Daily Old Testament: Isaiah 37 and My Own Book "Leadings: A Catholic's Journey Through Quakerism" (Part 32)

Isaiah 37 – On hearing the message, Hezekiah tears his garments and goes to the Temple and sends for Isaiah, wanting Isaiah to plead with Yahweh to punish the Assyrians. Isaiah sends word back that he is not to be afraid of the Assyrians’ words – Sennacherib will return to his country when he hears a rumor of something back at home and Yahweh will “bring him down with the sword” (37:7). Hezekiah approaches the Temple sanctuary and prays to Yahweh. He acknowledges the strength of the Assyrians but prays that the “gods” they have destroyed are not like Yahweh.

Isaiah tells Hezekiah the answer Yahweh has given him; it is a lengthy oracle.

“The surviving remnant of the House of Judah shall bring forth new roots below and fruits above. For a remnant shall go out from Jerusalem, and survivors from Mount Zion. The jealous love of Yahweh Sabaoth will accomplish this” (37:31-32). And, as for the King of Assyria, “He will not enter this city, he will let fly no arrow against it, confront it with no shield, throw up no earthwork against it” (37:33).

That very night “the angel of Yahweh went out and struck down a hundred and eighty-five thousand men in the Assyrian camp” (37:36). They strike camp and leave. His own sons strike him down with a sword and escape, leaving another son Esarhaddon to succeed him.

From Leadings: A Catholic’s Journey Through Quakerism

Part 32

Yet another area of coincidence or common emphasis is one that is not often thought of by Friends, but it is nevertheless important. It is the belief that God’s promises are foundational and trustworthy. When George Fox was a young man, seeking God and the power of God’s redeeming work, which had been so richly testified to in the New Testament Scriptures, he knew that if New Testament believers had experienced Christ’s life and power, then he and his contemporaries should also be able to experience them. The promise of redemption offered through Christ was not a delusion or mere words. Friends continually used language that demonstrated how completely they believed they could rely upon Christ’s promises to them. Likewise, the Catholic Church believes in the promises of Christ—in the promise made to Peter that he was the rock on which Christ’s church would be founded (Matt. 16: 19) and in the promise of the Holy Spirit’s presence and power (John 14:26) to teach them and lead them into the fullness of truth. These are real promises, and like the promises to Abraham and to Moses, they are utterly trustworthy. Anyone who is brought into that inward experience of God of which Friends speak knows that the promises of God are palpably real and trustworthy, and this too strengthens my faith in the Church.

The argument of the sixteenth and seventeenth-century Reformers seemed to be that the Roman Catholic Church had departed so fundamentally from the holiness and faithfulness Christ had expected of them that they had forfeited their claim to the special status these promises seemed to carve out for them. I do think that in charging this and in shaking up the Church, they had a prophetic Word from God that the Church was meant to hear. And ultimately, I believe it was heard. If people believe that there are still things that need reform, they have a prophetic responsibility to speak what God gives them to say, but I think God is calling us to struggle over these things together, not to see imperfections as occasion to go off and be separate.

The prophets of old did not leave and start their own communities. We should not either. It seems to me that the whole vision of and thirst for an eventual unity is missing in the Protestant denominations I am familiar with. People’s identities are comfortably tied up in being Quakers or Presbyterians or Episcopalians. To me, the Catholic Church is not perfect, but it still is the institution on which the promises rest.

        

The early months and even years of my return to the Catholic Church were not the easiest. The whole culture of the Church is different from the Protestant culture I had mostly known in my life—a different way of praying, of writing about Christ and his disciples, of talking about the faith, and especially a different way of conceiving of one’s place in the community of faith. I don’t think they are very substantive differences, but they can get in the way of feeling at home. Asked to pray, a Catholic will almost always pray a set prayer like the “Our Father” or a “Hail Mary”, while a Protestant will pray words that appear more personal and come to him or her in a more spontaneous way.

The Catholic devotion to Mary caused me problems. I knew Catholics did not “worship” Mary or think of her as divine. I had little trouble with the reverence shown toward her as a person who opened herself to God utterly and completely, who permitted Christ to grow in her. These were virtues any Quaker believer could agree were modeled in her story. But the repetitions nature of the rosary went against certain Quaker ideas I had about how important it was for worship to be Spirit-led and spontaneous. And the frequent talk of visions of Mary, which are often encountered in Catholic circles, was something I could not relate to. But these were cultural differences, not theological issues for me.

