Current Lessons from Revelation

In a post back in March [Reflection on Revelation], I shared the interpretation Marcus Borg offers for the Book of Revelation, one based in historical and cultural context, with a comment that Revelation provides some insight into domination systems in the world as illustrated by the Roman Empire over 60 years after the death of Jesus. A friend in my Christian Fellowship lent me a book of another interpretation published in 1983 which is also based firmly in historical and cultural context.

Pheme Perkins, The Book of Revelation, Collegeville Bible Commentary, New Testament 11. The Liturgical Press, Collegeville, Minnesota, 1983

This short treatise is only 87 pages long, but includes the text of Revelation at the top of each page while below, the author discusses that content. The  layout is easy to follow and the content fascinating. In his book Perkins offers this observation on how the Roman Empire presented itself in its conquered countries, and it struck me as being relevant to our situation today in the US. 

The self-glorifying and even self-divinizing inscriptions and proclamations of the imperial rulers presented the empire as beneficient. So does the literature written by those who benefited from the opportunities given by imperial expansion. We have seen that those local, civic authorities who sought favor with the empire joined the proclamation of benefits of the empire through the various cultic activities in honor of the emperor. Clearly, the local citizenry did not have a universally agreed upon assessment of the empire.[Italics mine]. Pg 57.

Our current administration and the administration of Rome offer a similar message: the imperial administration is here for the good of the people, in modern parlance, to make America great... again. Imperial Rome had no need to make itself great again, because it already was. [ASIDE: I personally feel that the US has always been great. Flawed of course, but grounded on a constitution, and a strong system of processes, law, and checks and balances that make it great.] In both cases, all of the people who have something to gain from the position of the administration join their voices to the chorus. And as in Rome, the US citizenry does not agree upon the truth in the message being propagated.  

This is where Bible study is helpful, if considered in the historical and cultural context in which it was written. The Book of Revelation was written for the Jesus sect of Jews who had by this time separated from the Jewish community and called themselves Christians. Their land was occupied by leaders who wanted to dominate the people and the land. Rome had been successful, so the underclass in Palestine felt the "boot" of imperial rule with great strength and little mercy. In the US -at this writing-, the "boot" has also struck with little compassion. In Rome, many were in such awe of the Empire that no one thought it could be beaten. The underclass of Palestine had little recourse except rebellion, mostly unsuccessful.  In the US, there are many who are working daily through the court system, on the ground with targeted groups, and through constant communcation through government channels to push back and use whatever system checks and balances are available.

Revelation reminds us that Domination is a quest that is still sought by people in any regime of any time, and it is our call, as descendents of the Jesus sect, to be attentive, and "wise as serpents [sometimes misquoted as foxes, but sends the same message] and innocent as doves" [having no self-serving agenda] (Matthew 10:16). If there is something or someone within our reach that is under threat from the harm domination can inflict, then we are called to speak up, to act, to step into the light. 

This is not easy by any means, and I have struggled with how to respond, how to prepare. But a focus on those issues within your reach and your passion will help you make wise choices while working without a self-serving agenda. A note: if your self-serving agenda includes the fact that you are one of the "targeted" and the agenda will in fact serve the good of targeted others, move forward.  To see some examples of how others have done this, watch the movies "Spotlight" about the uncovering of pedophilia in the Catholic Church, and "The Toxic Town" about mothers fighting back against the power structure that covered up toxic waste in their town. I know that here in North Carolina, our Governor and Attorney General are working as buffers while the Federal government reshapes. 

Are there other examples of people in your sphere who are working to protect rights, the rule of law, and compassion as a way of life? Share in the comments, please. I'd love to hear more. As Krista Tippett suggests (Taking in the Good) , we all need to "take in the good."

Blessings on your day.

Reflection on Revelation

Harry Dresden fights demons and werewolves. He's a character from a Jim Butcher series and is regularly in save-the-world mode. Nicodemus is an evil opponent bent on stoking the fires of destruction...and a deadly plague. When Harry asks why, Nicodemus says, "Have you read Revelation?" Harry answers that he doesn't think Nicodemus is wanting to touch off the Apocalypse. Nicodemus gives this answer:

...The Apocalypse, as you refer to it, isn't an event. At least, it isn't any specific event...Apocalypse is a frame of mind...A belief. A surrender to inevitability. It is despair for the future. It is the death of hope."

Harry's friend responds, "And in that kind of environment, there is more suffering. More pain. More desperation..."

So Harry and his friend are skeptical of the Nicodemus interpretation. And so is Marcus Borg.

My fellow Christians and I have been reading Marcus Borg's READING THE BIBLE AGAIN FOR THE FIRST TIME. His chapter on the Book of Revelation is... well, a revelation.  Borg reminded me that in my upbringing as a Catholic, the Book of Revelation was rarely preached. In the Episcopal Church, Revelation was read as part of the seasonal lectionary, but again, rarely preached. Better to ignore it than dive into the deep waters of apocalyptic interpretation. 

