It’s been over a year since I’ve posted anything here and a
week since the tragedy at Sandy Hook Elementary. I’ll get into my prolonged
absence in a later post but for now I’d like to focus on the way we process,
grieve, and respond to this abhorrent event. As always this is one dude’s
opinion based on and rooted in my experiences, strengths, weakness, hopes, and
fears. While I’ll do my best to minimize my weaknesses and fears I’m certain
that some will slip through so I ask that you be mindful of that possibility which
happily brings me to my request for all of us during this time: Think!
Think for yourselves. Think about what you are hearing.
Think about your responses to what you’re hearing. Think about what you are
saying. Think before a word forms on your tongue. Think about why you are
saying it. Think about the person saying what you’re hearing. Think about the
beliefs you purport to hold. Think about the meaning of the words you are
saying. Think about whether or not what you’re about to do or say is helpful or
not. Think about the context you inhabit. Think about what is going on in the
world. Think about your part in the goings on of the world. Think about your
actions. Think about your motives. In the words of my father: Think Dammit!
Way too often I just let the words fall right out of my
mouth without thought or care to the far reaching implications of what I’m
saying. When my thoughtless or careless words are held back up to me by someone
I get fussy. I was just blowing off steam. I didn’t mean it like that! That was
not my intention! That’s taken out of context. I didn’t think…
What we say matters. How we speak about things matter. The
words we use effect how what we are saying will be received. Some of the folks
who started reading this bristled at and may even no longer be with us because of the last word of
paragraph two. What we post, blog, or tweet is a reflection of our true selves.
How we conduct ourselves affects the world around us. The cold reality is that
we really do love others as we love ourselves. How we treat people, how we
react and respond to the world around us is a tethered to the anchor of how
view we have ourselves and the baggage we lug around with us. To be aware of that
is to be given the choice to take responsibility for yourself.
In Spiritual Formations Henri Nouwen tells the story of a university
professor seeking Zen. The professor walks into the Zen master’s house and
explains the reason for his visit and his desire to learn all he can from the
master. The Zen master served the man some tea. He poured the professors cup
full, and then kept right on pouring. The professor watched and exclaimed,
“What are you doing! The cup is full no more will tea will go in!” The Zen master
responded by saying, “Like the cup you are full of your own opinions and
speculations. How can I teach you Zen unless you first empty your cup?”
For the past few weeks now (1,
2,
3)
we’ve been wading through Ecclesiastes and exploring the worldview of Qoheleth.
The reason for this study is because when I read Ecclesiastes I can see that my
cup is full of my own misguided hang-ups, ideas, wants, and beliefs and that I
am in desperate need of emptying my cup. I easily slide into a worldview
dictated by my various desires, passions, and abilities. I start to lose sight
of the fact that God’s name is not Carl. Ecclesiastes helps me to let go of
those notions. Ecclesiastes is a spiritual enema. It helps clear out our heads
and hearts so that God can help us put together a perspective and worldview in
keeping with God’s will for us. A worldview rooted in love, charity, grace,
mercy, and serenity.
This week we’ll be covering chapters 2
and 3.
To change things up we’re going to let YouTube help us with the gist of these
two chapters. Chapter 2…well actually the whole of Ecclesiastes can be summed
up by these:
Ralph Stanely: O Death:
I love that line “O Death won’t
you spare me over till another year” that is followed later by Death’s reality
“…having mercy is out of your (Death’s) reach.” Death is inevitable to all. You
can eat all the right foods, be as smart as Mr. Hawking, exercise like Richard
Simmons, and pray till you’re blue in the face it doesn’t matter ‘cause death
will come a callin’ on us all.
The Notorious B.I.G: Mo’ Money Mo’ Problems:
In this
song Puffy raps, “Ten years from now we’ll still be on top.” Quick question: Can anybody
tell me whose album Bad Boy just released? Yeah…
Loudon Wainwright III: Hard Day on the Planet:
“We don’t seem to learn; and we
can’t seem to stop.” Find an alcoholic or addict and ask them if this is true.
