The Theology of a Majordomo

July 3, 2011

Biblical scholars remark that the 24th chapter of Genesis is easy to overlook because it is preceded and followed by the funerals of leading figures in faith history, namely Sarah and Abraham. The story of chapter 24 begins with Abraham discerning that his son, Isaac needs a wife. He instructs a trusted member of his staff of where to go and what to look for in a marriage companion for Isaac.

A dictionary says the term major-domo refers to the head steward of a large household who acts on behalf of the head of the house. In Genesis 24:1-67 after arranging for the burial of his wife Sarah, Abraham gives instructions to his head steward (scholars think this was Eliezer) a highly regarded servant, to find a wife for his son Isaac. It is essential to note that the first thing Eliezer does is pray before asking Rebekah if she will return with him to marry Isaac. Arranged and bartered marriages were common within societies of the Near East at this time. It was common with theses tribal cultures to marry other people from within their own clan. Sending a representative of one’s household to broker the transaction was also a normative practice. Another important element to consider is the text shares that Rebekah is asked for permission before the negotiations are concluded.

The choice of Rebekah has been compared to that of Abraham. She, just as the patriarch, leaving her family and homeland to enter into relationship with people unknown is thought an act of faith. Her sons Esau and especially Jacob would shape the future of ‘the chosen people.’ The theological continuum first noted in the call of Abram in chapter 12 is further underscored here. To clearly understand, the will of God is the life work of Abraham. This concept is present in the answer of Rebekah. This is followed in the work of Abraham’s faithful steward, as well. While Eliezer certainly is the head steward of Abraham’s family, it would be safe to say that the true vocation he represents is a Holy application.

Between Gatekeepers and Relatives

Do you read advice columns? They illustrate perfectly how relatives and religious people say some wonderful and awful things. In one column, a while back, a person wrote to say that his understanding of faith called for him to ‘spiritually divorce’ himself from anyone whose views were not in tune with his. The advice columnist response was this thinking did not fit with the general understanding that theology is about love rather than hate. So the concept of staying apart from those who disagree with you would not be wise. In a recent column “Ask Annie” was queried on how to stop a relative from being a bully? Citing an earlier bit of advice where Annie had said simply leave when relatives become insulting and overbearing (the advice seeker) said this did not seem fair, and wanted to know how to change the behavior of said relative? Annie responded by saying leaving is always the first best option because while we cannot change the way others treat us, we can remove ourselves from toxic circumstances.

I remember hearing a lively and engaging sermon some years ago. The title was “You Can’t Box God, Your Arms Are Too Short.” The premise was similar to most of the writings of Paul. Who are we to argue with the workings and wonder of God? Yet we humans have been doing just that for millennia. Fighting with God over who is elect and who is damned? Creating our own rules with regard to who is accepted and who must be shunned in the name of faith? Even to the point of killing people simply because their views are different. It happens yet today. In Romans 11 Paul is responding to serious questions. The first is why and how Gentiles can be part of the realm of God? The second is, if this is so, what becomes of Israel with regard to being the elect, or chosen of God?

In his wonderful rhetorical idiom the Apostle asks and answers the questions. Did God reject Israel? Of course not, and then to underscore this point, “I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin.” As to how gentiles are part of the ‘Party’ Paul writes in verse thirty-two “God has imprisoned all in disobedience in order to show mercy to all.” This, of course, ended all dissent, debate, and demeaning treatment in all religious arenas. Remember our brother writes before the Church split East and West, denominations, the crusades and all the fun religious bigotry of the twentieth century. His point then and now still holds. It is God who invites and invests in humanity. In our dissent and undignified beliefs and behavior we often miss God’s graciousness.

July 31, 2011 Archives

7-31-2011:
Story has it that the mother of Ray Charles, fearful of her son’s dependence on her sought to change the path of his life. Blind since birth she had tended to his every need, until the realization that she would not always be there for him. The next day she made him get ready on his own. While he screamed and wailed behind his bedroom door she listened in agony on the other side. The change she had chosen for her son was incredibly difficult, but she explained she was doing this for his future. He went on to fame and fortune, remaining fiercely independent, both as a recording artist, and as a businessman, being one of the few artists of his era to control the master recordings to his music.

