The Cloud of Unknowing

Reflections on a strange encounter and the theological thoughts that followed… 

“Do you read the Bible?” asked the stranger in front of me. Odd questions from random strangers are a regular facet of my life given that I navigate the world in a chair, so I responded without thinking: “Yes I do.”

The stranger then directed me to read the passage in Luke 9:34. “It’s from the Transfiguration,” he said. Before I knew what had hit me, he left as suddenly as he had come and I was left trying to make sense of what had just happened. Following the encounter I consulted my Bible to find out what this piece of text was that the stranger insisted I read. It was: “While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud.” (NRSV).

What on earth? Trying to wrestle some significance from the text I started looking at the previous verses in chapter 9. The writer tells us that the disciples Peter, James, and John have gone up to the mountain with Jesus to pray. Verses 29-31 state: “And while he was praying, the appearance of his face changed, and his clothes became dazzling white. Suddenly they saw two men, Moses and Elijah, talking to him. They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem.”

Verse 31 is unique to the Luke’s account of the Transfiguration. Various commentators have mentioned that the author of Luke deliberately places Jesus’ glory in the context of his crucifixion with the insertion of this verse. Suffering as a prerequisite to glory? That’s a bitter pill to swallow. Even for Peter. The text states that just as Moses and Elijah were leaving, “Peter said to Jesus, ‘Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah’-not knowing what he said (v.33).”

“Not knowing what he said.” Christians find all kinds of ways to shield themselves from the reality of suffering. A few weeks ago, a young woman engaged me in conversation when she saw me reading a book on homiletics and she proceeded to ask me if I was a Christian. I replied in the affirmative. Over the course of the conversation it became clear that this young woman wanted to pray for my physical healing. Her theology had convinced her that Jesus had suffered on the cross so that I didn’t have to.

Sitting there in this increasingly awkward and dehumanizing encounter I was struck by the fact that as distorted as her theology was, that she wasn’t afraid to make a large request of God. It never occurred to her that God did not have the power or would not want to answer her prayer. As I was sitting there, trying to glean some valuable insight from an event I might otherwise dismiss, I remember thinking that I wished I could trust God as implicitly as this young woman appeared to do. However, the more I thought about it, the more I found her faith and trust lacking. The more I found it to be too small.

According to Donald J. Luther: “In the eastern church the transfiguration is thoroughly cosmic and is understood as a foretaste of the transfiguration of all creation in Christ. For the fathers of the early church, the transfiguration became a mystical symbol of the transformation of this world and the world to come.” [1]

In light of that theme, what I should have said to that young woman, in retrospect, was:

“You want to pray for me? Pray that the people who currently only see me as something to be fixed, as a mistake, will see the image of God in me.

Pray that people will see that God can use me, not in spite of, but because of, my disability.

Pray for the transformation of the structures and systems that keep me under-unemployed and in poverty.

Pray that there be more people like me who have the ability to lead full and rich lives not as a result of changed bodies and minds, but as a result of changed public perceptions.

Pray that there might be more representation of people with disabilities in the public sphere, so that we are no longer invisible, and so that we don’t feel so alone.

Pray that God will transform the world through the presence of people with disabilities.

Pray that the suffering that so many of us experience at the hands of others might be redeemed, for the good of all.”

That seems like a petition worthy of a cruciformed God.

Gladiola originally hails from Paraguay, and currently resides in Winnipeg. She was raised in the Mennonite fold and these days identifies as an Anglo-Menno (Anglican Mennonite). Her hobbies include: eating dessert first, discussing contentious topics, and collecting dust. Besides being a polyglot and a member of a stupidly large extended family (90+ first cousins), Gladiola finds plenty to do, working towards living her best life.

[1] Donald J Luther, “The Mystery of the Transfiguration: Luke 9:28-36 (37-43),” Word & World 21, no. 1 (2001): 97-98, http://wordandworld.luthersem.edu/content/pdfs/21-1_therapy_theology/21-1_luther.pdf.

