in God. Of course, the more familiar expression we use in speaking of this act of believing is to have faith. Whether we read stories of individuals in Israel’s history, or ancient Israel’s history as a nation, or whether we read the narratives surrounding the coming of Jesus, we are always reading about people who either had faith or about those who did not have faith.
When Jesus arrives on the scene in Mark’s Gospel, after his own experience of God’s presence in his baptism and immediately after his temptation in the wilderness, he proclaims his central message that God’s rule is near, and he calls on those who heard his message to respond, first through repentance and then by believing. Specifically, he called them to believe in the gospel of God. In doing so, Jesus was calling them not only to believe in the existence of God, but to believe that God was now among them through his own presence, and to believe that in his advent, the beginning of the end of injustice and oppression had arrived.
Yet when we consider the concept of faith, the act of believing, our modern minds tend to focus more on an intellectual agreement with some idea or proposition. Often, when we talk about faith, we speak of faith in terms of our intellectual faith; believing this proposition to be true, or that statement of faith to be true. Indeed, for many Christians, believing in certain theological statements is equivalent to believing in God.
But when Jesus announced the coming of God’s rule and called people to believe in the gospel of God, was he calling them to agree intellectually with this? The initial answer to this question is yes. Faith, any faith, requires us to believe with our minds that something is true. But faith cannot end with our intellectual belief in God and what we think God is doing. Jesus called those who heard his message, as well as those who continue to hear his message, to a belief that is more than simply mental conformity to God’s rule. He called and continues to call folks to the actions of faith.
This is why the act of repentance is tied to the act of belief. Repentance is more than a change of one’s mind. Repentance is a continual change in one’s behavior based on hearing from God. So too, believing involves the actions of the whole self being oriented toward God and God’s purposes. If we truly believe God is doing something in our world, then we will demonstrate that belief through our participation in God’s work. If we do not participate in God’s work, then we fail to believe.
As Christians, we often give lip service to our faith. We say we believe certain ideas about God, Jesus, the Bible, and humanity, and we somehow convince ourselves that this makes us faithful. But this is nothing more than cheap faith, to borrow slightly from Dietrich Bonhoeffer. As James rightly states, “Faith without works is dead.” Faith that does not produce actions is not faith at all. The kind of belief to which Jesus calls us is a radical belief; a faith through which we are no longer being conformed to a self-centered way of living, but we are being transformed by the gospel of God.
To have faith is not to believe certain things about God or Jesus. Rather, to have a radical faith in God is to abandon all our desires and replace them with what God desires in our world. It is a call to hear what God wants from us, a call to repent from our selfish living and our long held, but often misguided, assumptions about what we think about God, and a call to believe in what God is doing now.
And what God is doing now for our world is captured in the story of Christmas; a story about a deliverer who came to set the captives of oppression free and to bring peace, joy, and hope to all. A faithful response to the Christmas story, a true act of believing, is not simply hearing the story and wishing these things to be true for the world. To believe the story, to believe in the gospel of God, is to bring to reality the peace, joy and hope God desires for the world through our acts of justice and mercy.
Wednesday, December 22, 2010
Wednesday, December 8, 2010
Advent is a Season of Listening
The fundamental statement of belief from ancient Israel’s history is found in Deuteronomy 6:4: “Hear O’ Israel: The Lord our God, the Lord is One.” This confession begins with a command to hear, a command that Jesus often reiterated through his well known statement, “Let anyone who has ears to hear, listen.” Indeed, we find many references to the act of hearing throughout scripture, implying that God has something to say to God’s people.
But the act of hearing need not be limited to the physiological act of hearing a sound that enters the ear. Rather, the call to listen is a call to give full attention and adherence to the Word of God. When we are commanded in scripture to listen, it is a call to silence the noise of our self-interests and listen intently to the voice of God.
In the opening of Mark’s Gospel, Mark’s Advent narrative, we hear various voices speak. First, we hear the words of Israel‘s prophets echoed as a way of declaring that the coming of Jesus is the fulfillment of God’s age-old promises. Second, we hear the words of John the Baptist, the voice in the wilderness, who prepares the Way of the Lord.
We also hear the very voice of God, speaking through the rip of heaven to the Beloved Son; an event through which Jesus understands his mission as God’s envoy. And in the verses that close Mark’s prologue, 1:14-15, we hear that same Beloved Son speak with the authority of God, declaring that God’s rule was near. Indeed, in the very act of reading the narrative over and over, we continue to participate in hearing not only this story, but the various voices that proclaim the gospel to us.
Yet, despite the clear commands to listen, we face various obstacles that deafen our ears to God’s voice. One obstacle we face is the noise of life; noise that can drown out the voice of God to us. Another challenge to our hearing God is the fear we have that God will call us to be different than we are. Not knowing what God may say to us if we were to enter a time of intense listening keeps us comfortable in our status quo relationship with God. We are safer if we do not hear.
But another significant problem is that we staunchly maintain assumptions about what we think God says. The catch phrase that captures this sentiment goes something like this; “The Bible says it, so that settles it.” The assumption behind this way of thinking is that our way of reading scripture is always correct, and the interpretations we have maintained can never be challenged or altered.
While we must take scripture seriously in our act of hearing God, and the sacred text of the Bible should form a basis for the church’s faith and life, clinging to our assumptions about what the Bible says can prevent our hearing God and can lead us to continue our cultural and political ideologies that ignore what God may actually be speaking to us.
