|
First
Reading
|
Psalm |
Epistle |
Gospel |
| Genesis 9:8–17 |
Psalm 25:1–9 |
1 Peter 3:18–22 |
Mark 1:9–15 |
A story of a great flood is found in the history of many different cultures. It is very logical to imagine that God looked at the totality of humanity and became sick. The violence and cruelty humanity inflicts on one another seems to be overwhelming and universal.
So begins the ancient Biblical saga about Noah. Despite all that God had intended, creation seemed to be a big mistake. Hence God decided to end it all, and just allow plants and fish. The story is unabashedly presumptuous to purport to probe the mind and reasoning of God, and yet we like our ancestors one or two thousand years removed may look around in our age and understand exactly how God might have felt. Then God spotted Noah, an upright individual without guile. God relented, so the story continues, and decided that Noah and his family would be offered the chance to save humanity and through them, creation would get a second chance.
Noah was not a particularity bright or visionary person, but he was obedient and he was tough. He listened to God and followed through, enduring the ridicule of his neighbors. When it began raining, the animals were gathered, and all familiar landmarks were obliterated.
Finally the rains stopped, the water receded, the sun returned, the ark came to rest on dry land, and Noah and the animals went forth to begin again. Very shortly we know that God’s plan did not eliminate the debacle that had gone on before. History begins to repeat itself. Noah first plants a vineyard, becomes intoxicated, and is humiliated by his own sons. Soon people begin constructing the tower of Babel a futile monument to unrestrained pride and domination over others.
It is at the point of Noah’s debarkation from the ark, that the Bible uses this universal story of a great flood in a different way. It would be understandable to assume that God in the future would be further disappointed and exasperated at the evil ways of humanity. We would expect God to continue to punish humanity again, and again. It would be expected to have ended the story of Noah with the warning, if and when you ever behave like this again, God will wipe you out. Instead God said to Noah, “This is what I am going to do. I am going to make a covenant, that is, a treaty with you. You may expect me to stick by you, no matter what, no matter how stupid or low you sink and in return, I expect of you not to murder one another." Note that God didn’t require larger humanity to adhere to or adapt a certain religion, or practice particular cultural mores. God in effect condemned the most extreme type of violence, namely murder. That was God’s only universal norm for humanity.
At the beginning of the season of Lent it is helpful to recall the story of Noah. It tells us that God wishes us well, not retribution, and is committed to stick with us. It is also warning us that the struggle against violence and inhumanity is not something far off, long ago, or only afflicting others. While God will not threaten to destroy humanity, we have it within our power to do so.
The following is an adaptation of a tale from the Midrash: As the animals went into the ark two by two, Noah noticed a weird creature all along. “Who are you?,” he asked. “I am falsehood”, the creature replied. “You cannot enter alone”, said Noah. So the creature turned around and went back and found selfishness, and together as a pair they escaped Noah’s scrutiny and entered the ark. From their offspring, violence was perpetuated (Cf. Elie Wiesel, Sages and Dreamers, p.31).
It was the twentieth century theologian Reinhold Niebuhr who wondered how anyone could doubt the doctrine of original sin for it is the only Christian doctrine that is verifiable by observation. Lent is telling us that however we define sin, if we claim we are without it or can escape from its infectious nature, we are dangerously kidding ourselves.
So, Noah is a prophet for Lent for he offers wisdom and enlightenment for our age. He listened to God, he was persistent, and bravely began again, venturing forth in a world without the comfortable landmarks. He could have turned bitter and angry, and nurtured resentment for all that he had lost. Instead, he not only built the ark, but when it was time, he was willing to leave the ark too. He knew he wasn’t the smartest or cleverest guy around. He shared disappointment, sadness and regret. Yet he had the courage to trust God. It is no accident that his name, given to him by his father Lamach, means consolation, for through Noah, humanity with all its limitations and faults, is given the courage and consolation to go forth and establish life again, even after great tragedy and reoccurring violence.
And
I offer this to you in the name of the Living God, Amen.