Daily Bible Reading: Jeremiah 7:21 through 9:26 and 1 Corinthians 11:17 through 12:30

Jeremiah 7:21-34 - Jeremiah tells them that God’s message to him is that when He brought them out of Egypt, He did not give them any commands concerning “holocausts or sacrifices” (7:22). But what about Leviticus? There were incredibly detailed rules there for the various offerings and sacrifices they were instructed to make. I think what Jeremiah is trying to convey is that at the HEART of all God laid out for them was the command to obey God, to “live the way [He] commanded them” (7:23). Their hearts were HARD then and they continued to be for Jeremiah’s message: “they will not listen to you; you will call them, but they will not answer . . . Faithfulness is dead. No longer is it even talked about” (7:27-28).

The people of Judah have placed idols in the Lord’s Temple, and they have even adopted the practice of child sacrifice in Hinnom Valley [location of this disputed according to Wikipedia]. All of this is so far from what God wants. Jeremiah says, “This rather is what I commanded them: Listen to my voice; then I will be your God and you shall be my people.  Walk in all the ways that I command you, so that you may prosper” (7:23).

This is a terribly important line of prophecy, one Catholics especially should think about; for we more than any other church point to particular promises we rely upon, sometimes perhaps over-rely on.  We say our church was founded on a special commission and that it carries a special promise – that the gates of hell will never prevail against it – but we have not been better than the Jews.  We too have been corrupt, unfaithful.  We too have forgotten the mandate to be servants, to walk humbly, to be not of the world. If we neglect the truth, if we presume upon God’s favor and go off and violate the trust God placed in us, we too can be set aside as Shiloh was.  Probably a good many Protestants think we already have been.  But I continue to hope our repentance and at least partial reform may have saved us from that.

Also, the theme of this chapter is a Quaker theme: Listen to God’s voice – this line appears so often in scripture, you would think people would take it seriously, but I don’t find that people really take the idea seriously, as if the idea of listening to God’s voice is really something only mentally ill people ever claim they can do.  Here is some more Isaac Penington and Howgill, my hero saints, on the voice of God:  “There is no raising of a dead soul to life, but by the immediate voice of Christ.  Outward preaching, reading the Scriptures, &c.[and I would add sacraments] may direct and encourage men to hearken after and wait for the voice; but it is the immediate voice of Christ in the soul, which alone can quicken the soul to God: and till the light of life shine immediately from Christ in the heart, the true knowledge is never given. 2 Cor. 4:6.” (241, Penington, Works)

Another Penington quote: “All, therefore, that see the darkness that you live in, return home, that which is low mind, the meek spirit; and be not forward nor rash, but stand still in quietness and meekness, that the still voice you may hear, which till you come down within, you cannot hear. . .So be low and still, if you will hear his voice, and wait to hear that speak which separates between the precious and the vile, now that which you must wait in is near you, yes, in you” (Howgill, EQW, 176).

Jeremiah 8 - The destruction the Lord will bring is terrible.  The bones of the dead will lie out “before the sun and the moon and the whole army of heaven, which they loved and served, which they followed, consulted, and worshiped” (8:2). Some of the gods they worshiped were the stars and other heavenly bodies. God cannot fathom why the people who have so obviously gone astray refuse so obstinately to right themselves.  “Why do they cling to deceptive idols, refuse to turn back. . .Everyone keeps on running his course, like a steed dashing into battle?” (8:6) This is like modern man who is so caught up in scientific reductionism and psycho-babble that you wonder why it is they simply cannot turn away from it. In the case of the Jews, apparently the mis-interpretation of the scribal leaders provides some excuse—the people are being actively misled. “’Peace, peace!’ they say, though there is no peace” (8:11). Yahweh would like to gather their fruit but there are no grapes on the vine, no figs on the fig tree. . .” (8:13). 

This one is important in understanding Jesus and the poor little fig tree.  He is not just withering the tree.  He is referring to the fruit he hoped to find among his people and didn’t.  Similarly the previous chapter – on the tendency of Israel to presume on God’s favor toward them – even when everything in daily life is far from what it should be – I think this is the image behind Jesus’ anger in the temple and his threats to tear the Temple down.  These are just similar indications that He is come expecting to find faithfulness and responsiveness among his people; but is not finding it.  His words about the Temple and his actions with the fig tree are symbolic acts that say God is very unhappy with the Jews and will punish them – withdraw his favor.

