Wendell Berry, “Caught in the Middle,” Christian Century, April 3, 2013
“Caught in the Middle”
William Blake, “The Everlasting Gospel, II” The Selected Poetry of Blake, p. 298-300
Dom Helder Camara, Through the Gospel, p. 97
Miguel de Unamuno, “Forefinger of the Right Hand,” Divine Inspiration, p. 205
Robert Frost, The Poetry of Robert Frost, p. 177 f.
The Poetry of Robert Frost
Kahlil Gibran, “Joanna: The Wife of Herod’s Steward,” Divine Inspiration, p. 204
Anne Lamott, Plan B, p. 263
Plan B
In John 8, when the woman is about to be stoned by the Pharisees for adultery, we see Jesus doodling in the sand. …
Jesus refuses to interact with the people on their level of hatred and madness. He draws in the sand for a time. Maybe he’s drawing his little guys—the Gospel doesn’t say. But when he finally faces the mob and responds, all the people who were going to kill the woman have disappeared.
Eugene L. Lowry, “Working in the Twilight Zone,” Academie Accents (3/1/95), p. 4
“Working in the Twilight Zone”
So when Jesus said, “Let the one without sin cast the first stone,” where were their eyes turned? Who did they look at? They were turned to the eldest male in the circle. First century culture really revered the wisdom of age. The eldest male was the one to key on, and after a brief moment he turned his hand over, dropped the rock, and walked away. Now where did the eyes go? To the next eldest, and the next, and the next. The hero of the story is not Jesus; the hero of the story is the eldest male in the circle.
Jane Mayer, “Motherhood Issue,” The New Yorker (3/20/95), p. 9-10
“Motherhood Issue”
In the microcosm of the Simpson courtroom, the double standard for the two sexes is stark. While Ms. Clark is staving off trumpeted accusations of maternal unfitness, and may have to pay the price by losing custody of her children, it has been rather less noted that Johnnie L. Cochran, Jr., Mr. Simpson’s most visible defense attorney, is the target of a soon to be filed palimony suit. … While the news of Ms. Clark’s possible parental shortcomings has been page-one tabloid fodder—EX ON CLARK: BAD MOM, GOOD PROSECUTOR, screamed New York’s Newsday—Mr. Cochran’s problem is sidebar material. Men like Mr. Cochran bask in their success, and no one begrudges it to them; women like Ms. Clark cannot do the same, because they are constantly aware of and constantly accountable for its costs.
Stephen Mitchell, The Gospel According to Jesus, p. 58-61, 251
The Gospel According to Jesus
But if we are to feel the issue as a first-century Jew would have felt it, it would be more appropriate to imagine the scribes bringing forward a man who has just raped and murdered a six-year-old child. How would we react if in this instance, too, Jesus said, “Let whoever of you is sinless be the first to throw a stone at him”?
Jaroslav Pelikan, The Illustrated Jesus through the Centuries, p. 218
Tadeusz Rozewicz, “Unknown Letter,” Divine Inspiration, p. 206
John Shea, An Experience Named Spirit, p. 168-169
An Experience Named Spirit
To the rejected heart the strategy of love is acceptance. She is to go, but sin no more. In Augustine’s magnificent comment, “Only two are left: misery and mercy.” (p. 168)
… But perhaps he [Jesus] expected a different response from them [the crown]. Perhaps when he exposed their own sinfulness, he expected them to stay and embrace the adulterous woman with the words, “My sister!” And perhaps, if we could peer into the heart of Jesus (which we cannot), he dreamed that she would embrace them back, “My brothers!” And he would take them all to his table of bread and wine and teach them to say, “Our Father!” (p. 169)
John Shea, “A Prayer for Tenderness,” The Hour of the Unexpected, p. 18-19
“A Prayer for Tenderness”
The stone throwers gather for judgment
in the immaculate, white-walled office
of the parish rectory.
Their target grips the chair,
her fingernails blanch.
She is young enough
to crack gum and giggle;
old enough to turn her voice to ice,
her eyes to fling.
Just yesterday
a rabbit died from her blood
proving beyond doubt
she is no longer alone
inside her skin.
For once in her life
she wishes
she was alone.
Her father, who by his own admission
is no fool, does not understand.