Liza Minnelli: Life is a
Cabaret:
When I read chapter 2.24 I think
of the crescendo in this song, “Start by admitting from cradle to tomb it isn’t
that long a stay. Life is a cabaret old chum…and I love a Cabaret.” Yes it’s
all a fleeting gasp of air but it’s the only breath we’ve got so we might as
well enjoy it.
Denis Leary: Life’s Gonna
Suck:
I kid, I kid…Okay Chapter 3:
The Byrds: Turn! Turn!
Turn!:
Any non-academic look at Ecclesiastes is legally obligated to reference this song at least once.
There are things in Ecclesiastes 2
and 3 that we are going to explore further. First, if we are to make the best
of our time here under the sun it would behoove us to admit that we’re
powerless over a whole lot of things. Secondly, things that we pursue under the
sun with tenacity, like a good marriage, status, intimacy with our fellow man,
a good time, and what not, while not inherently bad or evil, could lead to our
destruction or the destruction of others. Now that’s a bold statement which we’ll
come back to. But in order to do so let’s first flesh out what I mean by our
powerlessness.
Jesus acknowledges that as we walk
through the transition from Genesis 2’s garden to Revelation 21’s city things
aren’t going to be as they should be. In Mark 14 a woman poured expensive
perfume all over Jesus’ head to the surprise of Judas who claimed that it was a
wasteful act. Jesus replied by saying, “Leave her alone. Why are you bothering
her? She has done a beautiful thing to me. The poor you will always have with
you, and you can help them any time you want. But you will not always have me.
She did what she could. She poured perfume on my body beforehand to prepare for
my burial.” In Matthew 24 Jesus tells his followers that “…you will hear of
wars and rumors of wars. See that you are not alarmed, for this must take
place, but the end is not yet. For nation will rise against nation, and kingdom
against kingdom, and there will be famines and earthquakes in various places.
All these are but the beginning of the birth pains.” These verses bring me to
two conclusions. One, as followers of Christ we are to stand with the poor and
oppressed, to care to for the sick, to provide for the orphaned and widowed,
clothe the naked, and put away our swords. Second, we have to acknowledge that
just because we are doing those things doesn’t mean that poverty will be
eradicated, that no more children will be orphaned, that no more wives will
lose their husbands, that all those who are naked will be clothed ,and swords
will most certainly not easily be beaten into plowshares. Does that mean we’re off the hook and we can
just stand on the road waiting for Godot? Absolutely not! It means that we are
free to focus on the problems and shortcomings of our own hearts, marriages,
families, friendships, relationships, towns, counties, states, and nations. We
can’t solve the world’s problem but we can tend to our little corners of the
globe and do the best we can to create systems and ways of living that are
nurturing, sustainable, loving, and merciful in those corners.
The second thing to explore in
Ecclesiastes 2 and 3 is that some of the things of this world, while not inherently
bad or evil, can lead to our destruction or the destruction of others if we
pursue those things obsessively. Money is a prime example. It is often said
that money is the root of all evil. This is not true. Money is not evil. Money
is a tool like a hammer. Like a hammer, money can be used to create
or destroy.
The pursuit of money is not evil if money is being pursued in order to create
things out of love. I attended a fundraising event recently for a transitional
home. The sole purpose of the event was to gain money. It was not evil or wrong
for the folks who run that home to pursue money in order to achieve the vision
and dream God has placed on their hearts for that place. However if they start
asking for more than they need and start raising money just to raise money well
then they will have lost the plot.
In the same way the pursuit of
what Qoheleth describes in Ecclesiastes 2:11-14 “the Good Life,” or in my
context the “American Dream,”only
becomes immoral if that life is brought about at the expense of another’s well
being. If we pursue safety, comfort, sustenance, and a livelihood in a way that
is harmful to another human being’s safety, comfort, sustenance, and livelihood
then we are in the wrong. In the Lord’s Prayer we pray that God will give us
our daily bread. The prayer is for our
daily bread not my daily bread. It’s
a communal prayer. Bonhoeffer points out that there is enough to go around for
everyone. It is only when we take more than we need that folks go without. I
can tell you that in my own life I’m taking part in harming another when I’m
clinging too tightly to some perceived need.