My Peace Wall

I learned about Sister Norma Pimentel this week.

Sister Norma is the executive director of Catholic Charities of the Rio Grande Valley and I listened to an interview in which she was responding to the horrific separation of migrant children from their parents at the U.S./Mexico border. The story has rightfully garnered a lot of attention this week as people of conscience are outraged at the trauma that is being afflicted on these young children.

In the midst of this carnage, Sister Norma continues her outreach, working tirelessly to welcome the stranger; a calling that she sees as integral to her faith. She is known as “A Bridge among walls”

I told my students about Sister Norma, and I placed her name on my classroom wall at St. Michael Catholic Secondary School where I teach Religious Studies. She joins more than a thousand other people of peace that I have honoured by telling their stories and placing their name on my classroom wall. This has been a daily routine in my classroom for almost a decade now.

This tradition started innocently enough. Several years ago, I had attended a Professional Development Day where Marc Keilberger was the keynote speaker. Responding to a question from a colleague, he suggested that one way to work for peace and social justice was to honour peacemakers. Shortly afterwards, I decided to do just that. Each day, I would tell my students about somebody somewhere promoting peace, social justice, inclusion and equity; trying to make the world a better place.

Nine years later, I am moving out of my classroom (due to some renovations going on at the school) and this week, I will put my final names on my peace wall.

This has been a fantastic learning experience for me; and hopefully, for my students as well. I like to thin

k that my wall offers a diverse array of peacemakers. Some people lost their lives for causes they believed in. My wall contains elders and toddlers. My wall includes Christians, Jews, Muslims, Buddhists, Sikhs, Hindus and probably a few atheists as well. The wall includes poets, musicians, artists, anti-racism activists, saints, refugees, teachers, children, garment workers, LGBTQI+ activists, politicians, environmentalists, athletes… people from all walks of life.

I’ve often been asked if it is difficult to find a new person to put on the wall each day. At first, I thought it would be; but as time went on I discovered that there were so many inspiring stories that just needed to be told. Sometimes, I looked for stories that connected with themes that we were discussing in class. Sometimes, there were stories that related to an important day on the calendar. One September 15^th, I honoured the four little girls who were killed at the 16^th Street Baptist Church in Alabama in 1963. Sometimes, there were amazing things going on in our own school community – and it felt right to stop and recognize a student or a staff member.

I have learned a lot through this daily research ritual. One cool story comes to mind. In 2013, I remember discovering that Wilcox County High School in Georgia was hosting their first integrated prom thanks to the resilience and determination of two senior students – Mareshia Rucker and Brandon Davis – who, despite the resistance of teachers and parents – put the wheels in motion to put an end to the segregated proms that had been a tradition at the school for decades. Mareshia and Brandon spoke truth to power. I think that we need to teach our students to do just that in their own lives.

More importantly, I think this process has reminded me that people are essentially very, very good. I forget that sometimes when I watch the news. The amazing souls who work tirelessly for social change often get lost in the stories that focus on the very issues that they are trying to address. I hope that my students come away from this routine feeling a little more reassured about their own essential goodness – and the goodness of all people.

My students are good people. I try to tell them that each day. I do believe that we were created to do wonderful things. My Peace Wall has reminded me of this.

Tim O’Connor

St. Michael Catholic Secondary School

Stratford, ON

Last week, Biblical scholar Trent Voth wrote a short post on Facebook addressing the use of the Bible by secular authorities in the US. He was willing to offer it as a blog post for the SCM!

A Word on Romans 13…

You’ve read enough on Romans 13 ever since U.S. Attorney General, Jeff Sessions, and White House Press Secretary, Sarah Huckabee Sanders, used it to justify the Trump administration’s policy of separating immigrant children from parents*. It’s governments’ favourite verse. Who wouldn’t want a verse instructing an entire religion to “obey” them, especially a government? The thing is, Romans 13 doesn’t say “obey the government.” Not at all. Obeying the government, after all, is antithetical to Christianity.