Her mother wants to know
how she could do this to her.
Her date who scored
is home doing algebra
but his father assures all
the privilege of the car
will not be Jim’s for a long time to come,
a very long time to come.
The priest scribbles
in the sand.
It is now too much.
Her innocence breaks
and spills down her face.
The righteous
whose virtue cannot comfort
have no chalice
to gather those tears.
She stops, straightens.
In search of tenderness
she moves within herself
in primitive descent
to that warm, wet place
where clings her hated child.
Helen Vendler, “Psalms and John,” Communion, p. 99
Franz Wright, “Love,” God’s Silence, p. 387 ff.
“Love”
Me, “Sermon Notes”
“Sermon Notes”
Story points out all to clearly human tendency to accuse others when we ourselves are at fault.
Anyone who has never done this may get cookies now—you don’t need to hear the rest of the sermon. (Unless you listen to sermons to see how bad everyone else is.)
There is a sense in which the hero of this story is the first person to walk away. (Lowry) But the story doesn’t end there.
Why did Jesus tell the woman to sin no more?
To warn and protect her. Next time she sins, they won’t let her off. The crowd has left this time, but next chance they will sin again.
So what is the difference between the woman and the crowd that Jesus expects them to sin again and expects the woman not to?
She has been granted NEW LIFE, born again, died with Christ and risen with Christ.
Bent down (came to earth), caused to rise up by crowd (up on the cross), bends down again (buried), rises by own will (resurrection). [Aleane]
We would like to be good, not to sin again. We think we can do it like the crowd, hear the words of the preacher, or Jesus, and respond out of our own strength or will. But this doesn’t work.
Only way is to die with Christ and to rise with Christ.
(We lack the threat to our physical lives and the sense of salvation that the woman felt. Lord, remind us of your salvation and help us die with you and rise with you.)
7-11 Howard Thurman, Jesus and the Disinherited, p. 106-106
Jesus and the Disinherited
In that moment each was not a judge of another’s deeds, but of his own. …
Jesus, always the gentleman, did not look at the woman as she stood before him. Instead, he looked on the ground, busied himself with his thoughts. What a moment, reaching beyond time into eternity! Jesus waited.
…
He met the woman where she was, and he treated her as if she were already where she now willed to be. In dealing with her he “believed” her into the fulfillment of her possibilities. He stirred her confidence into activity. He placed a crown over her head which for the rest of her life she would keep trying to grow tall enough to wear.
7-8 Francis Patrick Sullivan, “Sticks and Stones,” A Time To Sow, p. 88
7-8 Malcolm Muggeridge, Jesus: The Man Who Lives, p. 106
1 but Jesus went to the Mount of Olives. 2 Early in the morning he came again to the temple; all the people came to him, and he sat down and taught them. 3 The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst 4 they said to him, “Teacher, this woman has been caught in the act of adultery. 5 Now in the law Moses commanded us to stone such. What do you say about her?” 6 This they said to test him, that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. 7 And as they continued to ask him, he stood up and said to them, “Let him who is without sin among you be the first to throw a stone at her.” 8 And once more he bent down and wrote with his finger on the ground. 9 But when they heard it, they went away, one by one, beginning with the eldest, and Jesus was left alone with the woman standing before him. 10 Jesus looked up and said to her, “Woman, where are they? Has no one condemned you?” 11 She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and do not sin again.”