When my waking thoughts are consumed by a particular concern or want then I am
in danger of over stepping my bounds and taking more than I need.
Like the Zen master, God has
chosen to wait until we empty our cups and become willing to receive what God
has to offer us. God wants a relationship with us and nothing kills a
relationship faster than one party forcing their will on another. God wants us
be open to the worldview God has. To be able to see the world as God sees it,
to weep when God weeps, to marvel at what God marvels at, to experience the
world as God experiences it. God wants to be the Cindy Lou Who to our Grinch.
The Grinch was only able to really embrace Christmas when he let go of his
opinions and prejudices and opened his mind and heart. Ecclesiastes can help us
acknowledge the limits and fleeting nature of wisdom, labor, good times, and
life in general and let go of our pursuit of those things. It is only from that
point that we will be open to the life God has to offer us. Ecclesiastes helps
us to see that once we empty ourselves of the belief that money, wisdom, toil,
or revelry or the like will give us meaning we are ready for God to fill our
cups.
Today we pick up with the first passage in Ecclesiastes to look at wisdom; Ecclesiastes 1.12-18:
12 I, the Teacher, was king over Israel in Jerusalem. 13 I applied my mind to study and to explore by wisdom all that is done under the sun. What a heavy burden God has laid on mankind! 14 I have seen all the things that are done under the sun; all of them are meaningless, a chasing after the wind.
15 The crooked cannot be straightened;
what is missing cannot be made up. 16 I said to myself, “Look, I have increased in wisdom more than anyone who has ruled over Jerusalem before me; I have experienced much of wisdom and knowledge.” 17 Then I applied myself to the understanding of wisdom, and also of madness and folly, but I learned that this, too, is a chasing after the wind. 18 For with much wisdom comes much distress;
the more knowledge, the more pain.
Verse 12 serves as the formal introduction for Ecclesiastes with Qoheleth invoking the Solomon imagery we discussed last week. The reason to use Solomon as window dressing for his world is simply that if anyone would know the highest of highs and lowest of lows that this futile life has to offer it would be Solomon. During his reign Solomon reached the very pinnacle only to end his reign in ruin. If you've seen Scorsese'sThe Aviatoryou've seen something akin to Solomon's trajectory. Qoheleth moves on to the mission statement in verse 13 to apply his mind to study, using wisdom to view all that is done under the sun. The verse ends with a summary of Qoheleth’s findings. The summary illustrates Qoheleth’s unflinching look at creation. Even God will be brought into Qoheleth’s gaze.
Qoheleth serves as a good example for us today in that we should not be afraid to ask hard questions, to look unflinchingly on everything, to be “as wise as serpents and as gentle as doves” (Matthew 10:16). Qoheleth is an exemplary model of a wise serpent and yet, as is often the case, Qoheleth is a crap dove. This is important to note as we continue our journey into Ecclesiastes. Qoheleth has many things to teach us, show us, reveal to us, nevertheless we must remain discerning and fully present as we wade further in. I find that when approaching scripture I must remember to view it ultimately through the lens of Love. This is the only way I know to find something resembling the balance of wise serpent and gentle dove. To do otherwise too often leads me to despair and that is not my goal for us today. The goal is to look on the world as it stands under the sun and hopefully arrive at a place of acceptance.
14 I have seen all the things that are done under the sun; all of them are meaningless, a chasing after the wind.
15 The crooked cannot be straightened;
what is missing cannot be made up.
My knee jerk reaction is to recoil at verses 14 and 15. I so desperately want to believe that Qoheleth is wrong here. Seventeen different Bible verses flash in my mind contradicting this simple observation. It is only when I remember that Qoheleth is limiting our view to things under the sun that I begin to adjust my view and see what Qoheleth is pointing to. When I look at the world we live in I begin to see Qoheleth’s point. What is crooked cannot be straightened out. What is missing cannot be made up for. I look at the time I’ve spent in the trenches of alcoholism and addiction and see all my brothers and sisters who were brought down in spite of very real desires to quit. I remember the bloated bellies in Africa. I see the arms scarred by cigarette burns. I see the eyes of victims. I remember Christmas Eve 1999.
