Stepping into protective husbandry and midwifery: following Joseph’s lead

Joseph’s role alongside Mary and Jesus has struck me afresh, inspiring me to follow and promote his way of being present to emerging, often marginalized and ever-threatened agents of God’s Kingdom.

I came upon these thoughts as I met with Julio and Salvio for our weekly pastors training course at Tierra Nueva, and used them as we commissioned Salvio and Chris the following Sunday as Tierra Nueva’s newest pastors. This reflection continues to clarify as I met last Sunday with six Hispanic inmates in Washington State Reformatory who each appear to be stepping into pastoral callings.

Joseph models a sort of spiritual husbandry or midwifery desperately needed today in our world. He is alert to an evolving role that includes adoption, accompaniment, protection, and guidance to assure divine destiny for his charges. He is a shepherd, parent, bodyguard combined.

From a broad sacred history perspective Joseph comes to serve and guard in ways the first Adam failed at, embodying the human father’s role to raise up the new Adam and all future children of the Father (Romans 5:18-19).

The first Adam failed to protect Eve from the serpent’s predatory deceit. He stands beside her passively while the serpent falsely depicts God as ungenerous, untrustworthy, unreasonable, deceptive power monger. The man does nothing to put the creeping thing under his feet. Nor does Adam protect or intervene when his firstborn son Cain becomes enraged at his second born Abel. Adam does not model mastery over the sin that crouches at the door, and Cain succumbs to jealousy and anger and murders his brother with no resistance from Adam.

“Does this still happen today?” I ask the men gathered in a circle in the prison chapel last Sunday.

My friends give concrete examples from their upbringings and lives of crime to illustrate passivity in the face of threats and temptations. One man tells of ignoring a warning from a pastor who prophesied his demise should he continue selling drugs. Now at the end of a seven-year sentence he’s keenly aware that he needs to pay attention continually.

Julio is especially inspired to use his natural on-point alertness to trouble for the good. Julio seems to instinctively know where every cop (even undercover) is within any given neighborhood he enters. He is increasingly alert to predatory spiritual powers and watches over people who attend his nightly Psalms reading group like a Kingdom of God vigilante. We read about Joseph in Matthew 1-2 and find inspiration.

In the new garden in Israel at the eve of the First Century AD the new Eve, Mary, conceives the Savior, the new man, through a divine act when the Holy Spirit comes upon her. Joseph plans to send away his pregnant fiancé away rather than marry her or publically disgrace her. An angel appears to him in a dream, telling him to take Mary as his wife. He doesn’t sleep with Mary until after Jesus’ birth to protect the integrity of the divine Paternity. Joseph offers covering and legitimacy to Mary and adoptive father to Jesus— a necessary protection as threats to his life are immediate.

We read together in these various Bible studies and at the commissioning service Revelation 12, which speaks of this new beginning in cosmic terms. 

In heaven a woman clothed with the sun is with child. A dragon stands before her ready to devour her child, “a son, a male child, who is to rule all the nations with a rod of iron.” There’s a war in heaven and “the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him” (v. 9).

A loud voice in heaven declares the victory of the child: “Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come, for the accuser of our brethren has been thrown down, he who accuses them before our God day and night”, who is “enraged with the woman… making war with the rest of her children, who keep the commandments of God and hold to the testimony of Jesus (v. 10-11, 16).

“Do you see signs of this accusing, warring aggression against God’s children today?” I ask the inmates. The question is so obviously answerable that it requires no discussion. Our prisons are filled with the accused. The blood of young men and women are flowing everywhere, most visibly now in news stories about Chicago, California, Yemen, Syria, El Salvador and Honduras.

These accusing, threatening powers of death are embodied in human rulers there in the beginning of Matthew’s Gospel, and we read on about Joseph’s important role as the on-point guardian. 

