Saturday Night Theologian
19 June 2005

Genesis 21:8-21

In the book Sophie's Choice, Sophie, an inmate at Auschwitz, is forced to make a terrible decision. Should she save her son and sentence her daughter to death, or save her daughter and condemn her son? Choosing neither option will result in both of her children being killed. A choice such as this is unimaginable to most people, and we can only feel pity for someone who is forced to make such a choice, as Sophie was by cruel Nazi prison guards. If we read the story of Abraham's choice of Isaac over Ishmael in the light of Sophie's Choice, several issues arise. First, why did Sarah feel that Ishmael was such a threat to her son Isaac? Second, why did Abraham listen to Sarah's demands that he send his son Ishmael, along with his mother Hagar, into the wilderness? Third, why did God choose the show favor to one son over another (although, in reality, God blessed Ishmael as well as Isaac)? These are questions that Jews and Christians rarely ask, because even if we think of these stories as literally true, we think of them in mythical terms, as though they didn't involve real people, and we excuse their behavior because they are biblical characters, even biblical heroes. In recent decades, however, we are beginning to learn to see this story from a different perspective. Feminist exegetes remind us that Hagar was a mother who loved her son, just like Sarah loved hers, and she was treated abominably. Progressive Christians will also note that the institution of slavery plays a negative role in the story (slavery can play no other role), as the slave and the child of the slave are discriminated against. Another serious ethical problem with the story is that it portrays God as displaying the same social, ethnic, or nationalistic prejudices that we have. It is interesting to contrast the Muslim version of the story, in which Abraham sends Hagar and the baby Ishmael away at the behest of God, before Isaac is born. For Muslims, both Ishmael and Isaac are sons of promise and ancestors of two great peoples--Arabs and Jews--and three great religions--Judaism, Christianity, and Islam. In the end, the story of Abraham sending Hagar and Ishmael into the wilderness is a story of God's provision. Regardless of God's promise to Abraham and Sarah concerning Isaac, their treatment of Hagar and Ishmael was wrong (look at modern society's attitude toward "deadbeat dads" for a rough parallel). Nevertheless, God comforts Hagar and provides for her and her son. God recognizes that both the boy and his mother are innocent victims of circumstance, equally worthy of compassion, equally entitled to a promising future. Do we feel the same way about the descendants of Ishmael--literal and spiritual--as we do about the descendants of Isaac?

Psalm 86:1-10, 16-17

O. J. Simpson, Robert Blake, Kobe Bryant, Michael Jackson--why is the media fascinated by lawsuits surrounding people who are rich and famous? Why are the vast majority of people covered in magazines like People and Us rich and famous? Why do the tabloids constantly harangue us with the bizarre purported behavior or circumstances of the rich and famous? Why did Robin Leach host a show called "Lifestyles of the Rich and Famous"? Perhaps the most important questions is this: why is the modern Western world fascinated by the rich and famous? Is it because so many of us secretly aspire to the same lifestyle? A recent newspaper article about a multimillion dollar lottery winner revealed that he is not content with his (hundreds of) millions; he wants to turn his money into at least a billion dollars "so that he can provide for his family." Right, because $250 million just doesn't go as far as it used to. Many Christians take the fascination with wealth to the next level, proclaiming that wealth is a sign of God's blessing. It is not only the followers of the health and wealth gospel that believe that riches indicate God's favor. Wealthy people in many churches hold sway over church business in ways that ordinary church members do not. As Tevye says in his song "If I Were a Rich Man" in Fiddler on the Roof, "And it won't make one bit of difference if I answer right or wrong. When you're rich, they think you really know!" Is wealth really a sign of God's special favor? The psalmist claims otherwise. "Incline your ear, O Lord, and answer me, for I am poor and needy." The psalmist makes a claim on God not because he is rich, but because he is poor. He believes that God is more likely to answer him because of his poverty than because of his riches. When you consider that the psalm was used in worship by those who were rich as well as those who were poor, it is evident that the psalmist and his contemporaries saw that the poor, the outcast, and the marginalized had a special claim on God. Liberation theologians recognize the special relationship that God has with those in need, and they have crystallized this belief into a doctrine called the preferential option for the poor. This belief does not say that the poor are morally superior to the rich. It just recognizes that throughout the Bible God demonstrates a special concern for those least able to care for themselves. From Hagar, who cried to God from under a tree, to Joseph, who sought God in prison, to the children of Israel, who cried out in their slavery, to their descendants, who experienced exile in Babylonia, to Mary, who sang of a day when God would lift up the lowly and fill the hungry with good things--God has consistently been on the side of the poor and needy. As Christians, it is our duty to side with the poor and needy as well in their struggles to survive, to flourish, and to gain a voice. The rich of the world get the press, but it is the poor who are most in need of the blessings of God.

