Archives For Genesis

Sacramental Scars

Jason Micheli —  February 5, 2018 — Leave a comment


I guest preached at Plantation UMC in Ft Lauderdale this Sunday. The theme given to me was ‘Dreaming of Healing’ and I chose Genesis 32 and Galatians 6 as my texts.

I like Jacob.

I like Jacob even though its not clear from the biblical witness I’m supposed to like Jacob.

In a culture that prizes the eldest son, Jacob isn’t.

In a religion whose exemplar, Abram, leaves everything behind to follow by faith when God calls, Jacob doesn’t.

I like Jacob, but in a tradition where names mean everything, convey everything, foreshadow everything, its not clear from the name ‘Jacob’ that we’re meant to root for this character.

When he was yet unborn, Jacob, who wrestles God in the dark along the riverbank, for nine months wrestled his twin brother in the dark waters of his mother’s womb. And when she gives birth to them, Esau first, the youngest comes out clutching at the leg of the eldest.

As if to say, ‘Me first.’

So Rebekah names him ‘Jacob.’

Which in 2018 is a little like naming your kid ‘Donald.’

In Hebrew ‘Jacob’ means: heel-grabber, hustler, over-reacher, supplanter, scoundrel, trickster, liar, cheat.

In a religion where names signify and portend everything, it’s not clear that I’m meant to but, nevertheless, I like Jacob.

It’s true scripture gives us plenty of reasons to dislike Jacob.

More than twenty years before they meet face-to-face on the banks of the Jabbok River, Jacob took advantage of his brother.

One afternoon Esau had returned from the fields, dizzy and in a cold sweat from hunger. Jacob pulled some fresh bread from the oven and ladled some lentil soup from the stove.

When Esau asked for it, Jacob demanded his elder brother’s birthright in return.

As Jacob knew it would, Esau’s birthright seemed an intangible thing compared to hunger. Esau accepted the terms of his brother’s extortion.

And even if Esau knew not what he’d just done, Jacob certainly did.

But I still like Jacob.

It’s true that his birthright isn’t the only thing Jacob poaches from his brother.

It’s true that when their father, Isaac, was weighed down by age and his eyes were cobwebbed by years, when Isaac was dying and wanted to bless his eldest son- a blessing to be the most powerful of all, a blessing that couldn’t be taken back – the old man lay in his goat-skin tent waiting for his eldest son to appear.

After a while he heard someone enter and say ‘My father.’ And the old man, his eyes darkened by blindness, asked: ‘Who are you my son?’

The boy boldly lied and said that he was Esau. And when the old man reached forward to the touch the face he could not see, the boy lied a second time.

And when the boy leaned over to kiss the old man and the old man sniffed the scent of Esau’s clothes, just as Jacob knew he would, Isaac blessed him.

Jacob lied to his father to steal from his brother the birthright that he coveted.

If you’re counting at home, that’s 3 of the 10 commandments, broken in one fail swoop.

Still, I’ve got my own reasons. I like Jacob.

It’s true that soon after Esau’s rage made Jacob a runaway, God spoke to him in a dream- gave him a vision of a ladder traveled by angels- it’s true that when Jacob awoke from the dream and marked the spot with an altar stone and prayed to God, Jacob didn’t pray for forgiveness.

He didn’t confess his sin.

He didn’t express any remorse or give any hint of a troubled conscience.

Instead Jacob prayed with fingers crossed and one eye opened, a prayer that was really more of a deal:

‘If you stand by me God, if you protect me on this journey, God, if you keep me in food and clothing, and bring me back in one piece to my house and land, then you will be my God.’

Yet, it’s hard for me not to like Jacob.

I know it’s true that when he had nowhere else to go, his mother’s brother, Laban, took Jacob in and gave him food and shelter and work and, eventually, wives and a family.

I know it’s true that after over 14 years of Laban’s hospitality Jacob became a rich man- but not rich enough to satisfy Jacob who returned Laban’s good deeds by cheating his father-in-law out his wealth.