Genesis 32:22-31 is the ‘bookend’ to chapter 28:10-19a. In chapter twenty-eight Jacob is on the run from his brother Esau. Having cheated him out of his birthright for a bowl of soup a few chapters earlier, Jacob now has stolen the family blessing belonging to Esau. Having sent his family across the Jabbok river he settles in for a nights rest but as in chapter twenty-eight he gets none. Where in the earlier story he visioned his ancestors, here he spiritually wrestles with God. So bold is Jacob that with the Holy he will not quit until he receives a blessing. Therein his name is changed to Israel, because he has ‘struggled with humans and with God and prevailed’. Jacob (Israel) then changes the name of the place to signify the Holy encounter.

In athletics someone with talent is referred to as a ‘game changer’. In the realm of faith God is ‘The Game Changer’. God saw something in Jacob, which Jacob himself could not perceive, leadership and hope. This errant vagrant grandson of Abraham was changed both in name and spirit by the blessing of God. A gifted theologian Max Lucado puts it slightly differently. “ While it is true that God loves us as we are, God does not expect us to stay where we are.” This is the spirit of Holy change to which we are all invited.

July 10, 2011 Archives

The writings of Matthew, Mark, and Luke are called the synoptic gospels. Scholars use this term because, while they approach the life and work of Jesus differently, some of the work is quite similar. One element each has is the parabolic teaching by Jesus. Luke contains the greatest number of parables, but all three authors note this work. Parables were common stories used throughout the region. They were used to make a point with regard to culture and custom, especially with regard to normative behavior. What Jesus did was apply the stories to a life in faith. The parable of the good Samaritan, and the parable of the Lost Son also known as the Prodigal Son are found only in the work of Luke. The parable of the Sower is in all three gospels.

In the parable of the sower, Jesus uses common life experience to illustrate how people respond to the Word of God. “Listen! A sower went out to sow. And as he sowed, some seeds fell on the path, and the birds came and ate them up. Other seeds fell on rocky ground, where they did not have much soil, and they sprang up quickly, since they had no depth of soil. But when the sun rose, they were scorched; and since they had no root, they withered away. Other seeds fell among thorns, and the thorns grew up and choked them. Others seeds fell on good soil and brought forth grain...” verses 3b-7. Jesus closes the parable in verse nine with the admonition, ‘Let anyone with ears listen!’ In verse eighteen through twenty-three Jesus amplifies the teaching by sharing how those who either did not hear, respond, or in some manner were inhibited from doing so, met devastating results in their spiritual lives. Likewise those who heard and responded blossomed spiritually.

Pat Alger and Ralph Murphy wrote a modern parabolic interpretation of this message titled “Seeds.” It was a very popular recording. The second verse is the teaching narrative. ‘I saw a friend the other day I hardly recognized; he’d done a lot of living since I last looked in his eyes. And he told his tale of how he’d failed and the lessons he’d been taught. But he offered no excuses, and he left me with this thought:’ (chorus) “We’re all just seeds, in God’s hands–We start the same, but where we land–is sometimes fertile soil and sometimes sand. We’re all just seeds in God’s hands.” In the Bible, in life, we are each and every day invited to do at least two things well. Listen and grow.

Between Providence and a Cloverleaf

The difference between pre-destination and providence could be compared to a rigged game and a fair contest. Theologically the construct in pre-destination is that God has your life and all events therein fixed at conception. All outcomes and consequences are determined in advance. The concept of providence is more like from time to time the spirit nudges us, or a guiding hand leads us. With providence, often it is only seen when looking back upon an event. The reasoning of pre-destination would be no matter what choices are made either good or bad the events are beyond personal control. Free will has no part in this thinking.

Genesis 22:1-14 is a passage scholars call the testing of Abraham. It is difficult for us to fathom the obedience the patriarch displays because we know where God is leading, and while the outcome of the story is positive, the ending would have been far different with the sacrifice of Isaac. To concentrate on whether Abraham would willingly sacrifice his only son is to lose focus. A point worth some consideration is to concentrate on the earnest intent of Abraham to see where God wanted him to go, then to act in faith believing God would be present. This relationship began years ago when God asked him to leave his homeland and family to establish a land for God’s people. As part of the relationship, God changed Abram, and Sari, to Abraham and Sarah, and assured them the blessings of ancestors would be theirs.

