Yokes

I'd like to begin writing more this summer about the significance of place and identity, a matter heavy on my heart currently. I'll begin, though, by talking about yokes, specifically Jesus' invitation to discipleship in Matthew 11:28-30 - the well known passage with the words, "come to me all you who are weary ..."

The connection between this passage and "place" is not direct, so forgive me. But, I've constructed some thoughts about what led Jesus to make this invitation (namely: the pharisaical nature of the religious system that opposed his teachings). My analysis and conclusion is that selfish desires ruin "place," which is certainly not novel. But, I do think it important to point out the similarity between two prevailing pharisaisms in our own day and age.

Anyhow, enjoy:

Jesus invitation to discipleship in Matthew 11:28-30 is given as a counter-invitation, arising from his ongoing struggle he had with the religious institutions of his own day, namely the strict, consuming, legalistic moral code of the Pharisees which presented no less than 613 commandments to guide a person. Such propositions were promoted by officials as a way to secure peace of mind, and it also played upon the subconscious desire to maintain social acceptance.

Knowing that the Pharisee’s teachings, which in Hebrew tradition were known as “yokes” or “laws”, bound people to an addictive, consumptive fear built off the need to continuously be monitoring and improving oneself, Jesus sought to relieve them of their burdens. He said – in short – come to me; rest in me; follow my example; nothing else is needed. The image is one of having a number of chains and burdens lifted off of person, only to be replaced by a gentle hand supporting and a calm voice instructing someone on how to live. Jesus’ aim is to lead us into deep waters of peace, where we can be at rest within our own skin and with the world that surrounds us. It seems incredible that anyone could refuse this invitation. Yet, human experience, relational experience, tells us that this is one of the chief struggles we all face … letting go of our known burdens to step into the unknown, unknowable region of trusting and letting ourselves be defined by daily, practiced “existence” rather than our past achievements or future ambitions.

Today, I can perceive two sources of yokes in our culture that stand in opposition to Christ’s teaching. The first is the continual presence of pharisaism in religion, the ongoing suggestion that peace is obtained through morality and social custom. Such is the system that still supports much of American piety in the Bible belt and in other pockets of our culture. According to this system, peace comes through checking indulgences and chasing away excess. Wills are to be molded; minds and hearts are to be cleansed; sin is to be swept away.

However, for Presbyterians (or other mainline denominations) in larger, cultural centers, the temptation to fall into this type of pharisaical mindset is fairly rare. More often, people run to Presbyterianism or Lutheranism as a way to escape these rigid systems of their childhood. But, that does not mean that peace is easy to come by simply changing denominations. For, the threat facing many mainliners comes not from the religious sphere, but from the social, political, economic, and cultural sphere (to use pharisaical language, the “secular” sphere).

The yoke placed upon persons from the socio-economic-political realm is the suggestion and promotion that peace of mind comes through the acquisition of knowledge, experience, investments, possessions, the list goes on. At its base, this system is built upon the idea that our peace comes by self-fulfillment and building security through riches. (Jesus also had much to say about this matter). And rather than maintaining social custom, this system puts individuals in constant competition to climb social ladders. Furthermore, whereas religious pharisaism strengthens the walls of community into restrictive, toxic closeness, the secular pharisaism destroys any sense of community and creates boundless opportunities for pleasure, power and a great deal of ill.

What links the two systems is the constant focus it places upon “I” and “me.” Everything according to the pharisaical mind is dependent upon how “I” am doing, what “I” am doing, where “I” am. They are both selfish and thus – as a way of life – empty and shallow. Life’s mystery includes the wonder of “you” and “us”. Consequently, existential peace (shalom) can only come through right relationship, not through right identity alone.

It may help you to ponder: which system did I come from? And … which system am I more likely to succumb to now? And, finally, how is your ability to relate to your place (your community) restricted by your temptation to be pharisaical about your own identity?

Wes