I know it’s true that God, in his compassion, gave children to Leah because Leah’s husband Jacob gave her neither a thought nor a care.

If you’re still counting at home, that’s another couple of commandments broken (which still gives him a winning percentage better than the Miami Marlins are likely to have this season.)

Jacob’s a liar, a cheat, and a thief.

Jacob’s got a wandering eye and a fickle heart.

Jacob’s got shallow scruples and fleet feet.

Jacob’s always ready to run away from his problems.

Jacob’s not a bible hero.

He’s a heel.

Still, I can’t help it. I like Jacob.

You might not.

You might not like Jacob.

You might not be like Jacob.

Maybe you’re batting perfect when it comes to the commandments.

Congrats.

Maybe you’ve never lied to your mother or your father or your husband or your wife.

Maybe you’ve never watched idly by as a sibling or a friend or a neighbor wanders out of your life and in to trouble and then beyond your reach.

Maybe you’ve never betrayed someone you should’ve honored and obeyed.

Maybe you’ve never returned a good deed with a petty one, or turned to God only when you needed him. Maybe.

Maybe your family’s never suffered such bad blood that it threatens to hemorrhage or maybe you’ve never let the wounds of a broken relationship fester through years upon years.

Maybe you’ve never withheld forgiveness because clenching that forgiveness in your fist was the only control you possessed.

At every point, from his mother’s womb to Jabbok’s river, Jacob has worried about Jacob. Jacob has only ever cared about Jacob. Jacob has looked after no one else but Jacob.

Maybe you’re not like that. Maybe you’ve never been like that.

Good for you. Gold star to you.

Go ahead and turn your brown nose up at Jacob.

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Just because I like him doesn’t mean you must.

Not everyone can relate to Jacob.

Not everybody can identify with someone who suspects his sins are eventually going to sneak up on him from the shadows of his past.

Check the text- Jacob sends his wife and his kids and his possessions packing before a stranger jumps him in the dark and fights dirty until dawn.

Jacob ships them off across the Jabbok and then he just waits in the dark for a shadowy struggle he apparently anticipated but had no actual reason to expect.

In other words, the stranger in the shadows doesn’t surprise Jacob because Jacob was expecting that, sooner or later, the other shoe would drop, the bottom would fall out, and his ill-gotten gain would get him.

Maybe you can’t identify with someone like Jacob.

Maybe your rap sheet is clean. Maybe your conscience is clear.

Maybe your you-know-what really doesn’t stink and so whenever the you-know-what hits the fan it never occurs to you that you had it coming.

Maybe you’ve never clutched the covers at night convinced: “This is happening to me for a reason. God’s doing this to me because of what I’ve done (or left undone).”

Maybe you’ve never wondered that this sickness or struggle is because of that sin.

Maybe you’ve never harbored the suspicion that the darkness that’s enveloped you is what you deserve.

Lucky you if you can’t relate to Jacob.

Lucky you.

Lord knows I can.

I can.

But that’s not why I like Jacob.

No, I like Jacob-

Because after 2 years of living with incurable cancer, after 8 rounds of stage-serious chemo, after a dozen more rounds of maintenance chemo, after 1 surgery and thousands of needle pricks and transfusions and panic attacks and wondering if my wife wonders if wedding me was worth it…

Jacob might be the one person who would never dream of sending someone like me a card that said:

“God never gives you more than you can handle.”

Someone like Jacob would never cross-stitch a cliche like that onto oven mitts and leave them with a casserole at my front door.

I like Jacob because Jacob, whom God leaves lame and limping and bruised below the belt, knows that the good news is NOT “God never gives you more than you can handle.”

Jacob has the scars to prove it- the only good news is that God meets us in the very midst of that which we cannot handle.

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I spent last Tuesday at the infusion center near Alexandria Hospital receiving my latest monthly maintenance chemo to keep the cancer at bay.