8:1 ιησους δε επορευθη εις το ορος των ελαιων 8:2 ορθρου δε παλιν παρεγενετο εις το ιερον και πας ο λαος ηρχετο [προς αυτον] και καθισας εδιδασκεν αυτους 8:3 αγουσιν δε οι γραμματεις και οι φαρισαιοι προς αυτον γυναικα επι μοιχεια κατειλημμενην και στησαντες αυτην εν μεσω 8:4 λεγουσιν αυτω [πειραζοντεσ] διδασκαλε ταυτην ευρομεν επ αυτοφωρω μοιχευομενην 8:5 εν δε τω νομω ημων μωυσης ενετειλατο τας τοιαυτας λιθοβολεισθαι συ ουν τι λεγεις [περι αυτησ] 8:6 τουτο δε ελεγον πειραζοντες αυτον ινα εχωσιν κατηγοριαν κατ αυτου ο δε ιησους κατω κυψας τω δακτυλω εγραφεν εις την γην ββ 8:7 ως δε επεμενον ερωτωντες αυτον ανακυψας ειπεν προς αυτους ο αναμαρτητος υμων πρωτος επ αυτην τον λιθον βαλετω 8:8 και παλιν κατω κυψας εγραφεν εις την γην 8:9 οι δε ακουσαντες και υπο της συνειδησεως ελεγχομενοι εξηρχοντο εις καθ εις αρξαμενοι απο των πρεσβυτερων [εως των εσχατων] και κατελειφθη μονος ο ιησους και η γυνη εν μεσω ουσα 8:10 ανακυψας δε ο ιησους και μηδενα θεασαμενος πλην της γυναικος ειπεν αυτη [γυναι] που εισιν εκεινοι οι κατηγοροι σου ουδεις σε κατεκρινεν 8:11 η δε ειπεν ουδεις κυριε ειπεν δε [αυτη] ο ιησους ουδε εγω σε κατακρινω πορευου και [απο του νυν] μηκετι αμαρτανε
12 Matthew 5:14, John 1:4-9, 9:5
13 John 5:31
15 2 Corinthians 5:16
17 Deuteronomy 19:15
12 Robert J. Dean, “Fake News and Inconvenient Truths,” Minding the Web, p. 288
“Fake News and Inconvenient Truths”
12 Denise Levertov, “Passage,” Oblique Prayers, p. 87
12 Again Jesus spoke to them, saying, “I am the light of the world; he who follows me will not walk in darkness, but will have the light of life.” 13 The Pharisees then said to him, “You are bearing witness to yourself; your testimony is not true.” 14 Jesus answered, “Even if I do bear witness to myself, my testimony is true, for I know whence I have come and whither I am going, but you do not know whence I come or whither I am going. 15 You judge according to the flesh, I judge no one. 16 Yet even if I do judge, my judgment is true, for it is not I alone that judge, but I and he who sent me. 17 In your law it is written that the testimony of two men is true; 18 I bear witness to myself, and the Father who sent me bears witness to me.” 19 They said to him therefore, “Where is your Father?” Jesus answered, “You know neither me nor my Father; if you knew me, you would know my Father also.” 20 These words he spoke in the treasury, as he taught in the temple; but no one arrested him, because his hour had not yet come.
8:12 παλιν ουν αυτοις ο ιησους ελαλησεν λεγων εγω ειμι το φως του κοσμου ο ακολουθων εμοι ου μη περιπατηση εν τη σκοτια αλλ εξει το φως της ζωης 8:13 ειπον ουν αυτω οι φαρισαιοι συ περι σεαυτου μαρτυρεις η μαρτυρια σου ουκ εστιν αληθης 8:14 απεκριθη ιησους και ειπεν αυτοις καν εγω μαρτυρω περι εμαυτου αληθης εστιν η μαρτυρια μου οτι οιδα ποθεν ηλθον και που υπαγω υμεις δε ουκ οιδατε ποθεν ερχομαι και που υπαγω 8:15 υμεις κατα την σαρκα κρινετε εγω ου κρινω ουδενα 8:16 και εαν κρινω δε εγω η κρισις η εμη αληθης εστιν οτι μονος ουκ ειμι αλλ εγω και ο πεμψας με πατηρ 8:17 και εν τω νομω δε τω υμετερω γεγραπται οτι δυο ανθρωπων η μαρτυρια αληθης εστιν 8:18 εγω ειμι ο μαρτυρων περι εμαυτου και μαρτυρει περι εμου ο πεμψας με πατηρ 8:19 ελεγον ουν αυτω που εστιν ο πατηρ σου απεκριθη ιησους ουτε εμε οιδατε ουτε τον πατερα μου ει εμε ηδειτε και τον πατερα μου ηδειτε αν 8:20 ταυτα τα ρηματα ελαλησεν ο ιησους εν τω γαζοφυλακιω διδασκων εν τω ιερω και ουδεις επιασεν αυτον οτι ουπω εληλυθει η ωρα αυτου
21 Simon Zhao, “Explanation Without Words,” Divine Inspiration, p. 337
21 Again he said to them, “I go away, and you will seek me and die in your sin; where I am going, you cannot come.” 22 Then said the Jews, “Will he kill himself, since he says, ‘Where I am going, you cannot come’?” 23 He said to them, “You are from below, I am from above; you are of this world, I am not of this world. 24 I told you that you would die in your sins, for you will die in your sins unless you believe that I am he.” 25 They said to him, “Who are you?” Jesus said to them, “Even what I have told you from the beginning. 26 I have much to say about you and much to judge; but he who sent me is true, and I declare to the world what I have heard from him.” 27 They did not understand that he spoke to them of the Father. 28 So Jesus said, “When you have lifted up the Son of man, then you will know that I am he, and that I do nothing on my own authority but speak thus as the Father taught me. 29 And he who sent me is with me; he has not left me alone, for I always do what is pleasing to him.” 30 As he spoke thus, many believed in him.
