'Tis better to be lowly born . . .

I would rather be a poor beggar's wife and be sure of heaven, than queen of all the world . . ..

 

Verily, I swear, ’tis better to be lowly born
And range with humble livers in content
Than to be perked up in a glist’ring grief
And wear a golden sorrow.

 

-- Anne Boleyn of Catherine, in William Shakespeare, Henry VIII, Act 2, scene 3

A certain diseased beggar named Lazarus was laid at the rich man's gate, but never once was he fed from his sumptuous table

 Nothing is so hard for those who abound in riches, as to conceive how others can be in want.

 

-- Jonathan Swift

Against the Pharisees' core tenet of resurrection, Luke's Jesus insists it is superfluous

  

And the Pharisees also, who were covetous, heard all these things: and they derided him. And he said unto them . . . There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:  And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.

And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.

But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.

And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.

Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: For I have five brethren; that he may testify unto them, lest they also come into this place of torment.

Abraham saith unto him, They have Moses and the prophets; let them hear them.

And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.

And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.       

-- Luke 16:14f., 19ff.

cf. John 5:45ff.:

Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?

If Jesus could speak today he would be appalled at the words which have been put into his mouth by his followers

 

Words such as these:

And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins.

-- Matthew 26:27f.

And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. And he said unto them, This is my blood of the new testament, which is shed for many.

-- Mark 14:23f.

Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

-- Luke 22:20

Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

-- John 6:53ff.

 

A Jewish Jesus would have thought such words as those to be an abomination. He preached instead a gospel of the fatherhood of God, of the imminent coming of God's kingdom with judgment, of radical renunciation of the world because it was about to be destroyed, of the necessity of mutual forgiveness of sins, of God's desire for mercy and not sacrifice, of the perpetuity of the law until heaven and earth pass away.

And here is the law on the subject, loud and clear:

 

But flesh with the life thereof, which is the blood thereof, shall ye not eat.

-- Genesis 9:4

It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood.

-- Leviticus 3:17

Moreover ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings. Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut off from his people.

-- Leviticus 7:26f.

For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul. Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood. And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust. For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off.

-- Leviticus 17:11ff. 

Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times.

-- Leviticus 19:26

Only ye shall not eat the blood; ye shall pour it upon the earth as water. ... Only be sure that thou eat not the blood: for the blood is the life; and thou mayest not eat the life with the flesh. Thou shalt not eat it; thou shalt pour it upon the earth as water. Thou shalt not eat it; that it may go well with thee, and with thy children after thee, when thou shalt do that which is right in the sight of the LORD.

-- Deuteronomy 12:16, 23ff.

Only thou shalt not eat the blood thereof; thou shalt pour it upon the ground as water.

-- Deuteronomy 15:23.

 

It beggars belief that a Jewish Jesus believed anything contrariwise.

No fine people on either side

 While I am a beggar, I will rail,

And say there is no sin but to be rich:

And being rich, my virtue then shall be,

To say there is no vice but beggary.

-- William Shakespeare, History of King John, Act 2, Scene 1

Remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things

 

The true king does much with little

 This small inheritance 

Contenteth me, and's worth a monarchy.

Sufficeth that I have maintains my state
And sends the poor well pleased from my gate.

-- William Shakespeare, Henry VI, part 2, Act 4, Scene 10

. . . and the two fishes divided he among them all. 

 

-- Mark 6:41

Grand Rapids, Michigan, where you're not much unless you're a rich Calvinist, once put beggars in jail 211 times between 2008 and 2011

 The ACLU said Grand Rapids enforced the state law 399 times between Jan. 1, 2008, and May 24, 2011. James Speet and Ernest Sims were among those arrested. They filed the original lawsuit. Speet held a sign, while Sims asked for spare change. ... 

The appeals court said that striking down the law was “appropriate because the risk exists, that, if left on the books, the statute would chill a substantial amount of activity protected by the First Amendment.” It noted that Grand Rapids police produced 409 incident reports related to begging. Thirty-eight percent of those stopped by police were holding signs, requesting help, with messages such as “Homeless and Hungry: Need Work.” The others involved verbal solicitations. In 43 percent of those cases, police immediately arrested beggars. In 211 cases, those convicted were sentenced directly to jail time. 

More.

Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. 

