You are currently browsing the tag archive for the ‘John Dominic Crossan’ tag.
A sermon preached at Niles Discovery Church, Fremont, California,
on Sunday, January 29, 2017, by the Rev. Jeffrey Spencer.
Scriptures: Mark 4:1-20 and Mark 4:21-34
Copyright © 2017 by Jeffrey S. Spencer
Who is Jesus to you?
If I call myself a Christian, I am saying that I am a follower of the one who is called the Christ, namely Jesus. So my answer to the question, “Who is Jesus to you?” will impact how I live my life as a Christian. If you don’t mind me answering, at least to start, in the negative, I would say that I am becoming less and less convinced that Jesus saw himself as the Messiah. After his death and resurrection, the early church clearly came to see him as the Messiah, but prior to that, I’m leaning toward Jesus not thinking of himself as the Messiah. And if he didn’t think of himself as the Messiah, I suspect he wasn’t as eschatologically focused as the gospels make him out to be. In other words, I don’t think Jesus was as concerned about death and the afterlife and the end of time and the final judgment as he is often portrayed as being. Jesus was much more concerned about this world and this life.
Jesus showed that concern in several ways. He was a spirit person, someone who was experientially aware of the reality and presence of God. He showed his concern for this world in his mediation of the sacred to others. He was a healer. I talked about this last week, and all I’ll add today is that he showed his concern for this world by transforming the lives of people around him. He was a social prophet, “similar to the classical prophets of ancient Israel. As such, he criticized the elites (economic, political, and religious) of his time, was an advocate for an alternative social vision, and was often in conflict with authorities.” We will touch on this today and next week. He “was a movement founder who brought into being a Jewish renewal or revitalization movement that challenged and shattered the social boundaries of his day, a movement that eventually became the early Christian church.” This also will be explored, at least a bit, this week and next. And he was a teacher – the primary subject of today’s sermon.
I suppose that all of these descriptions of Jesus overlap or intersect. One of the ways he showed he was a spirit person was by healing people. I don’t think you can separate his social prophecy from his becoming a movement founder. He taught through his healings. “By healing blindness, for example, Jesus dramatized God’s desire to heal our distorted vision of life. By healing paralysis, he showed how God’s reign empowers people who are weak or trapped.… And by casting out unclean spirits, he conveyed God’s commitment to liberate people from occupying and oppressive forces – whether those forces were military, political, economic, social, or personal.”
In synagogue gatherings and on hillsides, he gave talks about things theological. At a dinner party when an uninvited guest showed up and in public places when his critiques tried to catch him with tricky questions, he found teachable moments. His guerrilla-theater demonstrations (like on Palm Sunday) and his acts of civil disobedience (like chasing money changers from the Temple), provided learning opportunities for people who were paying attention. “Once he demonstrated an alternative economy based on generosity rather than greed, inspired by a small boy’s fish-sandwich donation.”
And then there were his parables.
Perhaps it is time for a quiz. What is greater than God and more evil than the devil, the poor have it, the rich need it, and if you eat it you’ll die? (Answer: Nothing.) How about this one: You threw away the outside and cooked the inside. Then you ate the outside and threw away the inside. What did you eat? (Answer: An ear of corn.)
John Dominic Crossan points out that one of the primary ways to understand or interpret some of the parables attributed to Jesus in the gospels is to see them as riddles. He says that when a parable is a riddle narrative, “not only the general story itself, but even its multiple parts each and all point elsewhere. Such riddle parables are also called allegories.”
That is certainly how Mark treats the parable of the sower. We heard this in our first lesson from Mark. Jesus tells the story about a farmer who goes to sow some seed and the seed falls in six different kinds of soil. We usually only notice that there are four kinds of soil – the path, the rocky, the thorny, and the good – but the good really comes in three kinds – soil that produces a thirty-fold crop, soil that produces a sixty-fold crop, and soil that produces a one-hundred-fold crop. Still, we see a silly farmer, casting seed where even the horticulturally-challenged know it won’t produce anything.
But, of course, the parable isn’t about horticulture and it isn’t about a sower. The parable, as Mark understands it, is a riddle, an allegory.
Another way to understand and interpret some of the parables of Jesus is to see them as example parables. Example parables are stories that invite us to go and do (or, in some cases, don’t do) likewise. Aesop’s fables fall into this category.