Romans 6:1b-11

The 2004 presidential election was all about moral values, or so we've been told. Gay marriage, abstinence education in sex ed classes, stem cell research, and issues surrounding the beginning and end of human life were center stage in the news. Strangely, though, issues like alleviating poverty, providing universal health care, confronting the AIDS epidemic in Africa, addressing global warming, ending the corrupting influence of money in the political process, and waging peace rather than war around the world were largely ignored by many of those who claimed to be voting on the basis of moral values. It is evident that for many people, the only sins that are worth worrying about involve either sex/reproduction or a breach of the criminal code. Paul preached a message of freedom from the law, but some people were using his words as a license to do whatever they wanted, under the assumption that their relationship with Christ absolved them of the penalty of sin. Paul contradicts that interpretation of his message in no uncertain terms. "Should we continue in sin in order that grace may abound? By no means!" He argues that when Christians are baptized, their baptism joins them to the death of Christ. Therefore, just as Christ died in the flesh, so Christians die to the flesh. Baptism also joins them to Christ's resurrection. Just as Christ was raised to glory, "so we too might walk in newness of life." Issues involving sex and reproduction certainly need to be discussed, and sexual sins ought to be included in any discussion of moral values. However, if we stop at sins related to sex and don't address sins related to other areas of life, we will have grossly perverted the gospel message. People who are offended by sins involving sex (as they interpret them) should be even more offended by the war on Iraq, the AIDS crisis, and global poverty. After all, gay marriage never killed anyone. Beyond these individual sins, Christians must learn to see the structural sins that allow injustice to flourish and contribute to the feeling of hopelessness that fuels resentment and sometimes even terrorism. Just to give one example, Saddam Hussein didn't come to power or remain in power for decades in a vacuum. He was supported by Western powers, especially the U.S., when our government believed it was in their best interests to do so, regardless of the best interests of the Iraqi people or their neighbors. U.S. foreign policy (and the foreign policy of other countries as well) in part led to the rise and reign of terror of Saddam Hussein, and we apparently haven't learned our lesson, since our government is currently coddling the murderous dictator Islam Karimov of Uzbekistan on the morally indefensible grounds that he is "helping in the war on terror." Sin is a much broader issue than sex, and it reaches beyond the individual into corporations, communities, nations, international bodies, and the guidelines and structures by which they relate. In theory, Christians have died to all these sins: we have no right to criticize others for one type of sin when we are guilty of another. I like Clarence Jordan's "Cotton Patch" translation of the first verse of today's reading, because it captures in no uncertain terms Paul's attitude toward the idea that Christians can pick and choose the sins they will commit and the sins they will oppose. "So what are we advocating? 'Let's wallow in sin, so more grace may pour forth'? Hell, no!"

Matthew 10:24-39

Shhhh! (whispering) I have a secret, but if you'll come close, I'll let you in on it. I'm a follower of (looks left and right, then continues, in a barely audible voice) Jesus! (back to original whisper) In the early days of the church, people were sometimes put to death for being Christians. Even today, in some countries, following Jesus can put you at risk of losing your job, your freedom, or even your life. I don't live in one of those countries, but you can't be too careful. I read my Bible almost every day, and I even go to church pretty often. Since I want to remain anonymous, I go to a big church and try to blend into the crowd. If the government ever starts arresting Christians, I don't want to be too easy to identify. I try to live a good life and follow biblical teachings. I especially like the Ten Commandments: (excitedly) I can do that! (realizes he's talked too loudly, glances about nervously, and returns to a whisper) Like I said, I can follow the Ten Commandments without too much of a problem. I don't have anybody I want to kill. I don't shoplift. I don't lie in court--heck, I've never even been to court. The coveting thing is a little tough, but it's awful hard to prove (smiles mischievously). To tell you the truth, I have the hardest time with some of the teachings of Jesus. Jesus tells me to love my neighbor, but he's never met my neighbor! He works on cars in his driveway at all hours of the night, and he doesn't take good care of his lawn. (in a mild frenzy, hissing) His weeds are invading my yard! (calmer) And what's all that stuff about praying for my enemies? I could never pray for terrorists, because they're evil. If God didn't want Jeremiah to pray for his own people, he'll understand if I don't pray for my enemies. I know that Jesus said that I'm blessed when people revile me and curse me and say all sorts of bad things about me on his account, but he never said I have to act in ways that call attention to myself. As I said, I'm a secret follower of Jesus. It was easy enough for Jesus to tell his disciples to have no fear of those who could kill the body but not harm the soul. I like my body, and I'm not done with it yet! No, the Ten Commandments are good enough for me. I'm not interested in following the Sermon on the Mount or the example of the Good Samaritan, and I'm not about to sell all I have and give it to the poor. I mean, get real! They'd just waste it, but I have big plans for my money (laughing). You know, it's a good thing that we can all interpret the Bible pretty much however we want to, because I just don't agree with some of the sermons I've heard about taking up my cross and following Jesus. I've heard preachers say that taking up the cross means a total, life-changing commitment to Jesus, a lifestyle that runs the risk of offending friends and family because I oppose the sin I see all around me. No, my motto is "Go along to get along." My way of applying the verse on taking up my cross is to wear a gold cross necklace everywhere I go. That's a pretty good witness to other people, and it gets me off the hook with some of the more difficult sayings of Jesus. I'm a Christian, but I like to blend into the crowd around me. They're pretty good people, and I don't want to come off as holier than thou. (stops, looks around, then lowers his voice until it's barely audible) Like I said, I have a secret. I'm a Christian, but on my own terms, and I don't want too many people to know. Oops, someone's coming--I've got to go. Maybe I'll see you in church sometime, or maybe not. Bye.