Jesus was executed by the government for disobedience and dissidence. Jesus forms a competing system of governance, his own Kingdom, with its own systems of justice and peace.

Paul, the author of Romans 13, was imprisoned and, according to the early church, executed by the government for disobedience as well. Paul was preaching a message which undermined the government and elevated Jesus’ competing Kingdom.

Those earliest Christian voices also thought it was important to pass on to us the message that at least ten of Jesus’ Twelve Apostles were executed, and another exiled, by the government for disobedience, all for preaching and propagating Jesus’ competing Kingdom.

In fact, the only Apostle who isn’t punished by the government for disobedience is Judas. Tellingly, he’s also the only one who collaborates with the governing authorities.

On top of that, dozens, if not hundreds, of the very Roman Christians Paul writes to in Romans 13 are experiencing persecution, imprisonment, and execution by the government for disobedience. Likewise, thousands of Christians have faithfully experienced persecution and execution at the hands of the governing authorities.

The Bible anticipates those confrontations between Christians and the governing authorities in texts like Mark 13:9-13 and celebrates the martyrdom of Stephen, by the Jewish governing authorities in Acts 7. The Bible celebrates and elevates Jesus using competing terminology hijacked from the Roman government, like kingdom, king, Lord, and savior. The Bible even explicitly states, in the voices of Peter and the apostles, “We must obey God rather than any human authority.”

In short, Christianity and its scriptures are clearly and preponderantly weighted against obeying the governing authorities. Christians would be in a terrible bind if Romans 13 actually said “obey the government.”

Here’s my point:

It’s really, REALLY important that Paul wrote “submit to the government” in Romans 13, and not “obey.”

The Greek words behind these terms are key. “Obey” means “to do what you’re told.” Submit means “to allow yourself to be arranged.” In other words, obedience is about doing what is commanded, submission is about where one is placed. Governments can dictate where we obey God, not whether we obey God. Governments can dictate we obey God public spaces, in prison, or, sometimes, at Golgotha, but no government dictates our obedience. That’s what “submit” means, and thankfully, the Bible is FULL of examples of submitting to the governing authorities.

Many of the earliest Christians – particularly Jesus and Paul – submitted to the government… in the midst of their disobedience. Jesus takes up the cross and instructs any who want to be his followers to do the same. Paul sees his imprisonment and beatings as a sign of faithfulness. Disobeying the government was required because there was a conflict between the government presiding over the land in which they lived and their kingdom, in which they were citizens. AND, they submitted because submission is at the heart of how their kingdom wins its victories.

Look no further than the Gospel of Mark and the idea of being “handed over.” Being “handed over” to the governing authorities is exactly what happens to John the Baptist in Mark 1:14; it’s what Jesus predicts will happen to him in 9:31 and 10:33; it’s what Jesus predicts will happen to his followers in 13:11… it’s also what Judas does to Jesus in 14:42; what the Sanhedrin does to Jesus in 15:1; and what Pilate does to Jesus in 15:15. And Jesus goes along with all of it. Submitting to being “handed over” is part and parcel what it means to follow Jesus. That’s the heart of Jesus’ core invitation to would-be followers in Mark 8:34 where he instructs anyone who would be his followers must deny themselves, take up the cross, and follow. That’s obedience to Jesus by means of submitting to the governing authorities. That’s what “take up the cross” means.

But here’s the most important part, every time someone submits to being “handed over” to the governing authorities in Mark’s gospel, the kingdom of God expands… and wins.

So, what’s Romans 13 really about then?

Romans 13 is mostly about reminding the Roman Christians what to live and die for. The Christians in Rome were facing some difficult decisions. Navigating and negotiating the Roman government is clearly one of them. Nero will go down in history as the emperor who persecutes the Christians and presides over the deaths of Paul and Peter. That’s the “governing authority” Paul has in mind when he writes Romans 13. Paul’s point is clear.

