Well, this sucks.
It's what we are all thinking. It's what Mary and
Martha were thinking in our gospel passage. You can hear the
disappointment in the voices of the sisters as they talk to Jesus:
“Lord, if you had been here...” What's the point of knowing Jesus
if it doesn't protect you from tragedies like this?
When someone is taken from us suddenly, we all do the
“woulda, coulda, shouldas.” We wish we could go back in time and
have done things differently. We even wish we could have controlled
the actions of others, that we could have made them make different
choices. But the past remains stubbornly the past.
And in one sense death is the fairest thing there is.
Everybody undergoes it: rich or poor, male or female, good or bad.
Death comes for us all. What seems unfair is the timing and the
circumstances.
You know who felt that way? The disciples. Just a
short time after the events of today's reading they are going to
experience the untimely and violent death of someone they love. One
Thursday they will be celebrating a big holiday feast with him and by
sundown Friday he will be gone. And they will spend the rest of that
day, and all of the next, and a good part of Sunday trying to make
sense of it all.
You know who else thought death sucks? Jesus. I just
read the shortest verse in the Bible which happens to be one of the
most profound. It's John 11:35: “Jesus wept.” He is at the grave
of his beloved friend Lazarus and his sisters and friends are
mourning. And Jesus too begins to cry. And it's kind of odd because
Jesus had to know what he was about to do. He had raised other people
from the dead: the synagogue leader's daughter and the son of the
widow at Nain. They weren't close friends but still, Jesus of all
people knew death was not the end. And he knew that within minutes
Lazarus would be back with his family and friends. So why did Jesus
lose it?
I think it was seeing the impact Lazarus' death had
on everyone else. And I think it triggered memories of the death of
Joseph, the man who raised him. We never hear of Joseph when Jesus is
an adult. We hear of Jesus' brothers and sisters and mother but not
of Joseph. I presume he died. And it had to have had an effect on
Jesus. The man who took him to synagogue and taught him his prayers.
The man who taught him a trade. The man who stood by his mother when
everyone thought she was pregnant out of wedlock. The man who loved
him like a father. When he died, when Jesus first experienced loss,
it must hit him hard. And seeing Mary and Martha and all their
friends suffering the same thing brought old feelings back to Jesus
and he wept.
So he knows how we feel today about Andrew, husband,
son, son-in-law, brother, uncle, friend. Jesus knows our pain. And he
knows that it can knock you for a loop, no matter how firmly you
believe in Jesus and the resurrection. And so just as Jesus was
affected by the mourning of his friends, he feels our grief for
Andrew.
And so we enter into the paradox of grieving as
Christians. We don't deny the fact of death. We don't deny its power
over our emotions. We don't deny the wound it makes in our hearts. We
deny its permanence. We deny that it is part of God's original plan
for us. And we deny its power over our way of thinking about life.
And yet we cannot deny that we miss Andrew. And yet
we know that as Christians we should be happy for him. Any suffering
he had is over. And while he is not with us, he is in the best hands
we could hope for, the loving hands of his heavenly Father. For we
who believe, having someone die is rather like having a loved one go
on a long voyage. You are happy for them because they are off on an
amazing journey and a much needed rest from the trials of this life.
And yet, because you will not see them again for a long time, you are
sad. As King David said, our loved ones will not return to us but we
will some day go to them.
We do have memories: Brittney and Andrew meeting in
the first class of the first day freshmen year; the card games they
played in English class Junior year when they realized they were
becoming more than acquaintances; when he had this plan to ask
Brittney to marry him at the Key Western restaurant and then couldn't
wait and blurted out the question before they could even leave;
their dream of coming to the Keys and their determination to achieve
that despite the bad housing market and all the obstacles they had to
overcome. Which brings to mind Andrew's inability to believe that
anything was impossible. If you told him it couldn't be done, he
would not stop until he proved it could. And this was particularly
true when he put his hand to anything mechanical. He didn't just fix
things; he made them better. We remember his other qualities: how he
made friends with everyone; how he was always giving others a chance;
how he was always helping people out, like the time he and Brittney
were headed to Marathon and stopped to pick up a homeless man, whom
Andrew insisted sit with them rather than in the bed of their truck
and how he took the guy to McDonald's to get him something to eat and
then gave him some cash for his needs; how he threw himself into
helping out at our Vacation Bible School and how much he enjoyed
working with the kids; how he loved getting out on the water and
fishing.
Those memories of Andrew as the outdoorsy, friendly,
loving, giving and forgiving, never-give-up kind of guy are a comfort
to us and an immortality of sorts. But they are tinged with the
bittersweet knowledge that no new memories will be forthcoming. This
chapter on our life with him is over. And so once again happiness and
sadness are entwined. We mourn.
And that's OK. It's OK to weep and mourn because
Jesus did. It's just that, as Paul said, we do not mourn like those
who are without hope.
And that hope sustains us. Our God is a God of hope,
of second chances, of never giving up on people and never letting
death have the last word. The fact is that just because this chapter
is over it doesn't mean that there won't be another. Every week in
the creed we say we believe in the resurrection of the dead. Because
that is God's basic modus operandi. He is the God of the living. He
resurrected his Son. He will resurrect those who are members of the
body of his Son. He will resurrect his wounded creation and restore
it to the paradise he created it to be. And he will populate it with
his people, in new and improved bodies, our same software, debugged
and downloaded into new hardware, as scientist and priest John
Polkinghorne put it.
Our hope in Christ is living with him forever in a
new creation. Not only new but better. There will be no pain, no
mourning, no disease or death. We will not lose our loved ones there.
That's where we will find them, safe forever. And so the only tears
will be tears of joy, when we join Andrew in God's new paradise.
Thoughts that Haunt the Wee Hours, Theological or not, Both Momentous & Trivial
Monday, September 28, 2015
Sunday, September 27, 2015
Obstacles to Following Jesus
The scriptures referred
to are Mark 9:38-50.
Christopher
Booker wrote a book in 2004 called The Seven Basic Plots in
which he says all stories fall into one of these archetypes:
Overcoming the Monster, Rags to Riches, the Quest, Voyage and Return,
Comedy, Tragedy and Rebirth. Sir Arthur Quiller-Couch also thought
there were 7 basic plots but since conflict makes for drama, he saw
them as fundamental conflicts: Human vs. Human, Human Vs. Nature,
Human vs. God, Human vs. Society, Human vs. Himself, Human Caught in
the Middle, and Man and Woman. There are other such lists of plots
but they usually boil down to someone wanting something and having to
deal with the obstacles to achieving it. The obstacles can be
external or internal, people or physical objects or circumstances. If
the protagonist overcomes the obstacles, the story usually has a
happy ending. If the protagonist fails to overcome all the obstacles,
the story usually has an unhappy ending.
And we
tend to identify with the protagonist because a lot of our lives is
spent dealing with obstacles to what we wish to achieve. When you are
a small child, the obstacles are learning to walk, learning to
manipulate the environment around you and learning to understand the
rules for navigating that environment. As you grow up the obstacles
are learning the rules of society, learning how to master school
subjects, learning how to get a job, how to keep a job, how to
advance in your career, how to find a mate, how to keep a mate, how
to care for a child, how to care for aging parents, how to deal with
your aging self. When we see a protagonist facing with obstacles we
can relate to, we get emotionally invested in the story. We
vicariously enjoy seeing the hero succeed.