I was stationed in Okinawa Japan at the time. I was a Combat Photographer in the Marines. One of the duties my unit was assigned to was to take crime scene photography for the Military Police. I was low man on the totem pole so I drew photog duty over Christmas. I got the call around midnight to meet the Corporal out front with my camera. When he showed up I asked what we were looking at and he muttered something about domestic abuse. When I got to the station I was escorted back to a room by a Staff Sergeant who told me to make sure I took pictures of everything, every cut, every scrape, every bruise, everything. I think he saw that I was scared and he asked me if I could handle it. I said I could. So, I walk into the room and before me was a man covered in cuts, bruises, and scratches. The dude looked busted up. Apparently he and his wife had an argument and she snapped. I’ll never forget the embarrassment and pain in his eyes. He made a bad joke about falling down the stairs into a door knob. I introduced myself and explained to him that I had to take pictures of him and the importance of me documenting everything. The wonderful thing about a camera is once you’re looking through that view finder you kind of check out. Everything else falls away and “the shot” is all that matters. After about 10 minutes I’ve got every cut, bruise, and scratch. I quickly said goodbye and walked out the door. As I was coming out the wife was being escorted down the hall and she noticed me and started cussing me out. Once I got home I dropped the camera and pager off with another Marine. I sat down opened a beer, lit a cigarette, and started shaking.
Up until this point I knew humans could be swine but it was more of a theoretical knowledge based on facts I’d heard about on the news, WWII pictures, and hearsay. Now I had seen it for realsees. I went on to take and develop far worse crime scene pictures but for whatever reason that Christmas Eve is the touchstone I return to as the example of just how crooked the world is and how things cannot be made straight. Abuse cannot be undone. A stolen childhood cannot be returned. A violation cannot be erased. The blood on our hands never really comes off. Some wounds are so deep the scars will always be present. There are no take backs or reset buttons. What is crooked stays crooked and there’s nothing we can do about it.
18 For with much wisdom comes much distress;
the more knowledge, the more pain.
The more we learn about the world around us the easier it is to despair. The more we open ourselves to the struggles of our brothers and sisters the more we sense in some very real ways just how broken this world is. The distress and pain that Qoheleth identifies is rooted in the knowledge that we can’t make things okay. We know the world is not okay and that no matter how much we pour out of ourselves at best we’re still screaming at the tide to change. We’re never going to be smart enough. We’re never going to get it all right. The more wisdom we gain the more in touch we’ll be with just how ignorant and small we really are. We’re not strong enough, wise enough, good enough, or big enough to make things right. The big brother and pastor in me wants to skip ahead to Chapter 12 and offer up some platitude about how God works in mysterious ways and how all things are being made new. But you know what? The children of that couple will always remember that Christmas Eve in Japan. They will never forget the way those tears tasted. That husband will always remember the feel of his wife’s blows. The wife will always taste the anger. That Christmas Eve happened, it’s in the books, the parents may reconcile, amends may be made, justice may even be served, but none of that can add the love and grace that was missing. None of that straightens out the crookedness of that night.
The best thing I can do for my fellow brothers and sisters is bear witness. To stand up, accept that the world is all manner of broke, acknowledge that things are not as they should be. I can admit that their pain is valid. Recognize that those events that are the root of such pain happened and that their pain is real. I should not brush it off as being in the past, not that bad. Nor should I state with a certainty that I cannot possibly posses that it will get better, or that it’s all a part of God’s plan. It’s not my place to try and make it right, it is in my place to love and allow folks the dignity and space so that they may come to grips with the crookedness of the world and grieve all that it is lacking.
Today we begin our trip through Ecclesiastes. We’re looking at Ecclesiastes in order to understand what we can expect from a life lived in the world between Genesis 1 and Revelation 21. Last week we laid out the “where” and the “why” of this trip. Let’s now look at the “who” and the “how” of this journey and end with the Teacher’s opening salvo.
