Forgive

Lamentations 3:19-26
Psalm 137
2 Timothy 1:8-14
Luke 17:1-10

The movie titled “The Book of Eli” delivers apocalyptic images, missionary zeal and a brand of violence that could easily be considered terrorism. The journey of a single man to fulfill his last mission appears strange and suicidal. But the protagonist, Eli, soon gains the love and trust of the viewer, in spite of his decidedly reckless and crazy “courage.” Eli’s mission is to protect and preserve a book, which eventually turns out to be the Christian Bible. While the movie is in my opinion unremarkable and even forgettable, the impact it had on me as a viewer bothered me a bit, since I found myself condoning Eli’s violence for the sake of his mission. I wondered if I would have condoned Eli’s actions if he had been protecting a copy of the Koran (the Holy Scriptures of the Muslim Faith) instead. To my great shame, it almost seemed like I was quite ready to condone terrorism, as long as it was Christian! The idea that faith and terrorism can be reconciled is of course utterly absurd. The Christian faith is particularly bent on non violence as vividly demonstrated by the life, death and resurrection of Our Lord Jesus Christ. But today’s psalm shows that the Judeo-Christian tradition is not above reproach. Reprehensible words and actions have sprinkled our history for centuries. An outsider might validly ask how such a statement (Psalm 137) could have survived within “the book of God’s love.” One reason is that the bible is not a product of modern moralizing or eulogizing redactors. No. Every human emotion, as raw as it may be, is represented and dealt with within its pages. Texts of retribution and vengeance, Judeo-Christian or not, are interpreted by Christians under the light of the life and teachings of our Lord Jesus himself. And Luke chapter 17 provides a timely contrast to the vindictiveness of Eli and Psalm 137 alike: While the psalm advocates vengeful venting as a valid way to grieve, Jesus warns that those who know better should do better, lest we make a little one stumble (in their faith and their wellbeing).  According to Jesus, the little ones are not “dashed” but protected, and the sharp stones of psalm 137 are now a millstone hung around my neck as a desirable substitute to the real punishment that awaits my self-centeredness and irresponsibility. This contrast is also present elsewhere in Luke: the older brother who ignores his younger brother whom “was lost but is now found (Luke 15:32)” or the rich man who “didn’t see” Lazarus the beggar (Luke 16:19-21). Jesus, after proclaiming God's New Economy now lays out the way for us to participate in it:  a program for reconciliation that includes deep concern/confrontation and readiness to forgive/forgiveness and restoration. This program requires vigilance and responsibility. Forgiveness, therefore, is not a moral duty, but rather a way in which we participate in God's New Economy of his kingdom as proclaimed through the Lord Jesus. To forgive is to imitate God and experience the outpouring of grace that saved us. The disciples cry out: “we need more faith!” But faith, as pointed out by Jesus, is not an Odyssey of heroic proportions that earns entitlement. No. Faith is steady obedience coupled with humility. It is rather foolish to think that anyone, by his madly heroic “faith,” can put God in his debt. A love that cannot be repaid can only be called Amazing Grace.

Pastor Alejandro Sotres