Jesus
had a lot of obstacles to overcome in his mission on earth. I have
talked about the fact that he was trying to reeducate his disciples
on what the Messiah was really like, rather than the holy warrior
they anticipated. In today's gospel Jesus is not talking about
himself but the quality of discipleship. One problem has to do with
the broadness of his following and the other with the obstacles to
the integrity required to follow him.
We
start with a report that someone outside the group of disciples is
casting out demons, that is, healing people, in Jesus' name. This has
gotten back to the Twelve and John says they tried to stop the guy.
And the only reason they give for trying to shut down what this
person was doing is that “he was not following us.” Not that he
was unsuccessful and making them look bad. Not that he was mixing in
pagan elements or compromising Jesus' teachings. Apparently he was
healing people and he was orthodox in his use of Jesus' name. Their
objection was just that he wasn't part of their group. He wasn't one
of them. The disciples saw themselves as a clique. Jesus was their
exclusive property.
Jesus
doesn't see it that way at all. First off, he offers a pragmatic
reason not to stop this impromptu exorcist. The fellow can't very
well use Jesus' name to heal people and then turn around and
denigrate Jesus. He has to be one of Jesus' biggest boosters. He is
an ally. Since this comes after the feeding of the 5000 and,
according to John's Gospel, the mass defection of followers due to
the “Eat my body and drink my blood” speech, it's not like Jesus
has a ton of allies anymore. This guy still believed in Jesus and he
was apparently eliciting faith in Jesus from those he healed. He is
providing independent testimonials to Jesus' power over illness and
evil. There is no good reason to stop him.
But
more importantly Jesus wants to nip in the bud any factionalism in
his movement. You can't read the gospels without noticing that there
were splits in the Judaism of Jesus' day. The Sadducees were the
priestly party, who believed only what was in the Torah, the first 5
books of the Hebrew scriptures. The Pharisees are zealous about
observing the Law, which to them means not just the 613 commandments
found in the Torah, but also various refinements and extensions and
applications of those commandments to current conditions, as
enumerated by rabbis since the time of the Babylonian exile. The
Zealots believed that only God was the king of the Jewish people and
wanted to rise up against Rome in a holy war. The Essenes were a
monastic group that lived off the grid so to speak, out by the Dead
Sea, waiting for the last days when God would wipe out not just
Gentiles but unrighteous Jews not following their separatist ways.
These were all religious Jews but they each thought the others were,
if not totally wrong, at least not close enough to believing and
acting as proper Jews should. Jesus didn't want those following him
to break up into factions, each dismissing the other as not
“Christian” enough.
Jesus
says, “Whoever is not against us is for us.” People who are not
undermining us, who are not working against us, who are doing great
things in Jesus' name, are not our enemies. They are our brothers and
sisters in Christ. Too often we look not at what people put their
trust in nor the fruits of that belief but at the differences,
sometimes large but sometimes small, in the way they express our
common faith in Jesus Christ, our incarnate, crucified and risen Lord
and Savior. The Amish, for instance, eschew most modern conveniences
and modern clothes. Pentecostals speak in tongues and roll on the
floor, “slain in the Spirit,” experiencing an ecstasy most of us
would not even seek. The Roman Catholics seem very foreign to
fundamentalist Christians, as does this denomination I'm sure. The
Eastern Orthodox make even us liturgical churches look like dabblers
in our ancient worship traditions. But never doubt that devout
followers of Jesus exist in every denomination. They are our siblings
in Christ, however weirdly we think they dress or speak or act. Their method
of walking the way of the Cross may not be your way. But the same is
true for them. Your way of following Jesus is not theirs. But we can
and do learn from each other, from our different emphases and varied
approaches.
In
fact, maybe the purpose of God allowing different denominations to
emerge is that diverse approaches are needed to reach distinct
people. Some people like plain worship. Some like lots of smells and
bells. Some like quiet and solemn rites. Some like joyful and noisy
celebrations. Some respond better to intellectual messages, some to
practical ones, some to emotional appeals, and some to mystical
observations. God made us different from one another; why would we
assume that there is only one way to deliver his good news?
In
fact, I've often wondered, as I'm sure some of you have, if
worshiping God in heaven would ever get boring. But not if every
group has a turn. It would be a never-ending spectacle as worshipers,
choirs, musicians, dancers, and composers at the height of their
creativity from every tongue, tradition, territory and time period
succeed one another, offering praise in their own way, blending and
counterpointing and coming together in infinite combinations. It
would make Pandora sound like a bargain bin collection from K-tel and
the half-time show from the Superbowl look like a grade school band
recital.
Jesus
said he had sheep in other folds. He also said he will bring them
together when they hear the sound of his voice. (John 10:16) Notice
that Jesus does not say, “Go get that guy and force him to join
us.” Jesus coerces no one. But his sheep know when they hear his
loving call and know that the crucial thing is to keep your eyes on
the shepherd, not the strangeness of the other sheep, and to follow
him wherever he goes. He knows the path better than us.
Then
Jesus moves past minor differences and onto other obstacles to being
his disciple. The word translated “cause to stumble” is the word
from which we get the English word “scandalize.” But rather than meaning
merely to “offend,” as the King James version renders it, it
means to “trip up,” “trap” or “entice” to sin. I like the
Holman Christian Standard Bible's translation of “cause the
downfall.” Because Jesus isn't talking about a mere misstep. He is
talking about causing someone to miss out on the kingdom of God.
That's why he uses such hyperbolic language.
Even
biblical literalists rarely take these verses to mean that Jesus was
recommending amputation or eye gouging. After all, Jesus says it is
what is in our hearts that defile us, not anything external. Your
hands and feet and eyes don't operate independently. You direct them
by what you think, from the inside outward. So what could Jesus
possibly mean by using the metaphor of lopping them off or plucking
them out?
People
often talk about things they love by saying that they are a part of
them. And if it is something which arises from the gifts they are
given, like art or music, or of a charity or social concern they
support, this is a good thing. But sometimes we consider things that
are destructive to us or to others as an integral part of ourselves.
Writers and other artists sometimes worry that if they give up
alcohol or drugs, their creativity will dry up.
People
can even be fond of their faults, like they are unruly pets. They can
joke affectionately about their arrogance, laziness, lust, greed,
rage, envy, and gluttony. Tolerating things like a penchant for
deceit, a life supported by taking what is another's, or a callous
unconcern for other people can move one farther and farther from God
and his kingdom.
There
are also things that people hold so dear that they regard them as an
extension of themselves, and while they may not be morally
objectionable in themselves, if they let these things take the top
priority in their lives, they become a form of idolatry. These can be
sports, work, political parties or positions, hobbies, sex, food,
achievement, even one's country. These can get between a person and
the kingdom of God if they are indulged in to excess or they are allowed to
assume the central place in one's life.
