Making a whip of cords, he drove all of them out of the temple. – John 2:15

We’re more accustomed to a different Jesus, aren’t we? The Sunday School image of Jesus as the gentle good shepherd carrying a baby lamb on his shoulders still resonates with us. So when Jesus takes a whip and clears the temple, we’re taken aback. His action doesn’t fit our Sunday School image. But maybe such an image is mistaken? Some believe Christians should never get angry because Jesus never did. Well, he did. There’s nothing wrong with anger when it’s directed toward pursuing justice for God’s children.

We shouldn’t sit idly by while people suffer injustice. In fact, I’d say that if we’re not angered by injustice, then we’re not being faithful to the Gospel. It’s anger with injustice that leads us to confront the sin of racism. It’s anger with state-sponsored vengeance murder that compels us to end capital punishment. It’s anger with our society’s indifference to homeless people that leads us to work for safe housing for everyone. We should be angry when we see God’s creation polluted or God’s people brutalized.

Some of us, however, have adopted an insular spirituality. Pursuing spirituality is very popular these days. People want to become more spiritual. But much of what is called being spiritual” has no basis in the Bible. Biblically speaking, there’s no separation between our spiritual connection to God and our pursuit of justice for God’s people. The Great Commandment sums this up: Jesus says that loving God and loving our neighbor go hand in hand. We can’t love one without also loving the other. And we can’t love our neighbors without seeking justice for them. It’s just not biblically possible.

But that’s what some people do. They’re just interested in their spiritual growth as if such growth can be separated from justice. The Bible claims a wholeness of spirituality and justice, of prayer and action, of contemplation and its inextricable connection to God’s justice. If we wish to be spiritual, we should help a child learn to read. If we wish to be spiritual, we should help a hungry person find the food they need. If we wish to be spiritual, we should rebuke that colleague when he makes a racist or homophobic joke.

Yet, working for justice will be rudderless and random if it’s not grounded in the faith of the Church, for that’s where we learn how to order our lives so we’ll avoid a superficial spirituality or a definition of justice that simply mirrors a political party at prayer.

The pursuit of God’s justice needs to begin with our own self-examination and fearless personal inventory. Before we can point our finger at anybody else, we need to point the finger at ourselves and allow our anger to motivate us to change how we live. We must admit that in some ways we’re no different than the buyers and the sellers Jesus confronted in the temple. When our lives in the Church are turned over by Jesus the same way he turned over the temple tables, then we’ll begin to learn to be the Church. Then we will live holistic lives where our spirituality isn’t disconnected from seeking justice for God’s children.

+Scott

 

In our church year we are in Ascensiontide, that time between the Feasts of the Ascension (this year on May 17) and Pentecost (this year on May 27). Our theological understanding of the Ascension, made manifest in the two collects the Church has for that feast day, exposes some of the historic breadth and comprehensiveness of Anglicanism.

The first of two collects from which we can choose in the Book of Common Prayer is this: Almighty God, whose blessed Son our Savior Jesus Christ ascended far above all heavens that he might fill all things: Mercifully give us faith to perceive that, according to his promise, he abides with his Church on earth, even to the end of the ages; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, in glory everlasting. Amen.

The second collect is this: Grant, we pray, Almighty God, that as we believe your only-begotten Son our Lord Jesus Christ to have ascended into heaven, so we may also in heart and mind there ascend, and with him continually dwell; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

How we pray shapes how we believe, as the old saying goes. These two collects reflect two distinctive, historic parts of our Anglican Tradition. It should not surprise anyone who knows our Anglican history that each is somewhat at odds with the other. The first collect asks God to give us faith so that we might perceive Jesus abiding with his Church on earth even to the end of the ages. This is classic Anglican incarnational theology. Jesus does not ascend into heaven as an escape from earth. He ascends that the Holy Spirit will infuse the Church with his eternal presence on earth. The Church then becomes the ongoing Body of Christ in the world continuing the Lord’s incarnation until he comes again at the close of the age.

The second collect asks that, through our belief in Jesus as our Lord, Jesus will take our heart and mind with him into heaven so that we might dwell there with him eternally. This is classic Anglican pietistic theology. It reflects that, while we are in the world, we must never be of the world; that our true home is heaven, where our hearts and minds truly dwell.

Both collects are true and are needed to keep us honest in our theology. Incarnational theology, taken to its extreme, can shape us in all too worldly ways where we get far too comfortable with the world as it is. Likewise, pietistic theology, in its extreme, becomes escapist where we ignore the importance of the Gospel’s declaration that “God so loved the world.” In our comprehensiveness, our theology places us in tension with one another and this example from the Feast of the Ascension exemplifies that. If we find ourselves naturally gravitating to one of these two collects, I hope we honestly name that, and then open ourselves up to listen to what important truth the other collect is saying to us.

+Scott