Vulnerability and Invitation

In one of the most extraordinary poems (in the sense that it reveals to me a new way of seeing things), in the ‘Haphazard by Starlight’ collection (Janet Morley) Denise Levertov reflects on the idea of Jesus as the Lamb of God (see her Agnus Dei). In it she explores the characteristics of a lamb, and by so doing –edges us to the discovery of our own significance in the story of God. For a lamb is unintelligent, weak, dependent – he relies on us ‘cold hearts’ to give him sustenance: -is it implied(?) she writes that ‘we’ must ‘hold to our icy hearts’ a ‘shivering God’?

It’s a surprising and enlightening reflection as it turns on its head the concept or idea of God as omnipotent and all-sustaining, suggesting rather, that God depends on us for our love, kindness and mercy – that indeed our ability to nurture God has a real impact on God’s ability to be found and to excel.

This sort of discovery relies on Christians being mature grown up ones, who do not suppose that God will rescue them in a heroic fashion, but rather, that we must take responsibility for harbouring God.

It is worth seriously reflecting upon this and considering it; mulling it around in our hearts and sensing the full implication. How many of us are waiting for heroic rescue? How many of us imagine that God will sort it all out anyway, that we’ll be alright. The sort of response that St Paul was struggling with when debating with the Romans about the implications of grace – ‘what then are we to say, should we go on sinning in order that grace may abound! By no means!’ – if we make God totally dominant, able to achieve everything for us, then we are left with a humanity that is denied its free will. And yet, if we assume it’s all down to us to achieve our salvation, to work for it, then surely we are doomed? The surprising nature of God’s grace is that it works through partnership – it's not either or: the great debate between faith or works that so disrupted the unity of the Christian tradition in the Reformation period was unnecessary when one considers the question to be not about faith or works, but about the grace and invitation of God which suggests partnership and mutuality. God makes room for us and invites us to be his handmaiden, for his nature is that which rejects dominance and force, but rather shines forth in vulnerability and gentleness.

Jesus the lamb of God – who takes away the sin of the world.

A weak and gentle lamb is the opposite of the Lion and yet in the Revelation reading (Rev 5:1-10) Jesus is described both as a Lion and a Lamb. William Blake of course has written poems about the Lamb and the tiger, contrasting the innocence and meekness of the first, with the fierceness of the second. Somehow within the Christian narrative, Jesus brings together the idea of the dreadful creature with the meek. The suggestion in Revelation is that it is his suffering sacrifice that brings these supposing paradoxical elements in his nature together: meekness united with courage or strength.

It’s a mixture that can be found in some holy people – where meekness and gentleness is mixed with courage and strength which can be disarming and surprising. It is after all meekness and gentleness that invite our love and tenderness: God wants us to nurture him. Yet in this weakness is strength - again as St Paul expresses it – for it’s a strength of true depth and worth – that suffers for us, that endures for us, that maintains its fullest integrity for us – never denying us our human agency, and yet not allowing us either to destroy ourselves: God saves and invites us to be part of that saving story. He does it gently – ‘come and see’.

Lectionary Readings for 18th Jan 2015

Revelation 5:1-10

John 1:43-51

Denise Levertov, Agnus Dei in 'Haphazard by Starlight: A poem a day from Advent to Epiphany' by Janet Morley.