“A great deal of our politics, our ecclesiastical life, often our personal life as well, is dominated by the assumption that everything would be all right, if only some people would go away.” – Rowan Williams, The Way of Benedict
Of course, other people are not going to “go away”! But there has been, throughout history, this continual assumption, at least in politics, that if you gain enough power, you can effectively make these other people whom you dislike or fear, disappear, through systematically disempowering them, disenfranchising them, or at the most extreme, ethnically cleansing them. For the Christian, all such attempts to make other people “go away,” are essentially sinful and a gross abuse of power. For the Christian, every single person is a beloved child of God “fearfully and wonderfully made” (Psalm 139:14). For the Christian, power and authority are given to us by God in trust, for the building of God’s Kingdom on earth. In God’s Kingdom everyone is important, because our faith teaches us to see the face of Jesus in the face of every person, however unlike me they are. “Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me” (Matthew 25:40).
So where are we now?
We have come, at last, to the end of one of the most bitterly contested national elections this country has ever seen. For many of us, finally naming a winner doesn’t bring the resolution we hoped it would; it feels like we’re all on the losing side in this contest. We are like two battered and weary fighters standing in the middle of the ring, faces bruised and bleeding, bent over with exhaustion, waiting for the referee to raise the arm of one of us. Our country is as divided as ever. Our political leaders are locked in seemingly irresolveable conflict that limits their effectiveness at home and diminishes our influence abroad. We are facing the largest public health crisis the world has ever known, with the numbers of new cases soaring to unprecedented heights in half of our states. We’re tired – of this pandemic, its restrictions, and all the pain and loss it has brought. We’re weary – of this toxic political deadlock, of the vilifying that characterizes election campaigns, of the threat of violence and lawsuits, of the seeming intractability of systemic racism, and of so much more.
What message of hope can the Church possibly offer?
Our answer begins with a reminder of who we are. We are human beings, created in the image of God, knowing ourselves to be loved by God in all our diversity. We are people who belong to God, who have been invited to live in a relationship with love with our Creator, who have been forgiven and redeemed by Christ, and who can reflect God’s glory in the world. The prophet tells us that God has called us by name, and we are precious and honored in God’s sight: every one of us. There is not a single human being that God does not love.
I remember, nearly a decade ago, watching a video on YouTube. In the video, the hosts of the show, consistent with their political leanings, filmed their infiltration of an environmentalist rally. There, they spoke with attendees and asked for signatures on their petition to ban a purportedly dangerous chemical. This chemical was largely unregulated, had been detected in our water supply along with countless food items, and could cause death within minutes if inhaled in sufficient quantities. The chemical in question was described with the scary-sounding name, “dihydrogen monoxide.” You might know it better by its chemical formula: H2O. Largely unregulated, in our food and water, it can cause death if inhaled in sufficient quantities, it was water.
Hebrews 1:1-4; 2:5-12
“It is not good for man to be alone; I will make a fitting helper for him.”[i]
In her masterful study of the book Genesis, Jewish scholar Avivah Zornberg notes that this is the first statement uttered by God in the creation narrative that does not immediately bring something into being. It is a brief soliloquy, an aside, a window into God’s thoughts. God does not act upon this thought directly. He creates the animals, and brings them to Adam to receive names. Among them, “there was not found a helper as his partner.” In his commentary on this text, the medieval rabbi Rashi proposes that God knew this would happen. He imagines Adam, the Human,as the one who seeks yet does not find, as God presents the animals to him already in pairs. At the conscious, painful realization of his human aloneness, sleep overwhelms him. Like God, Adam has been great in this aloneness. He has stood vertically, upright, among all the animals who creep, slither, and swarm horizontally upon the earth. But in greatness, aloneness, verticality, he has known no equivalent Other. For this to happen, Zornberg writes, Adam “must, in a sense, diminish himself” and “come to know the rightness of a more complex form of unity.”[ii] He falls, horizontally upon the earth, as if under divine anesthesia. Eve comes into being.
The one who plants and the one who waters have a common purpose, and each will receive wages according to the labor of each. For we are God’s servants, working together; you are God’s field, God’s building.
“Behold what you are; may we become what we receive.” With every declaration of that Eucharistic proclamation the aperture of my heart’s perception begins, O so slowly, to dilate, straining for clearer focus on the One who calls me “guest” at his gracious table. It is an invitation like nothing I have ever heard from the Altar, and it awakens a peculiar zeal for Christ’s kingdom promises.
As I went to the polls yesterday afternoon, and as I spent time with this passage in the days before—with Paul’s frustrated words of encouragement to his flock in Corinth—this Eucharistic proclamation returned to me over and over—not as an invitation, but as a dire summons: BEHOLD WHAT YOU ARE; what you really are. Paul will frequently summon us to behold what we are, especially when the dangerous spark of zeal is ignited within us; and he summons us this way, I think, to ask us what it really at the center of our heart’s aperture, without illusion or self-deception. Are you not of the flesh, and behaving according to human inclinations?