Friday, December 20, 2013


Caesar has never wanted us to know anything but the grinding juggernaut of inevitability, of just the way things are. Caesar has never wanted us to know that there is an alternative to Caesar, another way, another kind of power and a different kind of future.  Caesar has only ever offered the extension of current arrangements to create a known, predictable, imposed future. “Resistance is futile.”

Mostly we accommodate ourselves to this, deliberately or by default. We argue realpolitik and “It could be worse.” Some choose to make a deal, to become agents of Caesar, entrenching his power ever more deeply in the fabric of communities and the lives of households and persons, shoring up its claim to permanence and inevitability. Some retreat – to private and ahistorical spiritualities, to addictions, to one or more of the “isms” that embody our penchant for idolatry. Some are destroyed by the greed and violence of Caesar, Pharoah, Nebuchadnezzar. Some rise up violently to overthrow (and then, often, to become) the tyrants.

And some allow themselves to hope, to join their longing – for justice, for freedom, for peace – to the promise, made by the God of Israel and embodied in Jesus of Nazareth, that there is another “kingdom”, another kind of sovereign power, and another human way. These people look for outcroppings of that deeper power and truth, for something – anything! – to break through the flattened landscape of “same shit, different day” – all winks and knowing – that corrodes our humanity.

The day I was ordained a deacon, Christopher Lind gave me my first Walter Brueggemann book, The Prophetic Imagination, and I’ve been as loyal a reader of Brueggeman as I was long ago of the Hardy Boys, so the language of “claim” and “counter-claim” has been familiar for over thirty years. Add William Cavanagh’s “imagination is the drama in which bodies are invested”, and the biblical witness comes into focus as the Spirit’s offer of an alternative imagination, a counter-drama inviting the investment of our bodies, our lives. If stewardship means anything real, it speaks to this investment in God’s promise of another way, in the sovereign claim of the just and loving God, in the kingdom Jesus couldn’t stop talking about.

So it wasn’t all that surprising to discover that there is more than one “Prince of Peace” in the Christmas story.  There’s the one we’re familiar with – the one promised by God in the vision of the prophet, whose words we will hear again on Christmas Eve – Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace.  But there, in Luke, is another contender for the title, Caesar Augustus, who has received the title “Prince of Peace” from the Roman Senate. As we sing “Away in a Manger”, baby and emperor collide, and the sky thunders with the praise of angels. The emperor hopes that we won’t notice, that we will keep this little story “private” and “spiritual”, that we won’t awaken to what’s really going on.

But it’s all there, in the story – it’s time to choose our prince.  Will our peace be won and guarded by sword, spear, chariot and crucifixion – the peace of Caesar? Or will it be won and guarded by the redeeming power of costly love?

The collision, and the choice it uncovers in our midst, will reverberate through the whole story of Jesus. Again and again Jesus sharpens the focus of contested power, again and again he softens the hard surface of inevitability, reaches into the deep well of history, of possibility, of hope, and draws up an outcropping of the kingdom of God – food, healing, reconciliation, beauty, truth – that redefines the landscape of history and maps a different journey across it.

The deep well is still there, and the surface of inevitability has softened under other hands as well. Sometimes they are the hands of the famous – Nelson Mandela, Mother Teresa, Sojourner Truth. But there are many others, known locally or hardly at all, who have drawn up from the deep well of history outcroppings of that other way that Jesus and his church call “the kingdom of God.” We have all been there when it happened, though we don’t always notice.

So part of our work is to pay attention to the hands of others, to watch for those times when love and patience, courage and imagination animate the hands of someone near us, and they reach past the shell of inevitability into the well of possibility, drawing out some beauty, truth, reconciliation, healing, food – a sign of God’s promised future, a map for the faithful journey.

And part of our work is to believe that our hands are hands like those, that we could choose that prince, and draw up signs of God’s promised future into the sometimes dismal landscape across which God accompanies us.

Saturday, December 14, 2013

Right, Just and Generous Desire - I wanna wanna

Quite a few years ago, following a Sunday evening service at a local seniors' residence, one of the participants took me on, quite fiercely, about the Magnificat, a staple of Anglican evening worship. He didn't say "bullshit", but he was just being polite. He wanted to know why we say things that aren't true and that we don't believe. "I don't see the mighty suffering or the poor lifted up," he said. I just see the same old world, powerful people thriving and poor people suffering."

And on the surface of things, he had a point. There really isn’t a lot of evidence that the dreadful inertia of history has ever truly been interrupted. Power, wealth, and status continue to dominate the life of the world.  Even the fragments of progress that we celebrate – universal health care, women’s rights, Old Age Security – are woven into a fabric that also contains the generations of trauma suffered among indigenous peoples’ , a “war on terror” that justifies torture, judicial murder, and “collateral damage”, and thousands of deaths of infants and children every single day from hunger. We wear this fabric of history next to our chafed skin, and know deep down what W.H. Auden writes in For the Time Being: A Christmas Oratorio:

            If we were never alone or always too busy,
            Perhaps we would even believe what we know is not true:
            But no one is taken in, at least not all of the time;
            In our bath, or the subway, or the middle of the night,
            We know very well we are not unlucky but evil….

That is to say, the dreadful inertia is not something that has happened to us – it is something we have fashioned, or at least something we tolerate and at times embrace. We call it “just the way things are”, and whether we are jailers or prisoners, its inevitability absolves us of any responsibility to seek another arrangement.

So the darkness into which this season of Advent anticipates that a light will shine is not just the darkness around us – the darkening towards solstice in the northern hemisphere (where all these times were decided), the dark inevitability of an unjust and harmful social order. It is also the darkness within and among us, as surely as the storm on the heath and the storm in Lear are the same storm. The darkness is a fact about us, part of the truth about us. We stand in need of transformation at the level of our wills. We need to learn to desire what is worth desiring, what is worthy of our desiring, and to desire it with all our hearts.

When “a truly just, peaceful and healthy world” (the vision of the Primate’s World Relief and Development Fund) seems impossible, our desire finds other outlets – stuff, status, and power, bread and circuses, trinkets, what today’s Globe and Mail calls (apparently without irony) “Shiny, Pretty Things”. We temper our desire, “cut the suit to fit the cloth”. We make suits for some and leave others naked because we have allowed ourselves to be convinced that there is no other way.

The season of Advent offers the profoundly uncomfortable prospect of another way, of a kingdom – a sovereign order – in which there is both cloth and desire enough that none go naked, food and right desire so that none go hungry, land and just desire so that all find a good place in “our visit to God’s creation”.

I do not believe I am alone in my ambivalence about this prospect. I feel somewhere deep in my soul how right Jesus is when he speaks balefully of the spiritual prospects of the rich, among whom I must surely count myself. My desire is confused by the status, the “shiny pretty things”, that business-as-usual confers on me.  That is why Advent blows such a wind through my soul with it promise that things not only can be different, not only will be different, but are already somehow different. There is a spiritual movement already underway with God as its founder and instigator. God has imagined a new world, a new creation, and that sovereign imagination is already more real than the shiny pretty things, than the stuff , status, and power that so many desire so deeply and so sadly.

Very early in our marriage, Deborah and I discovered a dimension of desire that has sustained us. We learned how difficult it was, sometimes, to want to love, to want to do or say the thing that embodied love for one another. We said, and still do say, “I’m not sure I wanna, but I wanna wanna.” My prayer, for me, and for many others with whom I sense I share that spiritual predicament, is that God can work with that, that the desire to desire rightly, justly, and generously is ground enough for God to establish again a transforming presence within and among us.

My soul magnifies the Lord, and my spirit rejoices in God my saviour.