An average of 4 days a week for a year and twice a month ever since, I’ve been to the infusion center so often my iPhone recognizes the “Cancer Specialists” WIFI network.

Before my chemo infusion, my oncologist felt me up for lumps and red flags.

Like he’d done at my previous two visits, the doctor flipped over a baby blue hued box of latex gloves and, with a sharpie, sketched out the standard deviation of years until relapse for my particular flavor of incurable cancer.

Despite the title of my book, cancer didn’t feel very funny staring at the bell curve of the time I’ve likely got left. Until.

When the doctor was done feeling me up, my nurse came to poke around for a vein big enough to handle the chemo. It sounds wimpy but you get to the point where you’re just tired of being sick and stuck all the time with needles.

On one of the two TV’s in the lab every commercial break- I’m not exaggerating- featured an advertisement from Lexington Plastic Surgeons, who, according to the voiceover pitchman, have more offices around the country than Skynet.

“Do you think I’d look good if I got a Brazilian Butt Lift?” I asked my nurse as she clamped the needle down into my arm.

And for the record, yes, I was flirting.

“Um…maybe?” she replied, “You’re not really my type, butt lift or no butt lift.”

The other TV in the lab was playing Rachel Ray’s cooking show.

Every commercial break of Rachel’s show featured a spot selling Rachel Ray’s own line of boutique dog food, which if you’re counting at home is reason #93 to hate Rachel Ray.

“Do you think it strange that in between recipes for people food Rachel Ray is also selling dog food? I mean, are those transferable skills?” I asked my nurse.

She laughed as she hung my bag of pre-meds. She had short buzzed hair that she’d dyed turquoise that matched the gem stud in her nostril and complemented the purple cat-eye glasses on her nose.

Looking at the tattoo on my arm, she told me that her girlfriend was a tattoo artist.

“We’re thinking of getting married, my girlfriend and me,” she said, “You’re a priest, right? You probably think we’re sinners?”

She was asking, I noticed, not accusing.

“If you’re going to ask me these sorts of questions, I think you should return my copay.”

But she just sat on the wheeled stool next to me, waiting on me.

“Sinners? Yes.” I said.

And then added: “But no more than me.”

She looked confused, like what I’d said wasn’t as bad as she’d feared and not as good as she’d hoped.

“Look,” I said, “Christians have a simple formula:

‘People are sinners.

Christians are people.

Christians are sinners.’

“So yeah, no more than me.”

She nodded and flicked the tube to start the drip.

Another commercial from Skynet came on the television, this one for breast augmentation and eyebrow lifts and wrinkle removing along with a lie about defying time and aging.

“It’s kind of a waste of their ad budget to have their commercials played in here, don’t you think?”

“What do you mean?”

“I mean, it’s kind of obvious and unavoidable here that nobody is getting out life alive but that’s exactly what they’re promising.”

She handed me a little plastic cup of pills (meds to minimize the tremors the chemo causes) and she said:

“Can I ask you, since you brought it up, if you died- or, when you die- do you know where you’ll go?”

“What are you?” I asked, “Some sort of undercover lesbian evangelist?”

She smiled just a little.

“No, I’ve just never been that religious and I don’t know how you know, you know, that you’ll go to heaven or be with God or whatever.”

I nodded yes.

“You’re really certain?” she asked me. She was studying me, the way she did at the end of infusions to make sure I was okay to drive home.

She was studying me. So I said it: “Yes.”

“How can you be so sure? How can you have that much faith?”

I shrugged my shoulders and I said: “I dunno.”

Seriously, I said: “I dunno.”

I mean, I’m no Hedy Collver but I am a duly ordained reverend.

A question like that about faith and heaven and eternal life should be my bible bread and butter but the best I could do was shrug my shoulders and fart out an “I dunno.”

I did better on her follow up. Another where question.

She smoothed out my crinkled chemo tube and she asked me: “Do you ever wonder where God is…considering…your situation?”

Now it was my turn to stare and study her.