With the relationship in full force, Abraham travels into unknown territory with his son Isaac. When his son notes that the wood and fire are present for the burnt offering, but asks where the lamb for the offering is, his father simply says God will provide it. We can merely speculate what went through Abraham’s heart and mind as he bound his son, placed him on the altar and prepared to sacrifice him. Only when an angel intercedes on behalf of God does Abraham look up and see the ram caught in the bramble. He named the place “The Lord will provide.” At the voice of the angel, what did Abraham see when he turned his eyes from the altar to the horizon? It seems fair to say he saw the promise of God in terms of relationship, along with a better value of providence.

Wow!

I’ll go where you want me to go, dear Lord,
Real service is what I desire.
I’ll say what you want me to say, dear Lord,
But don’t ask me to sing in the choir.

I’ll say what you want me to say, dear Lord,
I like to see things come to pass,
But don’t ask me to teach boys and girls, dear Lord,
I’d rather just stay in my class.

I’ll do what you want me to do, dear Lord,
I yearn for the Church to thrive,
I’ll give you my nickels and dimes, dear Lord,
But please don’t ask me to tithe.

I’ll go where you want me to go, dear Lord,
I’ll say what you want me to say,
I’m busy just now with myself, dear Lord,
I’ll help you some other day.

This anonymous poem titled “Blind Spots,” was borrowed from a publication of “The Decatur Christian,” and printed in a Sunday Bulletin for this congregation on December 3, 1944. It serves as a valuable reminder to those who believe spiritual apathy is a current development in the faith community. Spiritual laziness, of course, can afflict any person of faith. Furthermore, with two career families, single parent households, children, and school, the demands placed on time are great.

Too often, those who work in the faith community (both paid and volunteer) ask where others are who might have talent to contribute to a program or a project? While it is helpful to wish for others to be involved, it can be hurtful to question another person’s faith commitment on the basis of participation. For this can lead to the LCM syndrome. We all know people like this; some of the best of us fall into this behavior from time to time. LCM stands for Last Christian Martyr, and this flawed thinking leads certain folks to think the Church would fall apart if they stopped doing whatever they do. The truth is, before we came, someone did the work of the Church, and after we are gone someone will do the work of the Church. Not because of human nature, but because God’s nature is to call us into active relationship.

Rather than looking around and asking why certain people aren’t involved, perhaps a new question is in order. The question functions along the lines of, “Am I searching for spiritual values to live by and then living toward them; with others and especially with God?”

Specialty

We live in a time of specialty drinks. From the ordeal of ordering a simple cup of coffee, to organic power drinks, each beverage is customized. Even water needs to come from a European well or mountain stream. When we were children soft drinks were a treat, as were lemonade and ice tea. However, we did have two options for a drink of water out of the kitchen faucet, or on a very hot summer day, straight from the hose. Did you cringe at the last sentence? Those of us who lived the experience did as well. In eighth grade science we learn that water is necessary for life. In fact, we as humans are mostly water, with an allowable factor of hot air and malarkey thrown in. The Space Program of the United States of America seeks signs of intelligent life on other planets. Any hope of proof comes with the discovery of a water source. For life to exist there must be clean drinkable water.

In John 7:37-39, the promise of life giving water first given in the Book of Numbers 20:1-13 is retold. Moses and the people wander from Kadesh seeking to enter Canaan without water until God instructs Moses to strike a rock for living water. In the text from John it is with Jesus being ‘life giving spiritual water’ who in relation to God gives life through the spirit as well. Just as Moses was challenged and threatened in the desert, Jesus is criticized then plotted against by religious opponent; just as the promise of a ‘Land’ was held before the people of Israel. In the third chapter of John, Nicodemus, a religious leader comes to Jesus at night to ask about the Realm of God. In verse five Jesus points that ‘ no one can enter God’s realm without being born of water and spirit.’ While this confounded Nicodemus and some within the early Church along with some today as well, it is consistent with early Christian practice rooted in Paul’s writing, the text of the Book of Acts, and the teachings of the Apostles.

We are told by Cultural Anthropologists that Native American tribal practice held that water was drawn at daybreak with enough brought to last the day. The next morning any left from the day before was considered ‘dead’ and poured out. An interesting concept with regard to modern hygiene and how stasis promotes disease. What is suggested in John’s text through the words of Jesus is that we, like Nicodemus, are called to a double birth; one with water and one from above as in the Holy Spirit. It is both fitting and refreshing we begin the season of Pentecost with this helpful reminder.