When Herod hears that the King of the Jews is born in Bethlehem he sends troops to kill all the baby boys. Once again an angel appears to Joseph in a dream, warning him, saying: “Get up! Take the Child and His mother and flee to Egypt, and remain there until I tell you; for Herod is going to search for the Child to destroy Him.” Joseph responds immediately, taking the child and his mother while it is still night and leaves for Egypt.   

Then after Herod dies Joseph is once again recruited into his adopting and guarding ministry. An angel of the Lord appears to Joseph in a dream telling him to take the child and his mother back to Israel. When Joseph hears that Herod’s son is reigning in place of his father and is afraid to return to Bethlehem, his own keen observations are confirmed by a warning dream, leading him to settle in far away Nazareth instead.

Joseph like his namesake Joseph son of Jacob pays attention to his dreams, ends up in Egypt and eventually acts wisely to counsel Pharaoh regarding food provisions, offering covering for Jacob and his sons. Joseph, descendent of Adam through Seth according to Luke’s genealogy embodies and models the first human’s original call to serve and watch over any and everyone born of woman as they step into their spiritual adoption as children of the Father of Jesus.

We end our gatherings reading how the woman’s children “overcame him [the dragon] because of the blood of the Lamb and because of the word of their testimony, and they did not love their life even when faced with death (v. 11).

In each of my recent gatherings people have felt convicted by passivity and mobilized towards a new active resistance and protective orientation towards sheltering and nurturing God’s threatened but victorious church. The inmates lament their failure and inability in their incarcerated state to be present to protect their wives and children, and long for a new opportunity. People are inspired to pay closer attention to how the Spirit is alerting and guiding them. I wonder how Joseph’s example might inspire us to encourage our governments to offer refuge and support to the most vulnerable (like Syrian refugees awaiting resettlement).

We end our times together by me leaving them with a Scriptures about being alert to read on their own (1 Corinthians 16:13; Ephesians 6:18; 1 Thessalonians 5:6), ending with a reading from 1 Peter 5:8-10

“Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour. But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. After you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you. To Him be dominion forever and ever. Amen.

A Call to Arms: The Weapons of the Spirit in the Face of Violence and Terror

Last week when I heard the news about the attacks in Paris, I was outraged and deeply saddened—a sentiment that has increased as the week’s events have continued to unfold, giving way to a clarification of Jesus’ distinct and compelling call.

Familiarity with the theatre and the cafes where people were shot has made these attacks close and personal, disturbing me to the point of occupying most of my thinking this past week. Five of the six attacks happened quite close to the neighborhood and church where we lived and served in 2011 and 2012. Our then 16-year-old daughter Anna and I attended a Jesus Culture concert at the Bataclan Theatre—the same venue where 89 people attending the Eagles of Death concert were gunned down a week ago today.   

One French friend told me that what most unsettled her was that six attacks happened simultaneously, setting off a cloud of insecurity and fear across all of Paris. This fear has now spread across Europe and North America—catching us up with much of the rest of the world.

Fear and insecurity had already overwhelmed Lebanon and Turkey in recent weeks due to suicide bombers, and the Russians have now officially attributed the downing of their flight over the Sinai Peninsula to a bomb. Refugees continue to flee Afghanistan, Iraq, Sudan, Somalia, Eritrea and other places due to war, and Palestinians and Israelis live with threats and violence every day. Everywhere we look, violence produces terror, begets acts of vengeance, and accelerates the cycle of killing.

How are we to respond? My first reaction was a longing to be there in Paris with our friends and the church communities we know and love. I emailed friends, struggled to pray, poured over the news, and prayed some more. A few thoughts come to mind as I seek God’s wisdom regarding responses to current events, combined with links to articles I hope you find useful.

1) Love and worship the One God, Father, Jesus the Son and Holy Spirit with all your heart, soul, mind and strength. Find your security in God’s unfailing love and care. Jesus says: “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and mammon (money, security, safety)(Matthew 6:24). Let God’s perfect love drive out all fear.

2) Inform yourself through reliable news sources, such as Oliver Roy’s article on the strategic limits of ISIS. Most secular news media, however, focus on the negative, provoking insecurity and fear. The more hidden work of God’s Kingdom goes unreported.

