I have a quote on the bulletin board in my church office that says, “Above all, trust is the slow work of God.” It’s a good reminder when I get anxious or impatient about events in our world. The same is true for my personal spiritual journey. I remind myself of that when I mess up, which can be depressingly consistent.
The Christian calendar is a tool that I use to help balance my spiritual life and my pastoral ministry. The weekly lectionary scripture passages related to it provide a rhythm and a challenge that keeps me grounded and on my toes. Through this discipline, I learn to trust in the slow work of God within the turmoil of our world. These are troubled time because of the political dysfunction in our county and in our world.
During Advent we lament with the prophet Isaiah, “The earth staggers like a drunkard, it sways like a hut; its transgression lies heavy upon it” (24:20). Things are not well and we long for God to come and shake us up for the better. We long for a political savior and are tempted to take matters into our own hands. Mark’s Gospel tells us to, instead, school ourselves in the revolutionary patience of God (13: 1-37).
To better understand, we need to know the historical background of Mark’s Gospel. The long-suffering Jews had finally revolted in 66 C.E. and drove the Roman armies out of Palestine but the different Jewish rebel forces were not able to consolidate power. The Roman army then regrouped and began to reconquer Palestine, eventually conquering and destroying the city of Jerusalem and the Jewish Temple in 70 C.E.
Biblical scholar Ched Myers says that Mark’s Gospel provides a radical criticism of all parties in the conflict because an ideology of domination infects all of them. He’s therefore committed to nothing less than a complete unraveling the present order based on domination, resisting it with the practice of revolutionary patience rooted in God’s coming new order.
We practice revolutionary patience because God’s reign (the new world coming) that Jesus announced and inaugurated is both “here” and “not yet.” We see signs of this new world in various places, but the tired old world of dominion and violence is still very much in place in our present world order of nation states, each fighting for territorial, military, and economic dominance.
As followers of Jesus, we stay alert, looking for incidents of God’s new world breaking in. During the season of Advent, we ritualize this by singing songs, lighting candles, and waiting in expectation. Mature faith accepts the enduring struggle of our historical existence. We cannot be presumptuous because faith and spiritual growth is a continuous journey. We never arrive—at least not on this side of the eschaton. We’re prone to making lots of mistakes and even falling into egregious sin.
Chet Myers writes, [Mark’s Gospel] advocates neither fatalism nor escapism, but a revolutionary commitment to the transformation of history, which always demands political vigilance and discernment.” It involves experimenting with a political practice that will break, not perpetuate the reign of domination in our world.
 Chet Myers, Binding the Strong Man (Orbis Press, Maryknoll, NY: 1988), 339.
 Ibid., 341.