Wilderness. It’s a word that conjures up images of danger, untamed nature; precarious human life facing the challenges of uncharted territory and unknown threats. For Americans, we almost immediately think of our national myth of pioneers setting out against great odds into a distant and forbidding land, in an attempt to make lives and livelihoods in uninhabited territory. That myth, as attractive as it may be, is a far cry from the reality that the places to which white settlers came usually already had human populations and were home to highly developed human communities. Continue reading
Well, it’s certainly good to be back at Grace and in Madison after being away from here for six Sundays. I’ll be sharing some of what I saw and experienced later at our annual meeting which I hope many of you will attend. As is so often the case, the things we set out to do, the goals we make for ourselves, don’t always materialize in quite the way we anticipated or hoped, but such opportunities often lead to quite unexpected things—discoveries about oneself and the world that are powerful and transformative.
That certainly happened to me. The time I spent at the monastery of the Society of St. John the Evangelist in Cambridge was one of the most powerful spiritual experiences I’ve ever had. Arriving there on Election Day, spending four days mostly in silence, the days punctuated by the rhythms of the Daily Office offered a wonderful respite from the noise, anger, and anxiety of the world beyond the monastery’s walls, and an opportunity for me to encounter God more deeply and be a part of a praying community.
At the monastery and as I traveled up the East Coast and in the Pacific Northwest, I re-discovered another important truth. I mentioned before leaving that this time away would be the longest period I would be away from Grace and Madison since coming here in 2009, that it would be the longest period I would be away from an altar since my ordination more than ten years ago. Time away is important. It can be refreshing. It can also help to provide perspective; to give us the opportunity to reflect on where we’ve been, what we’ve been doing, and to plan for the next season of our lives.
But it’s not just the time away. It’s also the distance. I’ve not traveled much since coming to Madison. Indeed, although I was blessed to be able to live abroad for two years, apart from weekends in Chicago, visits to my mother, or a few days spent up north, I’ve not traveled much at all recently.
I discovered in these weeks of travel as I visited cities that were mostly unfamiliar to me, and visited churches I’d never been at, talking with clergy from very different backgrounds and working in very different contexts, that all of this can provide important perspective on my ministry and on our shared mission at Grace Church. We will talk much more about this in the weeks to come—you’ll have an opportunity to hear some of what I learned later at our Annual Meeting. But for now, I want to highlight simply the clarity of vision, the new perspective I’ve gained on our work together here in Madison.
And this may be where what I’ve been about these last two months connects with our gospel reading. As I was beginning to reflect on this text, Matthew’s depiction of John the Baptizer’s ministry, the opening words grabbed my attention.
“In those days John the Baptist appeared in the wilderness of Judea.” John is a wild, crazy figure. He wears camel skins and eats locusts and wild honey. He shouts, “Repent for the kingdom of heaven has come near.” He prophesies doom and destruction, painting images of unfruitful trees being hewn down and useless chaff being burnt in an unquenchable fire. It’s dramatic, powerful, and frankly, somewhat scary.
But all of this takes place in the wilderness, far from the center of power, away from the settled existence of Jerusalem and the towns and villages of Judea. And I wonder whether his message would have had the same impact if he had proclaimed it in the streets, public squares, or the temple mount of Jerusalem. I wonder whether he would even have been able to preach those words if he hadn’t come out into the wilderness.
The wilderness is a place of great symbolic power in the biblical tradition. The Israelites wandered for forty years in the wilderness after their miraculous exodus from Egypt. In the wilderness, they grumbled at their plight; the text repeatedly calls them “a stiff-necked people.” Because of their grumbling and their sins; God condemned that first generation who had come out of Egypt to die in the wilderness, they would not live to possess the land promised to them. Even their leader Moses would only see it from a mountaintop just before his death.
For the Israelites, the wilderness was a place of struggle and disappointment; but nevertheless, God was present there with them. It was in the wilderness, at Sinai, that God appeared to Moses and gave the Israelites the Torah, the commandments by which they were to live and order their common life. Throughout their time in the wilderness, God was present with the Israelites as a cloud by day and a pillar of fire by night, and dwelt with them in the tabernacle.
In the gospels, the wilderness is where Jesus encounters John, is baptized by him, and then goes away by himself for forty days, where he’s tempted by Satan. In Matthew’s telling of this story, one could imagine that through this time in the wilderness Jesus comes to understand better who he is and what his ministry will be. Rejecting the temptations Satan offers him, Jesus chooses a different way, a different model of Messiahship, a different sort of Kingdom.
The wilderness is a desolate place but in the biblical tradition it can also be a place of personal and communal transformation, a time of preparation for the next stage of life. Time in the wilderness built the foundation for the Israelites’ conquest and occupation of the promised land. Time in the wilderness helped prepare Jesus for his ministry. Time in the wilderness gave John the Baptist the perspective he needed from which to judge the religious and political life of Jerusalem.
Yes, the wilderness can be a desolate, forbidding place. But it can also be a place that helps prepare us for the work we are called to do. In December each year, we are surrounded by the all of the hustle and bustle of the season; the round of parties, the preparations that we make for family and friends, even the typical year-end and semester-end tasks that confront us. It’s hard to find time for ourselves; it’s even harder to find time for God in our over-scheduled lives. I wonder whether it might be helpful simply to carve out a few minutes here or there, to step away from it all, to enter silence, or to create a wilderness for ourselves where we might open ourselves to encounter with God. This Advent, look for, make way for, a place or time of wilderness.
There’s something else about the wilderness that might be helpful. I’m thinking of John, out there, proclaiming his message of repentance, challenging the political and religious leaders of his day. Many of us might be inclined to feel, at this time in our national life, that we are in a wilderness, that we have lost our way, that our hopes for a better future, a more just society have been deferred indefinitely, perhaps even utterly destroyed.
John did not lose hope. Alongside his prophesies of doom and destruction, he saw the coming of God’s reign, its very nearness. Our hope dare not rest in the political process or in the vagaries of history. Our hope rests in God. Our hope lives in the one whose coming we await even now; the one whose coming promises and proclaims the reign of God; the one whose coming in weakness and humility challenges all of the world’s power; the one whose coming in love shows us the way of love and peace. Thanks be to God.
Of all the things we do liturgically, I sometimes think that the Season of Lent presents us in the twenty-first century with the greatest distance from our contemporary world. Lent is a season of repentance and self-examination that flies in the face of our consumerist culture and values. Lent challenges us to focus, when what we want is distraction. Lent is somber when we want to be happy. Lent invites us to self-denial and fasting when we crave self-indulgence. Continue reading