Sunday, March 7, 2010

The Secret Place

“But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you.”
Matthew 6:6

Public worship is a wonderful thing; there is great comfort and fellowship to be found in being part of a community of believers bound together in worship, prayer, and service. But there comes a time for all of us when we must deal with God alone. We are to retire to a quiet place, close the door, and seek God in the secret place. The God who knows us better than we know ourselves, the God who knows all things,[1] will meet us there.

Apparently, the word which is most often translated as “closet” had a particular meaning in koine or common Greek. It designated a room in which family treasures would be kept. It would be a small room, centrally located, away from prying eyes. Treasures would be kept in this room when they were not on display, or when the family was not at home. It was a safe place. What better room in which to pray, and to be rewarded with the treasures of heaven - sweet communion with the God and Father of our Lord Jesus Christ, and the assurance, by the Holy Spirit, that we are indeed the children of God?[2] From this room we emerge, refreshed, clutching the fragrance of His presence and the promise of His peace.[3]

It is easy to become pharisaical and legalistic about the practice of private prayer. Yet, God requires no set duration for our devotions, no number of pages that we are required to read, no pattern to our words that must be repeated, exactly as written, and in a particular posture. To be sure, all of these things can be helpful in the spiritual discipline of prayer. But the danger is that we emerge from our closet satisfied with ourselves, instead of overwhelmed by our Savior. Prayer is an “act of righteousness.” It is an action, so it is capable of being misunderstood, or of being misused. But, at heart, prayer reflects a relationship. We enter into the closet, not so that we can say that we have done our duty, but in order to seek and to find the God who waits for us there.

Father,
In the rush of my days, and the many responsibilities that rob me of my peace,
help me to carve out a special time when I may meet with You.
Help me to leave my agenda outside the door,
along with my calendar, and in the quietness to meet with You alone.
In Jesus’ name.
Amen.

[1] Jeremiah 17:10
[2] Romans 5:5
[3] Numbers 6:26

Saturday, March 6, 2010

Your Reward

“And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full.”
Matthew 6:5

Non-believers have sometimes questioned the sincerity of Christians: Are we in it for ourselves, simply after the reward? They have a point. Jesus implies that those who give to the needy will receive a reward.[1] Later, in the same passage, He does more than imply it, He promises it! It is the same with prayer. Just as the hypocrite, in giving self-interestedly, has already received his reward, so has the hypocrite who prays, whose noisy petitions are only for human consumption. Is it true, then, that even Christian piety is really about self?

There are some rewards that are awarded in recognition of service given or of a task well done. These rewards are earned. They are the bonuses that come our way after we have met, or exceeded, the expectations laid upon us. If heaven is this kind of award then the non-believers’ complaint is legitimate. We should not be able to win God’s favor either by good works or by the “work” of faith. Heaven is not for sale, and we are not mercenaries. But there is another kind of reward. The person who has tried so hard to stop smoking has that reward when he succeeds. The person who struggled to lose weight is rewarded in the mirror. In these illustrations, the reward is really just the continuation of a process. So, when we give, we have the satisfaction of knowing that we are participating in God’s good will for a needy world. And when we pray, we enjoy the benefit of a deeper, more fulfilling walk with God, and that is reward enough.

Those who put on the mask of piety do so because they wish to be noticed. In Jesus’ example, the hypocrite is not condemned because he stands to pray, or because he chooses to do so on a street corner. It is, fundamentally, the inclination of his heart that condemns him. You can fool yourself, even in a closet! You can pretend to pray, even in a pulpit! But if you are praying so that others will notice you, all that you are doing is making a noise. Some of them will think, “How pious! What a religious superstar!” They may even applaud you for your devotion. But that is all the reward you are going to get.

Awesome God,
You wear no masks before me.
You don’t hide behind Your deeds.
You don’t pretend to be one thing, then suddenly do the opposite to fool me.
I know You through Your Word; not completely, but enough.
I know You through Your Son.
And I know that in the hollow of His hands He bears the mark of nails.
Amen.

[1] Matthew 6:1

Friday, March 5, 2010

No Trumpets

“So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by men. I tell you the truth, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.”
Matthew 6:2-4

We do not use trumpets, nowadays, to announce our charitable giving, but we do call press conferences and hand out press releases. Giving to those in need is essential; but we need to be careful, we may end up being numbered among the hypocrites. If that happens, the applause of the crowd is the only reward we are going to get. And, we must face the judgment of God.[1]

The Greek word from which we derive “hypocrite” was used, most often, in the theater. It described an actor who wore a mask, who was not quite what he pretended to be. He used the mask in order to fool others. Often, he succeeded. But the person has not yet been born who is able to fool God. We all wear masks; it is part of our self-defense. We wear one mask at work, another at play. We do not allow many people to know us as we really are. We are afraid that, if they find out about us, they will not like us. And so we pretend. When we come to church, the mask we wear is intended to make others think that we have everything together spiritually, that we are secure in our faith, that our marriage is rock solid, or that we display all of the spiritual fruit.[2] Deep down, however, we know better. We know that there are many areas of our walk with Christ that need repair. We are not spiritual superstars. We are insecure, and not a little afraid. Yet, we maintain the mask. We keep up the pretense. Some Christians keep the mask in place until they die. Some keep pretending until the strain becomes too much, and they break. Some discover that they do not need to wear a mask in the presence of God; they do not need to pretend.

God knows everything; He is omniscient.[3] He sees the darkest places in our hearts. He understands the things that consume us. He knows our secret pleasures and our hidden pain. And still, He loves us. But what He wants is for us to be real. What better place than in our giving?





Lord God,
I have no need of my Sunday best to approach Your mercy seat.
No special language comes between my daily experience and my heartfelt prayer.
You know me at my worst, and at my best.
Your mercy covers my sin.
With my every breath, I will praise You.
Amen.

[1] Matthew 23:13-23
[2] Galatians 5:22-25
[3] Hebrews 4:13

Thursday, March 4, 2010

Being Seen

“Be careful not to do your ‘acts of righteousness’ before men, to be seen by them. If you do, you will have no reward from your Father in heaven.”
Matthew 6:1

In the first part of the Sermon on the Mount, Jesus has given a summary of the values of the Kingdom (the Beatitudes), and has explained the continuing importance of the Law of Moses. He has emphasized the need to have the Law written upon our hearts. We are to avoid the legalism that manipulates the Law to suit its own purposes. Faithfulness is about the spirit of the Law, not the letter. Now, in chapter six, Jesus turns to three illustrations of practical righteousness: giving to the needy, prayer, and fasting.