“You see a lot of people lose their faith in a place like this. I guess it can be hard to believe there’s a God somewhere in the universe when there’s places like this in it too.”

“Your problem,” I said, “is in thinking that God is somewhere other than right here in a place like this.”

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I don’t just like Jacob; I think we need him.

     Martin Luther said that, from Adam onwards, you and I are addicted to the ‘glory story.’

That is, we’re hard-wired by sin to imagine that God is far off in heaven, up in glory, doling out rewards for every faithful step we take up towards him and doling out chastisements for our every slip-up along the way.

It’s the glory story that produces cliches like “God never gives you more than you can handle” and “Everything happens for a reason.” It’s the glory story that provokes questions like “Where is God in the midst of my suffering?”

The glory story prompts those kinds of questions and cliches because it gets the direction of the Gospel story backwards. The Gospel story, the story of the Cross, is not the story of our journey up to God but God’s journey down to us.

The story of the Cross is a story of God’s condescension not our ascension. And the story of the Cross isn’t a story that starts with Jesus. Rather the God who comes to us in the crucified Christ is the God who has always condescended.

The God who snuck up on us in Jesus is the God who crept up on Jacob in the shadows. The God who jumped Jacob in the darkness of his guilt and sin is the same God who comes down and finds us in our own struggles.

And so I don’t just like Jacob; I think we need him.

     We need Jacob to inoculate us against the glory story and all the unhelpful questions and cliches it begets.

We need Jacob to remember that:

If we are to find strength from God it starts with searching for him in our weakness.

If we hope to find wholeness from God it begins by seeking him out in our woundedness.

If we dream of finding healing from God we first must look for God not up in glory but down into the pit of our nightmare.

Without Jacob, when we cry out to God for help and healing we’re liable to point our mouths in the wrong direction. Up into glory rather than down in to the darkness and out into the shadows that surround us.

So I don’t just like Jacob; I think we need him.

     Because it’s not just that the power of God is revealed in the weakness of Jesus Christ,

It’s that the grace God gives to us in Jesus Christ- the healing grace God gives to us in Jesus Christ- can only be received in a weakness like Jacob’s.

Only in our weakness and woundedness do we realize our true helplessness and only in helplessness can we discover the healing power of his blessing- that’s not just the Jacob story that’s the Gospel.

That’s what we mean when we say that you are saved by faith alone; we mean that you alone- by your lonesome- do not have the strength to save yourself.

You are as helpless as Jacob, hobbled over with his hip out of joint.

That’s why the bread is broken and why you come to the table with the open, empty hands of a beggar.

Knowing you have nothing to offer is the only way to receive what God has to give.

“Your problem is in thinking that God is somewhere other than right here in a place like this.”

But I could tell from the squint behind her purple glasses that I hadn’t done much better than “I dunno.”

She didn’t follow me.

“Look,” I said, “since you’re the lesbian evangelist nurse, this might come in handy the next time you see someone on the ledge of faith. Tell them: ‘God didn’t give you cancer, but if God is to be found anywhere it’s in your experience of cancer.’”

And even as I said it, I realized I was saying it as much for me as for anyone.

That I was the one she might one day spot on the ledge of faith.

You see-

I don’t just like Jacob.

I don’t just think we need Jacob.

I need Jacob.

And I need the hope that comes with that new name God gives to him as the dark turns to dawn, the hope that if, in faith, I meet him on the field on which he chooses to reveal himself, my suffering and shame and weakness, then my scars too can become sacraments, not just wounds by places where the wounded hands of a Savior have graced me.

I need Jacob.

I need the promise that one day that “You have struggled with God and prevailed…” can be my name too.

That I can be called Israel.

 

 

russell-crowe-noah1There’s been a lot of e-vitriol spilled by Christians over the upcoming film, Noah.

Rick Warren last week even Tweeted that he wouldn’t waste his money on the flick and then proceeded to misquote the film’s director. In typical fair-and-balanced fashion, the Washington Times repeated the misquote in their review, casting atheist aspersions on Noah’s director.

