If we are treating Lent as not only the journey Jesus went on but also as the journey of our souls then this week, nearly half way through, we find ourselves in the presence of grace. And we find ourselves also in the midst of suffering and judgement. Which, if we think about it, this is the holy tension where we live most of our life! (Lent Three. Isaiah 55:1-9; Psalm 63:1-8; 1 Corinthians 10:1-13; and Luke 13:1-9.)
You may like to read my reflections on these texts from three years ago.
In the presence of the suffering of others and our own selves we are tempted to look for a reason why, how and who is responsible! But Jesus points out that we should not be assuming that those who suffer do so because they are worse or different to our selves. And the reading from Isaiah swirls around the wonderful image of the graciousness of God as provider of food and drink without price.
But one does not cancel out the other! These are two truths that create a tension between which we live out most of our days – sometimes more grace than suffering, sometimes more suffering than rich food and drink. And like so often it is in the presence, or the creative tension, of two apparently opposite truths that our real soul work is to be done and our real growth to be experienced.
And what is our soul work, our growth point? The prophet, having detailed the generous provision of good things by God, then asks “Why do you spend your money for that which is not bread and your earnings for that which does not satisfy?” Or, why are you not focused on the things, the direction, that will truly satisfy you. And this question beside the wonderful parable about the fig tree that is not producing figs leads us to consider what is my part, my task, in the spiritual journey? There is grace – love and plenty – enough and yet something is also required of me.
The religious language includes that of judgement and repentance which is often read as the possibility of punishment and the action necessary to avoid punishment! But that is reductive rather than instructive or very helpful. A more fulsome understanding would be to understand judgement as discernment, as insight, as understanding of how things are and the consequences of reality. And repentance we know means to turn around because our minds have been changed. So rather than simply acting to avoid punishment we are talking about perceiving reality and having our minds changed by an encounter with the living God which turns us around, turns us towards what makes for life.
The parable of the fig tree gives us a delightful and instructive example of judgement and repentance, or wisdom and patience, at work. It may be useful to think of all parts of the parable as being about us on our spiritual journey. We are the fig tree, the master, the gardener, the manure, the extra year! The master and the gardener show us different ways of exercising judgement. The master accurately discerns that the tree is not fruiting. But it is the gardener who wisely investigates why not and argues to tend to the tree and asks for the time to do it.
Some contemporary ways of saying this might be that on the spiritual journey our soul’s development and growth needs our intention and attention. In response to the prophet Isaiah’s question we need, even when in the presence of grace, to decide or make an intention to be seekers, to be those who listen and call upon the Lord. That is, grace calls forth a response from us, a turning towards what we long for.
And then like the gardener we apply our attention to the journey, the work, of our soul. Our attention is to notice, to explore, to take care of and tend, to develop the right conditions and the right amount of time or patience to encourage and allow growth. We might reflect on our spiritual practices such as study, prayer and contemplation, fellowship and solitude, work and deep rest, sound and silence.
Now we need not gloss over that one of the great ingredients in the parable is manure. And not to get too psychological but manure is a very important ingredient not only in physical growth but also in spiritual and psychological growth. Going back and digging over what has gone before – particularly the bad and the bruising. Somehow the best teaching and encouragement is often hidden in the pain and the failure of life. Now pain and failure left alone can deplete us and embitter us. But failure and pain, tenderly turned over, aired, dug in can be nutrition for growth. Modern therapists will tell you that. But the spiritual masters have always known this.
Reflecting on failures or sins or our brokenness during Lent is not just to make us feel bad and in need of salvation and rescue by Jesus, although that may be part of the journey, it is also a journey of enrichment and replenishment as we come to see grace in the very places and relationships where once we knew only failure and shame.
And the other great ingredient is time. In the parable the master wants to dig up the fig tree that hasn’t born fruit yet – why let it take up room if it is not producing? But the gardener says to give it another year. He is saying to give the tree another year in which to mature and to give it more manure – more nurture. Many things, including us often, need time, space and nurture in order to flourish. And what about our own souls. How often do we give up on ourselves when the changes we hoped for do not come quickly or obviously? Now of course there are hard questions that need to be asked and sometimes it becomes apparent that a certain course of action or program or thought pattern is not producing fruit and maybe we need to reconsider how we are going about life. I think that is true for individuals and whole communities. But I suspect that we are often unwisely impatient.
And of course in the parable it is not just the amount of time per see, it is time in relation to the growth pattern of the tree and its kind, and the amount of tender loving care. But the investment of time is important.
The journey of Lent highlights both fasting and feasting, interceding and thanksgiving and lamenting, emptying our hearts and minds and studying to fill ourselves up with good and provocative wisdom. Lent, more than anything maybe, invites us to be present to what is! And to find grace where we are.
Even so, come Lord Jesus Christ, open our eyes and ears, hearts and minds, to all your grace and wisdom where ever we are on the journey.
This is my work informed by everything I have heard, read and experienced. I am indebted to the wisdom of others. This week I am especially grateful to:
Howard Wallace and Robyn Whitaker of Pilgrim Theological College