Some of those who heard Jesus may have been tempted to welcome His insistence upon the internalization of the Law for selfish reasons. In contrast to the ruggedly practical Old Testament, Jesus seemed to be speaking much more about inner experience. Did this mean that Jesus’ disciples could ignore outward manifestations of their faith? Could they just sit up a corner and be holy, ignoring everyone else? Of course not. Throughout the centuries, the pendulum has swung between activism and pietism in the Christian life. At times, Christians have neglected prayer, for example, in their zeal to change the world. At other times, responsibilities in the world have been made to take a back seat while Christians gathered in a holy huddle. Both extremes are misguided. The truth is, of course, that we need both activism and pietism. We need to cultivate a personal relationship with God, but we also need to engage the world. In particular, we must take seriously our responsibilities to those in need. But we must avoid showy ostentation in doing so.

Earlier, Jesus told His disciples that they were the light of the world, and that they should not be afraid to let men see their good deeds, so that they might praise their Father in heaven.[1] Now, He tells them to avoid doing their “acts of righteousness” in public, or they risk losing their reward. Is there a contradiction? Not at all. As the church, we have a perfect right to proclaim that our works of mercy are offered in the name of Jesus and for His glory. But as individuals we must be careful to avoid pride. We are not to be congratulated when we give to the needy. It is our responsibility to give. Any glory that accrues is not ours, it all belongs to Christ.

Heavenly Father,
Make me bold to speak out in Your name, but hesitant to speak in mine.
May I be so jealous for Your glory that I will refuse any for myself.
And may others, seeing me, not be moved to say, “What a wonderful Christian!”
but “What a wonderful Savior!”
Amen.

[1] Matthew 5:16

Wednesday, March 3, 2010

Tax Collectors

“If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect.”
Matthew 5:46-48

Did Matthew wince as he recorded these words? Jesus holds up tax collectors as examples of those who have given in to compromise but are still capable of doing good. It is a backhanded compliment. The illustration does not praise tax collectors, it simply points out that even they may have redeeming qualities. Did Matthew permit himself a wry smile? After all, he had been a tax collector.[1]

During the period of the Roman occupation, tax collectors were appointed from among the local, Jewish population to act on behalf of the Roman authorities. They were, therefore, guilty of cooperating with the oppressors, if nothing else. They were the Vichy of their day, the collaborators who did the Romans’ dirty work for them, oppressing their fellow Jews in the process. Unfortunately, that wasn’t all that they did. Tax collectors were also known for their corrupt practices – skimming off money to line their own pockets, collecting taxes that would never make it to Rome. As a result, tax collectors were almost universally hated,[2] except by members of their own families.

Jesus points out that even the tax collectors, the worst members of society, are still capable of loving those who love them. So, shouldn’t Christians do more? Shouldn’t we love those who do not love us? Shouldn’t we be prepared to greet those who are not our brothers? Of course we should. We should strive to be perfect, which is what the Law demands. As Christians, we should satisfy the Law perfectly. Isn’t this an impossible dream?

If we set out to obey the letter of the Law, then we shall certainly fail. And if we are depending upon our perfection to win our salvation, then we are bound for disappointment. We may do our best to keep the Law, but our best will not be enough. On the other hand, if we trust the One who directs us to the spirit of the Law, then we can obey it perfectly, not because we are perfect, but because He is. The Law remains a perfect standard, because it is set by our perfect God. Yet we do not need to be afraid, for Christ has met this standard for us.[3]

Righteous God,
I do not ask You to lower Your standards to make me acceptable.
I do not ask You to overlook the many ways in which I have failed You
and broken Your Law.
All I can do is to claim the merits of Your Son,
for He is perfect, even when I am not.
And I am bold to believe that He died for me.
Amen.

[1] Matthew 9:9
[2] Mark 2:14-16
[3] II Corinthians 5:21

Tuesday, March 2, 2010

Love Your Enemies

“You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you: Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven. He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.”
Matthew 5:43-45

Once again, Jesus refers to the Law of Moses, then interprets the Law in ways that seem to contradict it. The phrase Jesus uses, “love your neighbor and hate your enemies” comes from two sources. Leviticus teaches the need to love one’s neighbors;[1] it was the commentary upon the Law, issued by the scribes and Pharisees, which told Israel to hate its enemies. Nevertheless, the phrase was probably in common use at the time of Christ. Hate is a very hard word, especially when it is applied to people. Jesus teaches that, though we may hate evil, we should love our enemies. This is a far cry from the shrill hectoring that would have us wipe our assailants off the face of the earth.

There is nothing new in Jesus’ words, which is as we would expect. Jesus is not destroying the Law. He is certainly not turning it on its head, as some have suggested. His purpose is to draw out the inner meaning of the Law, and then to apply it. Despite what some commentators will tell you, Israel did not simply relate to its enemies by butchering them. In response to God’s command, Israel acted decisively to rid the land of pagan practices that were often simply abhorrent. But when it came to external enemies, Israel was taught that God’s people should do good to those who oppose them.[2] Jesus reinforces the meaning of the Law. It is better to do good than to wage war.

Underlying the passage is what theologians call “common grace.” God’s benevolent good will extends towards all people. Just as He makes the sun to shine on everyone, and the rain to fall on the just as well as the unjust, so His grace extends to all. If life is a gift, as it certainly is, then it is clearly a gift in which all people may participate. The temptation is to confuse common grace, which is available to all, with saving grace, which is the gift of God to those who believe in His Son. We cannot and must not say that all are saved. But we can say that all are blessed. God calls us to live out that blessing in the way we deal with all of our neighbors, even our enemies.

God of blessing,
I confess that there have been times when I have failed to love, as You command.
I have exchanged curses instead of mercy.
I have thought more of my wounded pride than of the wounds of Christ.
Since I have received so much, may I be found willing and ready to love as I have been loved.
Though Christ my Lord.
Amen.

[1] Leviticus 19:18
[2] Proverbs 25:21

Monday, March 1, 2010

The Second Mile

“And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you.”
Matthew 5:40-42

As Jesus stumbled along the Via Dolorosa, bearing His heavy cross, Roman soldiers, watching, grew impatient waiting for Him, so they pressed from the crowd a man named Simon of Cyrene.[1] Simon was given the awesome responsibility of carrying the cross on which the Savior would be raised, high above the earth. Simon’s name is remembered because of this, one act. There is some evidence that he may, later, have become a believer in the One whose cross he bore.[2]

The soldiers had every right to compel Simon to help Jesus. Under Roman law, the citizens of occupied Palestine were required to offer their assistance, when told to do so. There were limits on what they could be expected to do, but they could not refuse. Naturally, this was a source of great resentment among the Jews. And yet, in this text, Jesus says that the person who is compelled to go one mile should offer to go two. The person of whom a tunic is requested should not hesitate to give a cloak as well.