The prophet’s “grief is incurable, my heart within me is faint” (8:18).  The suffering of his people fills him with sadness “Is there no balm in Gilead, no physician there?” (8:22).

Jeremiah 9 - Jeremiah wishes that he had in this wilderness he is in a place to lodge, a place he might go to be separate from his people, but there is not.  [The is the true prophet’s situation.  He is a faithful man in the midst of an unfaithful people.  But he is still part of them; and I think both “covers” them with his faithfulness and “suffers” with them even in his innocence.  This is the great disappointment of the reformation prophets—that they found a lodge in the desert provided by the nation-builders of Holy Roman Empire and did, to some extent, manage to separate from the people].  The marks of the idolatry the people engage in are lying tongues, evil-doing, being untrustworthy, deception, perversity, violence and inability to repent.  Therefore God must “smelt them and test them” (9:6) “I will turn Jerusalem into a heap of ruins, a haunt of jackals; The cities of Judah I will make into a waste, where no one dwells.” (9:10). They follow the dictates of their own stubborn hearts.  “Let the sage boast no more of his wisdom. . . But if anyone wants to boast let him boast of this: of understanding and knowing me.  For I am Yahweh, I rule with kindness, justice and integrity on earth; “ (9:23) “I am going to punish all who are circumcised only in the flesh:. . .” [Many echoes of Paul here – the boasting theme—see 2 Cor—and the idea of fleshly circumcision]

1 Corinthians 11:17-34 - He addresses the problem of factions among them.  When they meet together it ought not to be for simple eating and drinking but rather to all be equal before God and to share in the sacred memorial of Christ’s Last Supper with them. He warns them that communion is not just eating.  It involves “discerning” Christ’s presence in the bread (11:29). Ordinary eating should be done at home.

1 Corinthians 12 – Paul addresses the question of spiritual gifts.  Among those he mentions are wisdom, knowledge, faith, healing, mighty deeds, prophecy, discernment of spirits, tongues, interpretation of tongues; but as long as they all serve the body, they are of the same Spirit.  The parts of the Body cannot be in competition with each other.  One cannot lord it over another and have the body remain coherent and sound.  We take cognizance of the less “distinguished” parts by granting them honors that compensate for whatever “worldly” humiliations they may have to endure (12:24).  The parts of the body of Christ, his Church, are apostles, prophets, teachers, doers of might deeds, healers, assistants, administrators, speakers in tongues—and this list is not a completely exhaustive one. 

Daily Bible Reading: Jeremiah 1-2 and 1 Corinthians 7

Historical Information: To review very briefly the history of the people Moses and Josiah established in the “Promised Land” – we have, after all, just flipped from the end of Deuteronomy where Moses had brought the people of the Exodus to the borders of that promised land – to the very end of the monarchical period, some 600+ years later - VERY BRIEF:

Joshua, who received his appointment as leader from Moses, led the people into the land Moses had led them to. Under his leadership, wars were fought and won to settle the people there and he placed them under the leadership of “Judges” – charismatic but more local leaders who would give guidance and settle disputes among them. The period of the "Judges" would last from about 1200 to approximately 1000 BC.

With several extremely powerful empires around them – Egypt to the south and west, Assyria to the northeast and Babylonia to the southwest – the Jews ultimately felt impelled to abandon the decentralized form of government and establish a stronger, more centralized state, and so begged their leaders for a monarch. Around 1000 BC, a monarchy was established under Saul and then David, and this monarch grew in authority and regional power under Solomon, but when Solomon died around 962 BC, the “kingdom” had had ruled soon broke apart and two separate lines of kings ruled over “Israel” to the north and “Judah” to the south, centered around Jerusalem. In 722 BC the northern kingdom fell to the Assyrians, and for another hundred and forty years, the kingdom of Judah tries to hold on to its independence in an environment that is increasingly aggressive. Around 650 BC, Jeremiah is born in Anathoth, to a priestly family three miles NE of Jerusalem. He is 22 years old when he hears a “call” from God. 

