Propensity towards a deforming spirituality-by Abraham Sudeep Oommen

Text: Exodus 32:1-6

‘Hijacking’ is a familiar term for many of us. It means seizing the control of a person or an object for an undesired function. The confiscation of Indian Airlines in Kathmandu in Dec 24, 1999 and the air bus in 09/11 has made this term a more familiar. Interestingly this word has not often used for the last decade. But for the last one month, this term, in another sense, has become a topic of discussion in Kerala. A catholic magazine of this month labeled one of its articles as ‘Hijacking the Christ’. The vanishing of Christ’s face  from the Da Vinci’s last supper and the appearance of Christ’s picture  in a so called traditional atheist political party meeting may have influenced  the author to work on this title. But this incident should make us to think whether we, as Christians, have hijacked Jesus Christ. Are we following the person and work of Jesus who lived in the first century Palestine? Are we following the ethical values upheld by Jesus? One of the portraits in the quarters of my theology professor reads like this “O God, save us from your followers”. I think this thought has originated from the hearts of a person who feel Christians as the hijackers of Christ.

The passage also depicts the hijacking of YHWH by the people of Israel. The passage begins with a confusion of the people of Israel due to the absence of Moses. The people were ashamed and impatient on the non-responsiveness from the Mount Sinai. As a result they approached Aaron and asked to make a god for themselves. I believe that the expression ‘make us a God who can lead us through the wilderness’ is one of the hardest phrases in the entire scripture. They didn’t search for a God who revealed in their pains and pathos in Egyptian bondage, but tried to construct a god who is adaptable with their needs. They are not asking for a god who lead them through the wilderness but for a god whom they can handle.

There may be many reasons that made Israelites to demand the need of a constructed god. The life in Egypt was a static one which is contrary to the exodus journey which involves dynamic events like red sea, desert, Marah, wars and so on. They may be fed up with the adventurous journey through the desert which awards these unexpected events to them. They failed to see the works and providence of YHWH in their risky journeys. The transition in the social status of the people may have also compelled them to demand for a ‘god with handles’. The shift from cucumber to manna, from bondage to freedom has made them to think for an alternate God. May be the need for a symbol or an icon has made them for demand for a God. Unlike Israelites, the other people had many cultic symbols to denote their success, fertility. So it may be a need of the people to get a cultic symbol like that.

Whatever may be the reason; we too believe and like to see this passage as the fault and flaw of the people of Israel. But often we forget or caused to make forget that all these incidents happened by the orders of Aaron, the priest. The priestly presence which is often considered as holy and serene had made the people to move and accept a deforming spirituality.  

When Aaron heard the need of the people he asked them to collect the gold rings from their wives and children and he fashioned it in to a calf which is the symbol of success and victory in those times. He made an altar for its worship and announced a celebration. A faith affirmation, “These are your gods, O Israel who brought you up out of the land of Egypt” was formulated.  Sacrifices were offered to the god. Feast and festivals were started.  Aaron who was called to be the ‘tongue of YHWH’ has now become a ‘God maker’. The priest par excellence has now become a compromising person.

Similar voices can also be heard in the present day society. Many people in our times demand for a success oriented, safety oriented spirituality which are often selfish motivated. Many of them want a God which can be handled easily. In this context, we can see leaders and priests who make god for selfish interests. Similar to this passage we too can hear the interesting songs and interpretations of such people who try to manipulate God for their vested interests. These ‘god-makers’ like the king-makers, are the agents of a deforming spirituality. Kosuke Koyama, the well known third world theologian,  in his book, No handle on the cross, explains the difference between technology and theology: “ The basic difference with the technology and theology is that the former gives us both an engine and a handle, where as the latter has an engine but no handle. Theology does not aim to control the power of God. The theology that puts a handle to the power of God is no longer a theology but a demonical theological ideology.” The priests and leaders are called not to mould God but to mould the life of people and drew them to more and more commitment towards God

The result of this inclination in spirituality by the priest is well depicted in the passage. Unlike the preceding chapters, Aaron is never called to meet YHWH along with Moses. His office, as a priest was cut down to conduct some ritualistic cultic practices. The people of God too are affected with this attitude.  Instead of addressing the people with the usual phrase “my people”, YHWH addresses them as the corrupted people and the stiff-necked people. Moses breaks the two stone tablets which hold the commandments.  There is no need of a commandment for those who never had a commitment to YHWH. Moreover Moses asks them to fought within the community and kill their own brothers and sisters. It symbolizes the destruction of a community in the absence of a God. Furthermore YHWH sends plague on the people. In short,  every attempt to manipulate God disturbs the relation with God, nature and with the fellow human beings.

The priests are called to be the ‘bridge makers’, the ministers of the word and the sacraments. Are we considering these duties seriously? Rev.Dr.S.Jaganathan, professor of the department of Old Testament in Gurukul Lutheran Theological college, Chennai,  wrote in a devotion that Terrorism and violence need not come with political rebels; it can come from altars and pulpits with a sacred coating, it is more violent when it is oriented towards a systematic marginalization of the helpless”. Does the voices from the altars and perpetuates selfishness and success and comfort oriented spirituality? May our almighty God help us to be effective ministers in the society.