8:21 ειπεν ουν παλιν αυτοις ο ιησους εγω υπαγω και ζητησετε με και εν τη αμαρτια υμων αποθανεισθε οπου εγω υπαγω υμεις ου δυνασθε ελθειν 8:22 ελεγον ουν οι ιουδαιοι μητι αποκτενει εαυτον οτι λεγει οπου εγω υπαγω υμεις ου δυνασθε ελθειν 8:23 και ειπεν αυτοις υμεις εκ των κατω εστε εγω εκ των ανω ειμι υμεις εκ του κοσμου τουτου εστε εγω ουκ ειμι εκ του κοσμου τουτου 8:24 ειπον ουν υμιν οτι αποθανεισθε εν ταις αμαρτιαις υμων εαν γαρ μη πιστευσητε οτι εγω ειμι αποθανεισθε εν ταις αμαρτιαις υμων 8:25 ελεγον ουν αυτω συ τις ει και ειπεν αυτοις ο ιησους την αρχην ο τι και λαλω υμιν 8:26 πολλα εχω περι υμων λαλειν και κρινειν αλλ ο πεμψας με αληθης εστιν καγω α ηκουσα παρ αυτου ταυτα λεγω εις τον κοσμον 8:27 ουκ εγνωσαν οτι τον πατερα αυτοις ελεγεν 8:28 ειπεν ουν αυτοις ο ιησους οταν υψωσητε τον υιον του ανθρωπου τοτε γνωσεσθε οτι εγω ειμι και απ εμαυτου ποιω ουδεν αλλα καθως εδιδαξεν με ο πατηρ μου ταυτα λαλω 8:29 και ο πεμψας με μετ εμου εστιν ουκ αφηκεν με μονον ο πατηρ οτι εγω τα αρεστα αυτω ποιω παντοτε 8:30 ταυτα αυτου λαλουντος πολλοι επιστευσαν εις αυτον
Dom Helder Camara, Through the Gospel, p. 99
31-32 John 14:21-24
31 John 15:7
33 Matthew 3:9, Luke 3:8
32 Wendell Berry, Sex Economy Freedom & Community, p. 146
Sex Economy Freedom & Community
The often-cited “freedom to be wrong” is thus a valid freedom, but it is a poor thing by itself, its validity comes from the recognition that error is real, identifiable as such, dangerous to freedom as to much else, and controvertible. The freedom to be wrong is valid, in other words, because it is the unexcisable other half of the freedom to be right.
32 Dom Helder Camara, The Desert is Fertile, p. 37
The Desert is Fertile
32 Richard Foster, Prayer, p. 31. (note)
Prayer
Theresa [of Avila] adds something that sounds to us quite strange. She writes, “Along this path of prayer, self knowledge, and the thought of one’s sins is the bread with which all palates must be fed …” We must not deny or ignore the depth of our evil for paradoxically our sinfulness becomes our bread. When in honesty we accept the evil that is in us as part of the truth about ourselves and offer that truth up to God, we are in a mysterious way nourished. Even the truth about our shadow side sets us free (John 8:32).
[Especially the truth about our shadow side.]
