HW: St Paul — an Advent figure, especially in our time.

A reflection inspired by Romans 15:4-9, written and spoken by Kieran J. O'Mahony OSA. 

Gentle piano music to close the meditation

Transcript

John’s Lane
D08 F8NW
Advent 2A25
St Paul as an Advent figure
A reflection inspired by Romans 15:4-9

Welcome
By tradition, the two great figures of Advent are the prophet Isaiah and John the Baptist. Both feature in today’s readings, both point to the coming of Jesus. No less important a figure is St Paul. This year, we hear from his letter to the Romans on the 1st, 2nd and 4th Sundays of Advent. The second reading acts as a kind of bridge between the prophet Isaiah and the figure of John the Baptist. 

Topic
Can the Paul reading speak to us today?

Steps
A few questions can shed light on even this short passage.

Firstly, what was “going on” in the Roman house churches? In short, a row. Believers came broadly from two backgrounds: Gentile and Jewish. Again, broadly, those of Jewish background were for keeping the whole Torah, in particular the ritual law: dietary regulations, circumcision and the observance of the Sabbath. They could claim tradition, of course. Gentiles, broadly, were for setting aside these identity markers: a weekly day of rest was unknown in ancient Rome, the dietary laws made social interaction difficult if not impossible and finally Gentiles regarded circumcision as mutilation. They could claim the new freedom we all have in Christ: for freedom Christ has set us free; new wine, new wineskins!

Secondly, why was Paul interested in writing and even visiting? In short, the divisions in Rome touched the very heart of Pauline teaching: the reconciliation of Jews and Gentiles through Jesus’ cross and resurrection. God’s extension of grace to all is captured well in the words of the later letter to the Ephesians:

For Christ is our peace; in his flesh he has made both into one and has broken down the dividing wall, that is, the hostility between us, abolishing the law with its commandments and ordinances, that he might create in himself one new humanity in place of the two, thus making peace, and might reconcile both to God in one body through the cross, thus putting to death that hostility through it. (Ephesians 2:14-16)

Thirdly, why did Paul write to the Romans, after all he had not founded any of the Roman house churches? He wrote as the Apostle to the Gentiles, as he himself says in Romans 1:1-7. He offers across the letter a thorough theological grounding for the important pastoral advice given towards the end of the long letter: how to live tolerantly and, even more precisely, how to live with differences which do not break the fundamental communion of the Roman believers. His immensely practical advice is given in Romans 12:1-15:6. These chapters could be read profitably at any time and perhaps especially in our time of increasing tensions and expectations within the body of believers.

Finally, that is the background to the second part of today’s inspiring reading. It may well be worth hearing the whole reading again in the lectionary translation:

Everything that was written long ago in the scriptures was meant to teach us something about hope from the examples scripture gives of how people who did not give up were helped by God. And may he who helps us when we refuse to give up, help you all to be tolerant with each other, following the example of Christ Jesus, so that united in mind and voice you may give glory to the God and Father of our Lord Jesus Christ.

It can only be to God’s glory, then, for you to treat each other in the same friendly way as Christ treated you. The reason Christ became the servant of circumcised Jews was not only so that God could faithfully carry out the promises made to the patriarchs, it was also to get the pagans to give glory to God for his mercy, as scripture says in one place: For this I shall praise you among the pagans and sing to your name.

Conclusion

The primary reason is given in the opening line of the second paragraph, in the NRSVue version:

Welcome one another, therefore, just as Christ has welcomed you, for the glory of God. (Romans 15:7)

In a word, all is grace, all is gift. The human differences we erect are precisely that: human differences. In the light of all we have received, they simply lose their significance. The principle can be widely applied today.

The concluding sentence gives in the briefest format the theology of the entire letter:

For I tell you that Christ has become a servant of the circumcised on behalf of the truth of God in order that he might confirm the promises given to the ancestors and that the gentiles might glorify God for his mercy.  (Romans 15:8-9)

It is all in there in one sentence. God has indeed extended his grace of election to all humanity without distinction. Identity markers which erect barriers no longer have a role, for all are one in Christ. In the apostle’s own words:

There is no longer Jew or Greek; there is no longer slave or free; there is no longer male and female, for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise. (Galatians 3:28-29)

Amen to that!