Last revised: October 9, 2014
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THANKSGIVING DAY C (USA; 4th Thursday in November)
RCL: Deuteronomy 26:1-11; Philippians 4:4-9; John 6:25-35
On Thanksgiving Holiday
1. Charles Mabee, “Text as Peacemaker: Deuteronomic Innovations in Violence Detoxification,” from Violence Renounced, edited by Willard Swartley. As the title indicates, he wants to present Deuteronomy as a text that can lead us into peacemaking. He begins by noting the prominence of the Decalogue and its movement from the exclusive sovereignty of Yahweh to stipulations concerning coveting and desiring in human community.
…In other words, the Deuteronomic prescription for social solidarity and peaceful coexistence begins at this crucial point of redirecting desire toward Yawweh rather than (things of) the other (personified as the neighbor’s wife) and the property of the other (house, field, slave, ox, donkey, and the like).Presupposed here is the anthropological perspective that human beings have the capacity to “choose” Yahweh, and that this choice breaks the back of misdirected human desire. In Deuteronomic theology, this capacity to choose Yahweh is based on Yahweh’s prior choice of Israel….
…In other words, Yahweh’s choice of Israel has theological priority over the “natural” human desire of its people, and thereby becomes the key to transform their human desire from an evil into a good, or into a choice for Yahweh…. In this way, Deuteronomy can best be understood as a catechetical handbook designed to instruct the community of faith in the fundamentals of life liberated from the drive of destructive coveting and desiring which always lies embedded in the soul of human society. (pp. 73-74)
The key movement which Mabee points to is the observation at the end of Deuteronomy about Moses’ death that: “no one knows his burial place to this day” (Deut. 34:6b). What an extraordinary contrast to the prominence of the tomb in primitive religion of the Sacred! It signals in Yahwistic religion the replacement of the tomb with the text as the new center of religion. The prophet and scribe replace the priest-kings as central figures. Mabee writes:
By eliminating the tomb of its “heroic” founder and opposing the mythological Anakim [Deut. 1:28], the Deuteronomic writers in effect propose the written text as a weapon of peace (replacing the weapons of war), as the new means to effect social change. The hero forces social change based on impostion; Deuteronomy relies solely on the catechetical tools of teaching and persuasion and places the fundamental motivation of war — vengeance — out of human hands and under divine control. (p. 77)
2. Andrew Marr, Abbot of St. Gregory’s Abbey (Three Rivers, MI) is a long-time reader and writer on Mimetic Theory and in his blog, “Imaginary Visions of True Peace,” wrote a brief essay citing this passage in 2014, “The Five Kinds of Prayer (4): Thanksgiving.”
1. See Proper 13B.
2. Link to sermon “The Multiplication of Thankful Hearts.”