Once again, Jesus is anxious to distinguish between the letter of the Law and the generous interpretation of the heart. He points out how much better it is to give of oneself graciously, not grudgingly, and that it is always better to offer help instead of criticism. Jesus knows, and so do we, that it is impossible to legislate good behavior. If someone needs help in carrying a burden then the right thing to do is to offer to help for as long as is needed. Only the pedant counts his steps, measuring out mercy by the yard. Should we help to the limit of the Law, or should we continue until the need is met? The answer is obvious. Jesus Himself was not miserly when He offered His life’s blood for our salvation. There is nothing calculated about Calvary. Jesus did not give just enough of Himself, He gave all that He had to give in order that we might receive the full riches of His grace. He did not spare Himself in offering His life as a sacrifice. In the same way, our lives are not to be ruled by pedantry. If we parcel out our service to others in carefully measured quantities then all we do is to demonstrate that we do not have the first idea about grace.

Help me, good Lord, in all things,
to measure myself not against the standards of this world,
but against the mercy that has been shown to me in Christ.
Take away the pride that makes me stand on ceremony.
Let me think of nothing as being beneath me.
Instead, let me stoop to serve,
just as Jesus stooped to rescue me.
Amen.

[1] Matthew 27:32
[2] Acts 11:20

Sunday, February 28, 2010

You Have Heard

“You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also.”
Matthew 5:38-39

Those who know little about the Bible are still likely to know these verses, at least in their original, Old Testament form.[1] In fact, it can come as quite a shock to them when they are introduced to Jesus’ teaching which appears, at first glance, to be a total contradiction of the Law. Often, the phrase, “an eye for an eye” is used to justify some act of vengeance. A veneer of religiosity can, apparently, reduce guilt. The problem is that, even in the Law of Moses, these words were never intended to justify revenge. Those who use them in this way, asserting that some injury received requires injury in return, take a law that was intended to limit and turn it into a command to retaliate.

This interpretation is far from new. The original intention of the Law was to reduce the type of feuding that would become commonplace among the Hatfield’s and the McCoy’s. The Law was an attempt to limit retaliation, not to encourage it. Once again, Jesus stresses the inner intention of the Law, not the legal niceties. He uses the same, characteristic hyperbole to overstate His case. Jesus discourages retaliation of any kind. In place of retaliation, Jesus advocates peace. We should not take His words lightly.

However, we should note that Jesus’ words do not advocate total pacifism or socialistic shared ownership. There is no suggestion that Jesus includes criminal acts within this remit. He seems to be speaking only of personal injury – the malice of a disgruntled neighbor, not the calculated evil of a terrorist, or the mass-murder of a totalitarian dictator. Some Christians take these words and apply them to international relations, but there is really no justification for doing so. There may be arguments to be made in support of Christian pacifism, but they cannot be made from this text. There is a world of difference between a decision not to ratchet up an argument, and a decision to appease Adolf Hitler. Faced with the inflated ego and the psychopathic tendencies of a Hitler, Jesus would surely have reminded us of our need to protect those who cannot protect themselves.[2] Once again, it is important not to build an interpretation of Scripture around isolated texts – that is the way taken by the cults. Our responsibility is to see Scripture as a whole, and to respond with intelligence, imagination, and love.

Merciful Savior,
Don’t let me escape from the plain meaning of the text.
In a world that is, too often, violent and cruel,
draw me back to the way of peace.
Make me more ready to forgive than to condemn.
Turn aside my anger.
Don’t let me be the accuser.
May I find my strength and my security in You alone.
Amen.

[1] Exodus 21:24
[2] Matthew 18:6

Saturday, February 27, 2010

“Yes” and “No”

“Simply let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No’; anything beyond this comes from the evil one.”
Matthew 5:37

In dealing with what the Law has to say about the making of oaths,[1] Jesus repeats His earlier teaching. It is not the letter of the Law that counts. This can always be misconstrued. Devious minds will always find ways to wriggle out of their responsibilities. What really matters is that the spirit of the Law should be written on our hearts. So, this passage is not a total prohibition of oaths, it is a command to live honestly, with integrity, as befits those who claim to live according to the values of the Kingdom of God.

There is a curious parallel in our own day. Often, usually in the context of sports, a person will promise to give “110%” to the cause. Of course, this is not possible. One may only give 100% of one’s energy. This has not prevented athletes, in particular, from claiming outrageous percentages of effort. Once the logical maximum has been superseded there is no natural limit to the claims of those who wish to impress. 110% quickly becomes 150%. Others begin to join in. It is not uncommon, now, to learn that some under-performing superstar is going to give 3,000% in his next game. It would be better, if less dramatic, for him simply to say that he will do his best.

Grandiose claims are, too often, followed by elaborate excuses for failure. In fact, failure is often simply re-interpreted as success. Victory is wrung from the ashes of defeat. Weasel words enable their users to demonstrate that black is actually white, and white, black. Language is diminished. Words lose their meaning. We begin to drown in grey sea of half-truths and distortions.

However, before we point the finger at others and smirk knowingly at the disingenuousness of sport stars or politicians, we must acknowledge that we are cut from the same cloth. We will do whatever we can to avoid admitting failure; we will make outlandish claims in order to look good. For all of us, Jesus has simple words of advice, “Let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’

Lord Jesus,
Your truth is beautiful. I do not need to embellish it.
Your ways are just. I do not need to whitewash them.
Your peace is without equal. It needs no false comparisons.
Guard our lips, Lord. May they speak Your Word of truth:
nothing more, nothing less, nothing else.
Amen.

[1] Deuteronomy 23:21-23

Friday, February 26, 2010

Oaths

“Again, you have heard that it was said to the people long ago, ‘Do not break your oath, but keep the oaths you have made to the Lord.’ But I tell you, Do not swear at all: either by heaven, for it is God’s throne; or by the earth, for it is His footstool; or by Jerusalem, for it is the city of the Great King. And do not swear by your head, for you cannot make even one hair white or black.”
Matthew 5:33-36

Those looking for a reason to disregard the claims of Christ have, sometimes, pointed to these verses. “Look!” they say. “Jesus contradicts the Bible! And if He can be shown to be wrong in one respect, then we are free to ignore Him.” At first, they appear to have a point. The Law allows the use of oaths, under certain circumstances.[1] God Himself confirmed a promise with an oath.[2] Indeed, there is even an instance of Jesus using an oath.[3] Is this just another example of the age-old problem – a teacher who says one thing then does exactly the opposite?