I wonder if Warren and other evangelical megachurch pastors are receiving a percentage of Noah’s box office competition: Son of God or God’s Not Dead?

I know I’m defensive about Noah. I’m on record as having an acute mancrush on Russell Crowe, but a surprising number of Christians seem to have a host of problems with this upcoming (as in, they haven’t actually seen it yet) film, including:

It has more subtlety than a Geico commercial and is thus not suited for soul-saving.

Its makers are not professional Christians. Even though Christians want ‘nones’ in the Church we certainly don’t want those people making movies about ‘our’ bible. We prefer movies made by Christians for the Christian ghetto.

It doesn’t conform to Christians’ favorite devotional activity when it comes to the bible: proving the bible rather than using the bible to witness.

Noah deviates from the ‘biblical’ story Noah.

Never mind that the ‘biblical’ story belongs to the primeval history and, as such, has all the length and detail of a Bon Iver song. In my own bible, the Noah story is only 2 total pages and 1/3 of that is Noah’s genealogy. I’m no filmmaker but I’m pretty sure that would make for boring screen time.

Two other complaints, however, appear to trump all the others:

 

God does not speak in the film.

Noah is a dark, unsettling tale.

Such complaints merely confirm that many evangelicals do not know their Bible as well as my second-grader.

Reading the Noah story in the Brick Bible recently, Gabriel made the following theological observations:

1.) God doesn’t seem very nice.

An observation seemingly confirmed by God who later sticks a rainbow over the boo-boo and promises ‘I won’t do that sort of thing again.’

2.) How can everyone in the Earth be completely evil? Even kids?

And this existential observation:

I bet Noah felt bad getting to live but watching everyone else have to die.

What’s more Gabriel- my youngest son- tacitly acknowledged the former complaint by noticing that ‘Noah doesn’t actually say anything in the entire story until the end when he curses his youngest son.’

While this fact would seem to point out the narrative difficulty in filming a character Noah never actually gives voice to himself (I’m sure evangelicals would prefer a lame voice coming down from the sky anyway), Gabriel took this in another direction.

‘I see you naked plenty, Dad. You don’t curse me. I think Noah had an attitude problem.’

Maybe that’s why so many Christians are preoccupied with proving the Flood really happened: it’s a more savory distraction than honestly dealing with the character and God the text has given us.

 

Twitterletics #10

Jason Micheli —  February 21, 2014 — Leave a comment

the-vision-after-the-sermon-jacob-wrestling-with-the-angel-1888A while back I listened to a TED talk and then read an article about the A Visit from the Goon Squad author, Jennifer Egan, publishing a short story in the New Yorker via Twitter. Like the serial novels of the 18th and 19th centuries, she released her story 140 characters at a time.

I wondered:

Is it possible to construct a complete sermon out of 140 character parts?

You can see the earlier installments of the twermon here.

Text: Genesis 32

Entry 10:

#Twitterletics:

As Jacob knew it would, Esau’s birthright seemed an intangible thing compared to hunger.

But I still like Jacob.

Justified_2010_Intertitle_8064     This week we’re continuing our Justified sermon series through the Book of Romans.

Romans is ground zero for the historic Christian doctrines of the fall, original sin and atonement.

Owing in large measure to St Augustine and John Milton (Paradise Lost), it’s become so commonplace to read Genesis as describing a Fall it often surprises Christians to learn that others, namely the Jews, read it any other way.

Not to mention, the traditional categories of Creation and Fall, which focus on Genesis 1-3 to the exclusion of the other 47 chapters in Genesis, ignores the central plot of Genesis: the promise of God to renew the world through the people of Abraham.

Reducing Genesis to Creation and Fall, to chapters 1, 2 and 3, misses that the calling of Abraham is intended by God to be creation redux.

New Creation, which climaxes in Revelation 21-22, begins in Genesis 12 with the calling of Abram.