We are introduced to the writer of Ecclesiastes in verse 1: “The words of the Teacher, son of David, king in Jerusalem” Like all of Ecclesiastes this is misleading and slippery. Traditionally Ecclesiastes has been attributed to Solomon. Almost all scholars agree today that the writer of Ecclesiastes was most definitely not Solomon. The writer is indentified as “The Teacher” which in Hebrew is Qoheleth and it means collector of sentences, teacher, and speaker to an assembly. Qoheleth has a bit in common with Shakespeare in that no one can prove definitively that he ever existed and his works, in some circles, are considered to be the efforts of a group rather than a lone human being.
In 1898 C.G. Siegfried put forth the idea that as many as five writers were represented in Ecclesiastes. One of the reasons for this approach is that Ecclesiastes seemingly contradicts itself. In one section Qoheleth states that he hates life (2:17) and yet it another it is apparently better to be a live dog than a dead lion (9:4). There is no unanimous agreement for Ecclesiastes authorship. What is clear is that there are at least two folk's contributions in the book. The bulk of Ecclesiastes is written in the first person by Qoheleth which covers Chapters 1-12:8 while 12:9-14 are an epilogue written by another author. For our purposes here we’ll go with Qoheleth as the identifier of the writer of Ecclesiastes and the writer of the epilogue as a father or mentor reading Ecclesiastes to his son or mentee (12:12).
If Ecclesiastes wasn’t written by Solomon then why bring Solomon up at all? It’s important to first acknowledge that writers of antiquity played a lot faster and looser with “facts” than we do today. Well…some folksfrom today still play pretty fast and loose with facts. Anyway writers would write under pseudonyms of famous individuals to invoke images, emphasize authority, or to acknowledge a source for what they were writing. The reason Qoheleth conjures up the image of Solomon in the minds of his readers is to create a context for what he’s about to write. Solomon was considered the wisest man to ever live (1 Kings 3) and yet his reign ended in disgrace (1 Kings 11:9-13). If anyone would know the highest of highs and lowest of lows that this futile life has to offer it would be Solomon. So it is Solomon that serves as the window dressing for Qoheleth’s worldview. In my mind the voice of Qoheleth is that of Tom Waits: God's world weary carnival barker. Mr. Waits has never been one to shy away from the futility of life:
Let’s now turn to how Qoheleth approaches Ecclesiastes. The Jewish understanding of the world at the time had three distinct realms: the heavenly realms inhabited by God and the angels, Sheol the realm of the dead, and the world “under the sun,” the land of the living, Earth. Qoheleth is exclusively interested in creation as it stands “under the sun.” This exclusivity limits our perception of the world to see how it stands independent of the heavenly realms or Sheol.Those realms are mentioned only from the perspective of one who remains firmly under the sun. Qoheleth has looked at the world and attempted to discern some rational sense evident in the workings of the world through purely human eyes. The search has proven futile. The various pursuits this life has to offer, when viewed as an end unto themselves, are meaningless and fleeting. Take it Q!
2 “Meaningless! Meaningless!”
says the Teacher.
“Utterly meaningless!
Everything is meaningless.” 3 What do people gain from all their labors
at which they toil under the sun? 4 Generations come and generations go,
but the earth remains forever. 5 The sun rises and the sun sets,
and hurries back to where it rises. 6 The wind blows to the south
and turns to the north;
round and round it goes,
ever returning on its course. 7 All streams flow into the sea,
yet the sea is never full.
To the place the streams come from,
there they return again. 8 All things are wearisome,
more than one can say.
The eye never has enough of seeing,
nor the ear its fill of hearing. 9 What has been will be again,
what has been done will be done again;
there is nothing new under the sun. 10 Is there anything of which one can say,
“Look! This is something new”?
It was here already, long ago;
it was here before our time. 11 No one remembers the former generations,
and even those yet to come
will not be remembered
by those who follow them.