It is
these things—our dearest sins, the otherwise innocent things of
this life that we elevate above all else—that Jesus is saying we
have to cut loose. And it can feel as if we are amputating a limb or
tearing out a piece of our heart. But whatever we place above God is
an idol. The test is this: think of something you love and then ask
if God told you to give it up, could you? If the answer is “no,”
that is the chief obstacle to living a Christlike life and getting
closer to God.
Perhaps
the most wrenching thing to do this to is people we love. Sometimes
family and friends can come between us and God. This is not true if
our love of them is healthy but if it is unhealthy, if we enable bad
behavior on their part or let them draw us into destructive habits or
lifestyles, then they can divert us from following Jesus. It may be
that they have a substance abuse problem, it may be that they have
toxic habits or are involved in toxic relationships, which can suck
you in. I have seen people who cannot get their own lives
straightened out because it would mean a breach in a relationship
with a lover or relative who is on a downward spiral. When my brother
took lifesaving in Scouts, they taught him that approaching a
drowning person can be tricky. If you let them grab you, rather than
you getting a safe hold on them, they can drag you under. It does no
one any good if two drown rather than one. You have to stay safe and
look for an opportunity to help. If the person is flailing too much
and grasping at everyone nearby, you may not be able to save them.
And sometimes a person in your life will use your love for them,
which should be a lifeline to them, as a snare to pull you into their
drama, into their dysfunction, into a poisonous relationship which
can mean the undoing of you both. As they say in the safety
instructions every time you fly, if you are traveling with a child or
a sick person or an elderly person and the plane gets in trouble, and
the oxygen masks drop down, put on your mask first, before you put
one on the weaker person. If not, you may pass out and ultimately be
unable to help them.
Our
priority must always be following Jesus. Which entails denying
ourselves those things which we love more than him. And by things I
mean just that: stuff other than human beings. You've probably heard
the saying that we should use things and love people; our problem is
that we often love things and use people. And in the case of people
who draw us from God, the solution is not to love them less but to
love God more. I love my granddaughter but if she is crying and I am
driving, my priority is to keep my eyes on the road, not to look back
or reach back to her car seat to comfort her. Or else I'll drive off
the road into the mangroves or into the other lane and an oncoming
car and kill us both. When I can, I'll pull over and see what is
troubling her. But when I'm driving, that comes first.
Following
Jesus comes first. That's why it can be excruciating. You think that
Jesus wouldn't have wanted to avoid having his mother see him,
bloody, naked and dying on the cross? You think a soldier would not
want to spare his young wife from losing a husband and his children a
father? The greater good can demand sacrifices. Many of the problems
we see in the world are due, at least in part, to people not wanting
to make sacrifices. They don't want to give up even the smallest part
of their power or wealth or position or freedom or pleasures or
reputation or their image of themselves. And because no one will give
up anything, we have bigger and more intractable conflicts.
And by
the common good, I mean what is good for all, not just us. One of the
things that may be an obstacle to following Jesus could even be our
identity as a member of our group within the worldwide church if it
is keeping us from seeing and acknowledging and supporting other
Christians who are not working against us but are following Jesus as
well. And our identity may be so precious to us that we feel that it
is a part of us. But that doesn't help if it means displacing Jesus
from the center of our lives. A study found out that people whose
primary focus of their faith is their religious group will be very
loving towards co-religionists but not towards outsiders. Those whose
faith was primarily focused on God were more benevolent towards all
people, regardless of whether they shared their religion or not. The
subtlest temptation is to substitute our love of those we see as
God's people for the love of God himself.
Which
is Jesus' point in today's gospel. We are not to be partisan in
following him. Other Christians are not our rivals or competitors.
They are our siblings. What we do to them or don't do to them—helping
them, welcoming them, meeting their needs—we do or don't do to
Jesus, according to his parable in Matthew 25. How are we going to
expand our loving actions towards the world, the one God loved so
much that he sent his son, if we cannot extend that love to other
Christians? Indeed, how can we hope to convincingly show the people
of the world God's love for them if we do not show love for others
following Jesus? He who is not against us is for us. Other Christians
are not obstacles but allies. And we need all the allies we can get
if we are to effectively proclaim the healing and uniting love of God
in Christ to those who need his grace.
Sunday, September 20, 2015
The Wisdom of Humility
The scriptures referred
to are James 3:13-4:3, 7-8a and Mark 9:30-37.
It's
coffee hour after the service and a surgeon, an engineer and a
politician are talking scripture. Specifically, they are arguing
which is the oldest profession.
The
surgeon says, “God took a rib from Adam in order to make Eve and
closed up his side. So surgery is the oldest profession.”
The
engineer says, “Wait a minute. Before there were people, God took
the chaos and made a beautiful, interconnected and harmonious
creation. So engineering is the oldest profession.”
The
politician just chuckled and said, “Who do you think made the
chaos?”
We do
live in a time when it seems that our leaders are more interested in
tearing down institutions than in building them up, and in dividing
people rather than uniting them. And we see in our politics bitter
envy, selfish ambition, boastfulness and falseness rather than truth,
which, as James points out, lead to disorder and wickedness of every
kind. We don't see many leaders who display gentleness born of
wisdom. Everybody is too busy trying to display their strength, which
in their mind means trying to be more belligerent than the next guy.
Because we all know how being ready to fight at the least provocation
makes the world more peaceful. Nobody seems to think that strength is
more accurately seen in self-control and restraint, in the kind of
confidence that doesn't need to parade its machismo, that isn't
afraid to display gentleness because it knows that only those who
have doubts about their strength make a show of intimidating others.
Nevertheless
going back to our days when we lived in nomadic tribes, we have
looked for leaders who are above all strong. The tribe over the hill
might attack and kill your men, take your women and enslave your
children. You wanted a good fighter as a leader. You wanted a Hercules or a
Samson. You wanted someone who wielded brute force. Today, however, the world
is a lot more complex and interconnected. No army fights hand to hand
anymore. We use weapons that kill at a distance. We have weapons that
can turn entire cities into rubble, that can poison the countryside
and turn the landscape into a plain of radioactive glass. You'd think
that the last person we'd want to have his finger on the button is
someone whose persona is that of a bully or who ramps up people's
fears. You'd think we'd want leaders who are smart and wise.
The urge to be top dog is not limited to political types. Even
Jesus' disciples got into arguments about who was the greatest. James
and John wanted to be his right hand and left hand men. We know from
Luke that on the night Jesus was betrayed the disciples had two
swords. Peter wielded one. Whose was the other? James? John? Who else
wanted to be seen as a badass, as a leader among the Messiah's men?
And
yet when Jesus calls them out, nobody wants to speak up on the
matter. They all sense that Jesus is not the kind of leader who
approves of ambition and egotism. And indeed Jesus says, “Whoever
wants to be first must be last of all and servant of all.”
What
does Jesus mean by saying that the first must be last and the servant
of all? The people we elect like to call themselves public servants.
However, in practice many of them serve their own interests or those
of their biggest contributors. But from what Jesus says in today's
gospel those of us in positions of authority should be
servant-leaders. Those whom the church has granted more authority
should be using it not for privilege nor for the enjoyment of the
exercise of power but to marshal what resources we command to help
others. We are to act as quartermasters, who supply troops with
quarters, food, clothing and whatever they need to function as
soldiers. In the same way Jesus wants us to equip the saints with
what they need in order to carry out what God has called them to do.