-- Luke 6:30

Baba Ramdev, the face of yoga, ayurvedic products and patriotic nationalism in India, is poor in name only

From the story here:

It might seem like an impossible arrangement—observing an oath of poverty while also being one of India’s top entrepreneurs. ...

Ramdev’s home is on the outskirts of the city—in a walled garden he shares with bees, butterflies, and armed security guards. I entered the estate through two huge gates with golden lion-head door knockers, and drove down a brick path toward a complex of tidy white buildings. Ramdev received me in a comfortable parlor, with an ample porch and several couches and armchairs. “Nowhere in our religious books and scriptures is it written that a sanyasi should be a mendicant,” he said, referring to the kind of beggars I’d seen along the Ganges. ...

Stuart Ray Sarbacker, a professor of comparative religion at Oregon State University who’s studied Ramdev’s career, calls him “the most prominent face of yoga in the entire nation.”

The fox tells the ape that the life without toil is freest "uncontrolled of any"

For without gold now nothing will be got,

Therefore (if please you) this shall be our plot:

We will not be of any occupation;

Let such vile vassals, born to base vocation,

Drudge in the world, and for their living droil,

Which have no wit to live withouten toil;

But we will walk about the world with pleasure

Like two free men, and make our ease our treasure.

Free men some beggars call, but they be free,

And they which call them so more beggars be;

For they do swink and sweat to feed th' other,

Who live like Lords of that which they do gather,

And yet do never thank them for the same,

But as their due by Nature do it claim.

Such will we fashion both our selves to be,

Lords of the world; and so will wander free

Where so us listeth, uncontroll'd of any:

Hard is our hap, if we (amongst so many)

Light not on some that may our state amend:

Seldom but some good cometh ere the end.

-- Edmund Spenser (1553-1599), Prosopopoia: Or Mother Hubberds Tale

On the children of the wicked

The son, bred in sloth, becomes a spendthrift, a profligate, and goes out of the world a beggar.

-- Jonathan Swift (1667-1745)

They spend their days in wealth, and in a moment go down to the grave.

-- Job 21:13

Can't dig ditches, too ashamed to beg

Then the manager said to himself, What should I do, since my master is taking my position away from me? I'm not strong enough to dig, and I'm too ashamed to beg.

-- Luke 16:3

Paul knew how poor Jesus was: "For you he became a beggar on the street, despite being rich"

δι’ ὑμᾶς ἐπτώχευσεν πλούσιος ὤν -- 2 Cor.8:9.

Jesus didn't even become a πένης, a poor person who actually worked for his living, a paycheck to paycheck kind of guy. You know, like Paul was. No, Jesus became the jobless poor, πτωχός, so poor he had to beg for his daily bread. 

You might almost say that even Paul would agree with Luke that Jesus himself "said goodbye to everything that he owned" (Luke 14:33).

Because the Master would not ask the disciple to do what he himself had not done.

In Paul's mind, the Council of Jerusalem boiled down to one thing, about which Acts 15 says not one thing

 

Only they would that we should remember the poor; the same which I also was forward to do.

-- Galatians 2:10

Does your theology have room for people who don't celebrate "Easter"?

One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.

-- Romans 14:5f.

But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain.

-- Galatians 4:9ff.

The (First) Council of Nicaea (325) established that the date of Easter would be the first Sunday after the full moon following the vernal equinox.

Christ Mad? Perhaps. But Still Right.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 But is there anyone here, right now, who can explain to me . . . Is Christ a myth? A madman's whim? Some say Christ can cure our sin. Is there a way to contact Him? Or will I die not knowing how? Listen, I only came to church to see if they could offer hope, but everything that happened there was way outside my scope. Like afterwards, outside . . . was a beggar on the grass. He held out his hand, and people'd smile, then they'd pass. I'm sure he reached for something real, for something more than cash. He begged them for a little cheer, and they all pretended . . . not to hear. I get the message, loud and clear: Church is middle-class.

-- Larry Norman, "Poem", Street Level (1970)

Christmas is Vanity: Had St. Paul Known of Christmas, Would He Have Approved?

"[H]ow can you turn back again to the weak and beggarly elemental spirits, whose slaves you want to be once more? You observe days, and months, and seasons, and years! I am afraid I have labored over you in vain."

-- Gal. 4:9 ff.

"One man esteems one day as better than another, while another man esteems all days alike."

