Out lawed with love

Judging from the fines collected in Tasmania for traffic infringements and parking fines, we, as a community appear take a rather broad view of obeying ‘the law’. But we also have the knack (or misfortune) of knowing if it applies to me now or whether or not I just might get away with it.

When you travel to Italy, you will notice that people will park where their cars will fit. I never imagined that bumper bars were actually for bumping, but that’s how they fit into tight little spots, a little bump here, a little bump there, and you’re in. No place for the feint-hearted. If there were road rules in Rome (and I am sure there are) you would wonder what they were.

There are reseachers at all levels of government whose job it is to locate inconsistent, redundant or outmoded laws, regulations and bylaws. Sometimes it may be necessary to go back to why the law was implemented in the first place and whether those circumstances still apply in a different time and place.

Paul’s letter to the Galatians contains one of his central theses, namely that Gentiles who become Christians are not bound by the Mosaic law, but that they were not to abuse this freedom. Indeed, ‘If you are led by the Spirit,’ writes Paul, ‘no law can touch you (5:18)’. Furthermore they should not submit ‘to the yoke of slavery (5:1)’ – and here we can understand this ‘slavery’ as being the Mosaic law. So, even though Paul is quite clear that the law does not apply to these Gentile Galatians, he is doubly clear that the freedom thus earned is an obligation, and this obligation is to accept the direction of the Spirit.

Paul repeats Jesus’ summary of the Law: ‘Love your neighbour as yourself’. And he continues: ‘If you go snapping at each other and tearing each other to pieces, you had better watch or you will destroy the whole community.’ No truer words were ever written. For even if you are freed from the burden of the Law, the obligation to be led by the Spirit remains.

Most laws exist for a good reason, and the assent we give to them must be proportionate to the good that is achieved. A parking infringement is certainly at the low end of scale, while the deliberate taking of a human life is at the other end. In the middle are those misdemeanors that disrupt and disturb schools, workplaces and communities. But it is not blind compliance and obedience that is required of the either local government, Tasmanian, Australian, international, Mosaic, canon law or even school rules – for each of these sets the minimum standard required of our behaviour and actions. If we follow Paul’s exhortation, the Spirit will guide and lead us in truth and love, then, as the prophet Micah implores us – we must live justly, love tenderly and walk humbly with our God.

Who do you say I am?

Sometimes we are so busy discovering who we are, we stop living real lives. It’s probably a 21st Century phenomenon. Other generations didn’t have the luxury – putting food on the table, a roof over their heads, learning to read and write. One of the most valued possessions provided by my high school was the headmaster’s personal reference – valued, because employers, the teachers’ colleges and the university also valued the opinion the headmaster’s summation of who you were. Our patience with other’s opinions about us runs out somewhat quickly, we get prickly.

On the other hand, in a social setting, we enjoy the self-revelation that goes with a glass of wine or beer. We revel in discussions about our work, children, footy teams, politics. We hope that the person we present in these situations is likeable, interesting, companionable – even enchanting or attractive. But is this who you are? Are there many yous? Is there a parent-you, a work-you, an exercise-you, a child-you or are you a ‘whole person’ where all these facets are integrated into the one you?

In Exodus we see Moses ask of the Lord, ‘Who shall I say sent me?’ The Lord replies, ‘Tell them that ‘I am sent’ you’. This is the ultimate revelation, for this is both the revealer’s name, and it is also about his/her being. In Luke’s Gospel (9:18 – 24) Jesus asks his disciples, ‘Who do I say I am?’ Peter speaks up, ‘God’s anointed one’ (or alternatively, ‘The Christ of God’). Is this Jesus? Is this who he is?

In the two thousand years since Jesus lived and breathed in Palestine, Christians from every century and every decade have sought to answer this same question asked by Jesus, ‘Who do you say I am?’ The results of these searches is, not surprisingly, inconclusive. While the Church has maintained an ‘orthodox’ stance, many, like the Albigensians, Gnostics, Arianists, Docetists have come to alternative conclusions. Today’s ‘isms’ include humanism, anthropomorphism, deism, dualism, indifferentism, pantheism, but there are many more – which, when overlaid with the search for Jesus, can often result in disharmony with the magisterium of the Church. More words have been written about this search than any other topic in humanity.

In the end, the search for Jesus, like the search for who you really are, is about truth. In the same way I need to be truthful, open and honest about my upbringing, my life experiences, my fidelity to those I love, my capacity to grow, my desire to do good for others, compassion, generosity, warmth and kindness. If these rank highly in your life then you need not be surprised by being the delightful and wonderful person you have become. If I know this truth, then undoubtedly, finding the person of Jesus will be a much easier task. Will this truth reveal an ‘orthodox’ Jesus? Maybe, maybe not. There are guides, there is the collected and collective wisdom of the elders, there are people of faith and people of hope. Inasmuch as you will reflect on the words people say about who you are, do Jesus the honour of reflecting on the words others have to say about him. This is really living.