32 Alan Hirsh and Mark Larson, Reframation, p. 239
Reframation
32 Flannery O’Connor, quoted by Jonathan Merritt in Learning to Speak God from Scratch, p. 171.
32 William Stafford, The Darkness Around Us is Deep, p. 135
31 Jesus then said to the Jews who had believed in him, “If you continue in my word, you are truly my disciples, 32 and you will know the truth, and the truth will make you free.” 33 They answered him, “We are descendants of Abraham, and have never been in bondage to any one. How is it that you say, ‘You will be made free’?”
34 Jesus answered them, “Truly, truly, I say to you, every one who commits sin is a slave to sin. 35 The slave does not continue in the house for ever; the son continues for ever. 36 So if the Son makes you free, you will be free indeed. 37 I know that you are descendants of Abraham; yet you seek to kill me, because my word finds no place in you. 38 I speak of what I have seen with my Father, and you do what you have heard from your father.”
8:31 ελεγεν ουν ο ιησους προς τους πεπιστευκοτας αυτω ιουδαιους εαν υμεις μεινητε εν τω λογω τω εμω αληθως μαθηται μου εστε 8:32 και γνωσεσθε την αληθειαν και η αληθεια ελευθερωσει υμας 8:33 απεκριθησαν αυτω σπερμα αβρααμ εσμεν και ουδενι δεδουλευκαμεν πωποτε πως συ λεγεις οτι ελευθεροι γενησεσθε
8:34 απεκριθη αυτοις ο ιησους αμην αμην λεγω υμιν οτι πας ο ποιων την αμαρτιαν δουλος εστιν της αμαρτιας 8:35 ο δε δουλος ου μενει εν τη οικια εις τον αιωνα ο υιος μενει εις τον αιωνα 8:36 εαν ουν ο υιος υμας ελευθερωση οντως ελευθεροι εσεσθε 8:37 οιδα οτι σπερμα αβρααμ εστε αλλα ζητειτε με αποκτειναι οτι ο λογος ο εμος ου χωρει εν υμιν 8:38 εγω ο εωρακα παρα τω πατρι μου λαλω και υμεις ουν ο εωρακατε παρα τω πατρι υμων ποιειτε
48-49 Kelley Nikondeha, Adopted, p. 168
Adopted
Galileans were often called Samaritans—because, who knows, maybe your mother or father came from there. Jesus never refuted the Samaritan slur.
Knowing this makes the parable of the Good Samaritan even more intriguing because perhaps Jesus is the Samaritan on the road. (Luke 10:29-37)
39 They answered him, “Abraham is our father.” Jesus said to them, “If you were Abraham’s children, you would do what Abraham did, 40 but now you seek to kill me, a man who has told you the truth which I heard from God; this is not what Abraham did. 41 You do what your father did.” They said to him, “We were not born of fornication; we have one Father, even God.” 42 Jesus said to them, “If God were your Father, you would love me, for I proceeded and came forth from God; I came not of my own accord, but he sent me. 43 Why do you not understand what I say? It is because you cannot bear to hear my word. 44 You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies. 45 But, because I tell the truth, you do not believe me. 46 Which of you convicts me of sin? If I tell the truth, why do you not believe me? 47 He who is of God hears the words of God; the reason why you do not hear them is that you are not of God.”
48 The Jews answered him, “Are we not right in saying that you are a Samaritan and have a demon?” 49 Jesus answered, “I have not a demon; but I honor my Father, and you dishonor me. 50 Yet I do not seek my own glory; there is One who seeks it and he will be the judge. 51 Truly, truly, I say to you, if any one keeps my word, he will never see death.” 52 The Jews said to him, “Now we know that you have a demon. Abraham died, as did the prophets; and you say, ‘If any one keeps my word, he will never taste death.’ 53 Are you greater than our father Abraham, who died? And the prophets died! Who do you claim to be?” 54 Jesus answered, “If I glorify myself, my glory is nothing; it is my Father who glorifies me, of whom you say that he is your God. 55 But you have not known him; I know him. If I said, I do not know him, I should be a liar like you; but I do know him and I keep his word. 56 Your father Abraham rejoiced that he was to see my day; he saw it and was glad.” 57 The Jews then said to him, “You are not yet fifty years old, and have you seen Abraham?” 58 Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.” 59 So they took up stones to throw at him; but Jesus hid himself, and went out of the temple.