You might remember the story of David and Bathsheba in 2 Samuel. King David spies this sexy woman taking a bath and decides he wants her for himself. To do this, he has to get rid of her husband, Uriah, one of his generals. So David sends Uriah on a suicide mission and he is killed. God is none too pleased with this and sends the prophet Nathan to David to set him straight. Would you like that job? Go and tell the king, who had one of his generals killed, that God is not pleased? Nathan does this by telling an example parable.
“There were two men in a certain city, the one rich and the other poor. The rich man had very many flocks and herds; but the poor man had nothing but one little ewe lamb, which he had bought. He brought it up, and it grew up with him and with his children; it used to eat of his meager fare, and drink from his cup, and lie in his bosom, and it was like a daughter to him. Now there came a traveler to the rich man, and he was loath to take one of his own flock or herd to prepare for the wayfarer who had come to him, but he took the poor man’s lamb, and prepared that for the guest who had come to him.” (2 Samuel 12:1-4)
Crossan says, “Although a ruler should always be apprehensive at the approach of a prophet, David walks right into Nathan’s parabolic trap:”
Then David’s anger was greatly kindled against the man. He said to Nathan, “As the Lord lives, the man who has done this deserves to die; he shall restore the lamb fourfold, because he did this thing, and because he had no pity.”
Nathan said to David, “You are the man!” (2 Samuel 12:5-7a)
Yes, it’s sad that Nathan completely misses how the system promotes the objectification and possession of women, but his story is still a great example of an example parable.
Crossan has also identified a third way to understand and interpret Jesus’ parables. He says that Jesus’ parables were challenge parables, at least originally, though they were changed into example parables and riddle parables by the gospel authors. Challenge parables challenge “us to think, to discuss, to argue, and to decide about meaning.” They challenge us, the hearers, “to step back and reflect on the world and on God in new, counter-intuitive ways. They invite [us] their hearers to ponder ‘whatever is taken totally for granted in our world’.”
While I haven’t delved very deeply into Crossan’s work on parables (yet), I think he is on to something. I imagine that maybe half of Jesus’ parables include the phrase “the kingdom of God” or “the kingdom of heaven” – and this kingdom totally challenges what is taken for granted in our world. We heard this today in our second reading. “The Kingdom, something great, is compared to something very tiny: it is like ‘a grain of mustard seed.’ Moreover, mustard was a weed, thus, the Kingdom is like a weed. [In another parable,] The Kingdom is compared to something impure: it is like a woman (associated with impurity) putting leaven (which was impure) into flour.” And on they go, overturning conventional wisdom.
“[F]or Jesus, the kingdom of heaven wasn’t a place we go up to someday; it was a reality we pray to come down here now. It was at hand, or within reach, today. To better understand this pregnant term, we have to realized that kingdoms were the dominant social, political, and economic reality of Jesus’ day. Contemporary concepts like nation, state, government, society, economic system, and civilization all resonate in that one word: kingdom.”
Brian McLaren writes, “The kingdom, or empire, of Rome in which Jesus lived and died was a top-down power structure in which the few on top maintained order and control over the many at the bottom. They did so with a mix of rewards and punishments. The punishments included imprisonment, banishment, torture, and execution. And the ultimate form of torture and execution, reserved for rebels who dared to challenge the authority of the regime, was crucifixion. It was through his crucifixion at the hands of the Roman empire that Jesus did his most radical teaching of all.
“Yes, he taught great truths through signs and wonders, public lectures, impromptu teachings, special retreats and field trips, public demonstrations, and parables. But when he mounted Rome’s most powerful weapon, he taught his most powerful lesson.
“By being crucified, Jesus exposed the heartless violence and illegitimacy of the whole top-down, fear-based dictatorship that nearly everyone assumed was humanity’s best and only option. He demonstrated the revolutionary truth that God’s kingdom wins, not through shedding the blood of its enemies, but through gracious self-giving on behalf of its enemies. He taught that God’s kingdom grows through apparent weakness rather than conquest. It expands through reconciliation rather than humiliation and intimidation. It triumphs through a willingness to suffer rather than a readiness to inflict suffering. In short, on the cross Jesus demonstrated God’s nonviolent noncompliance with the world’s brutal powers-that-be. He showed God to be a different kind of king, and God’s kingdom to be a different kind of kingdom.”