While sleeper terrorist cells and dangerous individuals are indeed imbedded in most countries, activist followers of Jesus committed to love and good deeds are also imbedded everywhere, far outnumbering jihadists. While hundreds of European jihadists do return to Europe after fighting alongside ISIS in Syria, many Christians also return to Europe and North America from schools of transformational ministry around the world. While many more Christians still need to be mobilized, Jesus followers share the Gospel, care for the homeless, reach out to immigrants and refugees, visit the sick and elderly, care for the disabled, visit and minister to prisoners and engage in countless acts of love. The church in France is steadily growing, and many of our French friends tell of an increase of spiritual hunger since the attacks against Charlie Hebdo in January 2015.

3) Pray for God’s comfort and for peace. Intercede for the French people; for the families of the victims; for immigrants and refugees; for Muslims the world over, for men and women involved in ISIS and other terrorist organizations (see this), for European leaders and our own leaders in these dangerous times. Pray for the church and for people of peace to be further mobilized everywhere.

4) “Do not be overcome by evil, but overcome evil with good” (Romans 12:21), Paul admonishes persecuted believers. Rather than being caught up in the wave of fear and agreeing with policies that emphasize destroying enemies in the interests of national security, or prohibiting desperate refugees from making their way to safety, focus on what it looks like to deliberately overcome evil with good! Let us think on and pray about this!

5) Move in full alignment with the Spirit that raised Jesus from the dead—not with the ruler of this world, the thief who “comes only to rob, kill, and destroy” (John 10:10). When the sons of Zebedee ask Jesus if they should call down fire from heaven (think “hellfire missiles”) on the Samaritans that have refused Jesus entry, Jesus rebukes them, saying, “You do not know what kind of spirit you are of, for the Son of Man did not come to destroy men’s lives but to save them” (Luke 9:55–56). For over 34 years I have ministered to violent men, seeing many give over their lives to the God of life. Let us join Jesus fully in his commitment to seeking and saving those who are lost.

6) Actively love your enemies and pray for persecutors. Mourn the death of enemy combatants rather than celebrating their destruction. Earlier on November 12, the same day terrorists struck in Paris, a US drone attack annihilated four men in Raqqa, Syria, including the infamous Mohammed Emwazi, otherwise known as Jihadi John—the British man who brutally beheaded a number of Western hostages last year. The following day, November 13, a US airstrike killed Abu Nabil, the head of ISIS in Libya. These acts, together with France’s heavy bombing this week of the ISIS stronghold in Raqqa, will most likely increase animosity, radicalizing and mobilizing still more jihadists and fueling more reprisals that will lead to still more violence and death.

Those who kill will themselves suffer greatly, as a recent interview with American drone operators in Nevada clearly shows. Followers of Jesus must actively follow Jesus in our treatment of violent offenders—distancing ourselves from all killing as we seek first the Kingdom of God and the righteousness visible in Jesus’ earthly life.

7) Actively engage in Jesus’ ministry as he lived it in the Gospels, in the company of believers who love each other. This is the only compelling alternative that can compete with jihadist adventurers seeking a utopian vision. Jesus embodied the Father’s lavish love for sinners, proclaiming forgiveness and love made concrete through healing the sick, embracing outcasts, casting out evil spirits from the tormented, confronting oppressors, and preaching the good news of “on earth as in heaven.” Let us step forward into this ministry, empowered by the Spirit, seeking to share this vision and recruit new followers before others recruit them.

8) Welcome immigrants and refugees rather than agreeing with growing moves to exclude them. Now is the time to embrace the most vulnerable people into our nations, seeking ways to humbly and intelligently serve them—bearing witness to God’s life-giving love in Jesus.

9) Be willing to suffer and die in active love and service of God so that the world can see the extremity of God’s care. Muslim fighters willing to blow themselves and others up to advance their cause demonstrate a high level of commitment—albeit it producing the evils of death, chaos and terror.

