A Calll for Christian Credibility

As the world has been watching the events unfold in Japan, the emerging story about the possible meltdowns of nuclear reactors is competing heavily with the loss of life and property due to the tsunami; not least of all the conflicting reports coming from Japanese officials. Reporters and pundits have rightly cited this as an issue of credibility. It has been pointed out the whole world is watching Japan right now and that they were creating a model that will either demonstrate how well a crisis could be handled or how much worse a disaster got because of a lack of credibility.

Credibility is always important but when the stakes are high, it becomes the most valuable asset because its what people rely on. Credibility in a non-negotiable virtue in trusting relationships. A credible witness, informant or model allows us to assess our own situations by being able to accurately gage what's going on around us or within a situation that has the potential for affecting our lives. As for nuclear reactor meltdowns, the way in which truth is conveyed is an important as the truth. This is a theological reality as well.

We might not as first think of the story of Jesus' temptations in the wilderness as a model of credibility, but that is precisely how it functions in Matthew's Gospel. It is the final event in a chain of events that build up credibility for Jesus' identity as the Christ: the detailed genealogy establishing Davidic lineage, the virgin birth, the foiling of Herod's plans to kill the divine child, the correlation between the infant Jesus and the infant Moses, the reference to God's saving action in Exodus through Herod's mass killing of the infant boys, John's prophetic announcement, God's affirmation voiced at Jesus' baptism - all followed by the events in the wilderness. The wilderness, itself, is also reminiscent of the Israelites struggle toward the promised land and God's guiding hand throughout. Much could be made of each of these events, but taken collectively, they provide an unshakable foundation of the credibility of God's merciful intervention in the world.

This lesson from Matthew's Gospel begins our Lenten journey. A time when we could easily focus on our own temptations; our individual journey toward the grace of Easter. But Matthew's set up to this point doesn't make this entirely plausible. Matthew is building a case for credibility for the whole Christian community. This is especially true when we consider that the pronoun, "you" in much of the New Testament should often be read as "ya'll." You is meant in the plural. But we are so individualistically-centered we tend toward reading "you" as "me." But Matthew likely intended it to be read in the collective, with communal implications. This being the case, it changes things for how Christian communities deal with the issue of temptation, moving from the 'I' model to a more communal accountability before God. Lenten reflections must then include, at least in part, a communal self-examination; spiritual renewal for the whole body the hoped-for endpoint. As the faith community assesses its spiritual life through prayer, fasting, study, sacrifice and worship, we begin to form questions about our (pl.) credibility; the integrity of our witness to the wider community.

Through this practice we don't just dare to wonder, but are challenged to directly question the Christianity we practice. As an example: A temptation for Christians is to seek a credible examples of Godly action in the world. In cases such as the current crisis in Japan, we focus our energy of praying for God's saving work dispensed through miracles and grace. It's not that this is an inappropriate thing to pray for but its not what Christians are primarily called to do. We are a people of action - we are the healing hands of Christ. We are called to come to the aid of our neighbors who are suffering, even to the point of personal sacrifice for the greater good.

No model for this is more clear then that of the Japanese people's response to the overwhelming crisis they now face so boldly demonstrated by the lack of looting, violence or displays of angry unrest as they wait for supplies to reach them. This is surprising when we look at the incidents of looting and violent outbursts in other places under similar (or even lesser) stresses. One news reporter spoke to this saying that the Japanese people are taught from a very young age that it is more helpful to assist one another then to commit acts that would do far more damage then good for anyone - emphasis on the communal good vs. the individual good. When I think of Christianized nations, I must say, Japan does not jump to the fore. And yet these are people who resist the temptation to act out in desperation in order to do the most good for the most people. They are building on a platform of credibility that is long-established in their culture. And it is an excellent foil against which the Christian community can honestly examine itself.

The Christian church has done a really good job at personal accountability. But if we look at Matthew's model of communal credibility - then we must acknowledge we've hardly begin.