Whenever you encounter a problem like this, it is wise to remember that any text should be interpreted against the witness of the Bible as a whole. So, we must ask, is there any indication that Jesus was ever anything other than honest? The answer is, “No!” Therefore, the problem is not with the author of the words, but with our understanding of them.

Once again, Jesus is speaking out against self-serving interpretations of the Law. Leviticus teaches that God’s people are not to swear falsely.[4] This was understood to mean that, when invoking the name of the Lord, an oath must be true and a promise must be kept. Unfortunately, those who made a living out of inventing loopholes in the Law taught that an oath which did not invoke the Lord’s name did not need to be kept. As a result, Jews got into the habit of swearing by heaven, or earth, or God’s footstool, or Jerusalem, or even by their own heads. Sometimes these oaths were made falsely, that is, they were calculated to deceive. This is the misuse of oaths that is condemned by Jesus. God’s people are to live with integrity, they must not swear oaths that are flippant or deceptive. Effectively, these are still taking the Lord’s name in vain, since He is the author of all things. So, don’t try to make your words sound more authoritative by swearing on the Bible, or your Mother’s grave, or your child’s life. Just be honest. That is what the Lord requires.



Father God,
Forgive my too-familiar use of Your name,
my words that are too-easily spoken,
but which I can never take back.
Teach me to be silent when I have nothing to say.
Teach me to measure my words whenever I must speak.
Amen.

[1] Numbers 5:19,21
[2] Hebrews 6:13-18
[3] Matthew 26:63-64
[4] Leviticus 19:12

Thursday, February 25, 2010

Divorce

“It has been said, ‘Anyone who divorces his wife must give her a certificate of divorce.’ But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery.”
Matthew 5:31-32

There is disagreement among scholars regarding the exact meaning of Jesus’ words regarding divorce. The problem is that they have to be seen against the background of the general prohibition of divorce under the Law of Moses, and the liberal interpretation which had become commonplace by the time of Christ. The Law forbade divorce except under the most extreme circumstances. It was punishable by death for the partner taken in adultery,[1] and only then was the remaining partner free to remarry. By the first century AD, the death penalty was no longer carried out, but its effect was still in force – only the innocent party was free to remarry. It was as if his or her spouse was actually dead. But if the original intention of the Law had been to protect marriage, by the time of Jesus, the scribes had interpreted the Law in such a way as to make divorce much more readily available. They made the Law say the opposite of what had been intended. As a result, women were getting a very raw deal. The interpretations were all written by men, so men benefitted. Men could, and did, divorce their wives on the slightest of pretexts, often leaving the “wife of their youth”[2] virtually destitute as they found a younger bride. Society was suffering as a result of widespread divorce. Jesus’ response was to emphasize the inner meaning of the Law, not just its legal application. Faithfulness is a matter of the heart, not of nominal adherence to an external decree.

With all this in mind, we need to be very careful not to apply Jesus’ words to our culture without first understanding their context. At the very least, there are several things that cannot be questioned. First, Jesus deplored divorce[3] and the destruction it caused. We have no good reason to question this belief. Second, the reason for this belief is clear: God’s design for human relationships is a lifelong, faithful commitment to the covenant of marriage. Rather than argue about its failure, perhaps we would do better to commend its benefits. But in all of this, we must not forget that our God is a God of forgiveness. Though we may fail, He is always ready to bring us to the place of repentance and restoration.

Heavenly Father,
Your faithfulness is a gift beyond measure.
Though we have played the fool and wandered far from Your paths,
You have kept faith with us and welcomed us home.
May our commitment to one another always reflect Your patience,
Your faithfulness, and Your love.
Amen.




[1] Leviticus 20:10
[2] Malachi 2:15
[3] Matthew 19:8-9

Wednesday, February 24, 2010

Mortification of the Flesh

“If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go to hell.”
Matthew 5:29-30

Job knew a great deal about the dangers of looking at temptation. “I have made a covenant with my eyes,” he said, “not to look lustfully at a girl.”[1] Job accepted that sin consisted not only in deeds but also in desires. He understood that a lustful look also needs to be confessed and brought under the judgment of God.

Jesus takes the matter further. He tells His disciples that, if the eyes are the source of our sin, then we should pluck them out! If our right hand leads us into temptation then we should cut it off! Later, in repeating the same advice, Jesus adds the feet that lead us to the places of sin.[2] How are we to understand Him?

Jesus did not mean His words to be taken literally. Some early Christians did, indeed, mutilate themselves in response to what they took to be a divine command, but the practice was soon outlawed. The problem is that we fail to see, and to appreciate, the idiom in which Jesus spoke. Aramaic, like Hebrew before it, is rich in hyperbole and dramatic figures of speech. Jesus was not talking about self-mutilation but about the mortification of the flesh. We are to respond to temptation by avoiding it, and by making sure that we do not lead others into sin. If we develop the habit of watching those things that will corrupt us, then we should remember that the eyes are the windows of the heart,[3] and we should act as though our eyes had been plucked out. If our feet are tempted to stray to places where we have no business being, then we should act as though our feet had been cut off. Jesus’ advice is really very simple: don’t look, don’t touch, don’t go! This is clearly appropriate for our generation. There may be many sources of temptation that we cannot avoid, but there are plenty of others that we can. To argue, as some do, that we need to be involved in our world, to read every new book and to see every new movie, is to ignore Jesus’ words. What is better, to be culturally disconnected, or to risk losing everything you hold dear? There are some aspects of modern culture that are diametrically opposed to the Gospel. Sometimes, the best way to be faithful is simply to avoid them.

Lord God,
Through the rocks and snares and quicksands, keep me safe.
When danger threatens on every side, keep me close.
By Your Spirit, fill me to overflowing,
so that there will be room for nothing and no one else,
save Christ my Lord.
Amen.

[1] Job 31:1
[2] Matthew 18:8,9
[3] Mark 7:20-23

Tuesday, February 23, 2010

Adultery of the Heart

“You have heard that it was said, “Do not commit adultery.” But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.”
Matthew 5:27-28

Human imagination is a wonderful gift. It is one of the gifts that distinguish us from the animal kingdom. We have the capacity to dream. Surely, this is God-given? We may dream of childbirth without pain or of engines that will fly, and our dreams are stepping stones of creativity. Without imagination, our lives would be bland and repetitive. We are blessed to be able to dream.

However, as with every other gift from above, dreams can be dangerous. Unless we exercise God’s gifts responsibly, the blessing can soon become a curse. The so-called seven deadly sins are a good example. Every sin is the corruption of something good: appetite becomes gluttony, confidence becomes pride, love becomes lust. This is exactly what happens when we indulge in adultery of the heart.