In contrast, martyred Salvadoran Archbishop Oscar Romero declared: “The only violence that the gospel admits is violence to oneself. When Christ lets himself be killed, that is violence—letting oneself be killed. Violence to oneself is more effective than violence to others. It is very easy to kill, especially when one has weapons, but how hard it is to let oneself be killed for love of the people!”

An army of totally surrendered Jesus followers out to demonstrate God’s grace and power on behalf of the poor and oppressed will advance and penetrate into the places of greatest darkness and need, announcing and embodying authentic hope.

In this climate of fear, God’s perfect love in Christ must be proclaimed like never before, countering the rhetoric of opportunistic politicians with a more compelling vision. “For the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses,” writes Paul from his cell as a persecuted apostle of the suffering Messiah (2 Corinthians 10:4). Now is the time to arm ourselves for battle with the weapons of the Spirit embodied by the Savior of the world, who has won the battle by “losing,” by giving up his life as a ransom for many.

Please read this insightful letter from a dear British friend ministering in France for many years, Andy Buckler, and pray as he indicates.

***

From Andy & Uta Buckler

Paris, 18th November 2015

Dear friends

I am writing this letter five days after the terrorist attacks on Paris, whose indiscriminate bloodshed has caused at least 129 deaths and hundreds of wounded. It has been a difficult time, and we have been very grateful for your ongoing prayers and messages of support.

The recent events have brought about a strange atmosphere in Paris. Three days of national mourning and a state of emergency with hundreds of arrests on charges of terrorism, and police and army everywhere... underline the reality of the continued threat. But unlike the attacks last January, there is no mass outpouring of emotion, no big demonstrations. We're told the security threat is too important, but it also feels like people are determined to get back to normal life as quickly as possible, if only to show that the terrorists have not succeeded... Except that the nervousness and emotions are not far beneath the surface.

Last Sunday I preached at Saint Denis a short distance from the stade de France where three terrorists blew themselves up two days before. The service had been planned with a missional theme, with young people giving testimonies about their evangelism experience abroad last summer, and commissioning for a small Fresh expressions initiative in central Paris due to start next week. The service went ahead and was great, but I found myself really challenged about what it means to be witnesses in the current context.

"You have heard that it was said 'Love your neighbour and hate your enemy', but I tell you, love your enemies and pray for those who persecute you". (Matt 5,43-44)

Over the last few days, we have been passive witnesses to terrible events. But as Christians, we are of course also called to be active witnesses of a different reality that Jesus calls the kingdom of God. It is easy to loose sight of this Gospel perspective in a media saturated society where attitudes are so easily forged by powerful images and strong emotions.

This doesn't mean we retreat into an escapist world, seeking to deny reality and its pain and sorrow. But rather that we believe that God is present in the midst of the pain of this world, precisely where we do not expect it, or where are tempted to think that he is absent. God's love is greater than hate, his life stronger and more real than the forces of death at work around us.

Last weekend I also spoke at two of our regional synods on the theme of being an "Eglise de témoins" (our term for a mission shaped church). There too it felt strange to be talking about mission in such a painful context (especially in the Paris synod), and yet it seems precisely at this time that being a witness is so important. As citizens of the world we are witnesses of the terrible events that shape us, and yet as citizens of God's kingdom we need also to be courageous witnesses of God's other perspective which brings peace and hope.

Being witnesses of both at the same time is not easy - it involves being weak and hurting, and yet spiritually discerning, refusing to let our earth bound perspectives determine our identity or shake our confidence.

In Christ, we can become prophetic signs of his presence, through simple, but radical love. Sometimes such signs come in surprising ways. I was struck by the reports of numerous people last Friday night opening their homes to those caught in the attacks and with no way of getting home. The media called this a "surprising gesture of fraternity and solidarity", which it was! But I like to think it was also a sign of God's light in the darkness.