When Martin Luther King, Jr., talked about the “Beloved Community,” I think he was talking about the kingdom of God. The King Center explains it this way: “Dr. King’s Beloved Community is a global vision, in which all people can share in the wealth of the earth. In the Beloved Community, poverty, hunger and homelessness will not be tolerated because international standards of human decency will not allow it. Racism and all forms of discrimination, bigotry and prejudice will be replaced by an all-inclusive spirit of sisterhood and brotherhood. In the Beloved Community, international disputes will be resolved by peaceful conflict-resolution and reconciliation of adversaries, instead of military power. Love and trust will triumph over fear and hatred. Peace with justice will prevail over war and military conflict.”
As lofty and utopian as this may sound, when King talked about the Beloved Community, he wasn’t talking about something found only in the great beyond. He was talking about something attainable, something that is at hand. “The Beloved Community was for him a realistic, achievable goal that could be attained by a critical mass of people committed to and trained in the philosophy and methods of nonviolence.”
We have seen in the past few weeks how our nation has moved away from the Beloved Community. Most recently, the ban on refugees and immigrants and visitors from a handful of nations that are Muslim-majority is an example. People with valid visas and green-cards are being detained at the border. This is empire action that is completely contrary to the values of the Beloved Community, contrary to the values of the kingdom of God. And that is why people have taken to the sidewalks and airport terminals – to help our country move in the direction of the Beloved Community, not away.
We still need Jesus the teacher. We need to pay attention to his actions and his words. We need to follow him toward the kingdom of God, the Beloved Community, the way of living and being in community that challenges the most basic values of the powers that be.
As we move into our time of quiet, I invite you to reflect …
… on anything from the scripture readings or sermon that caught your attention; or
… on the memory of one of the most important teachers in your life and what made him or her so significant; or
… how you might translate or reinterpret the term “kingdom of God;” or
… how the “kingdom of God” is coming in your life, your family, your community.
 Marcus Borg, Meeting Jesus Again for the First Time, (New York: HarperCollins, 1994). 30.
 Ibid, 102.
 These two riddles are from Mike Page, “Classic Riddles 1-100,” Savage Legend, https://savagelegend.com/misc-resources/classic-riddles-1-100/ (accessed 28 January 2017).
 John Dominic Crossan, The Power of Parable: How Fiction by Jesus Became Fiction about Jesus, (New York: HarperCollins, 2012), 18.
 Ibid, 35.
 Ibid, 47.
 Greg Carey, “Crossan on Parables and Gospels,” The Huffington Post, http://www.huffingtonpost.com/greg-carey/dont-fear-this-book-cross_b_1417435.html (posted 16 April 2012; accessed 28 January 2017).
 Borg, op. cit., 80.
 McLaren, op. cit., page 103.
 Ibid, 103-104.
A sermon preached at Niles Discovery Church, Fremont, California,
on Sunday, December 11, 2016, by the Rev. Jeffrey Spencer.
Scriptures: Matthew 2:13-18 and Matthew 5:38-47
Copyright © 2016 by Jeffrey S. Spencer
Whatever happened to the overture?
I suspect there are enough theatre nerds in this congregation (I count myself among them – obviously) that I can’t be the only one who’s wondered this. The musical theatre overture has, for the most part, disappeared. And it’s been fading away for a long time. According to a National Public Radio story from eight years ago, one reason the overture has pretty much disappeared is money. Tighter budgets have led to smaller orchestras, which means simpler orchestrations, which means no overture. An article in The New York Times from ten years ago says the demise of the overture goes back now 40 years. Here are a few paragraphs from the article.
“Who could forget the great overture to ‘A Chorus Line’? First there’s that infectious hop-step vamp from the song ‘One.’ Then come some of the show’s most familiar melodies: ‘I Hope I Get It,’ ‘Nothing,’ ‘What I Did for Love.’ Finally the orchestra swings back for a rousing half-chorus of ‘One’ that would make even gouty musical-theater-phobes want to leap to their feet with excitement.
“Oh, wait – ‘A Chorus Line’ doesn’t have an overture.…
“Back in 1975, a month before the original production’s debut, Marvin Hamlisch did write a ‘Chorus Line’ overture like the one described. But the director, Michael Bennett, and the show’s other creators decided not to include it, fearing it would destroy the illusion that the audience was watching an actual audition as the lights went up.…
“Thanks in part to ‘A Chorus Line,’ the Broadway orchestra and the Broadway overture would rarely emerge from that obscurity again.”