Jesus widens the application of the sixth commandment by teaching that unrighteous anger falls under the same condemnation as murder. He deals with the seventh commandment in exactly the same way. The scribes and Pharisees interpreted “You shall not commit adultery” in a very narrow way. Jesus broadens its scope. To have the Law written on one’s heart is to know that a truly lustful look is, essentially, no better than an immoral act. Both are condemned. This is obviously a word for today. Society seems to be insatiable in its desire for sexual imagery. Advertisers take full advantage of the attraction of the risqué. Sex sells magazines. Movies and TV dramas pump their story-lines full of illicit relationships. As we watch, our imaginations are corrupted.

Admiration for beauty is one thing; adultery of the heart is another. Jesus gets to the heart of the matter. If we allow our imaginations to be fed by sights that lie beyond the boundaries of what is acceptable in the Kingdom of God, then we should not be surprised when our imaginations get us into trouble, and we fall. It is better not to look at all.

Father God,
I praise You for the good things in life,
for the food upon my table,
for the company of friends,
for the lifelong companionship of the one I love the most.
Help me to honor these gifts by living faithfully.
May every other attraction fade as I fix my eyes on Jesus.
Amen.

Monday, February 22, 2010

Put Things Right

“Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First, go and be reconciled to your brother; then come and offer your gift.
“Settle matters quickly with your adversary who is taking you to court. Do it while you are still with him on the way, or he may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. I tell you the truth, you will not get out until you have paid the last penny.”
Matthew 5:23-26

Jesus gives two illustrations of the need to act quickly to put things right. In both, He assumes that we are in the wrong. His point is clear – you may argue over the finer points of the Law, if you like, but it still applies, and if you know that you are in the wrong, don’t spend forever making excuses, because you will only make matters worse. Instead, act swiftly. Follow the spirit of the Law. Put things right.

Both illustrations use situations that would have been very familiar to Jesus’ listeners. The first involves a man who suddenly remembers a disagreement with a brother just as he is about to present a sacrifice in the temple. There may be an element of humor in the description. What do the listeners think will happen to the animals or birds brought for sacrifice, if the owner suddenly abandons them as he goes to apologize? Jesus is pointing out that the Law that is written on our hearts directs that we do the most important thing first, no matter how inconvenient. If we have had a dispute with a brother, we may be in the middle of worship when it suddenly comes to mind, but it doesn’t matter. As soon as we possibly can, we should do whatever is necessary in order to put things right.

The second example transfers this principle from a brother to an adversary. If we have had a dispute with someone and are being taken to court, we would do well to settle the affair as quickly as possible, without going before a judge, or we will suffer the consequences. The implication is that, not only will the judge take a dim view of our behavior, but so will God.

There is to be urgency about our actions as we seek to reconcile with one another, or as we try to make amends. So often, this is not the way of the world. Disputes drag on for years and infect entire generations. Sometimes, arguments are perpetuated long after the original parties are dead and buried. On occasion, the reasons for the dispute are long forgotten. This is not to be so among us. Nothing is gained by delaying. Don’t put off until tomorrow what conscience requires should be done today.

Father God,
You are not hesitant in offering forgiveness.
You don’t keep me waiting, just because I deserve it.
Your love is urgent; Your compassion has wings.
I do not need to wait in order to know Your mercy.
May those whom I have wronged not need to wait for me.
Amen.

Sunday, February 21, 2010

Murder

“You have heard that it was said to the people long ago, ‘Do not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, ‘Raca,’ is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell.”
Matthew 5:21-22

Jesus came, not to destroy the Law, but to deepen its demands upon our lives. Take, for example, the sixth commandment, “You shall not kill.”[1] What does it mean for us to have this commandment written upon our hearts? Jesus demonstrates that it is possible to reinterpret this commandment without diminishing it. When it is understood as more than a legal prohibition, the sixth commandment becomes a value of the Kingdom that is governed by grace.

The sixth commandment was never intended as a total prohibition of the taking of human life. After all, the same Law of Moses also requires the death penalty in certain circumstances.[2] In effect, “You shall not kill,” really means, “You shall not commit murder.” There may be times when the taking of life will be justifiable, for example, in order to secure the lives of the innocent during a time of war. But what can never be justified, in God’s sight, is the taking of the life of another for personal gain. We may defend ourselves and our loved ones, because all life is precious, but God’s people cannot be murderers.

There are, however, ways to murder people that don’t involve blood. We can murder someone’s reputation by spreading lies about them. We can murder their self-confidence by constantly putting them down. We can destroy their future by subjecting them to a daily barrage of abuse. These actions are not, strictly speaking, condemned by the sixth commandment, but as interpreted by Jesus, they are clearly wrong.

We do not really know what the insults mean that Jesus identifies as being unacceptable. “Raca” seems to refer to a person’s intelligence, like calling someone “empty-headed.” “Fool” (more in the Greek), may be a transliteration of an Aramaic word meaning “apostate.” It appears to mean “You scoundrel!” Certainly, it cannot be the same word as the one Jesus used to describe the Pharisees.[3] But whatever the terms actually mean, Jesus’ intentions are clear. Those who belong to God are to have nothing to do with character assassination.

This is a word that many of us need to hear. We slip, too easily, into the ways of the world. Our words become weapons. We forget the winsome loveliness of Jesus. But, as Christians, we cannot afford to forget.

Lord Jesus,
Hold me to a higher standard.
Don’t let me forget Your commands.
Don’t let me ever say, “At least I didn’t do this, or that.”
There, but for Your grace, go I.
Instead, strengthen me by Your Spirit.
Write Your Law upon my heart.
Amen.

[1] Exodus 20:13
[2] Exodus 21:14
[3] Matthew 23:17

Fulfilling the Law

“Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.”
Matthew 5:19-20

Having seen that Christ did not come to abolish the Law, and that we have the responsibility to seek to live according to its precepts, what does it mean to say that the Law has been fulfilled? Are there parts of the Law that do not apply? Frankly, yes. Although the principles enshrined in the Ten Commandments are timeless, there are some aspects of the Jewish Law that do not apply today. Believers no longer need to be circumcised; no longer are we required to offer animal sacrifices; we are not condemned when we fail to observe the Jewish Sabbath. In these, and in many other ways, the Law has been fulfilled and is now superseded.

The ceremonial aspects of the Law no longer apply because Christ, the sacrificial Lamb, has been offered, once for all. No further sacrifice is necessary. Jesus paid it all, so the whole corpus of ceremonial Law has been fulfilled. In the same way, the national aspects of the Law have been superseded. The special relationship with the people of Israel has been replaced with the New Israel, the Christian church. The Law is no longer restricted to a particular ethnic or national group in the Near East. Now, people from every tribe and tongue belong to the Kingdom because of their shared allegiance to the King. Ceremonies linked to the land, therefore, no longer apply or, rather, they have a much wider application. We no longer need to bring our firstfruits to the temple in Jerusalem, but we offer a sacrifice of praise in hundreds of languages, in sanctuaries large and small, in every corner of the globe. We no longer celebrate the seventh day as set aside to the Lord, instead we gather to praise our God on Resurrection Day. The Law has been superseded, but the spirit of the Law remains.