So do pray that Christians here would be able to be and to discern around them signs of God's loving presence in this difficult time. Pray for the local churches that are opening up their doors for people to talk and pray. Pray too for the small teams from different Paris churches that will be available to talk and pray with people around the different sites where the attacks took place. This is a good initiative, but requires great spiritual sensitivity in the current climate.

In this climate, we hear a lot about the terrible effects of "radicalism", often said as if any sort of strong religious conviction necessarily breeds intolerance and hatred. But what we desperately need today in its place is not simply a collection of consensus-based human values (although these are good), nor an insensitive proselytizing zeal, but a new form of radicalism - the radical love which comes from and through Jesus Christ. 

It is the radical love of Christ that enables us to love not only our neighbour (which is hard enough!), but also our enemy. It opens the way to forgive and forgive again. To pray even for forgiveness for those who "know not what they are doing".

This goes far beyond what politicians can possibly suggest. It is totally unreasonable and unrealistic. In fact it is impossible, unless the lifeblood of Jesus himself is running through our veins.

But it is also a treasure that shines through our contradictions, mixed-up emotions and pain. And it is promise and hope in our disorientated world.

We really need to pray that God will give us grace to allow this radical love to shine through our acts, thoughts, words, prayers, however simple and insignificant they may seem to be to us.

For God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ. But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us. (2 Cor 4:6-7)

Please continue to pray for France at this time.

Andy Buckler

Secrétaire National Evangelisation et Formation

(National Secretary for Evangelism and Training)

Eglise Protestante Unie de France 

Centurion's Faith

In my reading of Jesus’ many encounters in the Gospels I am continually moved by what these stories tell us about how God meets people. Throughout Luke’s Gospel we see Jesus ministering mostly in public non-religious places. He teaches beside the seashore, in cities, in homes, along the road. In Luke 6 he chooses his twelve disciples while in prayer on a mountain, then descends to a level place where he welcomes crowds who come to be healed of their diseases and freed from unclean spirits (6:17). Reading the Gospels regularly with inmates sheds fresh light on old stories due to the threatening conditions in which inmates find themselves.

We read the story of the Roman centurion in Capernaum whose beloved slave is about to die. We read about how he sends some Jewish elders to ask Jesus to come and save his slave’s life. We notice together that the Jewish elders come to Jesus, insisting on the centurion’s worthiness. “He is worthy for you to grant this to him; for he loves our nation, and it was he who built us our synagogue” (Luke 7:4-5).  Jesus goes to his house, and I ask the men if they think he is going because Jesus thinks he is worthy?

We know from the beginning that Jesus is willing to come to his house, though the text is not clear regarding whether Jesus is going because the Jewish leaders have convinced him that the centurion is worthy. I ask the inmates what they think.

I know from years of experience that people in crisis often try to make themselves as worthy as possible when they really need God’s help. I find myself doing this too. There is a deep seated assumption in most people’s thinking that God is in reality like a probation officer or judge, looking to see if people are complying with requirements, evaluating evidence proving innocence or signs of measuring up to demands. Even if people claim to believe that God saves by grace, when we really need a miracle we will make sacrifices perceived as pleasing to God.

Inmates might make a special effort to clean up their language, confess all their sins, not miss a service, read the Bible more than usual, pray a lot, offer answers they perceive to be right in Bible studies, forgive enemies, fast, etc. The Jewish elders reflect this theology that everyone is familiar with. They emphasize the centurion’s merits to Jesus. We don’t yet know whether Jesus goes with them because he thinks the centurion deserves it. All we know is that Jesus is on his way to this pagan, Roman centurion occupier’s house to heal (rather than free) one of his slaves. We read on looking for clues about what’s really happening here.

An older, grey bearded man missing half his teeth is ecstatic. He has been reading ahead and wants us all to know the good news he’s found.

He doesn’t think that the Roman centurion himself told the Jewish elders to tell Jesus about how worthy he was of his help for building their synagogue. He argues that the Jewish elders advocated for the centurion based on their belief that people have to be worthy to have their prayers answered. He thinks the Jewish elders want the centurion’s ongoing help for their projects, and do their best to convince Jesus to help them ‘pay him back’ by healing his slave. Everyone is curious now to read the next verses to see what in fact is going on, and if there’s good news for them or confirmation of their negative suspicions.

