On March 17, our Poet of the King, Tim Reardon, revisited the Exodus through Exodus 13:2-10 and Luke 9:51-56. Our interaction with Sarah Augustine and learning about the Doctrine of Discovery have offered a rereading of these passages.
We in Pasadena meet in land originally inhabited by the Tongva people. This acknowledgement factors into the rereading of the text.
And so what does it mean to be an Exodus people?
In the founding imagination of the American empire, the original peoples of this land were characterized as the the Canaanites — people that were to be driven out of the promised land.
The story of Israel’s redemption from slavery in Egypt permeates scripture. It’s the bedrock imagination for how people understand their relationship with God, and the God of liberation.
Theologies of liberation — Latin American and black theologies — have seen the story of the Exodus as the story of the God of the poor who is liberating the oppressed. This is the stuff of black spirituals singing of Moses and a promised land, of a redemption that they will receive.
And Lent is often characterized as a wilderness time, as an exodus.
In the transfiguration in Luke, Jesus is described as fulfilling the Exodus in Jerusalem. And in Luke, today’s passage is a remembrance of the Exodus that is to be celebrated yearly. The people are to remember that God has brought them out of slavery.
But what’s the problem here? The land is already occupied.
Hear more in the sermon recording…