The Adventurous Lectionary – The Second Sunday in Lent – February 25, 2018
Genesis 17:1-7, 15-16
What is the nature of God’s relationship with the world? Is God aloof and unchanging? Is God domineering, acting unilaterally and robbing creation of agency? Or, is God’s relationship relational and loving, promoting maximal freedom and creativity in the created world? While God initiates the covenant with humankind, the covenant involves an ongoing call and response in which God calls, humans respond, and humankind’s response shapes God future calls. Today’s readings speak of a divine-human reciprocity in which God changes in relationship to humankind. There is no divine determinism or predestination here but the challenging world of call and response.
The relationship between God, Abraham and Sarah gives birth to an everlasting covenant with humankind! God enters into a covenant forged with Abraham and Sarah, and then us. Most contracts have time limits but God’s covenant is everlasting and invites us to share in God’s eternity in the midst of an ever-changing world.
For Abraham and Sarah, the covenant is about biological or family immortality. Psychiatrist Robert Jay Lifton suggests that there are several types of immortality, each of which enables us to face the transitory nature of life with confidence and courage: biological, creative, naturalistic, mystical, and religious/chronological. Our lives live on either in our children’s lives or as part of a larger life story in this life or the next. In the reading from Genesis, Abraham is promised biological immortality. Childless Abraham and Sarah are told that they will become the parents of a great nation. They will live on biologically in their children and children’s children. Their faithfulness also lives on in the impact of their decisions on the future of the race. Abraham and Sarah are the parents of the children of Israel, but we must add the other Abrahamic faith traditions as well to their lineage. Like children in a family, the Abrahamic faiths (Judaism, Christianity, and Islam) have their own unique perspectives and developmental maturity, but above all they are siblings, intended to live in harmony and share in God’s dream of Shalom for all people.
Note that the covenant is with Sarah as well as Abraham. It is important that she also receives a covenant and a new name. At its best, God’s covenant with us is egalitarian, not patriarchal; and expansive not parochial. Sarah is the mother of nations; fallible like her husband, but open to God’s promises and creativity moving through her life. There is great fecundity in this scripture, lived out in the promise that God makes a way where we see no way forward. Covenant is about birth and growth. When we respond positively to God’s covenantal love, new possibilities emerge for us and our congregations.
Psalm 22 continues the theme of divine creativity and deliverance. God’s power is ethical and relational. God hears the cries of the poor and lovingly supports the cause of the forgotten and oppressed. Power, both divine and human, is meaningful only if it supports the well-being of others. God is the source of the moral arc of history that gives us hope in responding to the evils of our day, whether they be gun violence and political inaction, preference of prophet over environmental well-being, violence in the name of religion, or scriptural interpretations that dehumanize and marginalize.
In light of God’s graceful initiative, we can understand Jesus’ comments about losing our lives in a healthy manner. Sacrifice is an essential part of life. Jesus sacrifices and so do loving companions, parents, grandparents, and friends. Jesus ethic of self-denial is grounded in the unconditional love of God. We can sacrifice because our apparent loss is the path to greater spiritual gain. The self we lose is the inauthentic, self-interested, narrow, and defensive self. We need to prune the self-centered self to reveal the truly centered Christ-self within. Pruning is painful, and to the plant or us, it is often experienced as painful. Yet, the pruning lets the light in and makes growth possible in plants and persons. Deeper more abundant life emerges when we allow the small self to gain stature by identification with the well-being of the whole. The self is not lost but becomes more expansive and, at the very least, experiences a type of mystical or transcendent immortality. (Lifton) Enlarging our scope of self-interest may initially lead to greater pain as we identify with the pain of others and sacrifice what once were “necessities” for the greater good of the whole or someone whose well-being depends on us. But, the abundant life that emerges is more than we can ask or imagine. (For more on divine-human interdependence, see Bruce Epperly, “Process Theology: A Guide for the Perplexed” and “Process Theology: Embracing Adventure with God,”and “Praying with Process Theology: Spiritual Practices for Personal and Planetary Transformation.”)
Covenant ultimately is not about me or my nation, but about what we do today to support the well-being of future generations. Our spirits can become planetary as we join our well-being with the well-being of the good earth.
Bruce Epperly is Pastor and Teacher at South Congregational Church, United Church of Christ, Centerville, MA, and author of over forty books including “The Mystic in You: Discovering a God-filled World,” “Angels, Mysteries, and Miracles: A Progressive Vision,” and “Finding God in Suffering: A Journey with Job.”