Where Is All This Going?

Living in The Story reflections from

Genesis 12
Romans 4
John 14

Several years ago, my church elders and I went on a field trip to walk the labyrinth on the campus of a local junior college. It was interesting to do that personal spiritual practice together with a group of spiritual friends. We all started in the same place, of course, but we began at different times and progressed at different rates so we never were in the same place at the same time. We were all in various places, but we were all on the same path. We were together. 

When you walk a labyrinth, at first it feels a bit like a maze with a pathway that twists and turns. But unlike a maze, in a labyrinth, there is never a dead end; there is always a way forward. Sometimes we would be oh so near the center and then the way would spiral back until we found ourselves almost to where we had started. Sometimes there would be a long trek on a straight, steady path and then, unexpectedly, everything turned and our orientation would be completely readjusted.

The Christian practice of walking a prayer labyrinth developed centuries ago as a mini-experience of holy pilgrimage with Jerusalem as its center. These days, many Christians who engage in this spiritual practice understand the center not as a place but as an awareness of God. In the practice of a labyrinth, first prayer takes us inward and we have time to ponder who we are; who we are with God; how we are doing; what all this means. Our first prayer takes us inward, toward our Center. And then we step into the Center and there we rest, envisioning ourselves at rest in the very heart of God. And then, after resting, the path turns outward again. The way of our labyrinthine pilgrim prayer moves us back into our world where we live in the love we have experienced and we follow Christ’s command to love one another. Walkers of the way of the labyrinth understand that our “center” is not one location that we move in and out of; rather this whole labyrinth - our entire life and journey of faith and everything in all creation - is embraced within THE Center, the Ground of all being; all is enveloped within the One who is Love.

When we read the Genesis stories, we hear God’s call for Abram to “go;” to enter the pilgrim’s life; to leave everything familiar and comfortable; to walk away from land and home and family and to walk toward a totally unknown future in this labyrinthine way with God. (That’s impressive to me in a profoundly spiritual sense, but also in a very practical way because when archeologists’ describe Abram’s hometown in Ur of the Chaldees, they say Abram may well have had running water and indoor toilets! Walking away from indoor plumbing in order to live as a nomad in a tent is more faithfulness than I could probably muster!)

Abraham’s faith and faithfulness is legendary and has become the foundation of the religious faith of most of the people on our planet. He is the founding father of Jews, Christians and Muslims – the “father of many nations” – and his example of faith gives us a touchstone while we figure out how we too might be a blessing to the nations of the earth. But the Abraham narratives also show us how often he stumbled in his walk with God. We read about his misstep of fear when he told local kings that his wife was his sister and he let them take her into their harems. We read about Abram being tripped up by Sarah’s manipulations to have a son by using and abusing her slave Hagar. Abraham’s journey in faith happened stage by stage and step by step; his walk with God was in fits and starts and twists and turns. When we actually read these stories for ourselves instead of hearing them yet again in their children’s version, we can recognize what a mixed bag our Bible heroes really are.

But even with Abram’s imperfect faith, Abraham still was a pivotal a figure for the apostle Paul as Paul read and re-read the ancient stories and reinterpreted the historic faith of Judaism in light of the Christ event. In Romans, Paul draws extensively from the story of Abraham as he argues his point that – even though God has done a whole new thing in the universe in the event of Jesus Christ – still God’s work of making things right in the world, of making people right with God has been going on for a long, long time.

"Hoping against hope" (Paul says), "Abraham believed that he would become 'the father of many nations,' according to what was said: 'So numerous shall your descendants be.' He did not weaken in faith when he considered his own body, which was already as good as dead (for he was about a hundred years old), or when he considered the barrenness of Sarah’s womb.  No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, being fully convinced that God was able to do what he had promised.  Therefore his faith 'was reckoned to him as righteousness.' "  (Romans 4:18-22)

New Testament scholars and pastors Gene Boring and Fred Craddock consider what this means. Here is part of their reflection: “Paul’s own faith is centered on the God who raised Jesus from the dead, the God who generates hope when there is no hope, the same God who acted in the ‘dead’ bodies of Abraham and Sarah to give new life…For Paul, all those such as Abraham who trust in God’s impossible promises have resurrection faith – even though they may never have heard of Jesus” (479).

