Claiming the Future as Precious Gifts of People and Land – Dennis Ormseth reflects on acting boldly for restoration and healing.
Care for Creation Commentary on the Revised Common Lectionary
Readings for Sunday November 13-19, Year A (2011, 2014, 2017, 2020, 2023, 2026)
Zephaniah 1:7, 12-18
Psalm 90:1-8 [9-11] 12
I Thessalonians 5:1-11
At first look, the lessons seem to be unrelated to care for creation.
We approach the end of the church year, and our focus is directed by the lectionary towards the end of all time. The scriptures for this Sunday before the festival of Christ the King (The Reign of Christ) bear careful reading, lest care of creation be crushed under the weight of apocalyptic narrative popular in American culture. Zephaniah 1:18, for instance, speaks of a time when “in the fire of [the Lord’s] passion the whole earth shall be consumed; for a full, a terrible end he will make of all the inhabitants of the earth.” “Who considers the power of your anger?” the psalmist asks (Psalm 90:11). And while our second lesson holds out the promise that “God has destined us not for wrath but for obtaining salvation through our Lord Jesus Christ,” it says nothing about the fate of the non-human creation.
Accordingly, when we hear the Gospel speak of “a worthless slave” who is to be thrown “into the outer darkness,” we are fully ready to throw our lot in with those who pursue the strong “growth strategy” of the first two servants of Jesus’ parable. Obviously, one doesn’t want to have to deal with the anger faced by that fearful, no-growth slacker of the third servant. His economic behavior might be a great thing for Earth’s climate, but that could hardly matter if the whole earth is to be consumed! Since we know not the “times and the seasons” and are “children of the day,” we can “make hay while the sun shines,” so to speak, and enjoy the Lord’s bounty while it lasts.
Fortunately, this total reversal of everything we have come to expect of Christ the Lord, the Servant of Creation, is not the only possible reading of our texts. On the contrary, when read with appropriate attention to the narrative of the Servant of Creation we have uncovered in this year’s lections, these scriptures comprise a fine, penultimate word of encouragement for care of creation.
Injustice among humans and the devastation of the land go together.
The “great day of the Lord” described in our first reading is a place-specific and time-specific day of judgment upon Judah in the “days of King Josiah son of Amon of Judah” (Zephaniah 1:1), due to their idolatry (“I will cut off from this place every remnant of Baal and the name of the idolatrous priest”; Zephaniah 1:4) and their sin “against the Lord” (Zephaniah 1:17). The people, it seems, have lost their fear of God and disregarded God’s call for justice. They “rest complacently on their dregs, those who say in their hearts, ‘The Lord will not do good, nor will he do harm.’” The people may have great wealth, but their wealth will not save them: “Neither their silver nor their gold will be able to save them on the day of the Lord’s wrath; in the fire of his passion the whole earth shall be consumed; for a full, a terrible end he will make of all the inhabitants of the earth.”
The passage thus expresses a theme common to the biblical prophets. As Carol Dempsey puts it in commenting on this chapter from Zephaniah, “Breach of the covenant relationship on the part of human beings reaps repercussions that devastate not only humanity but the natural world as well” (Carol Dempsey, Hope Amid the Ruins: The Ethics of Israel’s Prophets. Des Peres, MO: Chalice Press, 2000, p. 87; cf. Terry Fretheim’s discussion of the same theme in Jeremiah, in God and World in the Old Testament: A Relational Theology of Creation. Nashville, TN: Abingdon Press, 2005, pp. 171-74). As to the scope of this devastation, Dempsey cautions that the Hebrew term ‘eres translates interchangeably as “earth” or “land,” and suggests that the more appropriate interpretation “when used in conjunction with the idea of suffering is ‘land’” Dempsey, pp. 76-77).
Breaking the covenant results in social injustice and ecological injustice
Our first lesson thus reaffirms points of great importance for the story of the Servant of Creation: while the reading does not foresee a final, all-encompassing destruction of Earth, it does say that human sinfulness stemming from faithlessness in relationship to God the Creator results in both social injustice and eco-injustice. God’s judgment is worked out in relationships with both humans and the creation more comprehensively. The reading should give us cause to tremble: We do not know the times and seasons, but the morning newspaper presents headlines warning both that the “poorest poor hit record high” and that “CO2 takes ‘monster’ jump” (Minneapolis Star Tribune, Friday, November 4, 2011, pp. 3 and 9). Might this dreadful combination of unequal distribution of God’s gifts and disregard for the health of the planet culminate in an apocalyptic destruction of the creation, as so many environmental experts fear? We dare not dismiss the possibility out of hand; the call to repentance in the face of this possible judgment must be heeded!
