Pressing Hot Buttons Through Christ

Acclaimed negotiator and Harvard Law School professor Roger Fisher had a thought experiment where the nuclear codes of the United States should not be located in a suitcase handcuffed to an aid. Rather, they should be surgically embedded into the chest of the aid. The aid would carry around a knife. To access the codes, the President must cut open the chest of the aid. Fisher thought that if the President was unwilling to kill one person then the President had no right to launch a bomb to kill millions.

Clever. So clever in fact that Fisher wrote, “‘When I suggested this to friends in the Pentagon they said, ‘My God, that's terrible. Having to kill someone would distort the President's judgment. He might never push the button.’”

We talk about things in our society as being “hot button” issues. Our language gives us the sense that humans are so easily triggered that if we were to push them we would become hot. I wonder if part of our problem is not the issues we discuss, but that we image being so easily set off that it is like pushing a button. If we are going to stick with the button metaphor, perhaps we can take a page from Roger Fisher’s book - move the location of the button.

Can you imagine the hot buttons of your life being embedded in the heart of another? Could you imagine embedding the hot buttons of your family behind your heart? Could we create the conditions such that we are aware of the costs of pressing the button before the button is pressed?

Perhaps that is what Bonhoeffer was getting at in the book Life Together where he says, “Jesus Christ stands between the lover and the others he loves.” and “Because Christ stands between me and others, I dare not desire direct fellowship with them.” The idea being that ever Christian relationship always is mediated by Christ who stands between the two people. And so when I look at the face of the other, I see Christ first. And when they look at me, they see Christ first.

What if we understood the the “hot button” always resides on the other side of Christ. That we have to hurt, remove or even kill and “go through” Christ in order to press the hot buttons. Would we be willing to press the button knowing it comes at the harm of Christ?

Disgust Will Kill the UMC and GMC

Within the United Methodist Church, the conventional wisdom is that differences divide and similarities unite. Therefore we need to create churches of like-mindedness because a church that has differences cannot walk together. It is the conventional wisdom that differences are obstacles to relationships, and so those obstacles must be removed or we must end the relationship. It is naïve to suggest otherwise. It is seen as ridiculous to suggest the opposite - that differences are what unite and our similarities are what divide.

And yet, I read this parable in Luke 18:9-14 in the Common English Bible:

9 Jesus told this parable to certain people who had convinced themselves that they were righteous and who looked on everyone else with disgust: 10 “Two people went up to the temple to pray. One was a Pharisee and the other a tax collector. 11 The Pharisee stood and prayed about himself with these words, ‘God, I thank you that I’m not like everyone else—crooks, evildoers, adulterers—or even like this tax collector. 12 I fast twice a week. I give a tenth of everything I receive.’ 13 But the tax collector stood at a distance. He wouldn’t even lift his eyes to look toward heaven. Rather, he struck his chest and said, ‘God, show mercy to me, a sinner.’ 14 I tell you, this person went down to his home justified rather than the Pharisee. All who lift themselves up will be brought low, and those who make themselves low will be lifted up.”

The Pharisee and the tax collector are both in the temple praying, but they are separated. Why are they separated? Because the Pharisee is disgusted with the tax-collector who is a heretical, stealing Jew who, from the perspective of the Pharisee, does not have a high view of scripture. Because if the tax collector did have a high view of scripture, they would know that it is a clear violation of scriptural to work for the Romans who worship other gods and enslave people. Disgust is an expulsive response humans have when we encounter disgusting things. It is why we push a plate away when we taste something bad. The Pharisee chose, for the sake of Orthodoxy, to separate himself from the dirty, lying, unclean tax collector.

Then notice, that when the two finish their payers, the parable reads, “I tell you, this person went down to his home justified rather than the Pharisee.” The word in this parable translated as, “rather than” in Greek is the word, “par”. Par means “alongside”, as in “parallel” parking. At the end of the parable, the two men left the temple side by side.

