[RCL] Jeremiah 31:27-34 or Genesis 32:22-31; Psalm 119:97-104 or 121; 2 Timothy 3:14-4:5; Luke 18:1-8
“I will not let you go unless you bless me.” — Genesis 32:26
We often hear Jacob’s name in church. He is third in that list of three patriarchs whose names identify the God we are worshipping: “God of Abraham, Isaac, and Jacob,” and sometimes we add “God and Father of our Lord Jesus Christ.” I like this specificity; it reminds me that no matter how often I mutter, “Oh, God!” in everyday life, addressing nobody in particular, this is the God of our life, faith, and worship. And of the three patriarchs, Jacob is the one whose story reminds me why our ancestors remembered him so often and so vividly that they named themselves in him and for him: Israel, “one who strives with God.”
The Genesis stories about these root ancestors portray them as God’s friends, and like all good friends Abraham and Jacob, particularly, speak boldly and argue with God, not letting God get away with anything. When God and Abraham are looking at the wickedness of the inhabitants of Sodom, Abraham nudges his friend and says, “You are surely not going to destroy the righteous with the wicked, are you?” Persistently, insistently, hopefully, the patriarch will not let God go until God has agreed to change his mind about destroying the city. And here is Jacob, wounded, panting, exhausted after a long night’s wrestling with the mysterious one he is sure is God; persistently, insistently, hopefully he hangs on and cries out, “I will not let you go unless you bless me.”
It seems our ancestors were so impressed by the daring confrontations these patriarchs had with this God, that when they came to polish up the all-important foundational memories and traditions of Moses the Lawgiver, they drew Moses’ character in the same fashion. Not a deferential character, this Moses; he repeatedly, insistently, persistently, hopefully confronted God with the burdens of leading the people of God through the wilderness. Just like Abraham and God surveying the city of Sodom, Moses and God surveyed the sons and daughters of Jacob worshipping a golden calf and Moses insistently, persistently, hopefully refused to let God wipe them off the face of the earth.
These are surprising scenes for us as we look at our own relationships with God, our habits of worship, our attitudes to prayer. We look at the widow in today’s gospel, insistently and hopefully banging on the judge’s door, and we realize she was a pain in the neck and we do not want to be like that. We look at Jacob’s story with even more horror: the man was a liar and a cheat, his life-long modus operandi was to manipulate and make deals, with his brother Esau, his father-in-law Laban, and even here at the ford of the river wrestling with God himself. We surely do not want to appear in the presence of God like that.
Years ago, in a little book, Teaching a Stone to Talk, Annie Dillard – herself, at that time, an Episcopalian – mused:
“Why do people in churches seem like cheerful, brainless tourists on a package tour of the Absolute? … On the whole, I do not find Christians, outside of the catacombs, sufficiently sensible of the conditions. Does anyone have the foggiest idea what sort of power we so blithely invoke? … It is madness to wear ladies’ straw hats and velvet hats to church: we should all be wearing crash helmets. Ushers should issue life-preservers and signal flares; they should lash us to the pews.”
Ms. Dillard was making a different point, but it seems relevant to the discourse of insistent, persistent, loud-mouthed, courageous confrontation with God, full of hope and even certainty. The widow in Luke’s Gospel is like the patriarchs and like Moses: she is very sensible of the conditions she lives in, and of the conditions of God’s power and might. God can be moved to listen, to respond, to care, to act with justice. When we bring our own situations into the voice of prayer – honestly, insistently, persistently, courageously, hopefully – then the conversation with God moves in life-changing ways. So Abram became Abraham, and Jacob became Israel: new names for newness of life. And the woman yelling and knocking at the judge’s door received justice: the transformative gift of salvation for her.
Some parishes are going through something of a crisis at the moment. Vestry members gather in quiet prayer together. They are reasonably well dressed for the most part, though without velvet hats. They recite prayers in soft urgency, and they discuss the issues courteously. But perhaps they should wear crash helmets and yell honestly, insistently, courageously, hopefully – even with certainty – that the power of God to move in life-changing ways might hurt us as it hurt Jacob. For only in such wrestling, sensible of such conditions, can our lives together be preserved. Send up the signal flares!
Written by the Rev. Angela V. Askew
The Reverend Angela V. Askew is priest-in-charge of St. Ann and the Holy Trinity Church in Brooklyn, New York. E-mail: email@example.com.