Now that’s a hopeful interpretation! If Abraham is the father of the faithful, then surely ALL people whose faith points them to the one true God – no matter what they might call the One who is beyond all names, no matter what they might understand about how that hope has been accomplished – surely, still, this is faith that God honors and claims and reckons. “All who trust in God’s impossible promises have resurrection faith – even though they may never have heard of Jesus.”

No matter where we are on our labyrinthine journey of faith, at all our different stages and places,

 any faith that holds on to God’s impossible possibilities and leads us to The Center is faith that God ‘reckons as righteousness.’ 

Paul goes on to say in Romans 4:23-25

"Now the words, 'it was reckoned to him,' were written not for Abraham’s sake alone, but for ours also. It will be reckoned to us who believe in him who raised Jesus our Lord from the dead, who was handed over to death for our trespasses and was raised for our justification."

We too are living in this story, The Story; we too are fellow journeyers with Abraham, with Paul, with all those whose faith has led them on this path toward this God: The Center.

Boring and Craddock observe something else helpful in this Christian reflection of the Abraham story. Consider their explanation of this idea of “reckoning:”

"Paul’s term 'reckoned, counted as righteous' has legal connotations, but it does not mean that a judge treats the accused 'as if' they are not guilty. Rather, in Paul’s argument, God’s pronouncement of 'righteous' is performative language that creates the reality it pronounces. Those who trust in God are declared righteous - and so they are (478).

·      A minister pronounces: “You are husband and wife…” and something happens. Performative language.

·      An umpire calls: “Strike!” and so it is. Performative language.

·      Paul proclaims that because of the work of God and the Word of God made visible in Jesus Christ, the guilty are "right" and sinners are "righteous" and so we are. Performative language.

In God’s work of justification and reckoning, an alternative reality comes into existence without our aid; it is God's work. And any faith that holds on to God’s impossible possibilities and leads us to The Center IS faith that God will ‘reckon as righteous.’

For those of us who walk by this kind of faith, there is an odd experience of living in the “already and the not yet.” God already has accomplished salvation that is present in the cosmos right here, right now. But in our “not yet,” God is continuing to work all things together until that salvation will finally and completely bring all creation to God’s intended purposes. That’s why our intentional disciplined faith journey is crucial. We must see ourselves walking as Abraham walked, step by step and stage by stage. Even in the fits and starts, even in the twists and turns of our journey, we need to see ourselves as pilgrims on the way. That’s why we need each other – to encourage each other along the way and to empower one another for this journey that actually embodies the new reality God has accomplished within us in Jesus Christ.

In the Gospel of John, we also find that the Abraham story has special significance for John’s Jesus. “Before Abraham was, I Am,” he claims (8:56). “I Am the Way, the Truth, the Life” (14:6). For the Christians in John’s community, following Christ “in the way” meant their lives were immersed in The Way of God that has been unfolding throughout history, even before Abraham. And yet, here, in this one Jesus the Christ who is the Way of God, all our journeys of faith are included. Like a cosmic labyrinth, God’s Christ encompasses all creation: every beginning, every ending and every step in between. “Even though they may never have heard of Jesus” – Boring and Craddock remind us.

Even when we do journey in fits and starts; even when we don’t know where we’re going or what we’re doing; even when we make mistakes or refuse what God is unfolding before us – even so, we, like Abraham can hope against hope that all this is going somewhere – somewhere good and right. Like Abraham, who saw the fulfillment of God’s promise not with human eyes but with the eyes of hope and confidence, we too entrust ourselves to the One who is our Eternal Center. 

Journey is and has always been the way of the people of God, but when we see ourselves as a settled people, we become set in our ways, even stuck. When we see ourselves journeying with Abraham, however, on the move with Paul, following Christ in the Way – then we can live with confidence that this journey of understanding, of thought, of theology, of practice, of life is in Good Hands. Even though we may feel sometimes like we’re going around in circles, maybe what we really are doing is progressing through the path of the cosmic labyrinth God is unfolding before us.

Where is all this going? God only knows.  (Or if you happen to be a Process Theologian, then God may not know but God is still on this journey of discovery with us.) 

Where is all this going? I wonder: is that really ours to know? When we live our lives in God’s labyrinth, we follow the path that opens up before us. We take the next step and then the next step after that.

M. Eugene Boring and Fred B. Craddock, The People’s New Testament Commentary (Louisville: Westminster John Knox Press, 2004).