No, I haven’t lost my mind, and, yes, I do remember that this is a sermon. I just want to remind you of what an overture is – or was. The overture, typically several minutes long, was “made up of melodies heard later in the show and [was] played by an orchestra before the curtain [went] up.” It introduced musical themes to the audience, acting “like a bridge between real life and the world they’re about to enter.”
And that’s exactly what Matthew is doing in the first two chapters of his gospel, the chapters where Matthew talks about Jesus’ birth and childhood. This is an idea that is new to me, introduced by Marcus Borg and John Dominic Crossan in their book The First Christmas. Luke does it, too, with his birth and childhood narrative, also the first two chapters of his gospel. Both authors introduce the themes that will play out in the rest of their gospels.
The big theme we hear in Matthew’s overture is that Jesus is the new Moses. It’s here in our first lesson. Just as Moses was born under an evil ruler, the Pharaoh, Jesus is born under the evil King Herod. Just as Moses needed to escape the slaughter of Jewish newborns, Jesus needs to escape the slaughter of the children in Bethlehem.
Crossan and Borg go on to suggest that the number five is important. There are in this overture, five dreams move the story along and five prophetic fulfillments are cited. This calls to mind the Torah, they say, because it is made up of the first five books of the Hebrew Bible. These are also called “the books of Moses.” And like the five books of Moses, the main body of Matthew’s gospel is easily divided into five sections:
- the Law discourse (the Sermon on the Mount, where Jesus reinterprets the law Moses received – on a mountain);
- the missionary discourse;
- the parable discourse;
- the community discourse; and
- the eschatological discourse.
Borg and Crossan point to other ways this overture introduces the theme that Jesus is the new Moses, but I don’t want to get lost in the weeds (or bulrushes) digging into these. Instead, I want to you hear this general idea:
The Christmas stories in Matthew and Luke – their overtures – are important not because any of it happened historically (and aside from Mary being pregnant and giving birth, is likely that little else in the story happened historically). No, the Christmas stories in Matthew and Luke are important because they tell us where the story is going.
And where does Matthew tell us where the story is going? Just in the reading we heard today, we hear both that non-Jews will seek Jesus and that wise ones will seek him. We hear that Jesus will be the new Davidic king (a subtheme in the overture lifted up elsewhere). We hear that the principalities and powers will find Jesus threatening and will seek to kill him. We hear that God has an escape plan for Jesus, that death won’t have the final word.
Do you see one reason why it’s important to keep Herod in Christmas? The overture doesn’t work without him.
Of course it’s not the only reason to keep Herod in Christmas. Any first or second century Jew would know what a despot Herod the Great was. Yes, he rebuilt the Temple in Jerusalem, an important sign of Jewish identity. But he was a puppet king, dependent on the Roman empire for his status. “Cruel and ruthless, he used slave labor for his huge building projects. He had a reputation for assassinating anyone he considered a threat – including his wife and two of his own sons.”
You can see why it was not a far-fetched storyline to have Herod kill all the infant and toddler boys in Bethlehem in Matthew’s overture. There are some important questions that are raised by having Herod in this story. We know how Herod managed power and dealt with threats. How will we? We know how Herod used violence to get his way. Will we?
“Herod – and Pharaoh before him – model one way: violence is simply one tool, used in varying degrees, to gain or maintain power.
“The baby whom Herod seeks to kill will model another way. His tool will be service, not violence. And his goal will not be gaining and maintaining power, but using his power to heal and empower others. He will reveal a vision of God that is reflected more in the vulnerability of children than in the violence of men, more in the caring of mothers than in the cruelty of kings.”
Brian McLaren points out, “All this can sound quite abstract and theoretical unless we go one step deeper. The next war – whoever wages it – will most likely resemble every war in the past. It will be planned by powerful older men in their comfortable offices, and it will be fought on the ground by people the age of their children and grand children. Most of the [uniformed] casualties will probably be between eighteen and twenty-two years old – in some places, much younger. So the old, sad music of the ancient story of Herod and the slaughter of the children will be replayed again. And again, the tears of mothers will fall.”
By keeping Herod in Christmas, we are forced to grapple with what we believe about God. “Does God promote or demand violence? Does God favor the sacrifice of children for the well-being of adults? Is God best reflected in the image of powerful old men who send the young and vulnerable to die on their behalf? Or is God best seen in the image of a helpless baby, identifying with the victims, sharing their vulnerability, full of fragile but limitless promise?”