Jeremiah 1- The Word of the YHWH is addressed to Jeremiah in the days of Josiah, and Jehoiakim and Zedekiah, Josiah’s sons – 608 to 587 BC.  “Before I formed you in the womb I knew you, before you were born I dedicated you, a prophet to the nations I appointed you” (1:5). He tries to beg off, saying he cannot speak, that he is too young; but Yahweh encourages him and touches his mouth: “See, I place my words in your mouth! This day I set you over nations and over kingdoms, to root up and to tear down . . .” (1:10).  “For it is I this day who have made you a fortified city, a pillar of iron, a wall of brass, against the whole land: against Judah’s kings and princes, against its priests and people.  They will fight against you, but not prevail over you, for I am with you to deliver you, says the Lord” (1:18-19).

The prophet sets up the standard against which even kings, priests and people must measure themselves—among these three we have every kind of civic and religious authority—monarchy, dictator, religious establishment and even democratic opinion.  The true prophet must be empowered against every earthly kind of authority, for he represents the divine plumb line against which all earthly authority must be measured.

Jeremiah 2 - Yahweh remembers the affection of Israel in the days of their first love like a lover remembering the ardent devotion of his first love: “I remember the devotion of your youth, how you loved me as a bride. . .” (2:2).  What, he asks, made his amazing bride – the people he chose to be one with Him -- desert him.  They “went after empty idols, and became empty themselves?” (2:5) Why is it no one asks, “Where is Yahweh?” 

The love of God involves a seeking after him, an awareness that he is somehow absent.  No one has knowledge of him any more – not the priests and rules, not the prophets.  They follow “things with no power in them” (2:8). It is appalling – Yahweh says – unheard of: “. . .my people have committed a double crime: they have abandoned me, the fountain of living water, only to dig cisterns for themselves, leaky cisterns that hold no water” (2:13). Israel runs after idols and becomes degenerate, yet she is in denial (2:23): “Though you scour it with soap, and use much lye, The stain of your guilt is still before me, says the Lord God.” (2:22) [Reminds me of Lady Macbeth]

I so admire the way the Jews have embraced the harsh voices of their prophets, even this brutal prophet. We Christians have not shown ourselves to be up to this. Though the unfaithfulness is acknowledged, the ministry of condemnation is received by them in ways we Christians have not yet learned to emulate. The Reformers of the 16^th century–and even earlier—lent their voices to the prophetic task, but they were largely rejected. Jeremiah did not do well at the hands of his contemporaries, but his scourging rebukes were eventually embraced. It has been now nearly five hundred years and only now is the Catholic Church beginning to see that there is a need for institutional repentance.Pope John Paul saw it in connection with the church's involvement with anti-semitism, but I wish the leadership of the Catholic Church would see it in connection with how the Church dealt with the "reformation voices" in its history; and I wish the churches established as a result of  hard-headedness in the Catholic Church would see that perpetual separateness is not what we should settle for. None of the Jewish prophets went and established separate communities - they struggled with their people and were finally received as voices God had raised up.  And how can we incorporate these voices into our very identity?  When we find a way to do that, the splits will end – maybe; or, at least, they will begin to mend.

1 Corinthians 7 - “Sex is always a danger,” Paul says.  Marriage is for this--neither partner owns his own body in a marriage.  Each belongs to the other.  So he thinks staying as you are at the time of your call is best (7:25-40). He is sure the “world as we know it is passing away.” The important thing is to give individual attention to the Lord. He goes on to say that if you are married, you are not to separate or divorce; or if you do separate, you should remain single.  He does permit believing partners whose unbelieving spouses leave them to remarry. “The brother or sister is not bound in such cases; God has called you to peace” (7:15).  The overriding principle with Paul seems to be that people should not worry about the state they were in before their call, that decisions about changes to one’s earthly state should become relatively unimportant in light of the fact that “time is running out . . .[that] the world in its present form is passing away” (7:31).

What shall we make of such advice today, made as it was from such a perspective? I think we ought not to put much weight on it in the last analysis.  On the question of how marriage “divides” us from single-minded service to the gospel, it is true to some extent.  Yet every person must put the Lord first to some end.  The single man or woman serving the Lord puts Him first in order to serve the faith community.  The married person must put Him first in order to faithfully fulfill the calling of being a spouse and a parent, a citizen or a friend—the only thing that changes is the field of service, for there is no state of life—excepting perhaps the purely contemplative—where only the Lord is served; and then we need to ask “to what end” is He served?