Not exactly the St. Crispin Day Speech is it? You can almost hear the world inhale and exhale with each line. The sun rises and the sun sets. The wind blows south and back around north again. It has gone on long before we got here it’ll probably go on long after we’re gone. Nations riseand crumble. Scenes thrive and die. Roses bloom and wither. Cornel West is fond of saying, “we’re beings towards death, we’re featherless two-legged linguistically conscious creatures born between urine and feces whose bodies will one day be the culinary delight of terrestrial worms” (Cornel West on Truth). Life begins with a violent push, a burst of light, and a smack on the butt, which is followed by a long low crawl through hostile territory, and ends as we, alone once more, fall exhausted into our graves. The world will barely notice our passing. No one is remembered. Even for the ones who get remembered for a time it must be asked; is it them who is remembered or is it a spectre of them that is distorted by the grime of humanity and time that is remembered more than the actual individual ever could be? Yes we’re all unique snowflakes. However, in the unrelenting blizzard of time we all pretty much look the same.
With the 1st eleven verses Qoheleth firmly establishes that this life is hebel; a breath that is soon forgotten. The logical response to this is despair. Yet I believe that we must stare this cruel fact in the face and come to a place of acceptance with it. As we established last week this life we have is a breath preceded and followed by billions of other breaths. Nevertheless it is the only breath we’ll ever get and so what we do on our journey from crib to crypt matters a great deal. The great lesson to learn while we live is how to die.
We learn to die by examining the life we’ve lived in order to better direct the life we’ve got left. To comprehend our strengths, acknowledge our weaknesses, explore our dreams, come to grips with our nightmares, identify our defects, and polish our skills. To fully embrace our fleeting life is to accept uncertainty as the reality in which we live. During our time here under the sun we probably will not capital “K” Know anything. By that I mean humans are limited creations with the spark of the infinite. We know there is more to creation than we can ever possibly know. Learning to die is accepting our inability to fully comprehend anything. What we will see as we move forward with Qoheleth is that we are not in a place to discern what a fully worthwhile endeavor is. Once this is accepted we can then begin to live a life with a proper perspective free from the obsessions, fixations, cravings and addictions that so desperately want to drag us down. 1st up will be wisdom. Until then, as all ways…
The story of the bible begins in a garden. There is a harmony and rhythm to it. Like at the outset of a new romance there is a palpable sense of excitement. Everything is new, exciting, and unnamed. The physical, mental, emotional, and spiritual are all jumbled together not yet haphazardly packed away in their own boxes. The supernatural is intertwined with the natural. The Divine walks with humanity and there is no shame. Then a conversation goes sideways. Choices are made and that tranquility is shattered.
The story of the bible ends in a city that descends into that fractured reality and as a result all of creation is restored to the intended order. The lion lies down with the lamb. The last are first, the peacemakers blessed, the oppressed are saved. The powerful are humbled. Every tear is wiped dry. Love reigns supreme. Once again all of creation is in harmony with God.
The book of Ecclesiastes is how things are here in the middle of the story. Everything is not okay. The kids are not all right. The lion eats the lamb. The poor are last. The wicked win. The good are beaten, tortured or take part in torture. The good are oppressed, and killed. The victorious march on the bones of their enemies. Forget “winter is coming.” Brothers and Sisters, winter is here. To top it all off, the reality is that everything we do good or bad is hebel. Hebel in Hebrew is breath. Ecclesiastes acknowledges that everything we do is a breath, a puff of air, a wisp, a vapor, intangible, fleeting, fading, and meaningless. After all what is a breath? We take thousands of breathes a day without even thinking about them. The only breath that really matters is your last one.
What the teacher in Ecclesiastes is trying to convey is that your life is a breath surrounded by 6,900,000,000 other breaths. Those breaths are the result of billions of other breaths. What you do with your breath isn’t going to amount to much. But it is the only breath you’ve got. So what are you going to do with it?
For the next 6 weeks we’re going to wade knee deep into Ecclesiastes and explore the different traps, pitfalls, valleys, mountaintops, achievements, and pursuits this fleeting life has to offer us and be ever reminded to enjoy it because it’s the last breath we’ll ever take.