Many years ago, the prophet Jeremiah looked forward to a day when a new covenant would be made between God and His people.[1] Instead of an external rulebook, God’s Law would be written on their hearts. This prophecy has been fulfilled in the new people of God, the church. The Law is no longer an external force, it is an internal compulsion, and it begins and ends in the limitless love of God.[2]

Lord God,
I am so grateful for the sacrifice of my Savior,
by which I am set free from the Law’s demands.
I see that, by myself, in my own strength,
I could never hope to satisfy the Law.
But You could, and You did, through the blood of Jesus.
Now, Your Law is no longer a demand, it is my delight.
Amen.

[1] Jeremiah 31:33
[2] John 14:15

Breaking the Law

“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.”
Matthew 5:17-18

There have always been those who say, “Jesus has taken the punishment for my sins. I am no longer under condemnation. I can do what I like. I know that God will forgive me!” Paul faced the same issue in writing to the Romans.[1] His response mirrored Jesus’. In no way is the Law nullified. In fact, the Good News of salvation by grace, through faith, sets us free to obey the Law. We are saved by grace, by God’s unmerited favor, not by our efforts in keeping the Law. Yet, having been saved by grace we are to strive to obey the Law, not as the root but as the fruit of our salvation.

By “the Law” Jesus means the body of biblical commandments that governed the life of a devout Jew. He did not mean the interpretations of the Law that determined, for example, how far one could walk on the Sabbath before it became work. Jesus is much more interested in the great principles of the Law as enshrined, for example, in the Ten Commandments. It is not possible for Christians to assume that, because Christ has fulfilled the Law, we do not need to respect the property or the lives of others. Christians have no business getting involved in the deeds of darkness: apostasy, adultery, murder, and theft. The Law still applies. Our salvation does not depend upon our keeping of the Law, but if we do not keep it then we demonstrate that we are not really serious when we claim Jesus as Lord. A standard applies to our conduct. We should strive to live according to that standard. And the standard is the Law.

How many poor choices do we attempt to excuse by saying, “But I’m under Grace, not Law!” Often, the excuse is simply an attempt to cover up our failure to live according to the values of the Kingdom. Of course, we are under grace, not law. Not one of us could stand without the imputed righteousness of Christ. But we are not saved in order that we may ignore God’s commands. We are saved so that, in simple gratitude, we might live to please Him.

So, the Law has not been abolished. It may have been superseded in certain respects, but it still reflects the character and will of God. If we are to be salt and light we must do our best to reflect the precepts of God’s Law.

Father,
For the times when I have presumed upon Your love – forgive me.
For the times when I have chosen to ignore the clear warnings of Scripture,
and have suffered the consequences – forgive me.
Teach me how to pay fitting respect for Your Law.
In all things may my character be modeled on the character of Christ.
Amen.

[1] Romans 3:31

Thursday, February 18, 2010

The Light of the World

“You are the light of the world. A city on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven.”
Matthew 5:14-16

Darkness is something we rarely experience in our modern, urban world. Our ancestors knew the terror of the night, when every breaking twig became an imagined threat and the moaning of the wind sent shivers down every spine. Nowadays, it is difficult to escape from the light. The clouds reflect the city’s glow. Even in the countryside, passing cars make the world as bright as day, even if only for a moment. But those who heard Jesus knew the value of the light, just as they knew the dangers of the darkness.

Jesus came as the Light of the world,[1] as the One who had been sent to those dwelling in darkness.[2] Those who chose to follow Him moved out of the kingdom of darkness and into the Kingdom of Light.[3] They were charged to bear witness to the Light, and to share that Light in a world still shrouded in darkness. That is our task, too! We are to so live out the values of the Kingdom that others will be drawn to Christ. We are the light of the world, not just because we reflect Christ, but because we share in His glory.

We are to be like a city set on a hill. Perhaps Jesus was thinking of Jerusalem, the bright light of the Jewish people, set on Zion’s hill? Or, perhaps, Jesus merely used an illustration familiar to those who lived in First Century Palestine. A city, raised above the plain brings light and security. It cannot be hidden. In the same way, we are to be like a lamp in the home, which one would certainly not place beneath a bowl. The purpose of a lamp is to illumine. The purpose of God’s people is to bring light where there is none, to expose the deeds of darkness, [4] and to lift up the Kingdom of God.

Once again, we should note the clear distinction between those who follow Christ and those who do not. We tend to think in shades of grey. We minimize our differences in order to attract others. This is a mistake. Our world represents the darkness because so many in it have lost their moral compass. In their confusion they call evil good. They live by their own lights, which are really not lights at all. In such a world, it is our responsibility to hold fast to Jesus, and to live as those who have been redeemed.

Lord Jesus,
Shine in me.
Burn away the blemishes that disfigure my witness.
Let me live for You alone.
Then, let me shine – not for my glory, but for Yours.
Like a city on a hill,
as a lamp upon a stand,
may I shine for You.
Amen.

[1] John 8:12
[2] Matthew 4:16
[3] Colossians 1:12-13
[4] Ephesians 5:8-14

The Salt of the Earth

“You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men.” Matthew 5:13

Pliny, the Roman historian, once wrote that there is nothing more useful than “salt and sunshine.” It was a play on words. In Latin, salt and sunshine are sale et sole. Nevertheless, Pliny had a point. A home without sunshine would be an unwelcoming place; a table without salt would be equally dreary. Jesus makes the same point. Those who live according to the values of the Kingdom of God, for whom the Beatitudes form a framework for living, must be salt and light in their communities.

We may be surprised to hear this. After all, the attitudes of meekness and mercy, purity and peace, which characterize the Beatitudes, are not normally found in those who set out to change the world. In fact, it is even more surprising that Jesus calls His disciples “the salt of the earth.” Would it not be easier for them to avoid all contamination, to escape from the world instead of trying to change it? It might be easier, but it would not be faithful. This raggle-taggle band of Jewish peasants is charged with making a difference. So are we.

Followers of Christ are to be “salt”.[1] What does this mean? In Jesus’ day, salt had two main uses – to flavor food, and to preserve it. Some commentators suggest that Christians must bring flavor to their communities by encouraging them in good deeds and right living. Christians, it is said, must be activists, bringing out the best in people, initiating meaningful change, speaking out for the poor and the oppressed. This is undoubtedly true, but it is probably not what this text means.

