Exodus 33:12-23

Proper 24 (29) - Year A

Goodness can be blinding. This comes from both the sparks of new life that burst forth as a result of goodness and a turning away from goodness by those who fear it will lead them where they would fear to tread.

Whatever its origin, goodness comes to be too much to look upon directly or in advance. We prefer to deal with goodness after the fact.

When we begin to attribute goodness as an expected quality, it isn’t long before we are disappointed. Likewise, when we intend goodness to flow from a present action, we are soon discouraged by the number of unintended consequences that also come forth.

Oh, that we would temper our anticipation of someone good arising to lead us out of our current situation all too clearly connected with our past decisions. That goodness will not be forthcoming. Likewise to come at decisions more humbly, we will do the best we know to do at the time without universalizing it. Decisions always take place in the gray areas of life or they wouldn’t be decisions.

What we are left with is the backside of goodness. We can recognize it by what comes to pass. This leads us to simply rejoice at the presence of goodness in the midst of so much that isn’t. As folks made in G*D’s image, having Glory within us, we are called to do all the good we can, with all the folks and all the time we have. This, however, needs to be carried out with the humility of backsides. May it be our everyday life to sow seeds of kindness and tend them as they sprout. Much later there will be stories told not only of John “Appleseed” Chapman but (your name here) as fruits of simple goodness—mature and nourishing.

- - - - - - -

to set out to trap another
is the surest way to be caught
steering god the way of our ammunition

in thus getting caught
in our own attempt to trap another
we are set up for Jesus’ jujitsu theology

when our trap’s premise
is exposed we fly head over heels
bowing before our previous blind spot

now comes the revelation
malice’s short-run effectiveness
will ever reveal its long-run fallacy

As found in Wrestling Year A: Connecting Sunday Readings with Lived Experience

Here's the deal G*D .... "Let me know who's with me"; "Show me your glory."

To which G*D says, "Nope." G*D claims all corners -- to make "weal and woe," to be "forgiving and avenging." There will be no bargains struck.

Here's the deal Jesus .... "Do we pay taxes?"

To which Jesus says, "Good try, but wrong question. Your perception that a question can be composed to both prove your own worth and to diminish your own responsibility will never come 'round right. It will fall of its own weight."

In spending so much time in trying to trap a perceived opponent, there is not sufficient time to get ourselves out of effectively colluding with the oppressors we are in bed with. In this day and age American religious find themselves battling each other and thus avoiding the realities that they are colluding with their own elected oppressors who balk not at preemptive war and keeping insurance from children and everything in between. For another look at this, check out Frank Rich's column, The 'Good Germans' Among Us.

- - - - - - -

to set out to trap another
is the surest way to be caught
steering god the way of our ammunition

in thus getting caught
in our own attempt to trap another
we are set up for Jesus' jujitsu theology

when our trap's premise
is exposed we fly head over heels
bowing before our previous blind spot

now comes the revelation
malice's short-run effectiveness
will ever reveal its long-run fallacy

http://kcmlection.blogspot.com/2007_10_01_archive.html

To be part of a progressive movement within a religious context is tantamount to being alone. The settled nature of religion tends toward the already completed rather than the journey yet to be traveled. Once there is a creed or understanding of the way things are we are wont to not mess with it.

The progressive movement is a part of the larger prophetic stream within religious life. We too wonder who is traveling with us. The language of "fellow-traveller" in our culture is loaded with political overtones. Yet it is too much a part of our religious experience to discard.

Moses doesn't seem to trust that G*D will be a fellow-traveler and asks this question of G*D a second time, after it seems to already be affirmed. Perhaps that is one of the characteristics of prophetic/progressive people. We have been disappointed before in thinking G*D was on our side and that took care of everything and then we kept waking up to find yet another plague was necessary, a sea was blocking the way, beyond that the way was barren and arid, the folks we were helping didn't appreciate the help, etc.

Naturally, Moses asked a second time. And so do we.

Not "Who's your daddy?" but "Who's your fellow-traveler these days?"

- - - - - - -

Patti, a reader, writes --

Thanks again for inspiration...According to the American Heritage Dictionary an exodus is a departure, usually of a large number of people. I am one who has departed from organized religion based on doctrine, creed, or denomination. Because of this, I experience a type of exile. More often than not this exile feels uncertain and lonely, but I cannot return to the land I left.

Recently it occurred to me that part of the uncertainty and loneliness I feel is a result of dis-honoring what I know to be true about God's presence as I wander. The theological dogma in which I was raised did a superb job of limiting both God and "Christian Community." Thus, I tend to limit the God-presence of fellow travelers because they do not fit the rules or identifying form of "Christian Community" as taught in my Lutheran upbringing; they are not a church! My experience of God's community differs from the rules and identifying form as taught by the church I grew up in...I continue to wander in exile...

- - - - - - -

Wesley White, responds --

Patti wrote: "...part of the uncertainty and loneliness I feel is a result of dis-honoring what I know to be true about God's presence as I wander. The theological dogma in which I was raised did a superb job of limiting both God and 'Christian Community.' Thus, I tend to limit the God-presence of fellow travelers because they do not fit the rules or identifying form of 'Christian Community'...."

