Hope and Light
December 22, 2013 | Patrick Preheim
A story about church life in Ephesus (a compilation of two fictitious narratives told by Jake Elias in his Remember the Future, pp. 432-435 and 475-77):
Along with other residents of Ephesus, Adolphus and Eleria, marveled at the economic and cultural vigour of their city. Served by a major harbor into the Aegean Sea and by the trans-Anatolian highway, Ephesus had a well-deserved reputation as the “gateway to Asia”. Merchants and travelers who made their way to the area also brought their various philosophies and religious movements into the city.
Many of these religions had made inroads into the community and developed cult centres. The grand architecture of Artemis’ temple attracted admiring glances from all visitors. Throughout the city were shrines with carved relief depictions of Cybele the Phrygian mother goddess escorted by the male deity Zeus. The temple of Sarapis with its water basins and canals attested to the presence of Egyptian mystery rites. And prominent on the main street into the heart of the city was the imperial temple dedicated to the veneration of Augustus Caesar and his successors in Rome. With so many religious options and with the ever-present reminder to give homage to Rome, Adolphus and Eleria realized that the church needed to be clear in its focus on the God made known in Jesus Christ. Yet it never seemed simple.
The congregation in Ephesus included people who had prospered from the increased trade due to the Roman occupation, which the occupiers called the Roman peace. The local city and provincial officials eagerly planned for lavish annual festivals, parades, and games to celebrate the peace. Town criers navigated the roads and market areas, inviting the populace to show honor to city [politicians], to provincial leaders, and to the emperor himself. Images of the emperor were everywhere on statues and friezes, not to mention the coins specially minted for such occasions. The festivals continued for several days, drawing people from the rural areas as well as the town, and carried a certain unmistakeable message: “In the emperor and the gods of the empire we stand in glorious unity—we thank you, Emperor, for peace, stability and opportunity!”
What could those who continued in the faith linage of Paul do to remain faithful to the gospel of Jesus Christ? How could their worship of God and devotion to Christ as Lord coexist with all this religious and political hoopla on the streets and public squares in their city? In the midst of heady manifestations of the empire’s splendor and largess, which attempted to woo the loyalty of its diverse people and unite them into one happy family, how should the church shape its life?
Another issue haunted Adolphos and Eleria: some of the believers in Ephesus were beginning to lose the memory of their Jewish origins. Adolphos and Eleria kept reminding people that they all had Jewish roots, that Jesus was a Jew, that they shared scriptures with the Jewish synagogue. Yet the Jewish connection did not interest many, and still others had memories of persecution in the synagogue and wanted a clear break with the Jewish past. This created tension with the Jewish minority still in the congregations. What then should the church do to bring unity across this ethnic divide?
The time seemed right to read a letter bearing the name of Paul. This letter had been circulating among congregations in the region for some time. What would Paul say to the circumstances they were facing?
Read Scripture: Ephesians 3:14—4:6
Ephesians is a book about hope and light: for the congregations of Asia which received this encyclical, for Ephesians, for the world. The structure of the book and the language Paul used throughout the letter guided the church in its response to division, occupation, religious pluralism, and wealth.
The structure: Ephesians can be broken down into two major sections. Chapters 1-3 are all about God. God who created the world and chose us. God who through Christ has redeemed us. God who has broken down the dividing walls between us. God who is at work within us and can do abundantly more than we can ask or imagine. This is no different than our Christmas story.
At Christmas time we celebrate the work of God. Jesus, God incarnate, came to dwell among us. God chose this path, not that we asked for it, but out of a wisdom and love that transcends human understanding. This child Jesus brought healing and redemption to the people of his time: sins were forgiven, social divisions were blown apart, death was defeated. We didn’t ask for Jesus to be born and lead us to salvation. This was God’s idea and it is right for us to marvel at it and sing about it and celebrate it. In both Ephesians and the Christmas narratives we hear that God has launched a pre-emptive strike: a mission of love and grace. Truly, love came down at Christmas. Ephesians and the Gospels, however, do not stop there.
Chapters 4-6 of Ephesians are all about us and our faithful living in this world. We are called to equip the saints and build up the body until we are unified (4.12-13). We are told to put away greed, obscene talk, impurity (5.3-4). We are encouraged to be mutually subject to one another: husband and wives, parents and children, servants and masters (5.21-6.9). We are invited to put on the whole armour of God and do non-violent battle with the dark powers of this present age (6.10-17). In Ephesians, action flows from adoration.
This is no different than our Gospel stories. Soon after Jesus appeared on the scene he called disciples and told them to follow after. From the master they learned to pray, to preach about the Kingdom, to bring healing. In the Gospels, too, action flows from adoration.
In addition to the structure of Ephesians, Paul used specific language which inspired hope.