Our second lesson answers these question – but in a whole new way. From the Sermon on the Mount, Jesus holds up the ethic of love as the real fulfillment of the law. And this love needs to be deep, deep enough to turn your enemies into friends. When faced with oppression, the typical responses are fight or flight. “An eye for an eye” is a call to meet violence with violence. The other response is to let the violence crush you.
Jesus offers a third way: meet violence with non-violent activism. Because someone would only strike you with their right hand, if someone strikes you on the right cheek, they’ve backhanded you. Doing that means they are treating you as an inferior. By offering your left cheek, you are saying, “If you want to hit me, you’ll have to hit me as your equal.” If someone sues you for your only possession, the clothes off your back, give them your underwear, too. If they reduce you to being naked, they have lost face. The only person who would force you to go a mile would be a Roman soldier. They were known for forcing locals to carry their packs and were restricted to only forcing that for one mile. By insisting that you go two miles, you’ll get the occupying soldier in trouble.
There is a third way, Jesus says, to fight for the dignity of the oppressed without becoming an oppressor.
“To be alive in the adventure of Jesus,” McLaren says, “is to face at every turn the destructive reality of violence. To be alive in the adventure of Jesus is to side with the vulnerable … in defiance of the [oppressors] who see [the vulnerable] as expendable. To walk the road with Jesus is to withhold consent and cooperation with the powerful, and to invest it instead with the vulnerable. It is to refuse to bow to all the Herods and all their ruthless regimes – and to reserve our loyalty for a better king and a better kingdom.
“Jesus has truly come, but each year during the Advent season, we acknowledge that the dream for which he gave his all has not yet fully come true. As long as elites plot violence, as long a children pay the price, and as long as mothers weep, we cannot be satisfied.
“… In this Advent season, we dare to believe that God feels their pain and come near to bring comfort. If we believe that is true, then of course we must join God and come near, too. That is why we must keep Herod and the ugliness [of the story] of his mass murder in the beautiful Christmas story.”
Now, as we move into our time of quiet, I invite you to reflect on …
… anything in the sermon or scripture readings that caught your interest; or
… a time when you were a child and an adult other than a parent showed you great respect or kindness; or
… the idea that Matthew’s birth narrative is an “overture” to his gospel; or
… to hold in your mind both the image of Herod, ruthless and power-hungry, and the image of Jesus, a vulnerable baby—then observe what happens in your heart and offer a prayer of response.
 Jeff Lunden, “Broadway’s Best Musical Revival: The Overture?” National Public Radio, http://www.npr.org/templates/story/story.php?storyId=91480130 (posted 15 June 2008; accessed 8 December 2016).
 Jesse Green, “Whatever Happened to the Overture?” The New York Times, http://www.nytimes.com/2006/10/01/theater/01gree.html (posted 1 October 2006; accessed 8 December 2016).
 Lunden, op. cit.
 Borg, Marcus J., and John Dominic Crossan, The First Christmas (New York: HarperCollins, 2007), 41-42.
 Ibid, 42-46.
 Ibid, 71-72.
 Ibid, 72-73.
 Ibid, 73.
 Ibid, 73-74.
A sermon preached at Niles Discovery Church, Fremont, California,
on Sunday, April 19, 2015, by the Rev. Jeffrey Spencer.
Scripture: Luke 24:13-48
Copyright © 2015 by Jeffrey S. Spencer
It’s the middle of the night in a “Calvin and Hobbes” comic strip. Calvin’s mom is startled awake from the yelling coming from another room: “MOMM! MOM!”
His mom comes to his bedroom and turns on the light. “What is it? What’s the matter?”
“Do people grow from spores?”
“SPORES?!? You wake me up at 2 AM to ask if people grow from spores? Are you out of your mind?? Why are you even awake?! Go to sleep!!”
“She didn’t answer. She must not know.” Calvin says in the dark.
“I’m telling you, it’s true,” Hobbes taunts.
“Go back to bed. Don’t ask. Don’t bother me when I’m trying to sleep.” Sometimes that’s my problem. My search for truth often begins in the middle of the night. I can’t fall asleep because I’m thinking about a problem. Or I suddenly find myself awake in the darkness of the middle of the night. Maybe it was my own snoring that woke me. I don’t know. The rest of the world is quiet. It’s the middle of the night, for crying out loud, and I’m supposed to be asleep.