I find that to be very helpful language. Dis-honoring what we know to be true is a significant issue and part of what I experience as a source of the negative use of "doctrine, creed and denomination." In each case we find ourselves saying more than can be known and then enforcing it against the realities of life we experience.

I have a friend who uses this as part of his email signature -
"Discard everything that is an insult to your soul" +Walt Whitman

Identifying that which dis-honors and insults is a key work to clear the ground for having the courage to follow where honor and thanksgiving lead.

Any other insights into the issues of loneliness we all have to deal with?

- - - - - - -

Patti, continues the conversation --

Thanks for your insights Wesley. I particularly appreciate your statement that "Identifying that which dis-honors and insults is a key work to clear the ground for having the courage to follow where honor and thanksgiving lead."

http://www.kairoscomotion.org/lectionary/2002/october2002.html

We hear a lot about G*D's self-understood character, how G*D sees G*D. I, G*D, am going to do this and this and this and this.

Hear the beginning of an excursus on God's Character from The New Interpreter's Study Bible:

"Exod 34:6-7 has a long history. Its closest parallel is found in the Ten Commandments (Exod 20:4-6; Deut 5:8-10) in the form of a comment on the commandment against idolatry. In the Ten Commandments passages, however, the threat of judgment comes first and the promise of mercy next. In Exod 34:6-7, God's love and mercy are first recited in a catalog of divine attributes. God's mercy extends to the thousandth generation; judgment reaches to the third or fourth generation. There can be no doubt that the listing of the qualities of divine mercy is deliberate, intended to underscore how, above all else, the God of Israel is gracious and loving, forgiving and merciful, even (and perhaps especially) to repentant sinners."

This references the next chapter but seems fitting as a way of reflecting on the purpose behind all the "I" statements from G*D in these readings.

http://www.kairoscomotion.org/lectionary/2005/october2005.html

Goodness can be blinding. This comes from both the sparks of new life that burst forth as a result of goodness and the turning away from goodness by those who fear it will lead them where they would fear to tread.

So the understanding of goodness being too much to look upon directly or in advance. Goodness is best dealt with after the fact.

When we begin to attribute goodness as an expected quality, it isn't long before we are disappointed. Likewise, when we intend goodness to flow from a present action, we are soon discouraged by the number of unintended consequences that also come forth.

Would that we would temper our anticipation of someone good arising to lead us out of our current situation all too clearly connected with our past decisions. That goodness will not be forthcoming. Likewise to come at decisions more humbly, doing the best we know at the time without universalizing it. Decisions always take place in the gray areas of life or they wouldn't be decisions.

What we are left with is the backside of goodness. We can recognize it by what comes to pass. This leads us to simply rejoice at the presence of goodness in the midst of so much that isn't. As folks made in G*D's image, having Glory within us, we are called to doing all the good we can, with all the folks and all the time we have. This, however, needs to be carried out with the humility of backsides. May it be our everyday life to sow seeds of kindness and tend them as they sprout. Much later there will be stories told not only of John Chapman but (your name here) as the fruits of simple goodness mature and nourish.

http://kcmlection.blogspot.com/2008_10_01_archive.html

Show me a coin with which to pay the taxes you are asking about.

Show me your glory which claims to know me by name.

Feeling trapped or frustrated? It is helpful to know what needs to be shown, not just talked about. Just know that even a showing doesn’t prove anything. Seeing Caesar’s face or not seeing G*D’s face is ultimately beside the point. Both will be false. Both will fade - Caesar from irrelevancy and G*D from meta-relevancy. Caesar will be left behind and G*D will be moving on.

So if this sort of tangibleness isn’t able to bear our search for meaning, where might we more fruitfully look in the moment.

The suggestion here is that our best bet is to focus on:

attending to goodness
showing mercy/kindness beyond bounds

Let’s not get caught with golden calves or coins of realm. Their very solidity will trap us into their shape.

It is enough to meditate for a moment in a rock’s cleft and then to come forth to catch up to a living, moving, presence beyond our settled doctrine, corrupted economy, and power-crazed political system. This presence will be revealed in the common good.

http://kcmlection.blogspot.com/2011/10/exodus-3312-23.html

Show me your coin. Show me your face.

What we show defines us. What has been staring us in the face all along is the face on the coin. Our imaginations are so limited. Coin of the realm will go to the realm. If not given willingly, no matter how grudgingly, it will be confiscated. So we play along with the figment that church and state are so intertwined that one is used as a trap for the other.

What has also been staring us in the face all along is the lack of a single face for G*D. Everywhere we look a different face appears. No wonder that, when push comes to shove, G*D pushes and shoves Moses into a crack so a face can't be claimed. Even as a chosen people there is an unknownness as to whether we can pick out whether we have one or more of G*D's features. A faceless G*D is the trade off of partnership and neighborliness. In this facelessness we can be partners and not just privileged heirs. In this facelessness everyone is Neighb*r.

Biblical koan alert:
Here is the sign that you are favored: You are not favored above all others.

Everyone can see where G*D has been. No one can predict or prophecy where G*D will next be seen. Try as we might, our best laid trap to capture G*D has been foiled again.

http://kcmlection.blogspot.com/2014/10/exodus-3312-23.html