Blessed be the God and Father… Paul began his letter with an eleven verse eulogy (Εὐλογητὸς) in praise of all God has done. The Jews hearing this opening, and those familiar with synagogue routine, would have been warmed at these words. This is just how the Jews began their prayers (Elizabeth eulogizes / blesses Mary, Zechariah at the birth of John, Simeon in the temple)! It was a nod to the minority group within the church. His beginning with a great blessing offered hope to the Jews within the church, but not just them.
The non-Jesus and un-churched citizens of Roman Asia were accustomed to hearing eulogies honoring the emperor as the chief benefactor. To hear Paul lauding activities of God normally ascribed to the emperor would have been shocking. Rather than the emperor as source of all hope and good there is another—a creator of all who seeks us before we know we are lost, who redeems us before we recognize our sin, who marks us with a Holy Spirit rather than with the whip. Paul intentionally used the great blessing both as a tool of reconciliation and evangelism—light and hope.
Paul also wrote a fair bit about peace through the letter of Ephesians. Christ has abolished the walls dividing Jews and Gentiles, thus making peace. Christ proclaimed peace to those who are near and those who are far off. He directed the congregations to maintain the unity of the Spirit in the bond of peace.
Paul’s regular use of the phrase “peace” must be heard in the context of the Pax Roman—the Roman Peace. The peace of Christ is surely good news for those more accustomed to the peace of Rome. It is a peace free of taxation. It is a peace of invitation, not occupation. It is the peace within which can not be confiscated. Christ’s peace is so different than the peace offered by government diplomats, military defense contractors, or even our pension plans. The peace of Christ heals the broken and can not be taken away. It is light and hope. It is hard for me not to hear Paul’s allusions to peace in the context of our Christmas stories. The angels proclaimed glory to God and peace on earth. Also a critique of and alternative to Rome, I would suggest.
Given this emphasis on peace it might, then, surprise us that Paul used militaristic images in one of his most vivid passages—the armour of God in chapter six. As the opening story from Ephesus alluded to, the Christian communities often felt helpless against the Roman domination. They would have been quite familiar with soldiers, their gear, and Rome’s power. To counter this, Paul offered them power. He utilized three different power words to preface his words about armour as encouragement: be empowered in the strength of God’s might. Like a soldier put on a belt, breastplate, shoes, shield, helmet, and sword. Like a disciple of Christ, though, let these be used as Christ would: in promotion of truth, righteousness, peace, prayerful defense, salvation. For people paralyzed by the weight and might of the Roman occupation these words were electric. Language gives hope; for the Ephesians and for us.
This Christmas season let us choose language which heals divisions and inspires others to stand firm in the faith with the full armour of God. Like Paul, we can bless those whom we meet. Leonard Bechy writing in this week’s Rejoice! devotion recounted the first time he remembered received a blessing. A traveling salesman had stopped at their farm when he was a boy. After selling his parents a bottle of foul-tasting health syrup he left without his account book. Little Leonard chased him down and returned it to him. Standing in the doorway of his car he put his hand on Leonard’s head and blessed him. Beechy reflected, “As he was driving off, I stood for a minute. No one had ever blessed me before…It wasn’t the blessing of a traveling salesman I was basking in, but the blessing of God on my young head” (Rejoice! Dec 16, 2013). As tempting as it might be to curse our relatives this holiday season, let us find it in our hearts to bless. Bless them, and let divisions be healed.
This Christmas let us find ways of resisting the powers and principalities. The glitz, consumption, and business of December at times feels like an occupation. Like the Ephesians we can put on the armour of God and do battle with the powers and principalities of our age: the commercialism, the gluttony, the trappings which promise a peace that is no peace. There is a deeper meaning to this season which we are in danger of losing as the principalities seek to highjack December. I am not suggesting we abandon those traditions which have significance for us and our families. I am suggesting that we mindfully place all our traditions in our faith context so that we do not become nameless consumers making sacrifices to Artemis, Caesar, or those other lesser gods. We have resources to resist, so let us actively resist.
This Christmas let our adoration flow into action. Lest my last thoughts be misunderstood, let me publically declare that Christmas celebration is good. Those of us graced with the combination of a Protestant work ethic, Mennonite frugality, and Germanic desire to save probably don’t celebrate enough. So let us all find ways in which the adoration of Christ is made real for us. Handle’s Messiah? A winter walk? A well considered gift exchange? It will be different for different people. And we dare not stop the story at Ephesians 3, or Matthew 2 or Luke 2. Adoration necessarily becomes fuel for the next chapters. This is the story of Ephesus and it is the story of Christmas. More can be said about this, and it will be said in the services ahead. May the peace and blessings of Ephesians guide us this holiday season. Amen.
