The Stories that Feed Us

I’ve been thinking lately about what faith is, as practiced in community. And about the tension in religious life between nurturing faith and acting for social justice. Not that they’re opposed—they are yin and yang, a union of opposites. The truth, the full picture, transcends each and holds them together. Each at its fullest point gives way to the other, requires the other to continue, loses meaning without the other, whether in the life of an individual or a community.

Herbs on Serving Platter

But where do we put our energy? Feeding the hungry matters, but it matters both physically and spiritually. Soup kitchens and food boxes meet basic needs, but the spirit’s needs are essential as well. The world is hungry in a thousand ways. People must have food, but they are starved for meaning, for hope, for beauty and peace. We cannot live by bread alone.

This week’s radio show, On Being, is an interview with Avivah Zornberg, who explores biblical stories through the Jewish tradition of midrash. She makes the insightful observation that faith is about asking better and better questions.

During the seder meal in the Jewish celebration of Passover, the practice of asking and answering questions is part of the sacred ritual. Children at the table see unusual and interesting foods, placed before them in part to invite questions. Why is this night different from other nights? Why are we eating these herbs tonight? A child’s simple question echoes through layers of experience in the minds of the adults. We need more than simple answers as life goes on, but we continue to ask why.

In the Seder ritual, the answer to the child and to the adults as well, comes through story. There is richness in that kind of teaching. Open spaces with room for exploration are made present in the world of a story. There is wisdom in demonstrating to the young that when people gather around the things that matter, we create a place and a time for questions.

Those early questions usually have answers. Children need information; stories are literal. But when the information comes in the form of stories, the answers invite more wondering, more questions, as time goes on.

The true teachings may be less about what can be known than about the stories that shape our lives, and the questions we’re invited into. A story changes as we inhabit it, and we are changed, too. I wish I had understood this better when my children were young, but we’re all still learning. Still asking questions.

Jesus and Jerusalem

During Lent this year I’m thinking a lot about Jerusalem in the year 30 or so. I’m meeting once a week with a small group to talk about the last week of Jesus’ life and the events leading up to the crucifixion, and it turns out you can hardly make sense of the stories without knowing something about Jerusalem and the practice of Judaism. A good map and some background information on the city’s history and politics helps. A book by Marcus Borg and John Dominic Crossan called The Last Week: What the Gospels Really Teach About Jesus’ Final Days in Jerusalem is also a good resource.

 

Jesus went to Jerusalem for Passover. Everyone did. The city of 80,000 swelled to a population three times its size during the festival. But why was Passover so important?

Some of us learned the story as children, but as an isolated and fantastical tale. To appreciate it we need to see the story within the bible’s overall narrative. In brief, God insisted that Moses lead the Hebrews out of their enslavement in Egypt. As Moses confronted Pharaoh, he brought down plagues on Egypt, demonstrating God’s power over Pharaoh and making the point that God’s people must be allowed to leave. There were frogs and locusts, boils and flies, and water turned to blood—ten plagues in all. Yet none convinced Pharaoh to allow the Hebrew slaves their freedom until God sent the final and most horrible plague.

The event that finally changed the fate of the Hebrews occurred with the final plague, which was the Passover.  The Hebrews were instructed to kill a lamb and ritually mark their door frames—the doorposts and lintel—with its blood. They were to roast the meat over a fire and prepare a meal to eat in haste. With no time for the dough to rise they were to bake unleavened bread, and be dressed to leave at a moment’s notice.

While the Hebrews were making their preparations, the Angel of Death was passing over the land, claiming the lives of the first-born sons throughout Egypt. Only those homes marked with the blood of the lamb were spared. As the cries rose from Egyptian households during the night, Pharaoh demanded that the Hebrews be gone.

The exodus that ensued was when Israel became a people. As they wandered in the wilderness they threw off their identity as slaves and formed a new nation. The Passover was an act of power that marked the Hebrews as God’s own people, singled out from those around them, and destined for their own unique place in history.

The celebration of Passover became a remembrance of what it meant to be God’s people, the heart of their religious identity. It remains such to this day. Perhaps the violence of the story is why we don’t dwell on it. We don’t want to think of God as sending an Angel of Death to anyone. Another discussion is the evolution in our understanding of how God operates.

What we have to remember if we’re trying to understand Jesus’ last week on earth, is that he was a faithful Jew. The scriptures he studied were the Old Testament, or Hebrew Scriptures. The practices he followed were shaped by Jewish law and liturgy. The religion into which he tried to breathe new life was Judaism. He was called Rabbi—a teacher in the Jewish faith. His actions in Jerusalem in the days leading up to his death show his love of, identity with, and vision for God’s people.

If we care about the events leading up to Easter we need to understand that they are entwined with Passover and the practice of Judaism.