But maybe God knows that the middle of the night is the time when I am most apt to listen. This can be a time of prayer and for asking the questions that seem to have no answers. During the daytime there is so much noise and static in my life that I can’t hear myself think – let alone listen for the voice of God. But in this silence of the middle of the night … Words and ideas roll around, reflect, move deeper into my being. And my filters are turned off. I end up expressing exactly what is weighing most heavily on my heart and mind: Friends who are experiencing brokenness. The violence in the Middle East. My government’s willingness to use military might in ways that seem immoral to me. The continued threats of climate change and the seeming international commitment to do nothing about it.
And not just these things. What really comes up are the feelings – the feelings that I’m unable to do anything about these things. What really comes up are my anxiety, my fear, and my anger because of these unsolvable sufferings. And sometimes what comes up is my disbelief. Still, sometimes I am given the grace to listen. I try to be open to God’s word of teaching and challenge and hope in the middle of what is happening in my heart, in my mind, in my life, in the world. Maybe in the middle of the night there is an opening to the presence of God.
Thanks be to God that it is okay to cry out in the night like a frightened child. It’s okay to bang on God’s door in the middle of the night. God’s love for us does not sleep or stop. God doesn’t say, “For crying out loud, Jeff, it’s 2:00 a.m. Why are you even awake?! Go to sleep!”
In the daytime, things are different. In the daylight, I don’t typically raise the questions that I don’t already know how to answer. Or if I don’t know the answer, I can at least rationalize my lack of answers. In the daylight, I deal with practicalities.
That’s what was happening in the daylight in our first scripture lesson. Idle tales were told at the break of day of the one whom they thought would redeem Israel, the one who was tortured and executed, was somehow alive. It’s later in the day now and two disciples are on the road out of Jerusalem. It’s a practical decision, whether they’re heading back home or just heading out of town. Jerusalem is a place of sorrow and of danger now. The practical thing to do is leave.
A stranger comes to them and opens the scriptures to them and they invite him to stay and share a meal. And the idle tales told earlier in the day somehow take on flesh. There’s a mad dash back to the city, back to the disciples, huddled in the room.
If only one story about Jesus survived, I’d pick that story. The story has it all – well, almost all of it. It is a resurrection story that talks about the horror of the crucifixion, these the defining events of Christianity. It has the outline of a worship service in it – Jesus discusses scripture and then celebrates the Eucharist (communion). It speaks to the spiritual dimensions of faith and the mysteries of faith. The only things it’s missing are an ethic for living and an overt call to follow Jesus.
I love this story, and it doesn’t matter to me that most of the Biblical scholars I most respect say that it’s ahistorical. In fact, that’s something I like about the story. It is a beautiful example of how what we read in scripture isn’t meant to be taken literally, even though it’s true.
John Dominic Crossan, one of those Biblical scholars I respect, writes about the importance of non-literal interpretations of scripture using the Emmaus Road story as an example. It’s a rather lengthy paragraph, but he writes quite well.
“Those who had originally experienced divine power through [Jesus’] vision and his example, still continued to do so after his death. In fact, even more so, because now it was no longer confined by time or place. A prudently neutral Jewish historian reported that, at the end of the first century, ‘When Pilate, upon hearing him accused by men of the highest standing amongst us, had condemned him to be crucified, those who had in the first place come to love him did not give up their affection for him. And the tribe of the Christians, so called after him, has still to this day not disappeared.’ And an arrogant Roman historian reported that, at the start of the second century, ‘Christus, the founder of the name [of Christian], had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for the moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue.’ Jesus’ own followers, who had initially fled from the danger and horror of the crucifixion, talked eventually not just of continued affection or spreading superstition but of resurrection. They tried to express what they meant by telling, for example, about the journey to Emmaus undertaken by two Jesus followers, one named and clearly male, one unnamed and probably female. The couple were leaving Jerusalem in disappointed and dejected sorrow. Jesus joined them on the road and, unknown and unrecognized, explained how the Hebrew scriptures should have prepared them for his fate. Later that evening they invited him to join them for their evening meal and finally they recognized him when once again he served the meal to them as of old beside the lake. And then, only then, they started back to Jerusalem in high spirits. The symbolism is obvious as is the metaphoric condensation of the first years of Christian thought and practice into one parabolic afternoon. Emmaus never happened. Emmaus always happens.”
Don’t take this story literally, as if it is an historical account. Take it as a “parabolic afternoon,” a “metaphoric condensation” of how those first century followers of Jesus understood what had happened and was happening when they gathered for worship and broke bread together. There, at the table, their eyes were opened and they recognized Christ, there in the midst of their community.
