Reclaiming Christianity & Our Ancient Traditions
Readings
Matthew 5:17-30
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.
“You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with a brother or sister will be subject to judgment. Again, anyone who says to a brother or sister, ‘Raca,’ is answerable to the court. And anyone who says, ‘You fool!’ will be in danger of the fire of hell.
“Therefore, if you are offering your gift at the altar and there remember that your brother or sister has something against you, leave your gift there in front of the altar. First go and be reconciled to them; then come and offer your gift.
“Settle matters quickly with your adversary who is taking you to court. Do it while you are still together on the way, or your adversary may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. Truly I tell you, you will not get out until you have paid the last penny.
“You have heard that it was said, ‘You shall not commit adultery.’ But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell.
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Reclaiming Christianity & Our Ancient Traditions
by Rev. Cory Bradford-Watts
Read the message below
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When I was young, I had a somewhat understandable disdain for scripture and religion, partly due to the often seemingly hypocritical stances that Christianity, Hinduism, and Islam (most of the major religions of my young life) and a literal reading of scripture can take, as well as due to the dryness of scripture when you avoid seeing its deep symbolism and how it encourages us to transform our hearts. As with many religious viewpoints, I was often told that being Christian and believing that Christ is my master was all that mattered (or from others, that believing in Allah and Muhammed were the most important things) – otherwise, we’ll be sent to hell, which I think can actively undermine any sense of spiritual openness, feelings of equality, interest in self-reflection, and any yearning to learn. Instead, emphasizing group-think and tribalism. In its place, in our personal reflections today, let us emulate the three magi or wise men, being willing to do the work to discover new sources of truth and life in our lives, and being wise enough to humble ourselves before God even in foreign and strange lands.
That’s exactly what Jesus was to everyone who encountered him or his stories at the start of our Gregorian (AD) calendar and for many centuries thereafter: a foreign and strange depiction of God in the flesh, if even that. And still today, our ideas about Christ and our willingness to listen to his teachings are often influenced by the baggage of our major religions and churches, as well as their negative historical impacts (notwithstanding their positive impacts!). Often today, we are instead drawn in by spiritual modalities and teachers with seemingly less drama and which may not rise to the dreaded moniker, “religion,” or even worse to many, “Christian.”
But there’s also a more and more popular trend today that points out that these terms haven’t always fit the behaviors and mindsets of their constituents. This trend uses the source texts, their historical contexts, and the deeply engrained universal truths that tend to center on compassion and goodness, to undermine the hold more negative or more hurtful understandings of these malleable terms have on us.
Jesus seemed to reshape the understanding of “the law” and Jewish mythology as well, both reminding people of the compassionate and allegorical roots of his Hebrew tradition, as well as reframing these deeper lessons for clarity in his time. I agree with the retired Episcopalian Bishop and author, John Shelby Spong (see his book, Biblical Literalism: A Gentile Heresy), when he describes how the Christian gospels intentionally align Jesus’ life with Moses’ for this reason, from the circumstances of his birth to the three temptations during the 40 days/years in the wilderness, which parallel each other’s stories in order to highlight the idea that yes, Jesus is like Moses, bringing new, deeper truths, and sharing God’s compassionate law from a mountaintop.
These parallels also give us insight into the deeper workings of scripture, highlighting that this repeat use of the same symbols points to deeper currents and themes within the text. Whether it’s 40 days of fasting in the wilderness (Christ, Moses, and Elijah), or 40 years in the desert (the Israelites with Moses), or 40 days of flooding (Noah), or 400 years of enslavement, the number 40 reminds us of spiritual trial through temptation. Similarly, 7 keys us into what is holy, “poor” points to those who know they are spiritually poor, “wine” (when used in a positive sense) indicates spiritual truths, and although it would take volumes (see Emanuel Swedenborg!), these symbolic connections and trends continue throughout most of scriptures’ objects, places, numbers, and even people.
Just as the 10 commandments were given after Moses had fasted for 40 days, the sermon on the mount starts soon after Jesus’ 40 days of fasting in the wilderness. In the sermon on the mount and in Moses’ receiving of the 10 commandments from a mountain, we’re reminded that mountains and heights point to God’s majestic presence symbolically high above and within. And moreover, that the loving, compassionate requests that these two leaders bring are directly from Divinity.
Thankfully, like with many modern retakes on religious texts and ancient traditions, Christ’s sermon helps to teach us that the commandments and all of God’s law should be read on a deeply internal level, centering us on love and mercy above literalizing the parts of scripture that serve us selfishly. This is reinforced throughout his life, of course, as Christ always focused on compassion in the stead of literal, dominating enforcement of Hebrew scriptures.
As we read, Christ points out that not only should we not murder, but we should relinquish anger and work diligently to be reconciled with others. He says that yes, adultery is hurtful, but so is its root: lust. Further, instead of direct commandments to remember God, Jesus clarifies by presenting his loving presence and telling us to uplift the oppressed, the poor, and the poor in spirit, as well as eventually giving us a worshipful prayer that helps us orient ourselves towards God’s mercy, care, and compassionate rule.
There’s a deep, living tradition within our scriptures themselves. One that speaks to love and a transformation of heart and action, even if the text itself is sometimes weighed down by its characters’ bad habits and hurtful decisions. This is similar to the slow awakening of today’s modern acceptance of cultural and identity diversity, which corresponds to a reawakening of the heart of many of our major traditions in the minds of young and old alike. This spirit of Christ doesn’t accept the moneychangers in the temple, or the dominating Pharisees in society, and points out that “Christian” and “religious” count for more than we’ve cast onto them. Like Christ, these should point to love for everyone, deepening our understanding of reality, and opening our hearts to the diverse wellspring of God within and around us under many guises.
Peace and care to you,
Rev. Cory