8:39 απεκριθησαν και ειπον αυτω ο πατηρ ημων αβρααμ εστιν λεγει αυτοις ο ιησους ει τεκνα του αβρααμ ητε τα εργα του αβρααμ εποιειτε [αν] 8:40 νυν δε ζητειτε με αποκτειναι ανθρωπον ος την αληθειαν υμιν λελαληκα ην ηκουσα παρα του θεου τουτο αβρααμ ουκ εποιησεν 8:41 υμεις ποιειτε τα εργα του πατρος υμων ειπον ουν αυτω ημεις εκ πορνειας ου γεγεννημεθα ενα πατερα εχομεν τον θεον 8:42 ειπεν βαυτοις ο ιησους ει ο θεος πατηρ υμων ην ηγαπατε αν εμε εγω γαρ εκ του θεου εξηλθον και ηκω ουδε γαρ απ εμαυτου εληλυθα αλλ εκεινος με απεστειλεν 8:43 δια τι την λαλιαν την εμην ου γινωσκετε οτι ου δυνασθε ακουειν τον λογον τον εμον 8:44 υμεις εκ του πατρος του διαβολου εστε και τας επιθυμιας του πατρος υμων θελετε ποιειν εκεινος ανθρωποκτονος ην απ αρχης και εν τη αληθεια ουχ εστηκεν οτι ουκ εστιν αληθεια εν αυτω οταν λαλη το ψευδος εκ των ιδιων λαλει οτι ψευστης εστιν και ο πατηρ αυτου 8:45 εγω δε οτι την αληθειαν λεγω ου πιστευετε μοι 8:46 τις εξ υμων ελεγχει με περι αμαρτιας ει δε αληθειαν λεγω δια τι υμεις ου πιστευετε μοι 8:47 ο ων εκ του θεου τα ρηματα του θεου ακουει δια τουτο υμεις ουκ ακουετε οτι εκ του θεου ουκ εστε
8:48 απεκριθησαν ουν οι ιουδαιοι και ειπον αυτω ου καλως λεγομεν ημεις οτι σαμαρειτης ει συ και δαιμονιον εχεις 8:49 απεκριθη ιησους εγω δαιμονιον ουκ εχω αλλα τιμω τον πατερα μου και υμεις ατιμαζετε με 8:50 εγω δε ου ζητω την δοξαν μου εστιν ο ζητων και κρινων 8:51 αμην αμην λεγω υμιν εαν τις τον λογον τον εμον τηρηση θανατον ου μη θεωρηση εις τον αιωνα 8:52 ειπον ουν αυτω οι ιουδαιοι νυν εγνωκαμεν οτι δαιμονιον εχεις αβρααμ απεθανεν και οι προφηται και συ λεγεις εαν τις τον λογον μου τηρηση ου μη γευσηται θανατου εις τον αιωνα 8:53 μη συ μειζων ει του πατρος ημων αβρααμ οστις απεθανεν και οι προφηται απεθανον τινα σεαυτον συ ποιεις 8:54 απεκριθη ιησους εαν εγω δοξαζω εμαυτον η δοξα μου ουδεν εστιν εστιν ο πατηρ μου ο δοξαζων με ον υμεις λεγετε οτι θεος ημων εστιν 8:55 και ουκ εγνωκατε αυτον εγω δε οιδα αυτον και εαν ειπω οτι ουκ οιδα αυτον εσομαι ομοιος υμων ψευστης αλλ οιδα αυτον και τον λογον αυτου τηρω 8:56 αβρααμ ο πατηρ υμων ηγαλλιασατο ινα ιδη την ημεραν την εμην και ειδεν και εχαρη 8:57 ειπον ουν οι ιουδαιοι προς αυτον πεντηκοντα ετη ουπω εχεις και αβρααμ εωρακας 8:58 ειπεν αυτοις ο ιησους αμην αμην λεγω υμιν πριν αβρααμ γενεσθαι εγω ειμι 8:59 ηραν ουν λιθους ινα βαλωσιν επ αυτον ιησους δε εκρυβη και εξηλθεν εκ του ιερου διελθων δια μεσου αυτων και παρηγεν ουτως