God of uncompromising purposes, forgive our indifference to the claims you make upon us, give us fresh awareness of the way in which obedience to your purpose is our true freedom. In his name, Amen
Psalm 37
Amos 9:1-10
Revelation 2:8-17
Matthew 23:13-26
We may find entry into these difficult and severe texts by appealing to psalm 37, the "wicked" and the "righteous." We must give up any simplistic, moralistic notion of those terms. Rather, "wicked" refers to those out of sync with the purposes of God who live with indifference about the common good. Conversely, the "righteous" are those who give themselves to social solidarity with neighbors in obedience to God's purpose. The Psalm probes the destiny and outcome for these two contrasting ways of life.
Amos sees that the wicked are at risk before the judgment of God and cannot finally escape the long reach of God's governance. He allows, however, that in the final "sifting," some will not be judged. In Revelation, the address to the church in Smyrna recognizes that the church - like ancient Israel for Amos - is an ambiguous community. Jesus' tirade against the religious leadership of his time concerns a series of practices that distort and misrepresent authentic faith. The rhetoric of "woe" allows that trouble will inescapably come on such failed leadership.
Advent reflection may consider the ways in which we, in church and in society, have lost our way concerning the requirements of faith that are very different from common popular values. Which the judgment of God is an awkward theme for many of us, it is worth considering the extent to which our current failed common life is itself a judgment on long-held conventional commitments against the common good.
I continue to struggle with the language of "judgment" bequeathed to us by history. The "judgment" of God on Israel in the Exile is not a curse or a punishment; it is leaving Israel to the consequences of it's decisions and actions. God "judges" by explaining why Israel is no longer protected by God. The failure is not God's to "protect," it is Israel's to follow what God prescribed (but never ordered). The law God gave Moses was for the benefit of Israel, not for cosmic judgment. Human law is to provide for judgment as well as order. God's law is to provide for life into the ages for all who accept it. Israel walked away from God's law, especially in their treatment of the poor (a major point of discussion by the prophets), and God said, in essence: "Okay, you're gonna pay for that." And payment was extracted by the world, not by God, who remained faithful to Israel. Not that we cannot struggle with God and contend against the processes of the world; but God's judgment is our failing, not our punishment for being naughty children.
ReplyDeleteIt's not exactly the same thing but I've had a hard time deciding which translation to link to at "Bible Gateway" I started with the New International Version but have switched to the Revised Standard, I'm not really sure which one I should go to but they've got so many you can switch to there you can find something that might clarify things.
DeleteYour points are excellent, especially in the traditional Catholic teaching - so much of it colored by Augustine in his gloomiest and grumpiest and most nostalgically legalistic period. And, if I can be forgiven, I think the ex-Augustinian monk Luther and Calvin made things a lot worse, though they certainly had a lot of help from Catholics and others.
I am finding that that gloom isn't authentic, I'm understanding more and more the importance of the light of the Transfiguration, the Burning Bush, the Light in the prelude of John.
I think what you're talking about relates to God "finding" the Creation good, it was good because it was an aspect of God.
I haven't read D. B. Hart's book about universalism yet, I'm hoping to get to it next year. I believe he talks about things that are relevant to your discussion. I'm finding Gregory of Nyssa to be a lot more persuasive than Augustine.