Don’t be a tax-dodger! One cannot give a Christian witness while dodging taxes. Paul is instructed the Christians in Rome to avoid giving Nero’s government (and their own neighbors) such an easy excuse to discredit Christ. No Christian ought to find themselves imprisoned or executed for tax evasion. “Taking up the cross” is about following a different King, not pocketing what one owes. That’s the primary argument behind Romans 13, paying what one owes, and that’s where our much-needed exception-clause is found.

If you keep reading in Romans 13 (many people incorrectly stop at verse 8) Paul outlines that we are to pay what we owe… whether it’s taxes, honor, or respect… but then Paul concludes by noting that we owe LOVE all the time… to everyone… we’re never done paying love.

THAT’S the key.

We owe love, even when we’ve paid off our taxes. When the government calls us to do something unloving we remember that King Jesus, who has our obedience, commands us to love. So THAT’S when Christians disobey the government, and if they choose to arraign us, we submit (because THAT’S how Jesus wins).

… and THAT’S Romans 13.

Trent Voth is a Mennonite Biblical Scholar and Ph.D candidate at the Toronto School of Theology. He’s particularly passionate about The New Testament, specifically the Gospel of Mark and Anabaptist Theology.

*For some additional reading on this, we recommend this tweet thread exploring Romans 13 and US history:
https://twitter.com/talbertswan/status/1007663937578553345

In a significant step for ecumenical campus ministry, over 30 chaplains and religious professionals working with university students gathered for a 4 day program in May at 5 Oaks retreat centre, at the first in-person Ecumenical Chaplains gathering in several years.

The Student Christian Movement was officially represented by the General Secretary, with several of the chaplains and church representatives involved in organizing identifying their own history with the SCM. The conference was supported by Anglican, United, Presbyterian and Lutheran denominations, and also included individuals from Baptist, Mennonite, and Non-Religious chaplaincies and groups.

Aside from being an important time of retreat and spiritual renewal under the guidance of Anglican Indigenous Bishop Mark MacDonald, networking and development were important features. The keynote speaker was J. Cody Nielson from Convergence, an organization working to promote the place of campus formation of religious, secular and spiritual identities. He led the group through an exploration of the place of chaplains and chaplaincies in the University and in the student experience, emphasizing the many documented benefits of students having meaningful access to religious and philosophical expression, and identity formation.

Other presenters offered excellent sessions that explored the realities of white privilege, gender violence, and Indigenous rights and reconciliation on campus and in Canada today. Discussion often focused on the role of the chaplains within the University community, as trained and equipped individuals with unique perspective, experience, and access to students, who nevertheless sometimes struggle to explain their work to a secular institution.

One ongoing conversation of great value was the opportunity of Christian chaplains to support the development of chaplains of other faiths. This is a basic issue of justice and access to power, and also functions to establish and model stronger inter-faith relationships for increasingly diverse student bodies – showing a way to be faithfully religious in the university, rather than expecting students to suppress their religious/cultural identities for the educational years.

Open Space methodology allowed for many fascinating breakout groups to form, exploring everything from inter-religious dialogue, advice for newer chaplaincies, to drum circles. Several in attendance collaborated on an SCM session, promoting the SCM as a program that can be supported by chaplains and talking about the gifts that involvement in the SCM can offer to a university student. This was accompanied by a give-away of the ever-popular SCM buttons!

The conference was wrapped in prayer and thanksgiving for the meaningful, life-giving, powerful work that chaplains are called to do and that the Student Christian Movement sees as part of our mandate. In working with students, chaplains, faculty and churches, the SCM upholds a vision of student-led engagement with faith and justice, equipping individuals for lives of activism, peacemaking and community-building.

We are deeply thankful to the Mission and Service Fund of the United Church of Canada, and to the staff support of the United Church, Presbyterian, Anglican and Lutheran churches.