Jesus himself faced such attitudes and he challenged them by saying, “You have heard it said, but I say to you.” While Jesus was not negating the Word of God, he was offering new meaning and understanding; a new way of understanding and hearing God in the here and the now. This way of listening embraces the past of God’s revelations, but also looks for what God is saying in the present. Thus, we must not treat scripture as a stagnant text that reiterates our culturally transmitted presuppositions about God. Rather, we must reverently approach the text with open hearts and minds, allowing God to challenge our way of thinking; even change our way of understanding scripture itself.
One significant way of allowing God to challenge our way of thinking is to listen to others. Listening to what others say about God and life, particularly those who are of a different faith, can help to test and shape our own way of thinking to the extent that though we may not change many of our ideas, we can at least value how others have heard God speak to them. Allowing the divine in someone else speak to the divine in us can help us hear God more fully.
A personal story may help clarify why I think listening to different people is necessary for our hearing God. A few years ago an African-American gentlemen came to my home asking to do some work around the house. He and I have had many conversations since we first met. He cannot read and he is often in and out of jail. He and I come from completely different worlds, and yet when we talk, I cannot help but hear God speaking to me. Indeed, he represents the voice of God to me more than most sermons I hear.
But this should not surprise me at all. A careful look at the life of Jesus shows us very clearly that he heard God in the voices of those forgotten by the world. While the religious establishment held onto their assumptions about what God had said, Jesus was hearing the new Word of God through the voices of those outside that establishment; those who struggled to live life as God intended. Thus, Jesus was not simply the bearer of God’s truth, he was also the receiver of God’s truth; a truth shaped by his listening to others.
In hearing again the story of Advent and Christmas, may we silence the noise of our lives, turn away from our fear of what God has to say to us, and hear God, not through listening to our own assumptions about what the story says and means, but through the voices of pain and suffering that God continues to hear.
But the act of hearing need not be limited to the physiological act of hearing a sound that enters the ear. Rather, the call to listen is a call to give full attention and adherence to the Word of God. When we are commanded in scripture to listen, it is a call to silence the noise of our self-interests and listen intently to the voice of God.
In the opening of Mark’s Gospel, Mark’s Advent narrative, we hear various voices speak. First, we hear the words of Israel‘s prophets echoed as a way of declaring that the coming of Jesus is the fulfillment of God’s age-old promises. Second, we hear the words of John the Baptist, the voice in the wilderness, who prepares the Way of the Lord.
We also hear the very voice of God, speaking through the rip of heaven to the Beloved Son; an event through which Jesus understands his mission as God’s envoy. And in the verses that close Mark’s prologue, 1:14-15, we hear that same Beloved Son speak with the authority of God, declaring that God’s rule was near. Indeed, in the very act of reading the narrative over and over, we continue to participate in hearing not only this story, but the various voices that proclaim the gospel to us.
Yet, despite the clear commands to listen, we face various obstacles that deafen our ears to God’s voice. One obstacle we face is the noise of life; noise that can drown out the voice of God to us. Another challenge to our hearing God is the fear we have that God will call us to be different than we are. Not knowing what God may say to us if we were to enter a time of intense listening keeps us comfortable in our status quo relationship with God. We are safer if we do not hear.
But another significant problem is that we staunchly maintain assumptions about what we think God says. The catch phrase that captures this sentiment goes something like this; “The Bible says it, so that settles it.” The assumption behind this way of thinking is that our way of reading scripture is always correct, and the interpretations we have maintained can never be challenged or altered.
While we must take scripture seriously in our act of hearing God, and the sacred text of the Bible should form a basis for the church’s faith and life, clinging to our assumptions about what the Bible says can prevent our hearing God and can lead us to continue our cultural and political ideologies that ignore what God may actually be speaking to us.
Jesus himself faced such attitudes and he challenged them by saying, “You have heard it said, but I say to you.” While Jesus was not negating the Word of God, he was offering new meaning and understanding; a new way of understanding and hearing God in the here and the now. This way of listening embraces the past of God’s revelations, but also looks for what God is saying in the present. Thus, we must not treat scripture as a stagnant text that reiterates our culturally transmitted presuppositions about God. Rather, we must reverently approach the text with open hearts and minds, allowing God to challenge our way of thinking; even change our way of understanding scripture itself.
One significant way of allowing God to challenge our way of thinking is to listen to others. Listening to what others say about God and life, particularly those who are of a different faith, can help to test and shape our own way of thinking to the extent that though we may not change many of our ideas, we can at least value how others have heard God speak to them. Allowing the divine in someone else speak to the divine in us can help us hear God more fully.
A personal story may help clarify why I think listening to different people is necessary for our hearing God. A few years ago an African-American gentlemen came to my home asking to do some work around the house. He and I have had many conversations since we first met. He cannot read and he is often in and out of jail. He and I come from completely different worlds, and yet when we talk, I cannot help but hear God speaking to me. Indeed, he represents the voice of God to me more than most sermons I hear.
But this should not surprise me at all. A careful look at the life of Jesus shows us very clearly that he heard God in the voices of those forgotten by the world. While the religious establishment held onto their assumptions about what God had said, Jesus was hearing the new Word of God through the voices of those outside that establishment; those who struggled to live life as God intended. Thus, Jesus was not simply the bearer of God’s truth, he was also the receiver of God’s truth; a truth shaped by his listening to others.
In hearing again the story of Advent and Christmas, may we silence the noise of our lives, turn away from our fear of what God has to say to us, and hear God, not through listening to our own assumptions about what the story says and means, but through the voices of pain and suffering that God continues to hear.
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