Consumption and Conflict Avoidance
Well, friends, itâ€™s November. Fall colors. Crisp, cool air. Football. Family. Thanksgiving. And yes, Black Friday. The shopping season is upon us once again, calling us all to order our time and schedules to the rhythms of super sales and dynamite deals, hurtling us toward Christmas at breakneck speed. How is it that Thanksgivingâ€”memorializing a surprising friendship that significantly aided the tenuous survival of the Plymouth Plantationâ€”is now seen as the launch of the shopping season? Perhaps shopping provides a welcome distraction from all the underlying family tensions that the Thanksgiving season inevitably raises. Itâ€™s now common when discussing holiday plans to hear friends worry about how they will get through those pressures unscathed. SNL hilariously memorialized these tensions when a family, hopelessly mired in ideological warfare, is rescued by their common love for Adeleâ€™s hit song â€śHello.â€ť I think thereâ€™s a significant link here between conflict and consumption â€“ be it of gluttonous quantities of food, Black Friday specials, or Adeleâ€™s trendy tunes. On the surface, these distractions save us from dealing with the deep divides we most fear. While we are filling our stomachs, schedules, and credit cards, our lives are marked with a scarcity of love and life-giving relationships. We live fearful and shallow lives, unable to discuss the things we care about most. Beneath this lies the Nietzschean presumption that the core of the world is conflict, not communion. As original a thinker as Nietzsche was, his perspective was hardly new. Augustine engages the problem in relation to the Roman Empire. The Pax Romana (peace of Rome) mercilessly suppressed dissent through fear and violence. Rome determined the shape of life for Augustineâ€™s known world, structuring time (July for Julius, August for Augustus), family (the godsâ€™ love patronage), and forms of fellowship (Colosseum for blood sport anyone?). In his work, The City of God, Augustine describes the world not as determined by the coercive power of Rome but as two cities, or two stories played out simultaneously. The old story of fear, conflict, and death, was the City of Man controlled by the narrative of sin and human fallibility (fallen-ness?). But Augustine saw a hope-filled tale; the City of God upstaging the Roman City of Man. Two cities. Two cultures. Two understandings of one world. These cities overlapped and competed against each other. But the fate of each city was already sealed hundreds of years earlier, by a backwater prophet from a backwater province, supposedly crushed under the Pax Romana. Problem was, he didnâ€™t stay dead. And in his resurrection, we see the City of Manâ€™s principalities and powers destroyed; death dethroned; fear and conflict defeated. They no longer have the last word. In the resurrected Christ, we see a foretaste of whatâ€™s to come â€“ the reason for the hope that is in us (I Peter 3:15). Yet, there are still two storylines playing out and we live with a foot in both worlds. Jesus shows us the trajectory of the new narrative from within the old. Heâ€™s grafted us into his people. Heâ€™s made Israelâ€™s story our story. In fact, heâ€™s grafted us into himself, as part of his very own body. And as his body, our lives are ordered by new time toward a future full of hope. Weâ€™ve also been given a new calendar (the liturgical calendar) by which to order our lives around his birth, life, death, resurrection, and gift of his Spirit. Weâ€™ve been adopted into a new family (the church) and offered new forms of fellowship through worship, the sacraments, sacred celebrations. Our new family calendar culminates not in Thanksgiving and the shopping season but in a celebration of Christ the King Sunday (Google it), a celebration of Christâ€™s Kingship over all creation. As Godâ€™s people, we celebrate the victorious City of God right in the middle of the City of Man. Together, as his body, we celebrate Christâ€™s ultimate victory over fear, conflict, sin, and death, and the vindication of hope, communion, life, and love. And we get to be a part of it! But we donâ€™t do alone. We can only live in liturgical time, Christâ€™s time, as we order our lives to Christâ€™s life together. As one, we celebrate by confessing and believing that Jesus Christ is Lord and our conflicts are overcome. Although, we still live with a foot in both worlds. I invite you to live primarily as citizens of the City of Godâ€”citizens who have been reconciled to God and one another through Christâ€™s victory. And as you celebrate the rituals of Thanksgiving Thursday, remember that first there was Christ the King Sunday. Worship and reconciliation replace consumption and conflict avoidance.