Bishop
Coadjutor Peter Eaton has said that the bishop's job is to help the
local parishes flourish. After all, we are doing frontline ministry.
And in the same vein, that is what I am called to do. I am not just
up here because I like to hear myself talk (though far too many
preachers do that). I am here not merely to proclaim the gospel but to
equip you who go out into the world--to jobs, to stores, to homes, to
non-profits, to support groups, to hospital rooms, to restaurants,
to family events, to craft groups and everywhere else. And so you may
apply the good news of God's loving actions in Christ to any and all
situations, I endeavor to work out the who, what, where, when, why
and how of what the Spirit is saying through the written Word each
time we meet. I try to put it in the original context and then show
how it relates to the life situations, emotions, tensions, dilemmas,
perspectives, pleasures, pains, temptations, and joys we all
encounter. And while in any given week, it may not seem to help in
your immediate circumstances, I am trying to add to your toolbox so
that when the situation comes up you will say, “Hang on! I remember
something about how to handle this or how to view this or how not to
get distracted by this from the real moral issues at stake.” If I
can entertain or inspire along with that, great! But I am basically
here to give you, not what you want, but what you need. It's kinda
like school. You may not want to hear about multiplication but when
the time comes that you need it, you'll be glad you were told how to
do it.
Which
is kind of what Jesus is getting at when he takes a small child into
his arms and says, “Whoever welcomes one such child in my name
welcomes me, and whoever welcomes me welcomes not me but the one who
sent me.” At first we think, how easy! You just tell kids that they
are welcome in Jesus' name. But imagine welcoming a child you have
not met before into a place where he or she has never been before.
It's not enough to introduce yourself, you need to introduce the
child to the new place. Like this church. The kid will want to know
what things are, why they are, where is the bathroom and where can he
or she get something to eat and drink. Children are curious and if
you are introducing them to Jesus for the first time, you need to be
ready for questions.
“Who
is Jesus?” How would you answer that? “Who is he to God? What did
he say? What did he do? Why is he pictured on a cross?” How much or
how little is enough to tell them? “What is evil? Who made God?”
How much of your catechism do you remember? Can you translate it into
words a child can grasp?
What
about an adult with a childlike understanding of God? I encounter
that at the jail. Some inmates know quite a lot about God and the
Bible. Some don't. I frequently get asked for The Book of Good and
Evil, a comic book version of the Bible. A few copies were
donated years before my time and are passed from inmate to inmate. I
rarely see a copy. I wish I had more. Because it helps some inmates
understand the Bible better than mere words would.
When
you welcome a child, or anyone really, it is not enough to say, “How
do you do?” and then leave them to their own devices. You have to
be a host. You have to see that your guests have what they need.
And
that is why Jesus is driving home his point about being a
servant-leader by putting this child in front of these big tough
fishermen who all want to be alpha males. I've seen grown men intimidated by the prospect of having to watch children for a few hours. Children are demanding.
They take a lot of time and effort. And they can't do much for you.
You don't mind entertaining friends. You probably wouldn't mind
playing host to someone famous or rich or powerful. They might do you
a favor down the line. But a child can't lend you a few thou or
introduce you to other powerful people or even get a parking ticket
fixed. And as they say, character is revealed by how you treat those
who can do nothing for you.
What
you need in order to deal with a child or the childlike is precisely
the wisdom from above that James describes. It is first pure. Little
children are guileless. They say what they think and they ask
questions because they really want to know the answers. They don't have a hidden
agenda. You need to respond in kind.
The
wisdom from above is peaceable, which means not that it is merely
quiet but that it is concerned with the total well-being of the
person. That's what peace, shalom, means.
The
wisdom from above is gentle. That doesn't mean ineffectual; it means
not rough, not using any more power or force than necessary. As a
nurse I have had to remove extensive dressings that were stuck to
wounds. There are tricks like soaking it in saline but you can't
always get it loose. There's a saying in nursing that there are two
types of adhesive: that which won't stick and that which won't let
go. And you always seem to be working with the wrong kind for the
job. So when you are removing soiled dressings that are adhering to
tender new tissue, you do it as gently as possible, trying not to
make it more painful or traumatic than it has to be. Imagine if
people tried that when dealing with emotional wounds!
The
wisdom from above is willing to yield. We don't like to do that, do
we? Let the others yield; we have the right of way. But obviously
James is not talking about yielding to sin. He is talking about being
willing to yield some of our personal, often arbitrary prerogatives.
If you are negotiating with someone, if you are trying to win their
cooperation, you give in a little. You aren't going to get anywhere
if one or both of you won't give an inch. James is saying “Be less
rigid.” You will avoid a lot of unnecessary conflict.
The
wisdom from above is full of mercy. The reason God sent his son is
because he is full of mercy. And mindful of the mercy we have
received from God, we should be merciful. Every time we say the
Lord's Prayer we ask him to forgive our sins to the same extent we
forgive those who sin against us. Those who are merciful are blessed,
says Jesus, for they shall receive mercy in return. A lot of
so-called Christians seem to have skipped that part of the
Beatitudes. Pray that they learn it before they find themselves
needing God's mercy for what they've done.
The
wisdom from above is full of good fruits. James may be referring to
the fruit of the Spirit that Paul enumerates but I think he is just
talking about good outcomes. If you are wise and peaceable and gentle
and willing to give a little and merciful, odds are you will get
farther in your relationships with others than those who are foolish
and destructive and rough and rigid and merciless. Treating people
properly yields good fruit.
The
wisdom from above is without partiality. No one likes it when the
situation is skewed towards others, when the game is rigged. The wise
one knows that favoring some person over others will come back to
bite him or her. Fairness demands that no partiality be shown to
those who are rich or those who are poor, those who are white or
those who are black, those whom we like or those whom we don't like.
We are all biased but if we acknowledge that and try to look beyond
our biases we are more likely to be fair to all.
The
wisdom from above is without hypocrisy. No one listens to someone who
says, “Do what I say, not what I do.” Honesty and integrity are
indispensable to real peace.
Speaking
of honesty, the root of most conflicts are self-interest, as James says. Your desires may
even be at war with your better instincts. You know that when you forcefully confront someone you are unlikely to get your way. But you don't want
to lose out on what you desperately want. And that pushes you to do
things you normally wouldn't. And that can lead to some unwanted
consequences.
James
points out that too often what we don't do is take our requests to
God. Why not? If we need them, why don't we ask? Is it because we
don't think he'll grant them? Is it because we know we don't really
need them? Or that we shouldn't have them? Are we ashamed to ask God
for certain things? Do we realize that what we are asking for is
selfish?
Jesus
said if we ask for something in his name we will receive it. But
James points out, we will not receive every single whim of ours. If
we need it and especially if we need it to do what he wants us to do,
we will receive it. God is a wise and loving father. He will not give
us what we ask for if it is bad for us or if we are not ready for it
yet, just as you would not give a 5 year old the keys to your car to
take it out for a spin. Part of trusting God is trusting his judgment
in what he gives us.