In his clear history of the origin and the author of the book, Borg makes a few points: 

• It was not the last book of the Bible to be written, but placed last so that the Bible, taken as a whole, gives us the story of Paradise Lost (Genesis) to Paradise Restored (Revelation).
• The Greek word apokalypsis means both apocalypse and revelation, and can refer to a genre of literature.
• Revelation would have been read aloud to the audience in a liturgical/church setting. Borg suggests reading the entire book all at once aloud, or to find a recording that will give you the audio experience.

Borg describes two ways to interpret Revelation as scripture. 

1. The "Futuristic Interpretation." Reading the book as if it contains coded messages that guide us to the end of the world sometime in the future. The interpretation has several premises:
• What is described has not yet happened.
• As the inspired Word of God, the Bible cannot be wrong.
• Therefore, what Revelation describes is in the future.
• So if this about the future, why worry about the condition of the world now; it's all going to be destroyed anyway.
2. The "Past-Historical Interpretation." This approach takes seriously that the visions in Revelation were meant for a specific time period and to a specific audience who are living in a Domination system in a specific place. There is still a message for us, not about the "end times." Some notes:
• A Domination system is a "web of political oppression, economic exploitation, and religious legitimation."
• Look at the systems under which we live, watch for signs of an arising or present Domination system (a "Beast" as named in Revelation), and understand that God is Lord, not any leader of an earthly government. 
• If a Domination system is arising and/or present, keep the faith as taught by Jesus, and don't give up hope; the future will be better.
• John's message is much like that of the entire Bible:
• "radical affirmation of the sovereignty and justice of God"; and
• "radical criticism of an oppressive domination system pretending to be the will of God."

Hm-m-m. Sounding vaguely familiar. Strange times we live in.

I encourage you to get a copy of Borg's book, not just for Revelation, but also for all his other well-written and inciteful introductions. They've really been a revelation for me, and I hope his work supports you in your spiritual journey. 

Read the Bible again-- For the First Time. 

Any comments about your study of the Book of Revelation? What have you learned?

Blessings on your study!

Introduction to the Book of Sirach

After several years of silence in this blog space, I'm rising out of the mist again to share with you excerpts from a book of the Biblical Apocrypha. As a former Roman Catholic, I grew up with the Apocrypha as part of Scripture, but when I moved to the Protestant side of the aisle, I lost track of these fascinating writings. I'm learning that most Protestants, including UU Christians, are unfamiliar with this text.

My Christian Fellowship is now reading and reflecting on Ecclesiasticus, or the Wisdom of Jesus Son of Sirach, or the Book of Sirach, or The Instruction of Ben Sira. As you see, it has many names due to its creation in Hebrew and subsequent translation to Greek and Latin. The writing and the advice of this book have caught my attention, and I felt a strong call to share it with you.

Ben Sira, the author, has been described as a scribe, that is, a Jewish teacher of the Law. Scribes were known to study the Torah and re-interpret it for the general public. Ben Sira was considered to be a wise and perceptive teacher who established a school, and his book of wisdom was read and widely used as a handbook in educational settings. He wrote between 200 and 180 BCE.

Later, in 132 BCE, his grandson (unnamed) translated the text into Greek and admits bringing some of his own stamp to the text since "...the fact is that there is no equivalent for things originally written in Hebrew when it is a question of translating them into another language;" (Sirach Foreward:21-22) Good to remember in any day and age. The grandson also says he undertook this project "for the benefit of those too who, domiciled abroad, wish to study, to reform their behavior, and to live as the Law requires." (Sirach Forward: 34-35)

What strikes me most as I read Sirach is the ability of the author to use a variety of literary forms to present the core wisdom of the Law of Moses and Proverbs, a combination that he refers to as "the fear of the Lord". The phrase "the fear of the Lord" refers not only to the Old Testament scripture, but also to the underlying principles of daily living. I prefer a suggested alternate translation "the awe of the Lord", but the thought is the same. Live with a healthy respect for the divine power and creativity that contains mysterious, unknown elements.

Sirach gives us the answer to the questions, "So what does life look like under the Law of Moses? How should I act?" He provides examples, poems, stories and experiences to show us how to live.

So moving forward, I'm going to drop some pearls from the Wisdom of Sirach onto this blog. Let's see what we both learn.

For the fear of the Lord is wisdom and instruction,
and what pleases him is faithfulness and gentleness. (Sirach 1:27-28)

Why We Suffer

Yes, this would be the universal question. I've kicked it around myself and had come to the conclusion that there is suffering in the world because either humans create the suffering (either for themselves or for others); or because the natural system of God's creation does (hurricanes, disease, tornadoes, earthquakes, etc.). My own suffering has provided opportunities for my growth or someone else's and for pure wallowing in the experience of pain and loss. I haven't delved much deeper than that.

I have been on a reading journey with Bart Ehrman, a professor of Religious Studies at the University of North Carolina, just minutes from where I live. His books reflect and reveal his own spiritual journey in which he becomes an Evangelical Christian, but as he studies and prays and discerns, he gradually becomes an agnostic. What intrigued me as I read his work was that all of his Biblical studies which point up textual inconsistencies, changes, mistranslations and other content issues did not sway his basic faith in God. However, studying the issue of why there is suffering in the world did.

