Ephesians 2:11-22
Proper 11 (16) - Year B
We are always dealing with idolatry - external evidence of a spiritual presence. Then it was circumcision. Now it is a particular economic system, theological surety, narcissism, etc.
Compassion for the un-whatever is being Christlike. It is by this process that we offer peace to those far off (the un's) and those near by (the un-un's).
This process is the key keystone of our being. Place your keystone where wobbly sides need someone to press against to bolster their ability to bridge sides.
http://www.kairoscomotion.org/lectionary/2003/july2003.html
The Messiah repealed the law code that had become so clogged with fine print and footnotes that it hindered more than it helped. Then the Messiah started over. Instead of continuing with two groups of people separated by centuries of animosity and suspicion, the Messiah created a new kind of human being, a fresh start for everybody. [The Message 2:14b-15]
It seems we are pretty good at rebuilding walls that have been torn down. Even within one people, if that is a term applicable to Christians, we build walls between ourselves. It is not so much that we start from different positions that can be brought together but that we start from similar positions and add fine print and footnotes until it appears we are two different cultures.
This is fascinating. Given the the splits within denominations that find us having more in common with the prophetic tradition in another denomination or faith group than we have with the rule setters in our own denomination, what would constitute a new start for everybody?
Where is our Messiah to wound the heels and heal the wounds within a given tradition, even our own? By what sign/symbol will we know that we simply didn't have a clue about our divisive behavior with one another, our genetic predisposition to build a wall?
Were we to build a temple today from the different strains of Christians, would we have an inner court and an outer court, for those who are near and those who are far? Where is our passion for inclusion these days?
http://www.kairoscomotion.org/lectionary/2003/july2003.html
"Come away beloved/disciples," has a different feel when said by Solomon than by Jesus.
Jesus was an active prophet, not a poetic one. Particularly in Mark do we have an agenda-driven presentation speeding on.
When Jesus invites us to a deserted place it is only deserted inasmuch as he is not currently there, not that it is a desolation. A part of his teaching is to be active where you are in such a manner that such activity can be sustained for we are always dealing with desert-ion.
Sometimes we enter desolate territory only to find it wasn't, isn't, wont be. Sometimes we find such desolation visiting our routine life. Whether visiting or being visited, opportunity for "making whole" is available.
Our choice is to view desolate places as our life's joy or an impingement upon our possibilities.
- - -
a deserted place
is never so
when it is sought
desolation has a life
and rhythm of its own
not to be presumed upon
transforming strange aliens
into intimate family friends
hostility to peace
out of such journey
comes healing aplenty
for every unbidden dark valley
a desired desolate place
teems with expectation
and vast need
http://kcmlection.blogspot.com/2007_07_01_archive.html
Remember your roots. John was grounded in the prophets and stayed with that unto death. David was grounded in common work but lost his footing as he gained power. Folks at Ephesus were rooted in being Gentiles. A question comes — how will they continue or betray their heritage?
If a dividing wall of Gentile//not-Gentile has been broken down, wherein is the advantage to one or the other to win a battle between them? Are they now a new people that can identify with both sides of a previous divide and also partner together to address additional walls between folk in other groups and further divisions within their new identity.
Overcoming a religious difference does not automatically translate to divisions of power, privilege, and property. Remember the Greek widows back in Acts.
If both are to live in peace — peace far and wide as well as far and near (wouldn’t Sesame Street like to do both of these descriptors at the same time) — the subtle distinctions that grow from previous discriminations and prejudices will have to be corrected, time and again.
In places where it is not yet possible to bridge divides with Jesus, what other structural changes would be helpful and necessary to basic common thriving? Perhaps dealing with eduction or wealth inequities comes before the philosophic/religious divides. We can act our way into peace as well as peaceably act.
Remember your roots. Know your present reality and choices. Anticipate a new humanity.
http://kcmlection.blogspot.com/2012/07/ephesians-211-22.html