Earlier this week a group of us walked through Genesis 27 which recounts the story of Rebekah and Jacob tricking Isaac into giving Jacob the blessing rather than Esau. One of the things that stuck in our craw a bit was that Esau is totally swindled by his brother and mother. Some in the group tried to rationalize Esau getting robbed as a result of his marrying outsiders and the anathema that this was to his folks (Gen 26.34-35). The motivation for trying to justify Esau getting robbed as a result of his somehow deserving it is rooted in our longing for things to be fair. What happens to Esau is not fair. I wonder though if that longing for fairness in our eyes is an unreasonable expectation?
The idea of something being fair is highly subjective and therefore problematic. (Now when I speak of fairness I do not mean justice. I think these two ideals are similar but they are not the same. The intent here is to wrestle with fairness not justice.) What is fair to me may not be fair to someone else. Take the game of Monopoly for example: each household has rules for Monopoly unique to their own sense of fair play. Some folks strictly adhere to the rule that if you land on Free Parking you get the money in the middle of the board other folks do not. If these two groups tried to play a game together and one of the folks from the former category lands on Free Parking and tries to reach in to get the money, well that person will be accosted with loud verbal signals that they are not playing fairly according to the latter group.
In their songs Uncle Frank and TVA, the Drive-By Truckers explore two perspectives on the Tennessee Valley Authority (TVA) and that organization’s effects on their families and communities. In TVA the benefits of the TVA are held up and the song shows how that organization was a godsend for a lot of folks. Uncle Frank on the other hand reveals the downside and adverse effects the TVA had on a lot other of folks. Who’s right? They both are. Were the actions of the TVA fair or not fair? I’d have to say both. I bring this up not to propose some relativistic worldview, rather I bring this up to shine a light on the limits of our abilities. When humans are involved we are limited by our abilities, perspectives, strengths, and weaknesses. Humans are not capable of perfect harmony. The TVA was set up with good intentions and yet it ended up wronging folks while in pursuit of those good intentions. Toes were stepped on, lives were ruined, and yet a lot of good was accomplished. What I’m left with is this sense that what might be fair from my perspective in a specific instance would not be fair in 100% of perspectives in 100% of instances. As a result, in my view, the pursuit of fairness is not necessarily something to expend a whole lot of energy towards. Fairness is far too fickle a thing to place in our top ten lists of criteria. Now, let’s turn back to Esau getting swindled out of his birthright.
In Genesis 25.23 God told Rebekah that the younger son would serve the older son. One of the cornerstones of the world that Jacob and Esau were born into is that the oldest son inherits everything the father has while the other kids are beneath the oldest. This is called primogeniture. By choosing Jacob rather than Esau God was throwing the whole societal structure of primogeniture into upheaval. This is a radical, offensive, revolutionary move on God’s part. For God to throw primogeniture aside in favor of Jacob would be unfair in this society. Nevertheless, what we see here is the ground work of the topsy turvy reality of the Kingdom of God where the first shall be last and the last shall be first. We are seeing the Kingdom of God that has come, is coming, and will come at work in the society of Jacob and Esau. The story of scripture is God reconciling creation and that process is occurring here in Genesis 27. Is it fair to Esau? Nope. The thing is I don’t think being fair in our eyes is something God is too concerned with. We see this in the story of Joseph reconciling with his brothers after they had sold him into slavery in. Joseph tells his brothers, “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Genesis 50.20).
For me this means that I would do well to accept that God’s will and actions are above me. God operates on a whole other level than I do. This means things may not shake out in ways that I perceive to be fair. That doesn’t mean God isn’t at work in these things. It just means that God’s sense of fair play isn't necessarily going to line up with our sense of fair play. Can we accept that or not?
I recently started watching The Shield. Apparently, in 2003 this was the show to watch and I can see why. It’s got a morally ambiguous main character in morally ambiguous situations that the main character reacts to in morally ambiguous ways.If Tony Soprano had a badge he’d be Vic Mackey. The scene that has stuck with me most is the one where a woman from the neighborhood walks into the police station and demands to be heard:
Glenda: I need someone to listen to me.