Something happened in their prayer that removed disgust and the two walked alongside one another. They each were converted from their own disgust. The Pharisee no longer is disgusted by the tax collector and the tax collector is no longer disgusted with himself. The Pharisee is brought low, as in brought down to the proper level since he thought to greatly of himself. And the tax collector was lifted up, as in brought up to the proper level since he though too little of himself. And they walked out alongside one another.

We have no proof that either man changed how they prayed or how they lived. We may assume that the each went back to their work and their lives. We may assume they each went back to interpreting the scriptures the way the had before the prayer session. We may assume they have many differences even to this day, but they walk alongside one another.

The Pharisee and the tax collector understand that it is their differences that bring them together. It is their differences - not their sameness - that attracts one to the other. They understand that they could walk along side each other, even with their fundamental disagreements. The only thing keeping them apart was disgust.

The UMC is splintering, breaking, tearing or whatever word you want to use. The argument is that we have fundamental differences about the authority of scripture, the sovereignty of God, the role of the church, the human condition and the nature of sin. For the sake of argument, lets assume that the UMC and the WCA really do have such fundamental differences (we don’t, regardless of leadership suggesting otherwise). Are we to accept that the differences between the UMC and the GMC are so vast and so much greater than that of the Pharisee and a tax collector? If you think so then I would encourage a re-read of the Gospels.

After prayer, the Pharisee and the tax collector can walk alongside the other, not because one convinced the other, but because in prayer we let go of disgust.

Ultimately, from where I sit, the reason for the turmoil in the UMC is not because of any of the stated reasons, but it is because of disgust. We are disgusted with each other. You see this disgust in all the digital ink spilled as the GMC makes a claim about the UMC and then the UMC makes a claim about the GMC. We grow more and more disgusted with one another and, disgust is an expulsive action.

The GMC is pushing the UMC plate away. The UMC is pushing the GMC plate away. Neither of us will be justified when we come down our little mountains of self-righteousness.

If you read this parable and think, “The tax collector is doing it right and shame on the Pharisee for doing it wrong” then we are doing the very same thing that the Pharisee is doing in the parable. Could this parable be, at least in part, a call to see that it is only when we walk alongside those who are different from us that we have the chance to convert from our disgust. If we do not overcome or even befriend our disgust then we will always be enslaved to it. The more we break into the “likeminded” communities the more disgusted we will be with others. And the most disgust we experience the more we will expel.

At which point it is only a matter of time before we expel Christ from our churches.

An Unknown God Call Mercy

Acts 17:30-31 came up in my readings this week. The NRSV translation puts it this way:

While God has overlooked the times of human ignorance, now he commands all people everywhere to repent, because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead.’

Here Paul is making the case that the Greeks have an altar to an unknown god. Paul proclaims that the God they do not know is in fact known in Jesus Christ. This is among the great sermons in the Bible since is pulls the logic of the audience to a place where they are more inclined to hear the message. In fact verse 32 says, “When they heard of the resurrection of the dead, some scoffed; but others said, ‘We will hear you again about this.’

What stood out was not the cleverness of Paul’s sermon, but the Good News he shares: the one who will judge the world is the one raised from the dead - Jesus.

If you were to choose what sort of judge you might desire would you desire the one who is harsh and demanding or the one who has been on the relieving end of mercy herself? Paul is saying, that the judge of all people at the end of everything is one who had been raised by God. Meaning, the judge of all life is one who would have remained dead had it not been for the work of God.

Can you imagine how delighted Jesus Christ the judge must be? How thankful? How much he would want to “pay it forward” to the rest of humanity? Can you imagine the mercy that must come from this judge?

While the Greeks knew of gods who judged out of wrath and condemnation; gods who were willing to throw bolts of lightning and tidal waves around because they did not like the offering given by mortals. Paul says that perhaps the reason they do not know of the “unknowing god” is because mercy was unknown to them in the realm of the gods. It may not just be that there is an “unknown god” but that mercy is a god they do not know.

Paul says that mercy is what God uses to judge.

No wonder some scoffed and others desired to hear more. Chances are if you are reading the idea that mercy is the standard Christ uses to judge might make you feel one of those two things as well.