Jesus is saying that it is our responsibility to prevent societal decay, to preserve society by our influence for good. This will not necessarily make us popular, at least in the short term, but it is an essential element in the work of the people of God. Wherever there is cruelty or exploitation, the church must speak out. Wherever folly masquerades as faithfulness, the church must speak out. But we will do this, primarily, by being different, by seeking to be more like Jesus. If we lose that difference, if our saltiness loses its flavor, then we will have failed.

Are we different? Are we really Christlike? Is it obvious that the church is a different society, governed by very different rules, owing ultimate allegiance only to God? Or, are we far too anxious to blend in?



Lord God,
Forgive my easy appeasement of evil,
my accommodation of the things of this world.
Draw me back to Yourself.
Make my discipleship real.
So shall I be salt in this decaying world.
Amen.

[1] Mark 9:50

Lent Devotional - Introduction

Introduction

Come with me, during the weeks of Lent, to sit at the feet of Jesus and to listen, once again, to the timeless treasures of the Sermon on the Mount. Take time out, every day, to find a quiet place where you can read and pray.

This will be the second year that we will have dealt with Jesus’ most famous sermon. Last year, we spent five weeks working our way through the Beatitudes (Matthew 5:3-12). Those studies are still available on line, by the way, if you missed them. If you go to you will find them, beginning on February 8, 2009. This year, we complete the journey. It is a spiritual discipline that can only help us.

The Sermon on the Mount is more than a collection of platitudes; it is a manifesto for the Kingdom of God. Jesus deals, authoritatively, with a number of different subjects. Almost all of them have practical application:
· What is Christian character?
· What is the place of the Law in the Christian life?
· How can I exhibit the values of the Kingdom in my daily life?
· How should I pray?
· How should I relate to others?

By His words, Jesus shows us how Christians are called to create an alternative society, based on different values. The world, He seems to say, is bound to behave badly, because it is under the sway of sin; but this is how you are to live.

One of the key themes of the Sermon on the Mount is obedience. If we listen to His voice, if we allow the Spirit to teach us, and if we subject our will to His, then we do more than engage in Bible Study, we change our world.

May the Lord bless us as we gather around His Word, and as we leave to serve in the name of Christ.





Alan Trafford
First Presbyterian Church

Lent 2010

Sheroes

Now, I know that I live a somewhat cloistered life, (or so I've been told), but it amazes me to find out that I have been blissfully unaware of a complete category of human being. I refer to the superwomen known as 'Sheroes.'

Earlier today I was driving home, listening to a mind-numbingly dull discussion on PBS about some new play or other. Members of the cast were being interviewed. One of them, in particular, was gushing, almost to the point of incoherence, about the merits of this masterpiece. There were knowing murmurs of assent as she spoke about the importance of the 'sheroes' highlighted in the play. At this point I began to listen. I'd never heard of sheroes. I assumed she was merely slurring her speech in her excitement, or that she'd had a little too much Sssauvignon Blanc with her lunssch, but I was wrong. She used the term several times. So, instead of reading the news at lunchtime, I did a little investigating.

Apparently, Maya Angelou coined the term 'sheroes.' It is meant to describe a lady who is both an exemplar of feminine strength as well as a role model and a source of inspiration. So far so good.

Then, I came across a learned work by Varla Ventura (someone else I've never heard of) entitled 'Sheroes: Bold, Brash, (and Absolutely Unabashed) Superwomen from Susan B. Anthony to Xena.' This book explains everything in chapters bearing such exciting titles as: 'Warriorsheroes - Amazons among us,' 'Ecosheroes - Saving Mother Earth,' and, my favorite, 'Polisheroes - Stormin' the Halls of Power' (as opposed to polishing the corridors of power, I assume).


Then, to my amazement, I discovered that the United Church of Christ has produced children's educational materials in its 'Media Awareness Network.' These lessons, based upon a book called 'Media Violence: Pulling the Plug on the Power Myth,' teach grade school children the importance of identifying sheroes who are worthy of one's respect and regard. Good for them. Knowing the UCC, I suspect that few of these sheroes will have much time for conventional morality, they will be much too busy tearing down the bastions of male privilege and prejudice.

Be that as it may, I now consider myself to be educated. I will no longer abuse the language by applying a gender-neutral word to those women whom I admire for having done something particularly worthy. I will refuse to demean women by describing them with a word that sounds like they might be 'he's' and not 'she's'. I just have one question - what shall I do with that lovely old word - 'heroine'? Is that to be discarded, too?

Change and Decay

There's an interesting article in today's Houston Chronicle. More than twenty auto dealerships have gone bankrupt in the Houston area during the recent downturn in the economy. Most of the lots are still vacant. They are very difficult to sell. So, gone are the tacky trimmings, the metallic ribbons and the inflatable gorillas. Gone, also, are the oceans of steel and polished chrome. Instead, formerly mammoth stores like Bill Heard Chevrolet are home to drifters and drug dealers; grass pushes up between the cracks on acres of concrete.

Realtors have been trying to sell expensive frontage to commercial customers, but no one is biting. Larger areas, further away from the roads, would be ideal for new hotel developments, but there are many hotels in Houston at less than full occupancy, so no one is building new ones. The huge, 40 acre site in Hempstead, formerly home to Lawrence Marshall Chevrolet ("We clobber big city prices") is 90% unoccupied. Only one small parcel has been taken over by a country store, which moved out from the town center. The remainder is a stark reminder of what was, once, the largest volume Chevy truck dealer in the nation.

What is so upsetting about empty car dealerships? Obviously, they can quickly become an eyesore, and they do attract crime. Many of the vacant dealerships have been stripped bare. But the problem is deeper than appearance. Cars represent something ingrained in the American psyche. They represent freedom, the mobility we all need to succeed in our fast paced world. An empty car lot seems to spell failure, not only for an individual entrepreneur, but for the entrepreneurial culture. An abandoned car lot seems to say "Our culture has failed. Capitalism has failed. No more Chevys by the levy. No more American pie."

So, what do abandoned churches say? That God has left the room? That Christianity no longer has a place in our modern society? And where are the articles bemoaning the loss of something precious in our culture? Or, do we value Chevrolets more than the Savior?

Book Burning

A disturbing story has come out of the UK in the last few days. Apparently, British pensioners, hard hit by an exceptionally cold winter, and a 40% increase in the price of natural gas, have taken to burning books to keep warm. With a 20kg bag of coal costing over $8, and a decent sized hard back book selling for about 8c, some people have been raiding used bookstores to find cheap fuel. According to a report on Metro.co.uk a charity shop in South Wales has seen senior citizens snapping up volumes of old encyclopedias to keep their fires lit overnight, because they burn slowly and are cheaper than coal.