Dutch: I'm busy at the moment, but maybe one of the uniforms--
Glenda: I said I need someone to listen to me!
Dutch: ...Okay. Did you want to report a crime?
Glenda: I've lost track of all the crimes.
Dutch: I don't underst--
Glenda: I've lived in this neighborhood all my life keeping my complaints to myself. But no more. My apartment has been broken into seven time in the last four years. SEVEN TIMES! And you never catch anyone! You have got graffiti and cuss words on every single wall that you see. I've got needles on my sidewalk, beer cans on my lawn, and I stopped ducking at the sound of gunshots years ago...How does this make sense? I see that yellow police tape everywhere that I go. And it's all sirens and helicopters and search lights... You got mothers killing their children, children killing strangers, and maniacs flying airplanes into buildings -- and I just want life to go back to the way it should have been! [Pause] What are you doing to make us feel safe?
What sticks with me and what I’ve been mulling over is Glenda’s question to the police: “What are you doing to make us feel safe?” My reaction to this scene was “Why are you going to the cops or any government institution in order to feel safe?” She has apparently witnessed the lack of ability the cops have in cleaning up the streets and yet she continues to turn to them. I suppose my question is why do we, like Glenda , turn to institutions that have shown time and time again that they are not able to, willing to, or interested in, focusing on our safety and well being. What makes us think that the government is willing or able to make us feel safe? What lengths would the government have to go to ensure that warm fuzzy feeling of safety? Is feeling safe worth the cost of a government providing it for us?
10 Samuel told all the words of the LORD to the people who were asking him for a king. 11 He said, “This is what the king who will reign over you will claim as his rights: He will take your sons and make them serve with his chariots and horses, and they will run in front of his chariots. 12 Some he will assign to be commanders of thousands and commanders of fifties, and others to plow his ground and reap his harvest, and still others to make weapons of war and equipment for his chariots. 13 He will take your daughters to be perfumers and cooks and bakers. 14 He will take the best of your fields and vineyards and olive groves and give them to his attendants. 15 He will take a tenth of your grain and of your vintage and give it to his officials and attendants. 16 Your male and female servants and the best of your cattle and donkeys he will take for his own use. 17 He will take a tenth of your flocks, and you yourselves will become his slaves. 18 When that day comes, you will cry out for relief from the king you have chosen, but the LORD will not answer you in that day.” -1 Samuel 8:10-18
If we want to sleep peaceably in our beds at night maybe we should stop outsourcing our peace of mind to rough men willing to do violence on our behalf. Perhaps our ability to feel safe should be an inside job.
Frankly, I’m not even sure that feeling safe is something that I should be desirous of at all. After all I’m trying to follow an individual who told his followers, “A servant is not greater than his master. If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours.” That doesn’t sound like a guarantee for safety and neither does this:
Do you think I came to bring peace on earth? No, I tell you, but division. From now on there will be five in one family divided against each other, three against two and two against three. They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law. –Luke 12.51-53
Those aren’t exactly words that imply that we should pursue a careful timid life. I’m not advocating a cavalier approach to life that throws caution to the wind at all. I’m going to continue to look both ways before crossing a street. I’m just wondering how we got it in our heads that feeling safe should be a top priority.
Maybe instead of striving to feeling safe we should strive to accept the world as it is right now. Now to be clear, accepting something does not mean approving of, or liking something. I can accept that Jeffery Dahmer had an eating disorder. That doesn’t mean I approve of it and it doesn’t mean I like it. The question is can we acknowledge that at any given moment something decidedly unsafe may happen, accept it, and live our lives in light of this? The world is chock full of unsafe situations, people, and objects and we are powerless over 99% percent of them all. That 1% we do have power over is how we react to this precarious reality. Do we react by making an institution the linchpin of our serenity like Glenda? Or do we accept it, keep our heads on a swivel, and try to react out of love instead of fear?
