An account of the genealogy of Jesus the Messiah, the son of David, the son of Abraham. 2 Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, 3 and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Aram, 4 and Aram the father of Aminadab, and Aminadab the father of Nahshon, and Nahshon the father of Salmon, 5 and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, 6 and Jesse the father of King David. And David was the father of Solomon by the wife of Uriah… (Matthew 1:1-6, NRSV)
The Christian faith is built upon many different tensions. Seemingly contradictory, traditional Christian tenets hold a tenuous grasp of polar opposites. The story of the faith is built on God becoming human, bringing the dead back to life and saving all of humanity to eternal life by dying. Christian disciples are both free to exercise their will, within the confines of God’s will. Christians carry within them all the promises and power that God conveys to God’s children, yet we often act with all the values of people who are not yet disciples of Christ.
One of the strongest tensions present in the Christian worldview is that of God’s intent and humanity’s exercise of free will. Beginning in the garden of Eden and working all throughout the biblical narratives humanity seems to so often get it wrong, and yet somehow, God’s will is enacted in creation. Many times, despite humanity’s best efforts to the contrary, God’s overarching plan is realized for the betterment of creation.
In contemporary life, we struggle with the realization and exploration of Gods will versus our own wants and desires and more specifically, how these two tensions are experienced for us. We hear that struggle whenever we hear a preacher or congregant talking about “staying in God’s will” or “waiting to see what God is going to do”. Many of our churches have preached that people ‘be in the will of God’ at the same time they say “God has empowered them to take action” without understanding inherent contradictions in those statements.
The working of God’s intent and design in humanity cannot ever fully be understood. Nor can the gift (sometimes perverted) of human intent and action in the world (free will) ever be fully appreciated theologically. However, an example of where we get it wrong is found in the comments of Indiana Senate candidate Richard Mourdock a few weeks ago. The gist of the story is linked here. Mr. Mourdock argued at a debate that,
“I know there are some who disagree, and I respect their point of view, but I believe that life begins at conception,” Mourdock said at a debate with Democratic opponent Rep. Joe Donnelly and libertarian Andrew Horning. “The only exception I have to have an abortion is in that case of the life of the mother.” Mourdock added: “I just struggled with it myself for a long time but I came to realize: Life is that gift from God that I think even if life begins in that horrible situation of rape, that it is something that God intended to happen.” (Taken from an article entitled ‘Richard Mourdock under fire for rape remarks’ on www.politico.com)
Now, parsing his words, I believe that Mr. Mourdock was referring to the life of the child that results from pregnancy and to not the rape itself. While life is indeed a gift from God, Mr. Mourdock’s statements relegate women (and all humanity) to mere backdrops on the stage of creation. No matter how life comes into the world, we should be grateful for it and ignore the means of conception? No matter how painful or complicated or unintended or unlawful that conception might be? In other words the extension of this argument is that the ends justify the means. Rape results in life and therefore (fill in the blank). While the latter statement, Mr. Mourdock never said, I am using the extension of his argument to illustrate a point. (It also should be noted that I do not believe politicians should be in the business of doing theology.)
According to this theology, the free exercise of human will only serves to enact God’s will. We act and regardless of what we do, God’s ends are always served. As good as that might sound, the implications of this theology means that acts of violence like rape are what God has always intended. Everything from the murder of Abel by Cain to nuclear war, the Holocaust and genocide are all God’s will in the end. You see, in this theological frame, you cannot distinguish human action from God’s sovereignty. Despite the abhorrent implications of this theology, many serious God-fearing Christians (as given testament to by Mourdock’s statements) believe in this kind of warped orthodoxy.
Our text for today offers us a more genuine theological perspective. This text is the opening of the gospel of Matthew and is known as the genealogy of Christ. Contained in the heritage of Christ is every manner of human experience and relationship. Some children are produced by traditional marriage (ancient marriage), others are products of rape and incest, while others still are counter to cultural practices and have suspect origins. Peculiar that the savior of the world comes down and through many of the same experiences that all of us have in our family tree?
With all of this abounding soap operatic history, the writers of the gospel make a subtle distinction when speaking to human intent and God’s will in relationships in verse 6b. The writer recognizes the parentage of Solomon but makes clear, that Bathsheba was never lawfully David’s wife; she was “the wife of Uriah”. If you are familiar with the story of David and Bathsheeba (2 Samuel 11), you will discover the machinations of David to get his way with another man’s wife. (It should be noted that if this incident had taken place today, David would have been considered a statutory rapist for using his position to coerce sexual activity).
Despite this failure of David, the point of the writer in Matthew’ geneology is that we cannot ever, from our limited vantage, distinguish God’s intent from our human action. The biblical witness and story convey that our only real vantage for understanding is in reverse: seeing how God can redeem the actions that we perform. And God CAN redeem our mistakes and mess-ups! We make huge mistakes, we are violent towards one another. We steal, we cheat we murder, those acts are not God designed or God intended. They are the results of the perversion of the gift of human will. It is within the power of God to redeem our horrible acts toward each other to find moments of grace and healing. It isn’t as easy as it sounds nor is it as simple as exchanging pain for healing. It takes time, effort and mercy and sometimes takes a lifetime to adjust to. Some victims never reach that point in survival. Just ask any victim of sexual assault and violence.
The truth is always more complicated than any politician (or any human being) can ever really understand. In the end, speaking for God is always problematic and risky. Let the works and intent of God be revealed through experiences in the life of God. Somewhere in the midst of human trial and God’s design we can find a vision of truth that moves us closer to healing.