Easter 2 B: Holding Fast
Dear Partner in Preaching,
My apologies for the lateness of this post. This week totally got away from me! So I’ll keep it short. Two brief ideas that perhaps fall together and complement each other.
Thought # 1: What an assortment of people and emotions in the two upper-room gatherings John narrates! There are folks who deserted Jesus, denied him, watched him die at a distance, and at least one up close. There are folks who saw the empty tomb, one believed (though what he believed, exactly, we don’t know) and one was confused by what he witnessed. Fear abounds, and doors are for that reason locked fast. After Jesus appears to the disciples and in the days to come there is joy and testimony, but also the skepticism of Thomas, or at least the totally fair (when you think about it) request of Thomas simply to see what the others had seen. And then on Sunday wondrous confrontation, confession, and benediction. So many different emotions, moods, reactions, persons, yet all are gathered together in the embrace of the Risen Lord’s offer of peace, shalom, wholeness, newness. Whatever else it might be, this is a picture of resurrection community – all kinds of different, distinctive, and diverse people bound together in the promise of resurrection in a way that the whole is larger than the sum of the parts.
Thought # 2: I was really struck by Pr. Mary Hinkle Shore’s characteristically brilliant commentary on WorkingPreacher this week. She borrows and expands the suggestion of Prof. Sandra Schneiders that we have mistranslated the second half of John 20:23: “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained,” probably reading it in light of Jesus’ words to Peter in Matthew 16:19: “I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” What’s fascinating about this is that the word “sins” is missing from the second half of that verse and the verb can be translated “hold fast” or “embrace” instead of simply “retain.” If you read it this way, you have, “If you forgive the sins of any, they are forgiven them, and anyone whom you hold fast (or embrace) is held fast.” I love that reading, partly because it coheres more sensibly with John’s regular equation of sin with unbelief, all of which fits beautifully with the Thomas story that immediately follows. That is, if you forgive someone who has struggled to believe, they are forgiven, and if you hold fast or embrace anyone who is struggling, that person will indeed be held onto, not let go, not lost or abandoned. But I also love that reading because it’s more or less exactly what happens with Thomas – they do not critique his unbelief or shun or exclude him for it; rather, they include – hold onto – him until he has his own encounter with Jesus. And I think that’s what John wishes for all of us: To forgive each other, to hold onto each other, to embrace each other, especially when we struggle, until we are caught up in an experience of the Risen Christ.
Thought #1 + #2 (equals 4?): Perhaps this is the resurrection community we’re called to describe for our folks this week, Dear Partner: a diverse and, quite often, motley crew of folks that are called to hold onto each while God continues to work within us, breaking through the locked doors and self-imposed barriers until we see and experience the Lord and are able to confess in a mixture of wonder, fear, and joy, “My Lord and my God.”
Not easy work, I know, particularly in a day and age where empty affirmations and poisonous accusations are far more common than blessed embraces and steadfast commitment. But while not easy work, it is good work, work God blesses again and again. And I’m so grateful for your part in it.
Yours in Christ,
David
I needed some inspiration after the past two weeks. I was feeling pretty dry. I am grateful for this observation. Thanks.
The classic view I have held of this text has several insights as the text is very full & rich. Thomas is often misnamed as “Doubting Thomas,” when he should be known as faithful Thomas for his pursuit of the truth & a real relationship with Christ, & his willingness to express his heart, fears, doubts & all. We believe in God who is strong enough, loving enough to hear our pain, our doubts & fears. And often, the places where we have doubts are the very times we are touching place where humanity’s sins have wounded God, who has been vulnerable for us, so that we might grow, mature, & understand (however little) His love in our hearts & lives. Like a loving parent, God wants us to know we are loved, can have an extraordinary relationship with Him that helps us grow, mature by faith. Jesus reveals these dynamics about the relationship God offers s, & so reveals himself as our Lord & Savior.
Too many people strive to hide their fear & doubts & never grow, never share real love & friendship. I think understanding the embrace of God & the exchange Thomas had with Christ after being authentic & vulnerable in his pursuit of the truth, can help us grow & it is Good News. God meets us in our doubts & pain. God’s embrace will not let us go. Thanks for leading us to understand Mary Hinkle Shore & Prof Sandra Scheider’s interpretations. Easter’s promises continue in very real ways for us today. Alleluia!
Dear David,
I am truly grateful for your weekly insights, your thoughtfulness, and your willingness to look outside the traditional and historical interpretations to challenge and stretch those of us who are practicing the craft of preaching. I ask the following question with respect and a honest desire to hear you – In all the exceptional work you do I often wonder why you do not use inclusive language for the Divine? I think language can help create reality, it can offer a genuine welcome and it can also limit? I’m not suggesting that the male dominate language we are familiar with for the Divine be replaced, but augmented. Your thoughts?
Dear Samantha,
Thanks so much for your question. To the best of my knowledge, I do – and pretty much always – speak of God with inclusive language because I think that inclusive language helps free our imagination of limiting the author of all creation to a single gender. When I refer to Jesus Christ, I use a male pronoun because I think the scandal of particularity – that is, that God becomes not human in theory but a particular person living at a particular time and place – is part and parcel of the power of the Incarnation. It may be that I’ve not been as consistent as I intend, but I have tried to be as I also value that commitment. Thanks, again, for taking the time to write.
–David
David,
Before I saw your post tonight, I have also been reading and rereading Pr. Mary Hinkle Shore’s post and found it to be refreshing and inviting, and very fitting for the narrative of John’s gospel. Seems to make more sense than the business of retaining sins.
I can only hope it may make it into a translation someday, but for now I’ll start with my proclamation.
Dr Lose – I wanted to tell you we had a snafu in the organization of our devotional time. It occurred to me to read this blog post and the group responded so well. Bishop took copious notes. The other Cabinet members have asked for copy and how to subscribe to your blog. So thank you – God bless your work.
Rev Carol Kress, soon to be appointed District Superintendent
Iowa Annual Conference of the United Methodist Church
I’ve been there, Carol, pinch-hitting on short notice. I’m so glad this was helpful! Blessings to you and your colleagues!