As the dean of St. Paul’s, he continued his teaching habits. Though his primary impact on the church as we know it today was not in the political aspect of the Reformation, Colet had tremendous influence. Translating scripture into English for his Oxford students was an action strictly forbidden by the church. He carried that one step further in his tenure as Dean by actually having scripture read in English, instead of the authorised Latin, which few could understand.
Colet’s approach to scripture, beginning with the text, is a valuable part of our l heritage. The assumption that words spoken thousands of years ago can shape joyful, productive lives today is vital to our spiritual practice. In the light of that tradition, let us see continually seek to see what scripture has to say to us today.
In Deuteronomy, Moses is speaking to people who have known only a nomadic life. Their 40 years in the desert have seen the aging and death of those who walked to freedom between the parted waters of the Red Sea. They have come to depend on God’s daily bread, the manna that they find on the ground each morning, and they have drunk water that poured forth from rocks in a dry place. There has been nothing “virtual” about their reality. The journey of escape and wandering are over but a decision confronts them.
The
choice is clear: life and prosperity or death and adversity. God stands ready
to deliver the promise made to Abraham, Isaac, and Jacob. The question is
whether this nation, gathered along the Jordan, will claim it with their
faithfulness to God’s invitation. Our imaginations tempt us to think this
choice must be simple. So many of the stories of the Bible are stories of God’s
efforts to encourage his human creation to claim the full promise of the abundant
life made possible by God’s covenant.
Move forward several centuries and, as Jesus speaks to his followers, we can hear the faint echo of the aging Moses. The language is somewhat different, more specific this time. The audience is not the nation on the verge of claiming power. Instead it is people subject to Rome, a nation whose power is far greater than theirs. Those gathered around Jesus are again a captive people, citizens of a fairly insignificant corner of the Roman Empire. The promise is not nearly as attractive. Jesus calls them to walk away from family, all that holds their place in society and provides security.
Move forward several centuries and, as Jesus speaks to his followers, we can hear the faint echo of the aging Moses. The language is somewhat different, more specific this time. The audience is not the nation on the verge of claiming power. Instead it is people subject to Rome, a nation whose power is far greater than theirs. Those gathered around Jesus are again a captive people, citizens of a fairly insignificant corner of the Roman Empire. The promise is not nearly as attractive. Jesus calls them to walk away from family, all that holds their place in society and provides security.
Instead
he actually expects them to carry a burden for life. Further, he proclaims that
unless they give up their possessions, they cannot be his disciples. Since
Moses spoke to his followers, we have moved from the promise of prosperity and
power to an offering that looks very different. Yet, it can be argued that the
promise is the same; it is the context that has changed. And the context has
changed, and the covenant offered, largely as a result of the actions of the
people themselves over the hundreds of intervening decades.
Thanks
to Colet and others, we have long been able to read scripture for ourselves and
to decide what we hear it saying to us. It seems painfully clear. Consider what
it sounds like when we hear it today. Citizens of the Australia and New Zealand
have more possessions than any people that we know of in the history of
humanity. Well maybe not us much as those of USA. The intriguing thing is that along with more
money in our pockets than any previous generations, we also owe more money than
ever before. More “stuff” is still not enough stuff.
Here’s a thought. Why do we think we need bigger houses? We need someplace to put the stuff. More stuff is even a selling point. An August ad for a national retail chain proclaimed in bold type, “Never enough stuff.” So in the light of this, what is Jesus calling me to do? Christ offers to deliver us from greed and commercial addictions. Jesus invites us to become, as we hear in the Epistles to be prisoners, but prisoners of an enduring, life-liberating love. This day, may our prayers for ourselves and for each other be to find ourselves walking in love as Christ loved us, and, thereby, discovering the true fulfilment of God’s eternal promise.
Here’s a thought. Why do we think we need bigger houses? We need someplace to put the stuff. More stuff is even a selling point. An August ad for a national retail chain proclaimed in bold type, “Never enough stuff.” So in the light of this, what is Jesus calling me to do? Christ offers to deliver us from greed and commercial addictions. Jesus invites us to become, as we hear in the Epistles to be prisoners, but prisoners of an enduring, life-liberating love. This day, may our prayers for ourselves and for each other be to find ourselves walking in love as Christ loved us, and, thereby, discovering the true fulfilment of God’s eternal promise.
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