God
did make this wonderful universe out of chaos. Jesus was able to
bring us salvation out of the chaos of politics and envy and selfish
ambition and fear that led to his crucifixion. And He can make wonderful things out of the chaos of our lives. What he doesn't want
is for us to increase that chaos. Which we often do when all we
intended was to impose our sense of order on what we perceive is
chaos. A lot of what is going on in the Middle East is the result of
us trying to impose our brand of order on others. We arm the Taliban
against the Russians and eventually they use those weapons on us. We
take out an evil dictator thinking we can impose our brand of order
on another country and culture and we create a power vacuum which
gives rise to ISIS. Our arrogance trips us up again and again.
Humility
was not a virtue the Romans or Greeks prized. And yet their tragedies
were about people brought low by hubris. We need to look for the
Christian virtue of humility in our leaders, secular or sacred, people who don't pretend
to be Superman and promise to solve all our problems magically. We
need to look for those who only lead in order to serve others and the
common good. And we need to be humble enough to welcome those who can
do us no good, who demand much from us, simply because God wants us
to welcome them. We
need to seek that wisdom from above that is pure, peaceable, gentle,
willing to yield, full of mercy and good fruit, without partiality or
hypocrisy. It's not the world's way. But then we've tried to impose
our order on this world through arrogance and all we have reaped is
conflict. It's time to try God's way.
We do
trust him, don't we?
Monday, September 14, 2015
Words Will Never Hurt Me?
The scriptures referred
to are James 3:1-12 and Mark 8:27-38.
When I
took my Applied Suicide Intervention Skills Training in July it seems
like the hardest part of the exercises was getting us to ask a person if they were
thinking of committing suicide. You could ask if they were thinking
of killing themselves. But not if they were going to hurt or harm
themselves. That didn't tell you enough. This was after all a first
aid course and the purpose was to gauge the severity of the
situation. Just as doctors or ER nurses look to see if someone is
bleeding, blue, breathless, has broken limbs, brain injuries, or
chest pain in order to triage him or her properly, we need to
determine how serious the person's despair is so we know how to
proceed. That depends on the answer to that difficult question and
whether the person has a plan and the means to carry out that plan.
Basically all we had to work with to save these folks were words.
I'm
glad I took the training. As clergy, I have talked to people who were
contemplating suicide, both inside and outside the jail. And the
scary truth is that Monroe County has the highest suicide rate in the
state of Florida. It's not merely because we have a small population
so that our small numbers are disproportionate compared to larger
counties. We are significantly higher than other small rural
counties. So it's incumbent on us all to learn more about suicide and
what to say and do to help others.
Today's
New Testament and Gospel readings are all about what we say and the
consequences. James starts off by reminding those who teach in the
church of the responsibility they hold. Apparently even then teachers
were apt to pass off their personal opinions as God's teachings.
James is warning them about that. He is also aware that sometimes
people make honest errors. We should always make sure that what we
state the Bible says is actually what it does say. I recently corrected a
Mental Floss article that rightly pointed out that the Bible doesn't
say that money is the root of all evil. But it only corrected it to
say “the love of money is the root of all evil.” In fact the best
translation is “For the love of money is a root of all kinds of
evils.” The editor should have checked that. Still I believe it was
an honest mistake. Just as a small thing
like a bridle guides a horse or a rudder steers a ship, a small but
crucial error can lead people astray. Think before you speak.
A
spark can set a forest ablaze. In the same way, an intemperate word,
a bit of gossip or insinuation, can cause and spread a lot of harm.
And no one should fool himself into thinking he has tamed his tongue.
We see again and again in public life where an offhand comment or ill-conceived
tweet can destroy a career. The speaker can blame the media for
magnifying it but they were the ones who engaged their tongues rather
than their brains.
James
singles out the hypocrisy of those who praise God and then denigrate
those created in his image. You wouldn't do that to a friend. You
wouldn't say, “I love you but I'd like to shove your kid into
traffic.” You understand that doing such a thing would not be a
loving thing to do. Yet so-called Christians can and do say horrific
things to those who don't believe and even to Christians who believe
differently. I have never understood why people who offend Christians
receive death threats or worse. That is not loving our enemy. That is
not blessing those who curse you. That is not Christian.
Christians
should not call people names. They should not wish terrible fates
upon others. Even if provoked we are to follow Proverbs 15:1, “A
gentle response turns away anger, but a harsh word stirs up wrath.”
We are to be peacemakers. Unfortunately, that is not the impression
the world gets from the news or social media
about people loudly proclaiming themselves as Christians. Even in the
shouting match that passes for public discourse today, we come across
as shrill and unreasonable, rather than as being kind and able to
listen and willing to work on solutions.
Part
of this is a tendency of some Christians to be closed to new
information or new ways of seeing things. We think that because we
deal with timeless truths that their expression cannot change, that
the Spirit cannot reveal the same truth in a different way. Or we
think that what we have learned of the faith is not only true but
exhaustive. But it is obvious that the Bible does not tell us
everything there is to know about God. How could it? God is infinite
and no book can contain all possible knowledge about God. Nor is that
necessary. You don't need to know absolutely everything about every
part of a car in order to drive one. You need to know the basics and
the most common situations you are likely to encounter. For
everything else you go to a mechanic. In the same way, the Bible
tells us enough about God to start and maintain our relationship with
him. It covers the vast majority of situations we will find ourselves in while
following him: opposition, times of test and temptation, betrayal,
our failures, our need for forgiveness and to forgive others, the
need to trust, to hope, to persevere, to give thanks, to rest, to
give, etc. For situations truly unique, we need to go to God and then
listen to him.
In our Gospel we have reached the turning point of Jesus' ministry. The
disciples have seen him heal all manner of people from lepers to the
lame, from the mentally ill to chronically ill, from the deaf to the
blind. They have seen him raise the dead. They have seen him feed
thousands with almost nothing. They have seen him calm storms and
walk on water. They have seen him answer all kinds of religious
questions with keen insight and shut up his critics. Now Jesus asks
who the people think he is and, more crucially, who the disciples
think he is. Peter speaks for them all: “You are the Messiah.”
So
far, so good. Jesus has been trying to get them to see that, despite
the usual expectations of what that title means. He is not the holy
warrior most people want; he is the healer and teacher they need.
But that's not all they need nor all that he is.
I
imagine Jesus taking a deep breath before launching into the next
phase of their training. He tells them that “the Son of Man must
undergo great suffering, and be rejected by the elders, chief
priests, and the scribes, and be killed, and after three days rise
again.” That went over like a lead balloon. Nobody wants to hear that the man they've backed is going to be rejected by the
other leaders of the people and get killed to boot. I don't even
think they heard the part about him rising again. I think they were
so stunned by the first part. It just made no sense.
Peter
was never reticent to say what was on his mind. He takes Jesus aside
and starts to correct him. And in the heat of the moment, he doesn't
realize the absurdity of what he is doing. He just told the man that
he was anointed by God. But apparently Peter doesn't think this means
that Jesus knows what God anointed him to do. Peter thinks he, not
the Messiah, knows what God's will is.
