Hugh's Blog

Open Door Mennonite Church
July 29, 2018
2 Samuel 11:1-17 (NRSV)

In the spring of the year, the time when kings go out to battle, David sent Joab with his officers and all Israel with him; they ravaged the Ammonites, and besieged Rabbah. But David remained at Jerusalem.

It happened, late one afternoon, when David rose from his couch and was walking about on the roof of the king’s house, that he saw from the roof a woman bathing; the woman was very beautiful. David sent someone to inquire about the woman. It was reported, “This is Bathsheba daughter of Eliam, the wife of Uriah the Hittite.” So David sent messengers to get her, and she came to him, and he lay with her. (Now she was purifying herself after her period.) Then she returned to her house. The woman conceived; and she sent and told David, “I am pregnant.”

So David sent word to Joab, “Send me Uriah the Hittite.” And Joab sent Uriah to David. When Uriah came to him, David asked how Joab and the people fared, and how the war was going. Then David said to Uriah, “Go down to your house, and wash your feet.” Uriah went out of the king’s house, and there followed him a present from the king. But Uriah slept at the entrance of the king’s house with all the servants of his lord, and did not go down to his house. When they told David, “Uriah did not go down to his house,” David said to Uriah, “You have just come from a journey. Why did you not go down to your house?” Uriah said to David, “The ark and Israel and Judah remain in booths; and my lord Joab and the servants of my lord are camping in the open field; shall I then go to my house, to eat and to drink, and to lie with my wife? As you live, and as your soul lives, I will not do such a thing.” Then David said to Uriah, “Remain here today also, and tomorrow I will send you back.” So Uriah remained in Jerusalem that day. On the next day, David invited him to eat and drink in his presence and made him drunk; and in the evening he went out to lie on his couch with the servants of his lord, but he did not go down to his house.

In the morning David wrote a letter to Joab, and sent it by the hand of Uriah. In the letter he wrote, “Set Uriah in the forefront of the hardest fighting, and then draw back from him, so that he may be struck down and die.” As Joab was besieging the city, he assigned Uriah to the place where he knew there were valiant warriors. The men of the city came out and fought with Joab; and some of the servants of David among the people fell. Uriah the Hittite was killed as well.

 

Over the last month I have been here in Jackson, I have been in a lot of meetings. I have had meetings with City officials, with school board members, with local activists, with bankers, with normal folks who just want Jackson to be better for them and their children.

But the biggest thing I have been trying to figure out since I have gotten here is how does Power work here. In community organizing circles, they call it power mapping, or power analysis. It’s important as a first step, because sometimes the people who look like they are in power really aren’t, and the ones who look like they don’t have any actually have a lot.

You have seen this first hand in your relationships. Like, when granddad bullies and blusters, but grandma is the one who really decides things. Granddad thinks he has the power, but really, he doesn’t.

Power mapping isn’t just useful in community organizing. It is helpful in personal relationships. It is helpful at work. And most importantly for our purposes today, it is a powerful spiritual practice.

Take, for example, today’s story.

History, they say, is written by the victors.

It has also largely been written by men.

Here in the US, we often talk about the Founding Fathers – men like George Washington, John Addams, Benjamin Franklin. Where were the women in these stories? Other than Betsy Ross, who was only notable because the Founding Fathers asked her to do something, I would be hard pressed to tell you any of their stories. Where were the women?

They were there, but their stories were not told. Mostly, I suspect, because it was men doing the telling.

And why did the men get to tell the stories? Because men had power, and in those societies, women did not.

You see this constantly in the Bible stories, too. You could, if you grew up in the church, perhaps tell me the story of Noah and the ark. If you were a hard-core Sunday School attendee, you could perhaps even tell me the name of his three children. But I bet you could not tell me the name of Mrs. Noah. Or the names of his son’s wives.

You couldn’t do it because their names were not considered important enough for us to learn. Because they were women, and it was men telling the story when it was first written down.

It’s about power. Men had the power, and they got to tell the story. And whoever tells the story gets to shape the story.

Like in this story. There are multiple ways of telling the story, depending largely on who does the telling.

The way I learned it was that David, God’s favorite, saw a beautiful woman, and they slept together. Then she got pregnant, and to cover it up, he had Uriah killed. That is the way I learned the story, and largely the way the story has been taught for generations.

That is how the story gets told – but that isn’t what happened.

What happened is that David, who was King and thus had power, saw something he wanted and he took it. Nowhere is the story is it even implied that Bathsheba was a willing participant. In fact, when one party has all the power and the other doesn’t, it is hard for there to be any consent. When the person who literally has the power of life and death over your spouse tells you to do something, you don’t really feel like you have a choice.

What we call the story of David’s adultery was actually the story of the sexual assault of Bathsheba.

But even that way of telling the story centers David. It centers the man, the person in power.

Another way of telling the story would be to center the story on Bathsheba.

Her husband Uriah was sent to war because, the Bible tells us, it was springtime, and that was the time to go to war. But David didn’t go – he stayed home, where it was safe, but men like Uriah got sent off instead.