I see two issues here: First, it is an abomination that the elderly should be driven to such straits. If a society is to be judged by how it treats its most vulnerable members then this is a terrible indictment of modern Britain. I have a recurring vision of octogenarians struggling through the snow and ice in order to carry home heavy loads of obsolete Encyclopaedia Britannicas. Either the structure of family life has broken down to such an extent that the elderly are left to fend for themselves, or socialism, the substitute for the family, has failed. This should not happen, especially in one of the most prosperous and advanced countries in the world.

There is, however, a second isuue, which probably should not concern me, but it does. What on earth are they burning? Some of the most valuable books in my collection came from charity shops. For example, I have a full set of the works of G. Campbell Morgan, in about a dozen volumes, that is one of my treasures. I bought the lot for five pounds in a jumble sale in Newcastle. I have a 1630 Thomas Buck Bible, printed in Cambridge, which I also picked up for five pounds. I wonder how many old family Bibles are going up in flames? I wonder how many priceless volumes are being sacrificed in order to keep people warm?

People are more valuable than books, of course. But I can't help remembering how the fall of great civilizations has often been accompanied by the burning of books. To burn a library is to destroy a symbol of the accumulated wisdom of the society that is passing away. Maybe that image is just a little too close to the truth?

http://www.metro.co.uk/news/807821-pensioners-burn-books-for-warmth

Image credit: maddogfargo.blogspot.com/2007_09_01_archive.html

Freud's Unfinished Business

Here's an interesting snippet about everyone's favorite psycho-analyst, Sigmund Freud. Nothing is ever quite what it seems in Freudian psycho-analysis. There are hidden meanings in just about everything. Indeed, many of our adult malaises are caused by the suppression of childhood memories, particularly if the memories we choose not to remember are of events that were traumatic. Freud's treatment often involved the uncovering of suppressed memories (some would say the invention of false memories), allowing the analyst to help the patient to deal with unfinished business.
Freud was brought up as an orthodox Jew. As a child, his father would often read to young Sigmund from a Philippson Hebrew Bible, illustrated with woodcuts. In Freud's father's Bible, the illustrations had been colored in by a child's hand, presumably by Sigmund. It was this Hebrew Bible that Freud's father presented to his son on his 35th birthday.


For all of his adult life, Freud was a militant atheist. He rejected Judaism. Even though his wife was Jewish, he refused to allow her to light Sabbath candles in their home. On one occasion, he threatened to become a Protestant rather than partcipate in a Jewish wedding ceremony. It was an empty threat. His philosophy would no more allow him to be a Protestant than a Jew. It was a position Freud held until the end of his life.
Ana-Maria Rizzuto writes that, when his father died, Freud began to collect small antique figurines. His study contained many; his desk always had a number of statuettes upon it. Freud spoke of his collection with great fondness; he even bequeathed it to his daughter, Anna.
Here's the interesting aspect of this story. Rizzuto tells us that the figures bore a striking resemblance to the woodcut illustrations in his father's Hebrew Bible.


Is it possible that Freud was using them as substitutes for religious devotion? Was the father of psycho-analysis suppressing his impulses? Did Freud have unfinished business? Perhaps the figurines represent the pleasure he had once experienced while hearing the stories of the people of Israel at his father's knee? Who knows! But, Freud taught a great deal about the human capacity for self-deception. It seems at least possible that Freud was deceiving himself. In his professional life he denied the possibility of God; but he surrounded himself with objects that reminded him of his religious upbringing. Did the arch-atheist have, deep down, a heart that longed for God?

The Signs of the Times

Michael Fitzgerald has written an interesting study of a man who made an enormous impression upon the twentieth century. Adolf Hitler - A Portrait contains a series of essays upon aspects of Hitler's life and work. For example, Fitzgerald includes subjects such as Hitler the Artist, the Politician, the Messiah, the Warlord, and the Murderer. A fascinating chapter looks at Hitler the 'Green' leader and sees, in National Socialism, the first shoots of modern environmentalism. There were, apparently, many ways in which Germans were better off under Hitler than they had been under the Weimar Republic. Hitler made great strides in overcoming poverty, and in improving diet and general health. Nazism aslso swept away many if not all of the old class distinctions. Advancement on the basis of merit became the norm. Of course, such improvements were costly. The rapid, wholesale restructuring of society was only achieved because it was, largely, imposed by an authoritarian regime. That regime was, fundamentally, socialist. In this, Hitler was not a conservative, he was a radical. If his program had not been tainted by extreme anti-semitism, then he may have been remembered as a great innovator. Tragically, however, Hitler was driven by an anger that consumed millions of lives including, eventually, his own.

I recommend this book. Fitzgerald does not avoid the hard questions. He does not fail to denounce Hitler as a mass murderer on a truly horrific scale. He does, however, move beyond the rhetoric to capture more than a caricature. An important question deserves our attention: Why did the German people elect to office a man who had already demonstrated a tendency to use violence? Did they not realize that, by voting for the National Socialists, they were condemning their nation to yet another war?

Various reasons have been suggested for the short-sightedness of the German people. Some have argued that the Second World War was a necessary postscript to World War One, and that the injustices perpetrated by the victors at Versailles led to the re-assertion of a militaristic Germany, bent on revenge. Others have drawn attention to the failures of the proportional representative electoral system, which allowed government to be manipulated by those at the extremes. Some commentators have noted the threat of communism and the reactionary forces that propelled Hitler into power. For others, the weakness of Weimar, the vacillations of its leaders, and the senility of Hindenberg seem to explain the rise of Nazism's star. Still others have blamed the policy of appeasement adopted by Europe's grand old men, allowing the jackboot to swagger its way past every obstacle.

Whatever the reason, the fact of the matter is that the German people, voters and politicians, allowed a psychotic meglamaniac to gain the reins of power. If there is a lesson for us it is surely the importance of vigilance. Within a relatively short space of time, the new German Chancellor had outlawed all associations other than those of which he approved. He came to dominate every aspect of national life, including those that had, initially, vigorously opposed him, including the army. Is it not possible that a modern Hitler could dupe us in just the same way?

Hitler benefitted from weak government, fear of foreign power (Soviet communism), and the financial havoc caused by the Great Depression. Many people either supported him, or failed to oppose him, because he was strong and confident, and because they believed that they would be better off with Hitler at the helm. It is the cancer of self-interest that allows charlatans and despots to claim authority to which they have no right. One could argue that six million Jews perished because ordinary people were more concerned about their standard of living than about doing what was right.