Now we
have all worked for people who have made bad decisions. Sometimes we
could see that they were wrong from the very beginning. We may even
have been brave enough to tell the boss about our misgivings. But the
people that lead us are not generally appointed by God. They were
hired or elected or promoted by other human beings. And we know that
whatever their gifts of intelligence or skill or charisma or
problem-solving, they were fallible as well. Nobody bats .1000. Nobody
gets everything right. Heck, even Conan Doyle had Sherlock Holmes
make a mistake ever so often. Because he was after all a human being,
albeit a fictional one.
But
that doesn't really apply here. God has sent Jesus with a mission. Given
Jesus' consistent demonstrations that God is working in and through
him, you would think that Peter would simply assume that Jesus knows what
God sent him to do. And given the surprising things Jesus does and
says you would think that Peter would have learned to go along with whatever Jesus said. If he said, “I'm going to feed thousands with a couple
of fish and five loaves,” he was. If he said, “Water and wind,
calm down,” they would. If he said, “This girl is not actually
dead,” she wasn't—or soon wouldn't be. Why did Peter think that
Jesus was wrong about something as vital as his death?
It's
been my experience that whenever you hear about someone doing
something real dumb and you ask yourself, “What were they thinking?”
the answer is usually “They weren't.” And I don't think any of
the reasons I just enumerated about why the twelve should trust Jesus
on this matter went through Peter's mind. He just reacted emotionally
and blurted out the first thing that occurred to him. As we all have.
The
problem is that the other disciples are overhearing this. Jesus can't
have them questioning this. This part of his ministry is crucial. So
he says something that stopped Peter and all such talk cold. “Get
behind me, Satan! For you are setting your mind not on divine things
but on human things.”
Why
did Jesus call Peter Satan? The word literally means “adversary”
and at this point Peter is opposing Jesus' mission. His death on the
cross is not optional and it's not up for a vote. The next month or
so is going to be extremely hard and Jesus can't have the twelve
second-guessing him the whole time. They need to trust and follow him
from this point on more than they ever have before.
Peter
is looking at the situation from the human standpoint. Fear for Jesus
may have had something to do with it but more importantly, Peter is
falling into the very human tendency to see everything as a win or a
loss and all people as either winners or losers. Getting killed will not
make Jesus a winner—or for that matter, his followers. Nobody wants
to be on the losing side. Nobody wants their leader to lose. That's
very human.
But
there is a deeper way to look at things. Is it winning if you give
up what is essential merely to survive? Dr. Semmelweis could have
saved himself a lot of grief had he relinquished on the whole
handwashing thing in the face of the overwhelming opposition he got from the medical establishment more than a century ago. Yes, more new mothers
would have died but he would have saved his career and perhaps even
his own life. Lincoln could have similarly saved himself much sorrow
and probably his life as well had he just let people keep other
people as slaves, as humans had done for millennia. Ditto for Martin
Luther King Jr. if he had just let the establishment continue to
treat his people as second class citizens. But in each case they
thought their cause was more important than living a long and quiet
life.
Jesus
calls the crowd over to join his disciples as he lays out the
requirements for taking his path. “If any want to become my
followers, let them deny themselves and take up their cross and
follow me. For those who want to save their life will lose it, and
those who lose their life for my sake, and for the sake of the
gospel, will save it. For what will it profit them to gain the whole
world and forfeit their life?”
First
off, Jesus is not doing recruitment properly by this world's
standards. Seriously, would you answer a want ad that said you must
divest yourself of all you desire and act in a manner that will get
you executed by the authorities? No, you want to hear about all the
benefits of seeking a position with someone. You want big money,
admiration by the world, a life of comfort and privilege. Jesus makes
following him sound less attractive than joining the marines. At least they
get to kill people. Jesus says following him will probably get you
killed. What kind of incentive is that?
None
if you consider this life the only one. If the blandishments of this
life are what matters to you, you need another religion. This is why
those those who preach prosperity are so popular. They act like God
is your personal genie, granting you wealth and power and a good
earthly life if you just invest some of your money in him—by which
they mean, in them. Apparently their Bibles are missing that verse
about camels and needles.
Nowhere
in scripture are we told we are getting to heaven via the gravy
train. Quite the contrary, when you stand up for truth, you are going
to run into opposition. You are going to have to make sacrifices. You
are going to have to decide if your integrity is more important than
your cushy life.
Notice
though that Jesus says it is for the sake of the gospel, the
good news of God's love and forgiveness and restoration through
Christ, that we are to give up our comfortable life. He is not talking about every possible religious issue but the essential one. Jesus
did not let the hot button issues of his day—taxes, the authority
of the government over certain aspects of our lives, questions of
rituals and other religious side issues—distract him from his
proclamation of the gospel. Jesus controlled his tongue, staying on
message, despite persistent demands that he state his position on every
controversy that was then in vogue. As CS. Lewis said, whatever is up to
date is eternally out of date.
There
is a temptation to state THE Christian position on whatever the topic
of the day is. In some matters it is clear: we are not to steal; we are not
to lie; we are not to murder; we are not to betray our spouses; we
are not to rob or defraud people; we are not to pervert justice by
showing partiality; we are not to spread slander; we are not to hate
or take revenge or bear a grudge but we are to love our neighbor as
ourselves and we are to worship God alone. (Exodus 20:1-17; Leviticus
19:11-18) And we each have to work out how to apply these moral
principles to contemporary issues. But moral dilemmas arise when two
or more of these principles clash--such as in defending others, where
Jesus' command not to resist evil comes up against the principle of not allowing harm
to come to another. (Lev 19:16) But each Christian may give the
conflicting values different weight and so come to different
conclusions. Some feel that we need only turn the other cheek when
malice is directed toward us but we can use force to protect others.
Quakers, the Amish and Mennonites reject all use of violence. They may interpose themselves but they will not fight. And so
we should remember the words of 17th century Lutheran
theologian Rupertus Meldenius that Christians should observe “In
essentials unity, in non-essentials liberty, in all things charity.”
While
today's Christians do not usually come to blows over their
disagreements, we too often use hateful words towards those with whom
we disagree. And as James says, that is, in and of itself, sinful.
The ends do not justify the means, even if those means are simply
words. Rather we need to always remember that we represent Jesus in
all that we say as well as what we do. In a way, we are like those
who work the suicide hotlines, saving people from themselves, often
using only words of empathy and hope.
James
points out the contradiction of using our tongues both to bless God
and to curse those whom he made in his image. We need to prayerfully
grow into the fullness of Christ so that we everything we say is a blessing
to others. The world doesn't need more people pointing out what is
wrong with other people. We need more people pointing to the good news that
God can change us into more faithful, more hopeful, more loving
people in Christ.
Sunday, September 6, 2015
Judge Not
The scriptures referred
to are Mark 7:24-37 and James 2:1-17.
There
is a sad display going on right now in the social media. Because of
the number of shootings of unarmed African Americans and deaths while
in police custody (11, nearly one a month, in the last year) a
movement called Black Lives Matter has arisen. You see the hashtag
next to stories about such incidents, and even events like the
shooting of 4 pastors and 5 parishioners in a black church by a white
supremacist in Charleston. Basically they are spotlighting the fact
that this happens to blacks an inordinate amount of the time, often
over minor incidents like a broken taillight or an incomplete stop.