The story goes on. We’re now into the evening of Easter day. It’s dark out, the time when questions from deep inside come to the surface. The disciples are huddled in the upper room when the two disciples came running back from Emmaus to say that Jesus was with them on the road, and was made known to them in the breaking of the bread. And as they were discussing these strange things, Jesus suddenly was there in their midst. The disciples were startled and terrified. They thought it was a ghost!
But Jesus said, “I’m no ghost. I’m real. Look at my hands and feet. Give me something to eat.” And the disciples were overcome with the simultaneous feelings of joy, disbelief, and wonder.
I’m grateful for their reaction. So often, I feel like I should have no doubts, that I should only know joy. Christ is in my heart. Isn’t joy supposed to fill my life? Nope. Discipleship isn’t an easy path. And the world is a complicated place. And sometimes I wake up in the middle of the night …
Jesus invites our questions, our doubts, and our fears to surface and then helps us discover the answers which give new life and hope in the midst of our fears and doubts. No need to run away from reality. We can recognize the Christ at work in the middle of it.
Jesus stepped into the disciples’ reality. And he brought a new reality: the good news of peace; and the triumph of life over death. He also brought a mission: “You are witnesses of these things.” Despite their fear and doubt, Jesus called them to bear witness to the truth they knew.
Despite our fear and doubt, Christ calls us to bear witness to the resurrection. So, I’ve been asking myself this week, how have I been a witness to the resurrection? Where do I recognize the living Christ? And I came back to two things: bread and scars. These are the two places where I most recognize Christ.
There’s a United Church of Christ in Washington that had as a motto, “Christ takes form in a band of people.” I’ve seen this phrase attributed to Dietrich Bonheoffer and that might be where they got it. Regardless of where the saying comes from, I’ve known it to be true in my life. There is something about a group of people uniting in the Spirit that transforms it into the living presence of Christ.
Back in the days when the Winter Relief program was still using churches for emergency shelter, I saw Christ take from as people from our church rallied together to create a space of welcome. When I’ve protested with others against injustice, I’ve felt the presence of Christ in our efforts. When I’ve sat in silence with others, focusing on God, I’ve seen Christ take form. When I’ve gathered with others at the table of grace, I’ve encountered the risen Christ. I can bear witness to the resurrection.
It has long fascinated me that in the resurrection, Christ’s scars remain. You’d expect there to be scars if he was simply resuscitated. But Jesus was resurrected, not resuscitated, brought to a new and eternal life, not back to the old life. Yet the resurrection didn’t erase his scars. The Christ of Easter bears the scars of Good Friday. It makes it easier to me to understand why my life isn’t a total joy, why fear and doubt remain even in the midst of my faith. The scars remain. In fact, the scars are signs of the resurrection.
When I reflect on my scars, I have stories of the resurrection. My first scar is a story of new life – I wouldn’t be here without my bellybutton. Hidden in my right eyebrow there’s a scar that keeps the memory of my mother alive. As a toddler, I tripped and cut myself on a Tonka truck. As my mother told the story, my great-aunt was freaked out by how much blood came out of my little head, but she (my mother) was cool as a cucumber. The scar on my left knee brings back memories of the joy of summer camp when I was seven.
But it’s the deeper scars, the ones you can’t see because they are scars from wounded emotions and a wounded spirit, that really hold resurrection stories: stories of coming out on the other side of betrayal; stories of finding wholeness within myself when the world said I wasn’t whole. Scars are marks of healing, of life being brought forth by the power of God from pain and suffering. They are little Easters lived out in our bodies, lived out in our lives. My scars remind me that I can bear witness to the resurrection in my life.
My scars also remind me to look beyond myself to recognize Christ. My scars remind me that Christ is present in the hurting ones, the outcasts, the powerless. The 4th century bishop of Constantinople, John Chrysostom, found the same thing to be true. “If you cannot find Christ in the beggar at the church door, you will not find him in the chalice.”
We come to the table to recognize Christ. We look to our own stories of healing and new life to recognize the power of the resurrection. And we look to the one from whom we might recoil to recognize Christ in our midst.
Let you hearts and your eyes be opened.
 John Dominic Crossan, “Overture,” from The Historical Jesus, reprinted on http://www.johndominiccrossan.com/The%20Historical%20Jesus.htm (accessed 18 April 2015).