1 Corinthians 1:10–18 and Matthew 4:12–23
The epistle and gospel passages have some interesting connections for an abolitionist preacher. The Gospel passage begins with the statement that John the Baptist had been arrested and Jesus withdrew to Galilee. This provides the contest for Jesus’ ministry, which is being characterized as “a region and shadow of death” where, due to Jesus’ message of repentance and healing, “light has dawned” (Mt 4:16). The backdrop of the first Epistle to the Corinthians is similarly dark. Paul is writing to a community mired in conflict, yet it is not “those who are perishing” who hear the good news of the cross’ message, but “us who are being saved,” (1 Cor 1:18). In our own world, which is mired in conflict and state oppression, how do we understand these two statements?
Some more context for 1st Corinthians is helpful. Paul is clearly concerned about the people who understand themselves as being powerful and enlightened. He is writing to admonish them. Some nicely placed sarcastic jabs within the letter make that very clear. When he says “the cross is foolishness to those who are perishing” he is talking about people like that. People for whom the society is working too well, at the expense of those for whom it is not working at all. The fact that they don’t know that they are perishing leaves them in that condition. On the other hand, the cross, which proclaims good news to those who are suffering, is a message of hope to “us who are being saved by the power of God.” It is precisely the fact that they understand their condition–the need to be saved–that they are “being saved.”
Our passage in Matthew speaks to that experience. Jesus’ gospel is a great light for those who understand they are in darkness. But what is the nature of this darkness? That is a very important question for the Abolitionist preacher and those languishing in prisons. Is the darkness a matter of individual guilt calling us to “repent” (Mt 4:17) or is it more like an illness, perpetuated by on-going life-long systemic and communal harm which one’s imprisonment is a deadly symptom of? Do we need repentance and forgiveness or a cure of “every disease and sickness” (Mt 4:23)?
Both the Matthew passage and Epistle suggest it is a little of both, and within transformative justice practices we seek to do both. When harm is done we help people take accountability for the harm they caused and seek systemic and interpersonal solutions to heal systems and communities that are leading to the “symptom” of harm. The cross’ message is the power of God to those who are being saved, because it reminds us that we do not bear the weight of harm alone. God is present within it, calling us to repent (be accountable) and curing every disease (changing the contexts that lead to harm). If we can believe it, this is the path of salvation. It isn’t a one and done (we are “being saved,”), but if we continue to either refuse accountability, only point figures of judgment at others, and/or wallow in shame, the message of the cross will be foolishness… and we will continue to unwittingly perish.
Sarah Lynne Gershon (she/her) is an MDiv/MTS student, DOC pastor, and lives at the Bloomington Catholic Worker.