But
some have apparently interpreted the hashtag to imply that other
lives don't matter. So we see the hashtag Blue Lives Matter
highlighting the gun deaths of cops which was up to 48 in 2014,
though lower than 7 of the last 9 years. (Actually over the last 10
years slightly more officers are killed in incidents with vehicles,
either in accidents or being struck by cars.) And we would be
churlish to deny that law enforcement officers put their lives on the
line daily. But the overwhelming majority of intentional killings of
officers are shootings. The deaths protested in Black Lives Matter
are those of unarmed African American civilians. They were not
killed in shootouts with police. So the two movements are not
focusing on the same phenomenon. They are parallel tragedies. Only
the unreflective see these as some kind of zero sum game.
Imagine
you were reading a book on violent deaths in America. The passages on
the deaths of unarmed blacks by cops are highlighted in brown
by Black Lives Matter. The passages on the deaths of cops by armed
criminals of all races are highlighted in blue by Blue Lives Matter.
The two don't overlap. You could call the book All Lives Matter, if
you like. But the highlighting is important because each is a serious
problem and needs to be acknowledged and dealt with.
Nevertheless
some people apparently think that to acknowledge one of these is to
somehow deny the other. And I see posts on Facebook that make it seem
like it's some kind of competition between which group has the most
victims or lack of media attention. If so then women would win this
grim contest because between 1000 and 1600 die every year due to
domestic violence. If we highlighted those passages in pink, there
were be twenty times more pink passages in our book than blue or brown.
It's
not a competition. There's no reason we can't admit that all 3 are
major problems that need to be addressed and that each calls for a
different set of preventive measures.
James,
the brother of Jesus and the head of the church in Jerusalem, was
dismayed at seeing discrimination in the body of Christ. Deferential
treatment was being given to the wealthier members of the church. The
poor were being treated as an afterthought. And that was not right.
And
people were distorting Paul's teaching of salvation by grace through
faith to mean that one did not have to do any good works after
being saved either. That's like thinking after you got a liver
transplant you don't have to change your habits and can go back to
drinking all night. The purpose of salvation is to save you from what
you become without God. We cannot save ourselves by good works but
only by the action of God in Christ. But once saved we do good works
for the same reason a person who had life-giving surgery adopts
healthy habits. To do otherwise is to go against the very reason you
needed to be restored in the first place.
James
is saying that if you really have faith in God, you will act in love,
just as if you are following doctor's post-op orders, your blood
pressure should be normal, your heart beat should be steady and you
should be able to exercise again. If not, something's wrong for those are symptoms of good health. If you accepted the riches of God's grace and love to save your
life, you should be sharing those blessings in concrete ways with others. If not, there's something wrong for those are symptoms of spiritual health. Love impels
us to help those we love. As Christians we are to love our enemies,
our neighbors and each other in the body of Christ. A person saved by
Jesus should be unable to let anyone starve or go cold.
We
have a lot of problems in this country that are failures of
compassion. Treating people differently based on things like race,
economic status, what country they come from, what gender they
identify with, what gender they love, or anything else is not
Christian. Jesus didn't decide he would die for some people but not
others. He died for all. (2 Corinthians 5:15) Which means he hasn't
written anyone off and neither can we.
In
fact when Jesus says in the Sermon on the Mount, “Do not judge so
that you will not be judged,” the Greek word krino can also
mean “condemn” and “sentence.” So Jesus is telling us not to
condemn or pass a verdict on someone. We do not know the whole story
on anyone; only God does. This doesn't mean we can't judge actions,
words or thoughts as being good or bad, spiritually healthy or
unhealthy. And I think it is legitimate to point out actual
contradictions between what people say and what they do, as Jesus
did. But we cannot see into people's hearts or futures or know all
the experiences that shaped them for good or ill. Their ultimate fate
is God's alone to determine.
This
is why prejudice is bad. It is bad reasoning and it is immoral. To
look at someone and judge them by their color, their gender, their
clothing, their culture, their language, their religion, their
apparent wealth or lack of it, where they live or where they came
from is wrong. As God says to Samuel, “Man looks at the outward
appearance, but the Lord looks at the heart.” (1 Samuel 16:7)
In
fact the whole Bible consists of story after story in which God uses
unlikely people to do his will. He picks an old man and his
post-menopausal wife to be the ancestors of his people. He chooses the
second son who is essentially a conman to father the 12 tribes of
Israel. He chooses a slave in prison to save a nation from famine. He
chooses a stutterer to be his spokesman before Pharaoh. He chooses a
prostitute to help his people bring down the walls of Jericho. He
chooses a man who breaks his vows to defeat the Philistines. He
chooses a womanizing shepherd to be king of Israel. He chooses the
fiance of a poor carpenter to bear his son. He chooses a hotheaded
fisherman to lead his apostles. He uses a zealous pure-blooded
Pharisee to bring his message to the Gentiles. Abraham, Jacob,
Joseph, Moses, Rahab, Samson, David, Mary, Peter and Paul were not
the people we would choose to do God's will. God saw in them things we
would not have seen. So much for prejudice.
In
today's gospel, Jesus deals with 2 people that most folks would write
off. I want to deal with the deaf and mute man first before we get to
the trickier story of the Gentile woman.
Jesus
was in the Decapolis,which simply means the Ten Towns. It is a
largely pagan area to the east of the Jordan River. And even here
people have heard of his healings. So they bring him a man who can
neither hear or speak. Or perhaps he cannot speak very clearly, for
that's what the Greek implies. And if he could speak but not
well, that means he may have been able to hear at some point but lost
his hearing, perhaps as a child. The only reason Helen Keller could learn to speak was that she lost her hearing (and sight) at age of 19 months.
In fact the breakthrough for her came when she connected the
sensation of feeling water and the spoken word for it she learned
before her illness with the finger signs her teacher Anne Sullivan
made into her hand. That's why when Jesus healed him, the man was
able to speak. He had heard words before he lost his hearing.
The
problem is that Jesus was not a magician. He did not mumble magic
words or use magic items to heal. He healed those who trusted him.
Faith in him was the key element which is why he was not able to heal
many in his hometown. They could not stop looking at him as the kid
who grew up among them and see him instead as God's anointed. But how
is Jesus to communicate with a deaf man and let him know what he
intended to do so the man could put his faith in him?
Jesus
adapts to the situation. He meets the man at his level and mimes what
he is going to do. He puts his fingers in the man's ears, first
stopping and then unstopping them to let him know he is going to
heal them. Then he spat, that is, made something come out of his mouth, and
touched his finger to the man's tongue, letting him know that soon
things will be coming out of the afflicted man's mouth and off his
tongue. Jesus then looks up to heaven and sighs dramatically, letting the man know that his
healing is coming from God. He says, “Be opened,” not in a
secret, magic language, but in Aramaic, his everyday language.
