Jesus teaches his disciples the meaning of waiting in a faithful manner. Keeping watch for God’s work within the world requires avoidance of distraction and a desperate faithfulness.
The law is a dying and rising reality, not a dead letter etched in stone. Through the hermeneutics of resurrection words once consigned to the grave of the past burst with liberating and life-giving force upon an unsuspecting world.
Jesus introduces a new principle of division into history, forcing all to show hands previously held to close to their chests. As Jesus precipitates division and judgment in history, he shapes the destinies of societies and nations and explodes the myth that he is an apolitical Messiah.
Luke’s parable of the Rich Man and Lazarus dramatically counters our prevailing trend of demonizing the poor. It brings us a message of particular relevance at the time that Congress votes to cut aid to the nation’s poor.
Last week I sat supping tea, on a glorious summer’s day, in a garden with one of my favourite people in the world. My friend raised one of those questions about women as bishops which is not usually part of the narrative (certainly among those of us who treat this matter as urgent): Why on earth do women want to be bishops anyway? Her question was not prompted by any anxiety about women’s ministry or place within the church. Rather her question was prompted by concern about how bishops are ‘seen’ in the C of E, that is, about how clergy and laity behave around bishops.
That the resurrection is a beleaguered doctrine in North America and in Europe is hardly a new revelation. For all its technological wonders, modernity is uncomfortable with old-fashioned miracles. Pre-modern ways of talking about Jesus’ resurrection don’t translate easily for an audience that demands scientific corroboration and empirical evidence. As a result, Christianity has chastened and tamed this story in a number of ways.