     Distilling the narrative down to Genesis 1,2, and 3 to a story of Creation and Fall lops off entirely the story of Abraham and what God was trying to do in and through Abraham.

     It creates a problem (original sin) to which Jesus is the solution completely independent of Abraham or Israel.

     It pushes the Jews out of their own story.

Just ask yourself: how many Christmas songs can you name that reference in any way the promise to Abraham? I can’t name any. They’re all about Jesus coming to heal the ‘curse’ of original sin.

So how did we end up with a reading of Genesis according to the Creation/Fall theme?

     It’s all a matter of hindsight.

While Jews read Genesis 1 as an allegory of our disobedience and an attempt to describe the less than perfect state of the world, St Augustine, reading Paul, saw in Genesis an allegory for the total and complete alienation of creation from God. The Fall in Eden describes how Sin corrupts the goodness of creation, every creature best intentions and renders us incapable of venturing to God on our own. Look again at Paul’s words in Romans. Because of what happens in the Garden, all of creation is effected, ‘groaning’ for redemption.

     The Fall necessitates grace.

But if Christians did not inherit this way of reading Genesis from the Jews, then how did it arise?

Why does Paul see creation this way, as enslaved and suffering under the power of Sin? Why was Augustine’s notion of the Fall able to take root and survive in the Christian memory?

It’s a matter of hindsight.

      Jews and Christians read Genesis differently because of Jesus.

It’s not that Paul or Augustine read Genesis in isolation and discovered an insight never before uncovered. It’s that after Easter and Ascension, having turned out to be the sort of Messiah no one expected, Jesus provoked the first community into asking all sorts of questions that then begged still more questions.

Questions like:

Why did Jesus need to come if not to liberate Israel from Rome?

Why did Jesus meet with such a violent end?

What does Easter accomplish?

How we are different/similar to Christ?

It was by reflecting on and discovering who Jesus was and is that the first Christians discovered anew who it is we are. The Fall and its attendant understanding of our own sinful nature are beliefs only possible in light of Christ’s incarnation and resurrection.

Let me break it down.

Take this passage from Paul’s letter to the Colossians, one of the earliest documents in the New Testament:

He is the image of the invisible God, the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him. He himself is before all things, and in him all things hold together. He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. For in him all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.

     This text is actually a Christian hymn, earlier than Paul’s letter. The hymn gives a window into how the very earliest community of believers understood and worshipped Jesus.

And what does the hymn sing about?

It praises Jesus as the image of God.

Back to the imago dei.

What is it?

According to the early Church, it’s Jesus. Christ is the image of God.

For the earliest believers, it wasn’t just that Jesus is God. It’s that Christ is the created image of God. In other words, he isn’t just true God as the creed says he’s also true man- the true human.

Look at it another way. If God is Trinity then the life of the Son belongs eternally to God; therefore, when God declares in Genesis 1 ‘let us make humankind after our likeness’ God’s talking first and foremost about the life of Jesus.

     In his desire not for his own furthering but for the Kingdom

In his relationships that paid no regard to prejudice, convention or fear

In his obedience to the way of God no matter the cost to himself

In valuing the Reign of God over the finite kingdoms and power of the world

In his truthfulness

And in his absolute trust in God, that God would vindicate him

The early Church found in Christ a content-filled definition, an embodiment, of what it means to reflect the image of God.

     Rather than a priori doctrines, Fall and sin and Sin are discovered by hindsight.

We read Genesis realizing something we couldn’t have realized before Christmas:

we are not who Jesus is or was in his earthly life.

Our world isn’t the sort of place that welcomes or tolerates a person like Jesus.

The world may be replete with goodness and it may show forth abundant beauty but it still crucified Christ.

Think of the crowds on Palm Sunday who hail and welcome Jesus only to cry for his death later in the week- we may be good people but we still crucify Jesus.

As Paul says, even our best intentions net results that fall far short of Jesus’ life.