Monday Morning in the Preacher’s Study
First thoughts about next Sunday’s sermon
(3rd Sunday after Pentecost, June 9, 2013)
John W.B. Hill
The first reading, from the cycle of stories about the prophet Elijah,
resonates with the gospel reading (provided the semicontinuous selection
includes the optional verses). But the
resonance goes deeper than the miracle of bringing a young man back to life. For centuries the church has been preoccupied
with a Christology grounded in proof texts rather than in the paschal mystery;
and miracle stories have been at the centre of this power-play (raising the
dead as the revelation of Jesus divine identity). But “God’s weakness is stronger than human strength,”
as the crucifixion of Jesus reveals (1 Cor. 1:25).
In both stories, the context is critical to the meaning of the
miracle. The context of 1 Kings 17 is
the national idolatry sanctioned by King Ahab, and the drought predicted by
Elijah (who is keeping out of harm’s way by holing up with the widow of
Zarephath). Is there a connection? Drought as divine punishment for
idolatry? Perhaps even the death of the
widow’s son as divine punishment, as she seems to think?
It is ironic that the ‘fertile crescent’ (as we sometimes call it) has
become, over the centuries, one of the more arid regions on earth. Once covered in lush forests (remember the
cedars of Lebanon?), the forests have disappeared, burned as fuel: not just to
cook with, but to fuel kilns for brick and smelters for copper and iron. Today we would call this a problem of
resource management; but that would simply be exposing our
anthropocentrism. ‘The earth is ours to
plunder’? or ‘The earth is the Lord’s and all that is in it’? Forests are much more than a ‘resource;’ yet
we still haven’t learned! Even worse
consequences await us and our children as a result. Blaming it on God is nothing other than
fatalism.
So drought is not God’s punishment but the result of our idolatry – of
money, of human prowess – both then and now.
God is the source of life in all its vast richness; and God is the
compassionate Saviour who hears the cry of the widow, that perennial victim of
our idolatry.
The context of Luke 7 is a social order in which widows without family
are doomed to a life of poverty and prostitution. Patriarchal order is yet another form of
idolatry, with cruel consequences. But
the God revealed by Jesus calls us out of such fatalism, raising the dead and
making all things new. The crowd’s
response is fear, and the recognition that “A great prophet has arisen among
us!” and “God has looked favourably on his people!” Indeed!
In light of this encounter with ‘prophets’ who awaken us from our
idolatry, we should note that it was the memory of Elijah that shaped Paul’s
account of his conversion in Galatians 1.
If we had read one verse more last Sunday in the story of Elijah and the
prophets of Baal, we would have heard how Elijah massacred those humiliated
prophets; and Paul reminds us of his own record, “violently persecuting the
church of God and trying to destroy it,” because he was so “zealous for the
traditions of my ancestors.” That was
exactly Elijah’s excuse: “I have been very zealous for the Lord” (1 Kings
19:10,14). James Alison observes that
Paul’s conversion was “the recognition that in his zeal to serve God, it had
been God whom he had been persecuting.
For him, the still small voice was the voice of the crucified and risen
victim...” Any god we serve with violence is an idol.
NOTE: In last week’s post, I suggested waiting to comment at length on the Elijah narrative until the second half of the story is told on
June 16. However, I should have said “June 23,” when 1 Kings 19 is read.
John Hill is a member of the Council of APLM. He will
be featured as a workshop presenter at APLM’s conference in Chicago, June
27-29, “Stirring the Waters: Reclaiming the Missional, Subversive Character of
Baptism.”
To register online: http://www.rsvpbook.com/event.php?456526
For more information or mail-in registration: http://www.associatedparishes.org
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