The Ethical Glory of God - John Haide,Gurukul

Scripture: Exodus 33:18-23

The passage which was commencing from vs. 18-23, is a conversation between YHWH and his trustworthy servant Moses. Having obtained the full restoration of the people to God’s favor, Moses felt emboldened to ask God a benefit for himself. He had already been admitted to closer communion with God than anyone of the race of humans since Adam. Moses makes a request of God “Show me your glory” (v18). Glory for Moses refers to the face or presence of God no longer enveloped by the cloud or fire. Since God appears to his people in cloud and fire, Moses wants to see the unveiled glory of God. This is a request for a sign that God himself will dwell among them without judgment.

Friends, in this morning I would like to call your attention to the “Glory of God” which Moses wants to see. Glory is characteristically used by P source for the theophanies of the exodus period (Ex. 16:7,10 and 24:16,17). The present verse 18 is however earlier than P.

Verses 18-23 disclose the request of Moses to see God’s glory and the reply to it. A good human being thirsts forever fuller manifestations of the divine glory. The more he/she knows of God, the more he/she would know. God’s glory is twofold. 1. Essential glory. 2. Ethical glory. Let me briefly explain what they mean for.

The Essential glory of God

The essential glory of God pertains to his existence. It is compared in scripture to the white dazzling light. This glory is well described in Paul’s first letter to Timothy 6:16 says that the light which no one can approach unto and no one has ever seen. Human in his present state of existence can receive the vision of God’s essential glory under great limitations. The full discovery of it would slay him as it is in v20. Moses partially saw its reflection. Even thus to perceive it implied an exaltation of the consciousness and an opening of the spiritual eyes.

The Ethical glory of God

This is the most perspicuous and precious character of God. This is the glory of his character. It was revealed when God proclaimed God’s name to Moses. (v.19, 34:5-8) God grants Moses’ request only in part, for the reason that no one can see God and live but if we carefully observe God redirects the question of Moses. Instead of speaking glory, God speaks of “goodness” (v19). The most genuine sign to Moses is not simply the direct view of God but a specific indication of the “good” character. A direct view of God will not say much at all about God’s character. It is more important to know what kind of God this is than to see that God. The ethical glory of God is nothing but the God’s goodness.

There is a visible appearance of God in the center of the text that cannot be argued away. The anthropomorphic language for God is consistent with the human form of other theophanies, but it is unique. God’s own hand is used to prevent Moses from seeing the divine face. When God has passed by, God will take the hand away and Moses will be able to see God’s back but not God’s face. The significance of God’s back may well relate to what one would see of a God leading the people from the front on their journeys. God as a fore runner leads his people while the people follow God. 

God expresses no displeasure with Moses’ request. In fact God positively moves with Moses throughout. God allows Moses a vision at all is a demonstration of God’s mercy and graciousness. Other dimension of this theme may be implicit here. It refers to the epistemic distance between God and human beings, structured into the created order for the purpose of preserving human freedom and hence life.

YHWH’s response to Moses’ request of seeing God’s glory consists in 4 powerful affirmations (19-23).

I will make all my goodness pass before you (v19). The term goodness can be used as a synonym for shalom and thus refers to the material blessings of creation. This is a manifestation of God’s good gifts. It parallels the concerns of Ex. 3:14.

I will proclaim before you, my name YHWH (19b). It concerns God’s name and embodies the full disclosure of YHWH’s sovereign character. It makes allusion to Ex. 3: 14 and 6:2.

I’ll be gracious to whom I’ll be gracious.

I’ll show mercy on whom I’ll show mercy (v.19c). These last two affirmations concern God’s capacity to be unconditionally generous but more specifically refer to YHWH’s resolve to be generous to Moses. Both are parallel in structure and content. Jack Lundbom has shown that the literary structure of the last two promises is a rhetorical device used to terminate a conversation abruptly.

These 4 affirmations do not explicitly concern Israel, but they seem to reassure Moses on the future attentiveness of YHWH toward Israel in its hazardous journey. 

Moses had enjoyed much intercourse with YHWH and often he had heard the voice that gave commandment and guidance. He had asked much for his people and it was fitting that he should ask something for himself. And he asked something worthy, something pleasing to God, something of highest profit to himself. But his request could not be granted fully, yet the glory is manifested in God’s goodness, righteousness, love and care for his people.

The meaning of glory to God is not omnipotence, nor ubiquity, nor dazzling light. It is the goodness and love shown by God to humankind through his son Jesus. The manifestation of ethical glory of God is fulfilled in Jesus Christ. As John 1:14 interprets, the divine son is the perfect embodiment of God’s ethical or moral glory. 

God has made his goodness pass before us that is his son Jesus Christ. God has kept nothing back and has revealed his name. If we want to experience the glory of God, we have to show the same goodness to our fellow beings that God had shown to Moses and his people. Let’s be bold enough to pray with Moses, “Lord, teach me your ways so that I may know you and continue to find favor with you… show me your glory.” Amen.