So one night, after she got finished with her bath, she got summoned to the King’s palace, where she was sexually assaulted by the King. And then she discovered she was pregnant, and the King had her husband killed and made her move into the palace.

Bathsheba was a woman in a system that allowed no power to women, and on top of that, she was pregnant. And your only option is to fend for yourself or be protected by the man who sexually assaulted you and killed your husband.

Some choice.

Let’s look at this story from the framework of power.

In the story, we have four main characters: David, Bathsheba, Joab, and Uriah. Let’s rank them in order, according to who has power and who doesn’t.

David is king, appointed by God. David has ultimate power.

Joab is a military commander, in charge of men. He has the next amount of power.

Uriah is a man and a soldier. He has the next amount of power.

And Bathsheba is a woman, in a society run by men. She has the least amount of power.

Having mapped out the power, let’s look back at the story. The way it is written, who is the story about? Who is the main character? David, the person with the most power.

To who is no blame attached, but was complicit in the crimes? Joab, the person with the second most amount of power.

Who are we made to feel sorry for? Uriah, another person with power.

And who is the only person in the story who is only passive, who only has things happen to her, but doesn’t have any agency of her own? Bathsheba, the person with the least amount of power.

So that is a different way of telling the story. A story that centers the voice of the victim, the story of the person with the least amount of power.

I have spent, at this point, nearly 1000 words telling you about power analysis because I think it is perhaps one of the most important things we in the church can do. I think the Jesus story is ultimately about power, who has it and who doesn’t, how you use it if you do, and for whom.

Jesus was incredibly concerned with power. Most of the healing stories in the New Testament are about people who have little power being restored to a position of equality. Think about the man born blind, whose sight is restored. Or the woman who was constantly bleeding and thus considered impure being made whole, so she could return to society. The man possessed by demons, the man who could not get healed because he couldn’t get to the pool to get in because, you guessed it, people with more power than he had got there first.

In the story of the woman caught in adultery, where Jesus told the Pharisees that the one without sin should cast the first stone, whose side did Jesus take? The side of the one with the least amount of power.

In the parables Jesus told, they were always stories about power as well. The story of the rich man and Lazarus is all about power. I mean, the rich man is in hell and still thinks he has the power to tell Lazarus what to do. The wealthy landowner that won’t forgive debts, the rich young ruler who stored up his riches, the inequity of pay in the story of the talents.

Over and over again, the Jesus story is all about power. And I believe that is because God is concerned about power. The Exodus story is about people with Power using it against people who don’t, and God taking the side of the ones who don’t. The stories of the exile – Daniel and the lion’s den, Shadrach, Meshach and Abednego and the fiery furnace and all the rest – are stories of God taking the side of the people with the least amount of power. The prophets constantly warned those in power that they were not aligned with God’s will.

Power is not bad – it just is. What is bad, however, is when those of us with power use it to harm others. Instead, Jesus believed that those of us with power had an obligation to use it on the behalf of those who do not.

The apostle Paul gave an example of Jesus doing this in Philipians when he quoted an old hymn as saying that Jesus

who, though he was in the form of God,
did not regard equality with God
as something to be exploited,
but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form,
he humbled himself
and became obedient to the point of death—
even death on a cross.

Jesus had power, but didn’t use it for his own benefit, but for the benefit of others.

This story today is the story of power, and who has it and who doesn’t. And the clear witness of scripture is that God is always on the side of the one with the least amount of power.

So where does this leave us? I think it means that as followers of Jesus, we have to look for the power dynamics around us, and ask who has the power and who doesn’t. And then if we want to be like Jesus, we have to be on the side of the people with the least amount of power.

And if we are with them, then God is with us.

Amen.

 

Note: The following is the sermon I delivered this past Sunday at the Unitarian Universalist Fellowship in Raleigh NC. It is also a pretty good example of applying a Christian humanist view to Christian Scripture. 

I bring greetings of Grace and Peace to you from the worshiping community at Love Wins Ministries. I am glad to be here this morning, and glad I was able to do it and allow Sasha some time away.

This is my fourth time to be allowed to speak in this beautiful sanctuary, and I am always honored (and a little amazed) that you keep having me back.

A friend of mine is a UU minister in another state, and she heard I was preaching here again.

She asked me what my text was. I told her I was preaching on the story of the rich man and Lazarus.

The phone got quiet.

“What?,” I asked.

“Hugh. That story revolves around a guy being tormented in Hell. Why on earth are you going to preach on that text in a UU congregation?”

I told her that the last time I was here I preached on Noah’s Ark, a story where God throws a fit and destroys all of humanity except one family, and y’all handled that OK, so I figured y’all could handle this one.

But seriously, I do want to acknowledge that texts like this one have been used to perpetuate some pretty horrible ideas about the Divine – about who God is and what God is like, and it has been a tool used to harm people who were on the wrong side of power.

But I keep coming back to these hard stories, because I believe there is something there for us. After all, the impoverished colonized people who originally heard these stories did not think them hard, but instead heard them and said that it was good news, which is what the word Gospel really means.