-- Rom. 14:5

"Therefore let no one pass judgment on you in questions of food and drink or with regard to a festival or a new moon or a sabbath. These are only a shadow of what is to come; but the substance belongs to Christ."

-- Col. 2:16 f.

That said, and quite apart from the well-known atheist war on Christmas, there is now some competition, or is it help?, from a small band of Christian extremists in Arkansas who think we're all guilty of idolatry in celebrating it.

Video here. 

Woe Unto You, Pastors! Hypocrites!

All their works they do for to be seen of men:

they make broad their diplomas on their walls, adorned in oak and glass, which they do use to command a higher salary but prove every Sunday from the pulpit, that they are worthless;

and they seek ever to enlarge the size of their ride, which they do wash and polish until gleaming but inside is full of dead men's bones;

and love the choicest spots reserved for them in the parking lot;

and to be visited by the sheep which was lost, in a large private office in the church, during office hours only;

and greetings in the restaurants, and the country club, and at the boat dock;

and to be called of men, Reverend, Doctor.

Woe unto you, pastors, hypocrites! for ye extort the tithe and devour women's houses, and for a pretence make long prayer for the poor, and the sick, the unemployed and the homeless: therefore ye shall receive the greater damnation.

Woe unto you, pastors, hypocrites! for ye compass sea and land to make one convert, and when he is made, ye make him twofold more the child of hell than yourselves, while the beggar on thine own street do ye refuse and turn away, and teach men so to do.

Woe unto you, pastors, hypocrites! for ye build excess square footage at great expense, which lies vacant and warm most of the day, and mistake its desolation for the kingdom of God. You have your reward.

Woe unto you, pastors, hypocrites! for ye bind on men heavy mortgages, grievous to be borne, and then do run away to take another call.

Woe unto you, pastors, hypocrites! for ye shut up the kingdom of heaven against men.    

The Ethics of the End of the World

Sunday upon Sunday can stack up after a while into something which amounts to not much of a muchness, and one must try to put all that out of one's mind for a moment, lay everything aside and re-read an entire Gospel at a sitting to regain one's sense of interpretive proportion. Usually when I do this I end up shaking my head over the stark contrast a Gospel represents just in its urgent tone of voice compared with the satisfied demeanor evident in the denizens of any given church. Whatever may be said of our religion of forty years ago, let alone twenty centuries, its moral tone was more distinct, its own sense of urgency more palpable. Was it because we were not as rich then? And did not live as long? Or was our connection to the sources of Jesus' inspiration somehow more substantial? Did we actually preach Law and Gospel in those days, instead of about Law and Gospel?

The conviction of the imminence of the end of the world has its basis in Jesus' moral vision of God's coming judgment. A studious peasant on the periphery of society, he brings to bear the powers of a gifted critic whose observations are steeped in the language of the Law and the Prophets but whose experience is that of the outsider looking in. His contemporaries are repeatedly said to be astonished at this mere carpenter's son who suddenly appears on the scene filled with an urgency to tell all who will listen to repent and follow him. Jesus is at pains to urge radical change in attitudes and behavior, to invest life with a moral sense it has come to lack, because he is convinced God is about to intervene decisively and justly in human history, in contrast to contemporaries who were content to acquiesce in the status quo, or who more widely thought we should enjoy it while it lasts because human life simply represented a fleeting point in time. For Jesus "Eat, drink, and be merry for tomorrow we die" must give place to "take up your cross and follow me" because God surely is coming. Apart from this constellation of presuppositions, the character and force of the teaching of Jesus itself becomes distorted and misunderstood.

The earthly Son of Man of this early tradition, who has no place to lay his head, looks besieged by hangers-on though supremely in command in comparison with the ascended Jesus of the later tradition, who sits at the right hand of God's power in heaven, from where he seems oddly unable to find the kind of competent help he is looking for, even among The Twelve. The latter he had commanded "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not." Suddenly all that is changed, and he at length hits upon a young fanatic, one Saul of Tarsus, to whom he complains from heaven of being persecuted and whom he subsequently directs in his travels, first here and not there, to spread the message beyond the Jewish confines where it had produced what must be considered an anticlimactic result. But after a good beginning even this Paul disappears for upwards of a decade before he reappears and produces the history with which we are now familiar from the New Testament.