[John M.Haide, the leader of this meditation, is a final year BD student of Gurukul Lutheran Theological College and Research Institute, Chennai, India.]

'God and Darkness'- by Paul Davis, Gurukul

Scripture: Exodus 19:9-16.

Once a Japanese man was invited for a conference in one of the European countries. He arrived on the particular day and was received by an European. This European friend was behaving very differently towards the Japanese visitor. The European took him to a Restaurant and he introduced the meal like this to the Japanese Friend. This is platee , this is spoony, this is forkee, and now you can eatee. This Japanese friend felt a bit bad about the attitude of the European host but he kept himself cool and calm. On that evening the Japanese person had to speak in a public meeting and the European friend was also sitting along with him on the dais.

When the time came for the Japanese person to speak, this European friend again pulled him by saying Now go and Speechee. But the Japanese person stood before the great crowd and spoke in very good English for half an hour and came back and seated near the European who was already put to shame and then whispered in his ears “how was my speechee?”

Similarly most us have different opinion about other people and when it comes to God we have a whole lot of ideas and many of them would sound funny also.

I am going to ask you ask you a question, where is God, though it may sound silly, what will be your answer? You may respond by saying, God is in heaven or above or everywhere and so on. Or you may shoot another question back like this if I truly know where God is why I would have come to study theology at all. And if I am going to further ask you as to how God lives? Many of us I am sure would reply that God is seated on a big throne and reigns the whole universe. The New Testament gives us a portrait of how God is, it says that God resides in an unapproachable light and in a marvelous light. Today I have a surprise for you. Do you know that God likes darkness and even lives in utmost darkness? Does it sound unbelievable? Yes, it is true, this is not my invention, but a discovery of many biblical writers themselves.

For people of Israel, the law or the torah is the bible and in it the 10 commandments are very very important. Today’s reading explains the context of such a law that was given for the first time.

Chapter 19 of Exodus, verse 9 says that the Lord said to Moses, I am going to come to you in dense cloud for giving those laws for the first time. The reason stated is that the people may hear when God speaks with Moses and people can trust Moses forever. And there was thick darkness present as God desended according to Exo 20:21.

Darkness or absence of light is mostly understood in terms of evil, satanic, dangerous and even death. But quiet interestingly Yahweh God, who is the creator of Light in this Universe, at the right and precious moment of making a covenant with His chosen people of Israel on Mount Sinai, to give law for the first time surrounded Himself with a dense cloud or in otherwords darkness.

When I tried to study about the association of God with darkness, I was astonished to the core, that there are number of passages supporting this idea. But usually we are carried away by the Greek philosophy of dualism in which light is attributed to goodness and darkness to evil. Let me offer you a glimpse of what I learnt from the scriptures.

1. At the time of creation, God created light according to Gen1:3 but the preceding verse says that darkness was covering the face of the deep even before light was created. So which came first and what was given preference by God is a question. And God did not separate Darkeness from Light and throw darkness away as we do with the grains or the weeds. Instead God separated Light from darkness. More or less we have each day both light and darkness naturally equal. Can we imagine a day without darkness in which we take enough rest?

2. God spoke to Abraham according to Gen 15:12 and made a covenant with him and that time a terrible darkness descended upon Abraham.

3. King David in II Samuel 22:10 &12 sings his song of thanksgiving in that he says there was thick darkness under the feet of God and God made darkness around him a canopy.

4. King Solomon also called wisest of all, testifies as recorded in I Chro 6:1 and I kings 8:12 that the Lord has said that he would dwell in thick darkness. For many of us darkness is scary and terrifying.

5. Job too acknowledges in Job 22:12 in which He says that Thick clouds enwrap him, so that he does not see, and he walks on the dome of heaven.

6. In the New Testament we have many incidents in which Jesus was associated with darkness. The first ever goodnews about the birth of Jesus was announced to shepherds in darkness. Jesus was found praying even when it was still dark in the morning.-Mk.1:35. Jesus choose to walk on the waters to reach his disciples in the darkness. –John 6:16.

Jesus introduced the practice of euchrist during the dark night`s last supper. He suffered more than on the cross in the garden of Gethsemane during the night when he was betrayed. There was Darkness surrounding everywhere when Jesus died on the cross.Jesus` Resurrection was also witnessed by a woman very early in the morning while it was still dark.

Book of Psalms, Isaiah, Genesis, Joshua, Amos too contains many relevant resources to this understanding. I can keep quoting many passages and incidents in the bible where many important moments were associated with darkness and God is also part of it. I am not here to compel or discard your imagination of God. We have the freedom to think in our own way. But I would like to motivate, inspire and convince you that God is not only a God of limited imaginations as we think. God is beyond all human imaginations. He is a God of Light as well as God of darkness and He is a God of all Colours. There is no partiality with God. He loves each one of us and everything without any bias and let us enlarge our understanding about God as our Good Lord leads us.

[Paul Davis, the leader of this meditation is a third year BD student in Gurukul Lutheran Theological College and Research Institute , Chennai, India.]