I headed straight to Dr. Ehrman's 2008 book, God's Problem: How the Bible Fails to Answer Our Most Important Question--Why We Suffer. Dr. Ehrman's purpose is to show us how different Biblical authors approached and answered this basic question.

So I bring you the Bible's first answer as presented by Dr. Ehrman: the prophets of the Old Testament explain that suffering is a punishment for sin.

What do you think about that statement? True or false? Or true sometimes?

Wait Patiently

We've been talking about stillness, and the Psalms offer this advice in several contexts. In Psalm 46, we are told to remember that God wields some awesome power; human effort is pretty small in comparison. If we just stop for a moment, "Be still", we can regain perspective about our role in the world. In Psalm 131, we learn that we need not worry about matters that are out of our control or not suited to our skills and preferences. We can still our souls, for God has things well in hand.

Another verse of stillness appears in Psalm 37, Part 1, v 1-18. Right in the middle of this dramatic description of what will happen to evildoers, the writer states:

Be still before the Lord
and wait paitently for him.

In the NRSV translation, the psalmist repeats several times "Do not fret...", God will make sure that evil will be punished.

What are we to do? The Psalm says:

• Do not fret.
• Put your trust in the Lord.
• Do good.
• Dwell in the land and feed on its riches.
• Refrain from anger.
• Take delight in the Lord.

And, of course, "Be still before the Lord and wait patiently for him." Verse 7, another great meditation verse to lean on.

I'm learning to read the Psalms as poetry, not as a debate script. These 18 verses have a structure which centers on Verse 7, wait for the Lord. The rest of the psalm describes why we should wait and what to do in the meantime. Life's little instruction book in 18 verses.

Have a blessed day!

The Psalmette

I'm exploring the psalms for the encouragement to "Be Still" and in the last post I quoted Psalm 46. Verse 11 is quoted often. "Be still" in the context of this psalm asks us to see the wonders of God. Stop making "much ado", the writer says. "Be still, then, and know that I am God."

There are a couple of other places where stillness is mentioned. One is in an itty bitty psalm, Psalm 131. The psalm is only 4 verses. It is not the shortest (Psalm 134 has only 2 verses!), but it's packed and a wonderful prayer to memorize. This is another psalm where every translation is slightly different and the feeling conveyed shifts with the words. This is a great psalm to read comparatively over several translations to glean the levels of meaning. I'm going to share the translation from Gary Chamberlain:

1 Lord, I do not intend to be haughty;
I do not want to aim too high.
2 I am not concerned with impressive things,
Or with problems unsuited to me.
3 Have I not calmed and stilled my inner self?
I rest on God, as an infant rests on its mother.
4 Israel, wait for the Lord,
From now and forever.
The Psalms, pages 166-7

Two things jump out at me. First, the second line of verse 2. Some writers say "things that are difficult" or "things that are too hard". But I like Chamberlain's interpretation. "I am not concerned...with problems unsuited to me." There is a great reassurance in that line. If something is "too difficult", as in some translations, I get the feeling that I'm incompetant, not good enough (my own insecurities tapped). However, in Chamberlain's revelation, I am suited to some activites, to solving some problems; for others I am not suited and there is no shame in that. "I rest on God..." Oh, how that phrase shimmers inside and calms me. Try that line for the meditation I shared last time. Yes, indeed, that will work.

And that my friends, is one awesome Psalmette. Blessings!

An Angry Jesus

I've been working through Bart Ehrman's Misquoting Jesus. It's a fascinating review of all the ways that the original text of the Bible has been changed, removed, miscopied and mistranslated. I got to his study called "Mark and an Angry Jesus" (pages 133-139) and really dug in. In this study, Ehrman tells us that surviving manuscripts preserve two forms of Mark 1:41 from the story of Jesus healing a man with a skin disease. Most of our present-day translations use one form of the verse:

Moved with pity, Jesus stretched out his hand and touched him, and said to him, "I do choose. Be made clean!"

This is the familiar form in which Jesus acts from compassion. That image merges well with the popular "gentle Healer" image. The other form, acknowledged in my New Revised Standard Version reads:

Moved with anger, Jesus stretched out his hand and touched him, and said to him, "I do choose. Be made clean!"

Erhman contends that the second reading is the older of the two and that the "anger" within this verse can make sense. Jesus becomes angry several times in Mark when someone doubts his willingness, ability or divine authority to heal. Ehrman further illustrates in Mark 9 when someone asks gingerly "If you are willing you are able to heal me." Jesus gets miffed. Of course he's willing just as he's able and authorized (page 139).

I've always been glad for the righteous anger that explodes when Jesus cleans out the Temple. There's the human Jesus just as disgusted and frustrated and enraged as any of us could get at the sight of desecration. But I hadn't pictured Jesus as Mark often does--with a knowledge of his own gifts and a willingness to use them for good so strong that he's nearly insulted when someone questions him. Jesus, living with an undercurrent of tension and impatience, perhaps. Puts Jesus in a different light. I'm kind of liking this.

This deserves a Bible study. I'm going to read Mark again and watch for the strength of Jesus, the irritation, the rage.

What do you think of an angry Jesus?