What I love about this story is that it is really two stories: a story about the world as it is, and a story about the world as it should be. This is not a story about a literal heaven and hell, as if it is some sort of Lonely Planet guide to the afterlife. No, this is a story about power and privilege and how we use it. Or, how we don’t.

Jesus tells us the story of a rich man who lives in a gated community, who is insulated by his privilege from the poverty literally at his gates.  The poor man dies and is carried off by angels, and the rich man dies and is tortured in Hades.

When they were alive, in the part of the story that concerns itself with the world as it is, the rich man was doing OK. He was rich and powerful, and wore fine imported clothes and ate sumptuous foods. We should probably point out that the story is not a condemnation of his wealth. There is no evidence that he got his money unethically. And that Lazarus went to the gates probably meant that he had been fed there before – in other words, the rich man had handed out charity in the past. He probably gave money to the PTA fundraiser at the school, and was probably a member of the Rotary club. According to the standards of the day, the rich man was a “good” man.

But the world as it is wasn’t good for Lazarus, however. He was poor. Desperately poor. And not just poor, but sick – so sick he could not keep the unclean dogs from licking his sores. And hungry. So hungry that he longed for the scraps from the rich man’s table.

Here is the truest thing I know:

When you have two groups of people – let’s call them groups A and group B – and there is a disparity between those groups, when one of those groups has more than the other, the moral and ethical responsibility for changing that disparity lies on the group with more.

Which we all agree with, right? I mean, when we look at the history of woman’s rights in the US, we don’t think that if women wanted to vote, they should have demanded it sooner. We think that it should have been put in the Constitution in the first place.  The people who already had that right should have demanded that women have it too.

Likewise, we don’t think that Lazarus should have just begged harder. No, we think the rich man should have voluntarily lifted Lazarus up. In the world as it is, the rich man had more, and should have used that excess to advocate for Lazarus in their lifetime.

But he didn’t. In the story, he isn’t in hell because he was a rich man, but because he chose to not use his excess to change that disparity.

That disparity between two groups of people – it isn’t just money we are talking about here.

Like at Love Wins Ministries, where I pastor – some six years ago, we were given the use of a building. We used it for offices and to worship in on Sunday, but most of the space sat empty during the week. And we looked around and realized that the people we knew who were homeless had no space to be during the day.

So there were two groups of people: One group had space no one was using, and the other had no space they were allowed to use. So we opened our doors and shared it with them, planting the seeds of what would become the Love Wins Community Engagement Center, a place where some 70 to 100 people who have nowhere else to go come to rest, get out of the weather and build unlikely friendships.

We don’t read this story and think that the reason Lazarus was starving was because he did not beg hard enough, or that he did not protest the injustice enough. Lazarus is not the victim of injustice because he did not speak up. No, when we hear this story, we immediately assume the rich man should have taken the initiative.

The rich man in this story is condemned because he had the power to change things, and chose not to.

So we go now in the story to the world as it should be.

The poor man is taken on the wings of angels to be with Abraham in paradise, and the rich man is tortured in hell.

The rich man is burning in hell and sees Lazarus with Abraham – apparently part of the torture is being able to see the people who are not being tortured, which is just mean, y’all – and asks Abraham to send Lazarus on an errand.  Not just once, but twice.

Do you hear that? This man, this rich, privileged man is so used to being in control that when he is being tortured in hell, when he is literally on fire, he still feels that he has the right to dictate the movements of the poor man who died of starvation at his gate while he feasted.

And in the midst of that hubris, that privilege, that power, the rich man makes demands of Lazarus, attempting to perpetuate the power dynamic. Lazarus says nothing in response to this, but Abraham does.

Abraham says “No. No, that isn’t going to happen.”

Here we again have two groups of people, and one has more than the other – in this case, more power.

And the person with more power – Abraham – sees the rich man try to use the historical systems of power and oppression against Lazarus, and he speaks out. He is a bystander who speaks out, who inserts his privilege in the gap between the rich man and Lazarus, and who, when sees an injustice be attempted, says, “No, that will not happen on my watch”.

Notice what doesn’t happen: Lazarus does not have to speak out to defend himself. It is never the responsibility of the oppressed to ask the oppressor to stop oppressing them. And in the world as it should be, they don’t have to.

No, in the world as it should be, those of us with power speak out when we see injustice happen.

In the world as it should be, those of us with excess use our excess – whether it is power or money or space or food – to make things right.

In the world as it should be, the only people punished are those who had the chance to help, but chose not to.

In the world as it should be, those who are on the side with less do not have to beg for the things they need, whether that is food or shelter or advocacy or rights, but they are given by those who have more of those things than they need.

This story presents us with two worlds: The world as it is, and the world as it could be.

And the only thing that prevents the world as it is from becoming the world as it could be is those of us with more – more money, yes, but also more power, more privilege, more time – not taking the initiative in making things right. In our not leveling the disparity.

In the world as it is right now, Lazarus is at our gates, dying of hunger while we feast. Don’t make him have to ask us. May we have the moral courage to stand up and say, “Lazarus! Come inside! Sit down and eat. We have plenty.”