The
man gets Jesus' meaning and reacts, talking clearly for the first
time in ages. He hears the ambient noise of the world, Jesus' feet
shifting on the floor, his own voice speaking. He hears Jesus tell
him not to publicize this but, hey, now that this marvelous thing has
happened to him and he can talk once more, how can he keep silent?
And everyone is amazed.
Now
what does this have to do with prejudice? Those who were deaf were
classified with other groups like women, slaves, minors and the
mentally ill as people not educated enough to keep the law. This man
was probably treated at best as one does a developmentally disabled
child, not as an adult able to think and make decisions for himself.
Now he could be fully a part of the community. He could go to the
temple and not be excluded as imperfect. Jesus showed how fluid and
superficial the categories between acceptable and unacceptable are.
Now
let's go to the story that immediately proceeds the healing of the
deaf man. But before that let us remember last week's gospel. Jesus
essentially says that what goes into you, including non-Kosher foods,
doesn't make you unclean. He says it is what is comes out of us, out
of our hearts, our sinful intentions turned into immoral words and
works, that make us unclean.
Again
Jesus is in a largely pagan area, the region of Tyre. A Gentile woman
comes to him. She is Syrophoenician, meaning she comes from the same
stock as evil Queen Jezebel. Furthermore, she comes from an area with
heavy Greek influence. She could well have shrines to Zeus and other
gods in her home. She is by definition unclean.
She
asks Jesus to heal her daughter. Now Jesus had just said that
externals don't make you unclean, only what is in your heart. He is
not a pagan magician. He needs her to trust him. But how does he find
out what is in her heart? How does he see if she truly has faith in
him and in the true God?
He
says, “Let the children be fed first, for it is not fair to take
the children's food and throw it to the dogs.” Jesus is probably
quoting a popular proverb here. Jews did not, despite what some say,
routinely call Gentiles dogs. True, dogs were seen as scavengers by the
Jews, but Greek influenced households kept them as pets. So the woman
would have heard this differently. Even pets are not fed before the
children and the children's food is not first offered to the pets.
Jesus
is saying that the primary focus of his ministry, with its fast
approaching end, is the children of Israel. God has spent a lot of
time working with his people, laying down the foundation of what kind
of God he is—just but merciful, gracious and loving, the one who
provided Abraham with the sacrifice in place of Isaac, and who
inspired Isaiah to speak of his servant whose suffering brings
healing to others. And yet God's people are still slow in picking up
who Jesus is and what he is doing, despite all the prophesies in the
Hebrew scriptures and all the healings he has done. He has to work with them further. The disciples,
his future apostles, will be sent to the Gentiles. And they are, by
the way, listening to this exchange. They are probably scandalized by
the woman's presence in this house. Jesus needs them to see what is
in her heart as well, if they are to get even an inkling of what
Jesus meant by what is and is not unclean.
Now
the woman could have given up after hearing what Jesus said. She
could have just dismissed Jesus as a stubborn Jew and accepted the
cosmic unfairness of the Jewish God. But she is a mother. A mother
with a sick child. She is not done yet. She still has hope and she is
persistent, something Jesus admires in people coming to God for help.
She
takes what Jesus said and wryly extents the logic of the proverb.
True, we don't feed our pets in lieu of feeding our children. But the
pets get the crumbs that drop from the childrens' table. In fact, if
her situation is anything like what I've seen with my little ex-patient and with my granddaughter, the kids deliberately drop food to the animals to see them feed.
You put a kid in a high chair and if there are dogs in the house,
they will crowd around the high chair, worshipfully and attentively
waiting for manna to drop from heaven in the form of tater tots,
green beans, bread and if they are lucky, meat. Dogs aren't picky,
just grateful.
One
other point. The woman addresses Jesus as kurios, “Lord”
in Greek. Now it could also be translated “sir” as our lectionary
does. But the fact is that in Mark's gospel, nobody, not even the
disciples, call Jesus “Lord”--except this woman.
Jesus
sees that the woman has faith. Instead of leaving and going to some
pagan temple to ask some other deity to heal her daughter, she sticks
with Jesus and shows she is putting all her faith in him. And he
replies, “For saying that, you may go— (I wonder if she was
worried for a second that he was offended and dismissing her)—the
demon has left your daughter.” (For they believed that illness was
caused by invisible-to-the-eye beings called demons whereas we
believe they are caused by invisible-to-the-eye beings called germs.)
This
woman made an impression because her story is told not only in Mark,
the earliest gospel, but is repeated in Matthew, a gospel that
appears to have been written to Jewish Christians. She is an example
of finding great faith in the heart of someone you wouldn't have
originally judged to have had it.
Prejudice
is as old as mankind. It may even start in infancy. A recent study
showed that babies have a hard time distinguishing individual faces
in races they haven't encountered. In other words, people of
different races all look alike to them. But babies who have
interacted with people of other races can pick out individual faces
from others of the same race. So experience with people different
from ourselves can help.
And
quite apart from the fact that God made us all in his image,
we need to get over our racism and jingoism and xenophobia and
parochialism for another reason. We are the dominant species on this
planet. Regardless of how you feel about global warming, it is
impossible for 7 billion beings with loads of scientific know-how and
industrial capabilities not to be affecting our planet in major ways.
We need everyone to cooperate if we are going to keep the earth
habitable. And I mean everyone. Rosalind Franklin, a Jewish woman,
did the crucial research that led to the discovery of the structure
of DNA. Dr. Samuel Kountz, an African American surgeon, performed the
first successful kidney transplant between humans who were not
identical twins and developed the prototype for the machine that can
preserve kidneys for 50 hours so they can be transplanted. It is now
standard equipment in hospitals and labs. Ajay Bhatt, an Indian
American computer architect, was co-inventor of the USB. Dr. Kenneth
Matsumura, a Japanese American scientist, invented the Bio-Artificial
Liver, which buys people with a damaged liver time to get a
transplant. The lithium batteries in your cell phone, PC and iPad
were invented by Rachid Yamazi, a Moroccan and French scientist. The
first total artificial heart was invented by Dr. Domingo Liotta, an
Argentinian cardiac surgeon. And we have WiFi and Bluetooth thanks to
scientific developments made during World War 2 by Austrian American
actress, Hedy Lamarr! Everyone has a gift to share.
The
world seems to be Balkanizing, devolving into smaller and smaller
groups based on nationality, race, language, culture, and even sexual
preferences and identities. We are so intent on raising the awareness
of all the different varieties of human beings that we are chipping
away at the awareness that we are all one species. Tribalism is
increasing. And as Christians we need to be on the forefront on
bringing people together. Christianity is after all global and is
growing in places like Africa, South America and Asia. According to
the Pew Research Center, 1 in 4 Christians lives in sub-Saharan
Africa and 1 in 8 lives in Asia and the Pacific. The number of Christians in
those two areas is roughly equal to the number of Christians in the
Americas. There is no longer a place that can be called the global
center of Christianity. Which I'm sure is how God wants it to be.
God is
love. God commands us to love one another. So hatred or indifference
to others are anti-Christian. We need to work for justice and
equality and freedom and respect for all. Yes, certain groups that
have been singled out for abuse and injustice need special attention.
But we must see past these superficial characteristics and treat each
other as fellow creatures made in the image of the God who is love.
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