Still, if it is true that we are “children of light and children of the day,” as the second lesson says, we will also read the times as the Servant of Creation would have us read them, and “encourage one another and build up each other” so as to persevere all the more in the care of creation, both humankind and otherkind—for that is precisely the good word we take away from Jesus’ “parable of the talents” in today’s Gospel.
Interpretation of the parable of the talents is made problematic by the fact that it seems so contrary to much of Jesus teaching. Warren Carter describes the contradiction as follows:
“In this parable the master behaves in tyrannical ways that imitate dominant cultural and imperial values (25:25-30) and contradicts Jesus’ previous teaching. He rewards the first two slaves for their accumulation of wealth and punishes the third slave for not doing so. The parable takes the perspective of the wealthy elite and legitimates a ‘rich-get-richer and poorer-get-poorer’ approach. It punishes the one who subverts the system” (Matthew and the Margins: A Sociopolitical and Religious Reading, p. 487-88).
Who is this master? Conventional allegorical interpretation says that he is Jesus, who thus challenges his disciples (the slaves) to be ready for his delayed return by setting out for them the possible consequences of their failure to properly prepare. But if the master is taken to be Jesus, Carter argues, it would seem that “the gospel has co-opted dominant cultural values in picturing the establishment of God’s empire. God’s empire imitates, rather than provides an alternative to, Rome’s empire, in which the wealthy and powerful become even more so at the expense of the rest.” The strong, positive message that the disciples are “to be actively seeking their master’s good, faithfully carrying out the tasks he has entrusted to them,” has overridden all other concerns, including what exactly that good is, relative to the purposes of God. As we have suggested above, the possible implications of this for care of creation are dreadful: could Jesus have been so careless about the role of his disciples as co-servants of creation, or could Matthew have been so clueless?
The parable is contrary to the values promoted everywhere else in the Gospel.
Bernard Brandon Scott provides us with an alternative reading that rescues the parable for care of creation. The first two servants have indeed done well. They have made proper use of the wealth that has been placed in their hands. “These servants,” Scott suggests, “are not slaves but stewards acting in the master’s stead. From the profit they make for their master they will be able to enrich themselves, for they expect to share in his good fortune” (Bernard Brandon Scott, Hear Then the Parable: A Commentary on the Parables of Jesus. Minneapolis: Fortress Press, 1989, p. 226). Their future, following on their master’s return, is secure, as is the master’s estate. And from the narrative of the Servant of Creation, we might interpose, as co-servants of creation, they are to enjoy the marvelous increase in value resulting from their care of that which the master has entrusted to them.
None of the options are viable—neither predatory greed nor paralyzing fear.
The unfortunate third servant, on the other hand, has an image of his master that, as Scott suggests, “deprives him of a future, for it freezes the servant in fear.” Is this image of the master wrong? There is poignant ambiguity to the parable here, Scott notes:
“The master never accepts the description of the third servant’s aphorism [reaping where you did not sow, and gathering where you did not scatter seed] but points back to the first two servants. His refusal to take back the talent implies his rejection of that image. A hearer is asked to choose between two competing images of the master: the explicit image put forward in aphorism by the third servant, and the image implied in the actions of the first two servants. Is the master the hardhearted man of the third servant’s attack, or is he gracious and generous, as he was toward the first two servants? How do we know which of these two views is correct?” (Scott, pp. 233-34).
We know which image is true of God by virtue of attending to the larger narrative of the Servant of Creation in which this story is placed. The Creator sows the creation richly and graciously and the servants of creation do have incalculable wealth to be responsible for and to take care of.
How can we claim the future as precious gifts of people and land?
What emerges from the parable, Scott urges, is “how one goes about claiming the future. Is it claimed by preserving the precious gift? Or is it claimed in the present as freedom of action, liberating the servant from an aphoristic, conventional vision that paralyzes him?” For Scott it is clearly the latter: “The parable as a window onto the kingdom demands that the servant act neither as preserver nor as one afraid; but act boldly he must. If one is to act boldly, then the rules have been changed. They are no longer predictable.” Again we interpose from the narrative of the Servant of Creation: not frozen preservation, but restoration, healing, and enhancement of a living and dynamic creation is the servant of creation’s proper role. And for that, a trusting faith, wide awake to what’s happening with the creation, is essential. It’s true: terrible in aspect, indeed, is the “outer darkness” of climate change and ecological devastation that will follow from failure to properly serve and steward the wealth of God’s creation. If that is truly the future of Earth, there will be all too much “weeping and gnashing of teeth.” Those who trust the Creator, on the other hand, can hope with the psalmist “to be satisfied in the morning with God’s steadfast love, so that we may rejoice and be glad all our days” (Psalm 90:14).
Originally written by Dennis Ormseth in 2011.