What's Next?

As all the Easter celebrations and gatherings begin to fade further and further in the recent past, replaced by daily and even hourly revelations of what life is like in our divided nation, thoughtful people ponder questions like: What was the risen Jesus like? What is the

meaning of resurrection? How is this Jesus present now? And, more broadly: What next? What is the way forward post-Easter, post-Modern and post-Election 2016?

Reflecting on four Bible passages, with help from Texts For Preaching [CD ROM version: Brueggemann, Cousar, Gaventa, McCann, Newsome Jr, Presbyterian Publishing Corp.] reveals that those living in Israel before, in and after the first century were pondering much the same questions as we are. That is, we can simply read the Bible, not necessarily as a religious text, but rather to gather some kernel of insight as to how we might move forward in our own time. Psalm 4, Luke 24, Acts 3 and 1 John 3 all address people struggling with similar crises and issues that face us today. Taken in chronological order of appearance:

Psalm 4, the oldest of the four texts, dating back at least to the 5^th or 6^th century BCE, comes with the instruction “to be played on stringed instruments.” It is a prayer, a plea, meant to be sung. Perhaps we might see it as an early pre-cursor to The Blues. Addressed to a community in crisis, the message in the psalm is that the victories of sinners are only temporary and meaningless, that only repentance can bring true happiness, and that only in the peace of the Lord can “I dwell in safety.” Many are saying, "Oh, that we might see better times!" Sounds contemporary enough no matter what side of the many societal, national and international divides where we live. Psalm 4 concludes, “7 You have put gladness in my heart, more than when grain and wine and oil increase. 8 I lie down in peace; at once I fall asleep; for only you, Lord, make me dwell in safety.”  Offers Brueggemann et al., “The singer may be severely troubled, but all the trouble is confidently contained in the scope of a functioning, working, trustworthy relation to God. Even severe trouble is held within the deep awareness that comes with a life utterly devoted to the purpose of God.”

Next up, Luke chapter 24, sometime late in the 1^st century CE addressed to a community in crisis. Not only has one side of a divided community lost its leader, Jesus, but by the time of Luke’s writing the Jerusalem Temple, the center of Israelite universe, lies in ashes, burned to the ground by Rome to quell an uprising that began in 66CE. It is the day of Easter, the disciples are in a closed room in Jerusalem for fear of the government authorities. They have heard an account from some women that the tomb of Jesus is empty and he is risen. They dismiss this as “girl talk.” Meanwhile, the risen Jesus accompanies some followers on their way home, inquires as to why they seem so sad, teaches them some Hebrew scripture, and agrees to share a meal with them. When he takes, blesses and breaks the bread at the table they suddenly see it is Jesus who is with them. He immediately vanishes. Or, does he? Does he ever? Their hearts are burning.

Then he appears to those behind closed doors. They think this to be a ghost, an apparition. He says, Peace, the peace of the Lord, the peace of God, the same peace that allows the singer in Psalm 4 to fall asleep confident that she is safe with God. He urges them to touch his hands and feet, the sites of the wounds from the cross. This peace of his was bought at a dear price. Then of all things, Jesus asks, “Have you anything here to eat?” Really, that is what the text says is his first request! They give him a piece of fish – like the three fish that fed 5,000, like the fish he is cooking on the beach in John 21 when he invites the disciples to, “Come, and have breakfast!” Ghosts don’t eat fish. Then he imparts three things they must know: 1) He “opened their minds to the scriptures,” including the Torah, the Psalms and the Prophets; 2) His resurrection appearance is no miracle, but part of a larger framework of Biblical narrative that brings to fruition God’s plans and purposes; 3) He indicates that what is next is their continued mission, their part in this ongoing story: the preaching of repentance and the forgiveness of sins, the move from Jerusalem to all the nations, the disciples as witnesses, the promise of divine power.

That is, there is a future, and a better one at that! Acts 3 offers an example. As Peter and John are on their way to the Temple to pray, they meet a lame man on the way. He asks them for alms. Peter says, “I have no silver or gold, but what I have I give you; in the name of Jesus Christ of Nazareth, stand up and walk.” For this they are put on trial. The text addresses the latest crisis. Their defense: we didn’t do this. God in Christ Jesus did this. Then Peter says, “19 Repent therefore, and turn to God so that your sins may be wiped out, 20 so that times of refreshing may come from the presence of the Lord, and that he may send the Messiah appointed for you, that is, Jesus, 21 who must remain in heaven until the time of universal restoration that God announced long ago through his holy prophets.”

Peter’s message of hope turns from the past (“Repent therefore, and turn to God in order that your sins may be wiped out”) to the future (“and that [God] may send the Messiah appointed

for you”).  For you who do not believe, or don’t want to believe, there is a Messiah that will be appointed for you. For you. Despite your evil ways! We have seen it all before. Time and again the Bible tells of times when ‘persons unintentionally accomplish the will of God by plotting evil and, in so doing, participate in one of the grand mysteries of the life of faith. As Joseph observed so long before, when musing over the failed efforts of his brothers, “Even though you intended to do harm to me, God intended it for good” (Gen. 50:20). Even our evil can be made good in the hands of God.”’ (Brueggemann, et al.)

Finally, from the second century comes a Letter called 1 John, addressed to a Christian community divided within itself, with some having left the community over a dispute over the relationship between faith and action. They have left because of their belief that faith alone brings salvation. Now in chapter 3, verse 2 the author(s) of this letter delicately balance the present time of crisis with a hopeful future not of our own making: “Beloved, we are God's children now; what we will be has not yet been revealed.” That is, the future will bring changes. What those changes are is uncertain. This cannot be predicted or analyzed. Verse 7 ends affirming that it is right and ethical action that is required of those who remain in the community of God’s Beloved, what Dr. King called The Beloved Community: “Everyone who does what is right is righteous, just as he [God] is righteous.” Faith and Action go hand in hand – which leads us back to Jesus affirming that faithful study of the texts of the tradition equips us to a life of action, mission, forgiveness, and divine, not human, but divine power.

Brueggemann et al. conclude: “These texts assert the news that life can begin anew, that the community can be reorganized and individual members regenerated. In our jaded, habitual faith, we most often do not expect change—for ourselves. … These texts cringe neither from the notion of personal newness, nor from the larger truth that Easter can disrupt all that is old and failed. The entry of the One who is touchable and who nourishes may indeed reorder life for all of us who are untouched, unfazed, and endlessly wanting better nourishment.” What next?