The story clearly states that as Jesus draws closer to the centurion’s house the centurion sends his friends (people other than the Jewish elders) to tell Jesus that he is not worthy. Friends go now rather than the elders-- the beneficiaries of the centurion’s charity. They speak as stand-ins for their friend: “Lord, do not trouble yourself further, for I am not worthy for you to come under my roof; for this reason I did not even consider myself worthy to come to you” (v. 6-7a).

“Does the centurion’s confession of his unworthiness keep Jesus from healing his slave?” I ask the men. “Does Jesus say to the centurion’s friends, ‘hey, wait a minute, I thought this guy was worthy, a righteous man deserving of a miracle. Since he’s not, tell him to forget it!?”  The men laugh as it seems this couldn’t be the case. We still need to read the next verses though to get to the final outcome of the story.

We read how the centurion’s friends pass on his detailed request that models his faith that Jesus’ grace and love trump his unworthiness.

“But say the word, and my servant will be healed. For I, too, am a man under authority, with soldiers under me; and I say to this one, ‘Go?’ and he goes; and to another, ‘Come?’ and he comes; and to my slave, ‘Do this?’ and he does it.”

I find myself amazed that the centurion doesn’t present his best self to Jesus through his friends. He gives Jesus examples from his daily life as a Roman military commander who gives orders to soldiers who occupy Jesus’ homeland. He doesn’t give examples of his authority in building Capernaum’s synagogue, capitalizing on the Jewish elders earlier appeal. Nor does he hide or in any way minimize having a slave. Rather he even uses his ordering of his slave as an example of the authority he has over people in a pagan hierarchical domination system. You could almost say that the centurion uses real examples from his “life of crime” to show that he understands Jesus’ authority as king in the Kingdom of God.

Jesus marvels at this man and publically states to the crowd and his disciples: “I say to you, not even in Israel have I found such great faith” (Luke 7:9). 

In my past reading of this story I have always thought of the centurion’s exemplary faith as simply his belief that Jesus could heal from a distance with word, giving an order to eradicate sickness. While Jesus certainly is able to do this and does in other Gospel stories, today I’m seeing something new. 

When we read the final outcome something clicked there in our circle in Skagit County Jail’s multipurpose room. The older man with white hair reads the final verse.

“And when those who had been sent returned to the house, they found the slave in good health.”

Together with the inmates we find ourselves marveling at the extreme humility of both the centurion and Jesus. The centurion doesn’t clean up his image to get Jesus’ help but presents himself the way he is, trusting in Jesus’ mercy. Jesus does not publically speak a word of healing from a distance towards the slave, impressing the crowd, Jewish elders or the centurion’s friends. Jesus doesn’t model the authority the centurion affirms. The centurion’s friends find the slave well, without Jesus having taken any credit for the miracle. Rather Jesus given the enemy centurion as modeling something he calls faith, which we try to get our minds around in the final minutes of our jail Bible study before the guards come.

“How does this story speak to you guys today?” I ask the men. “What do you hear God saying to you as we’ve been reading and discussing?”

“The centurion knows he’s unworthy but asks Jesus for a miracle anyway,” someone says. “We can do that now here in jail, and this gives me hope that Jesus will answer even when I don’t have my life together and don’t deserve help.”

“Jesus is willing to go where the centurion lives, whether he is worthy or unworthy,” someone else says.

We talk about faith as an assurance that we can appeal to Jesus for concrete and immediate help as we are right now in our undeserving state, without having to clean up our act. We can count on him coming to us wherever we are.  We spend the last few minutes in prayer, thanking Jesus that he’s already on his way towards us, whether others are praying for us or we are asking for help ourselves.  I invite the men to dare to make their requests known to Jesus, regardless of their current situation. Together we speak out our prayers with newfound hope.