Since God's decisive judgment of men had failed to materialize in the conclusion of Jesus' earthly career, it is not surprising that the re-interpretation of it should find new expression in such formulations as "it is appointed unto men once to die, and then comes judgment," which amounts to an attenuation of the original eschatological expectation of Jesus. And unlike Jesus' missionaries of Matthew 10 (The Twelve) who went out provisionless with the promise and expectation that they "shall not have gone over the cities of Israel, till the Son of man be come," Paul takes no support from anyone but funds his own missionary activity by practicing his trade, going among the Gentiles, planting churches and visiting them, retracing some of his steps multiple times, being closer to the end of all things only by a day, each and every day that passes.

Under the pressures of such developments, it is still somewhat surprising that the memory of the early tradition survived. At this long remove it is easy to fail to imagine the impact that it must have made. Much of it must have seemed as unintelligible as it was offensive.

We are informed that the individuals Jesus called who became The Twelve left everything behind, including co-workers and jobs, wives and family, and, depending on the chronology you accept, wandered around following their teacher for about three years, turning most of them into what today we should call beggars and dead-beat dads, socially irresponsible men of the meanest sort. While it may be argued that some of these had nothing to lose by doing so except long hot days in the boat, at least one may have abandoned a more lucrative skimming operation collecting taxes.

But most were far more reluctant to come along. The command to cut off hands and feet or pluck out eyes if they cause one to sin can't have helped. The rich young ruler sorrowfully declined because he couldn't bear to part with his many possessions, which Jesus told him to liquidate for the benefit of the poor as the final one thing lacking. Others protested their need to bury their dead before they answered the call to follow, for which social obligation Jesus had no patience whatsoever. The man at the plow must keep looking to the future and not look back or he will plow a crooked line and miss the kingdom's sudden appearance ahead of him.

The rich in particular have difficulty inheriting the kingdom of God because wealth's many cares distract them from the impending catastrophe and the narrow way of escape. The foolish rich man is more concerned with building new barns to store his gains than with the prospect of a final reckoning overtaking him as a thief in his nightly leisure. Riches represent a wide load on their backs which makes passage through the narrow doorway to the kingdom impossible. "Narrow is the gate and difficult the way that leads to life, and few there be who find it."

Ostentatious dumping of wealth at the last second to get in won't do either, and would represent as conspicuous a sin as the lifelong propensity to accumulate wealth and ignore the needs of the poor. The improper divestiture of wealth at once exposes the insincerity of the would be follower of Jesus. It is noteworthy how often this is overlooked by our contemporaries both in the church and out of it who want to be recognized for their charitable giving. "Take heed," begins Matthew 6, "that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly."

A person who has less to give away more easily escapes detection than one who has much, and faces a task therefore much less onerous. But still he must do it, and God will see it. This is the meaning of Jesus' statement that the widow he saw from the street, who almost escaped notice when she put into the treasury two small coins, "cast more in than all they . . . even her whole life," because it was all that she had, in contrast to the Pharisees who openly and grandly deposited great sums out of their abundance. In what Jesus had observed in the woman, God had observed as one of the truest of followers.

What is remarkable about the Gospels is how they preserve the memory of this world renouncing ethic in the face of the imminent eschaton despite the trend already at work within them, especially in the little apocalypses in Matthew 24 and Mark 13, to re-interpret the urgent expectation of the end in the light of the crucifixion. Consider, for example, Luke's account of the trial of Jesus. There Jesus no longer predicts his imminent coming as the Son of Man with the clouds as in Mark, but only that he will in future sit at the right hand of the power of God (23:69). Yet in 14:33 Luke uniquely preserves in the sternest possible terms the conditions of discipleship: "So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple." The latter shows against the hyperbolists that Jesus expected all his followers, not just the rich, to turn their backs on everything they owned. To the hardness of which even members of the Twelve had protested their compliance, wondering to what end.

To what end, indeed. Despite the sacred halo painted over the early community in Jerusalem in Luke's Acts of the Apostles, it was Paul who intervened to rescue them from the economic difficulties they got themselves into, and who made of The Way the Weltreligion that it became. It was his expansive missionary ambition which brought Jesus' moral vision of reality in a new form to new soils which did not have the benefit of the Law and the Prophets. Without Paul the civilization of the West is almost unimaginable, the way forward, full of danger. If ours is a post-Christian age, if we no longer know what to make of this inheritance, if we no longer care, perhaps the swine are ready to turn, trample and rend.