Love in a Time of Partisanship: A Sermon for 23 October 2011

St. Luke's Chapel, Grambling, La.

In last Sunday’s Gospel lesson, the Pharisees had sent their disciples to try to trap Jesus in what he said. They asked him a question about taxes, a contentious issue then as it is now. Surely a question about taxes would get Jesus into trouble with somebody, no matter how he answered it!

Today seems to be “pop quiz day.” The Pharisees seek to “test” Jesus, and, again, they pick an ideal topic: The Law (Matthew 22:34-44 NRSV). We can almost hear the wheels turning in their minds. A question about the law will surely trip up this peasant from Galilee!

Now when I announce a pop quiz in one of my classes, I am typically met with widespread moaning and groaning. But Jesus—ever on top of the situation—has a ready answer. It is succinct and clear, and reduces the complexity of the law to two truly memorable mandates. We’ll come back to those mandates shortly, but for a moment I want to consider further the Pharisees and what they are up to.

Barbara Crafton is an Episcopal priest who writes an online meditation (The Almost Daily eMo). Writing on today’s lesson, she suggests that we modern Christians tend to forget that the Gospels were written at a time of partisanship within Judaism.

That is, followers of Jesus were a “party” within Judaism and what they believed was deemed heresy by mainstream Jews. The Pharisees were leaders of the orthodox party. They studied Torah, God’s Law and covenant with the Jewish people. (The Sadducees were temple priests and a third party within Judaism, but I’m not going to say more about them this morning, lest we need a score card to keep track of things.)
                               

Simchat Torah

These parties within Judaism thoroughly mistrusted each other. Little wonder then that the Pharisees questioned Jesus! Likewise, little wonder that the Gospel writers, left to carry on the work of the followers-of-Jesus party after his death and resurrection, tend to cast the Pharisees in a negative light, and to show Jesus handily defeating them at every turn.

And because the Gospel writers disliked the Pharisees, we think we should too. 
 
But we are misguided in our dislike of the Pharisees. They are the forerunners, not only of rabbinic Judaism as we know it today, but of those men and women we call Biblical scholars who contribute so much to our understanding of Holy Scripture.

Moreover, Jesus was not the first to reduce the complexity of the law to a clear, concise statement of concern for one’s neighbor. A few decades before Jesus’ time of teaching and preaching, a rabbi by the name of Hillel was challenged by a would-be convert to Judaism to explain the law while standing on one foot.

It’s hard to say what the challenger’s motive might have been. Perhaps he hoped Rabbi Hillel would not be able to meet the challenge and he would then be justified in giving up on the project of becoming a believer. Or, perhaps he was genuinely tired of long, complicated explications and really needed a simple understanding of the faith he was interested in—one that could be given while standing on one foot!

Either way, Rabbi Hillel met the challenge. He immediately raised one foot off the ground and said, That which is hateful to you, do not do to your neighbor. That is the whole Torah; the rest is commentary. Go and study it.

So when the Pharisees test Jesus, he too is prepared with a standing-on-one-foot summary of the law. First he says, You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. 

And we recognize that as a theme of Hebrew Scripture. Many places in what we call the Old Testament, the people of Israel are commanded to love and commit themselves fully and only to the one and only God, the God of their ancestors, the God who brought them out of bondage in Egypt.

But then Jesus ups the ante over Rabbi Hillel. He says, And a second is like it: You shall love your neighbor as yourself. On these two commandments hang all the law and the prophets.

In other words, where Rabbi Hillel says don’t be hateful toward your neighbor, Jesus says LOVE your neighbor, and not a little bit but just as much as you love yourself. Care as much about the wellbeing of your neighbor as you care about your own.

Now Jesus is, in fact, quoting a passage from Leviticus when he says love your neighbor as yourself, but the bulk of Torah is devoted to other things: Property laws to ensure fairness in society, holiness laws for keeping oneself pure, laws about how and where to worship God, and so forth.

So when Jesus makes “love your neighbor as yourself” the second most important commandment, he is taking a radical stand. And he is upping the ante over the standard teaching and practice of mainstream religion in his day.

Many people—not just the Jews of old but many people today—want to turn Holy Scripture into a rulebook that covers all sorts of things: Taxes, who can marry whom, what kind of government a country should have, what kind of economic system a society should have, which countries are justified in forcing their political and economic systems on others, and on and on, ad nauseum.

But Jesus gave us just two mandates in his 1-minute, standing-on-one-foot interpretation of all of Holy Scripture: Love God with all your heart, soul and mind, and love your neighbor as yourself.

Pretty simple, huh? Straightforward, direct, no conditions to remember, no complicated formulas to memorize. Just… love God and your neighbor as yourself.

So… how is that working for us? How are we doing with this command to love unconditionally in our own time of partisanship, both within the church and in the larger society?
                 

My Team vs. Your Team

With a presidential election just around the corner, we hear daily from politicians who are quite certain, on the one hand, that God is behind their candidacy, their platform, their agenda. Yet in the next breath they are equally certain we can’t afford to provide health care to all, that educating all of our children equally well is too costly, that the Mexicans who pick our fruit and pluck our chickens ought to be summarily kicked out, if not shot dead on the spot. And they have a following—a wildly enthusiastic following—people who applaud when they say these things and boo when a gay soldier ready to die for their freedom says he’s tired of living in a closet.

Turns out this mandate to love—completely, unconditionally, in our own time of partisanship—is much easier to say and to preach than to live.

But remember that Jesus ultimately and finally upped the ante on his own words. Ultimately and finally, with his own death on the cross, he says loving God and your neighbor is not enough. Be willing to die for them as well.              

  AMEN