October 5, 2003
Job 1:1; 2:1-10; Hebrews 1:1-4; 2:5-12; Mark 10:1-16
This group of selected biblical snippets is a wonderful example of "process" at work in the evolving Judeo-Christian event. The book of Job is considered by many scholars to be among the oldest of Old Testament literature. The story may or may not be related in part or in whole to the life events of any historical person. It is a story which assumes that the world is dominated by the influence of "super" spirits who are at war with one another, i.e. God and Satan. God encourages and honors goodness. Satan, in his effort to overcome God, encourages and facilitates evil. The character Job, is caught in the cross-fire of this struggle. He raises the age-old question of why does God permit good people to suffer?
The book of Hebrews is also written by an unknown author. A noble attempt is made to bridge the gap between the faith of ancient Judaism and first century Christianity. The point is clearly made that the God of reference is the God of ancient Israel, with whom for example, Job and other Old Testament characters wrestled in their spiritual struggle. The world view of this book is still one primarily controlled by spirits, including angels. The challenge of life for human beings was to place their faith in "the one true God". This could be accomplished best by following the teachings and example of their Mentor, Jesus. Jesus was believed to have come into the world at the initiative of God and provided a way for those who followed him which represented progress over ancient Judaism. This "bridge" that was being formulated between Old Testament Judaism and the early Church was emphasized as a step forward in understanding the "ways and will" of God. This "way" was believed to be part of a process which God had initiated before the foundations of the world.
Let's measure this major step forward between "Job" and "Hebrews" against the standard established by the Gospels as they sought to portray who Jesus was and what he did. Mark tells the story of some very committed ( ious group known as Pharisees who came to Jesus with questions. Jesus viewed himself as being part of "the process" of religious progress in the world, and as such did more than just repeat what the ancient fathers had taught as the will and ways of God. Everything Jesus taught was based on the belief that it is better to live a good life, i.e. seek to please God, because one "wants to" rather than because one is afraid not to. Ancient Judaism was based entirely on law and the problem with "law" is that it tends not to bend. The older it becomes the more it is often revered as the final authority which ought never to change. Often when old laws become outdated they are "left on the books" and new laws are created. It would be better if old laws were more easily modified so as to bridge between the old and the new. New needs emerge as human progress and change is experienced and it is difficult for "law" not to become the end goal rather than a means to a goal of greater value. Jesus was caught in the dilemna of needing to become an effective bridge, in his example and teaching, between the pressure of human nature to demand allegiance to the "old" (and be branded as a traitor if he did not) and what he perceived to be new needs and a better way. He used children as an example of spirit which adults need to emulate. It is easier for children to "find a way" than for adults to change their ways. Progress in the development of religious faith does not come easily.
What a lesson there is in the combination of these passages for our day in our world. We are now a human family with the capacity to destroy ourselves. We are now a human family which, though separated by oceans and thousands of miles are brought together by communication, transportation, and the wonders of electronic technology. We are now a generation in the human family which can expect to live longer than any previous generation.
Religion is at the heart of what causes the human family to be fragmented. In its close mindedness too often it encourages persons to seek the destruction of others who are different from themselves. The world, i.e. human family, is in critical need of an approach to religion which bridges the gap between where we, as a human family, have been and where we need to be. Institutional religion needs to exercise great care that it is part of a process which contributes to the solution rather than expand the evident problem which has the capacity to become catastrophic.