"Do not let the foreigner joined to the LORD say, "The LORD will surely separate me from his people"; and do not let the eunuch say, "I am just a dry tree." For thus says the LORD: To the eunuchs who keep my sabbaths, who choose the things that please me and hold fast my covenant, I will give, in my house and within my walls, a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off. And the foreigners who join themselves to the LORD, to minister to him, to love the name of the LORD, and to be his servants, all who keep the sabbath, and do not profane it, and hold fast my covenant — these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples. Thus says the Lord GOD, who gathers the outcasts of Israel, I will gather others to them besides those already gathered."
Isaiah 56:3-8
Dear ALC Family,
I hope you are all doing well and are able to relax in some way this third weekend in August. I am heading to San Diego to run a half marathon. By the time you start worship on Sunday, I will be done running. The post-race activity is to rest and recover.
Personally, I think the rest and recovery are why God gave us the gift of the Sabbath.
As I read and share Walter Brueggemann’s book, “Sabbath as Resistance: Saying NO to the CULTURE OF NOW,” I am appreciating all of these additional ways to think about the Sabbath.
This week’s chapter is, “Resistance to Exclusivism.” My reflection before reading the chapter is that I like the idea of this resistance. An ever-present challenge for people of faith is in discerning how to be faithful to God, while not excluding the people around us.
In this chapter, we explore the idea that the Sabbath is the constant, while the understanding of “who is welcome” in the community expands.
In the Exodus stories, this group of people who became Israel, was identified by their adherence to specific laws. In this context it is the Law that becomes what sets a people apart. Even here, the Sabbath is at the center.
This chapter points out that later in scripture, the understanding of who was (or who could be) included in the community expanded. Brueggemann uses Isaiah 56:3-8 (see above) to illustrate.
Here is a key quote from the chapter:
This is an ancient text that corrects an even more ancient text. And now we read this ancient text in our contemporary moment of deciding.
Ours is a time of scattering in fear.
We are so fearful that we want to fence the world in order to keep all the others out:
Some of the church still wants to fence our women.
We build fences to keep out immigrants (or Palestinians).
The church in many places fences out gays.
The old issue of race is still powerful for fencing.
We have so many requirements that are as old as Moses. But there is only one requirement. It is Sabbath, work stoppage, an ordinance everyone can honor – gay or straight, woman or man, Black or White, ‘American’ or Hispanic – anybody can keep it and be gathered to the meeting of all of God’s people.
Sabbath deconstructs the notion of being ‘qualified’ for membership.
In Lutheran circles (probably others as well) we like to say All Are Welcome. But saying it and actually welcoming are not the same. I wonder if it would be easier if, following these words from Isaiah and Dr. Brueggemann, we learn to identify ourselves as keepers of the Sabbath who welcome all to rest with us on the Sabbath.
Of course, it means we remember that the Sabbath is not a requirement we impose on others but a Holy Rest that is a gift from God to God’s creation.
Next week we look at Resistance to Multitasking. Hmmm…multitasking is something I like to think I am good at. I wonder what discoveries await. I would love to hear your thoughts!
Peace in Christ,
Pastor Nancy
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