Eighteenth Sunday after Pentecost

Anyone who gives you a cup of water to drink because you belong to Christ, amen, I say to you, will not lose his reward."---Jesus  The Gospel of Mark

Thirst Slakers,  Children, and Prophets

The gospel reading in Mark unites two completely different events and renders a fascinating connection.  The first excerpt, or pericope, is Jesus reproving John for preventing a man who is not Jesus' disciple from casting out demons by declaring "...whoever is not against us is for us."  The second pericope is taken from the context of warning his disciples not to scandalize children (the pais), or "little ones."  By linking these two passages together, Mark gives the moral force of punishment for those who lead astray the least and last (those in need of healing) with the "outsider" exorcist.  Remember last week when I told you that the word for child and servant was the same?  Today, we get an explicit linking between the two.

The Old Testament scripture is also about cautioning against limiting God's work to only "approved" sources.  Moses remonstrates Joshua of Nun for complaining that there were two outside of God's chosen seventy elders who were prophesying (Eldad and Medad).  Moses asks, "Are you jealous for my sake?  Would that all the people of the Lord were prophets.  Would that the Lord might bestow his spirit on them all!"

These readings suggest quite clearly that the true authority does not reside in human institutions as such, but in what is done in God's name.  Gospel authority is doing the will of God.  Period.

How does one, then, discern who is working in God's name?

Paul helps us with recognizing the "fruits of the Spirit" in " "love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control."(Gal.5:22-23).  In a sense, when you recognize goodness, there God's Spirit is at work.  The other element besides the work is time.  Are these works true and good over time.  The ruse never lasts; the wolf must eventually shed its sheep's clothing to breathe.

At the conclusion of all the Eucharistic prayers, the priest declares "...from whom all good things come." God is not only the source of all that is good, but God is also perfect goodness in essence.  Much of what is good is apparent, but finding the Resurrection looking at the Cross can be a bit more difficult.  Again, time reveals all.  Given enough time, the Cross becomes the Resurrection.  How long do we wait?  How deep is your faith?

Seventeenth Sunday after Pentecost

"Whoever receives one child such as this in my name, receives me; and whoever receives me,

receives not me but the One who sent me."

The Spirituality of Imperfection

We continue this week with the second of three passages where Jesus describes his fate of persecution and suffering that awaits him.  Last week we took a look at the cross from a different angle, the "Tao" of the cross emphasizing sticking it out until the end with Jesus as being the cross of discipleship.  This week we look at the cross of servanthood and humility.

Mark's gospel resonates with the Suffering Servant of Second Isiah where biblical scholar Reginald Fuller notes that in verse 13 (not included in the reading), God's suffering servant is called pais, a term used to denote both servant and child; both were at the very bottom of power in society.  So then Jesus uses children as an example of the types of people whom the disciples must embrace (Jesus embraces the child).  For us, who exalt children, this may not seem unusual, but in Jesus' time such an act of concern for the least and last was profound. 

After being told to get in line last week, Jesus address the rest of the herd as they vie to be " the first disciple".  Jesus tells them to become servants (pais).  In a sense, they should compete to become last and least.

In Matthew, this discourse about humility and greatness occurs in chapter 18 and more fully develops the concept of "receiving these pais".  Jesus declares that beyond "receiving", the disciples, one must become as pais to enter the Kingdom.  Clearly Jesus' words speak as much against the triumphalism rampant in the church today as it did for Jesus' disciples in the First Century C.E.

Simon Tugwell writes eloquently about the need to not count the success of the church with the world's standards of power and domination.  In his book Ways of Imperfection, Tugwell writes 

"There is a kind of unsatisfactoriness written into her [the church’s] very constitution, because she is only a transitional organization, keeping people and preparing them for a new creation . . . .Christianity has to be disappointing, precisely because it is not a mechanism for accomplishing all our human ambitions and aspirations, it is a mechanism for subjecting all things to the will of God"(1)

 Inevitably, our human ambitions always creep into our communities, and into the church as a whole, but today's gospel reminds us how Jesus regarded such attitudes of a triumphalist church.  We need to become like pais, servant/children, who, as Tugwell has written, are not valued by Jesus for their innocence, but for their vulnerability.  They receive everything as gift.

Imagine the transformation from a church of control and power to church as vulnerable as the wounded Christ; the vulnerability that grows gratitude becomes the mechanism for being Good News.  When people turn away from the church because they can't abide such a powerless institution unable to be an extension of their need for power and control, we shouldn't change to accommodate that sinful need.  The church's real gift is its witness of the Suffering Servant of Christ---vulnerable and committed to distributing God's grace to the least and last, and inviting transformation into that life of vulnerability, compassion and gratitude.

Sixteenth Sunday after Pentecost

"Whoever wishes to come after me must deny himself,
take up his cross, and follow me.
For whoever wishes to save his life will lose it,
but whoever loses his life for my sake
and that of the gospel will save it."

The "Tao" of Christianity

A former Jesuit friend of mine recently drew my attention to the idea that when Jesus spoke about taking up one's cross, he probably wasn't referring to the cross of crucifixion, but about the more common cruciform image of the last letter of the Hebrew alphabet, tao. He combined this with another observation: Jesus' reference to Peter being evil was better understood in the Hebrew understanding of "obstacle" rather than "source of malicious intent".  The result was a fascinating homily.

The significance of the the letter tao for the Jews of Jesus' time was its symbolic suggestion of the end, the completeness of something. Taking up one's cross, then, could broadly suggest following Jesus completely, from alef (the first letter in the Hebrew alphabet) to tao.

Jesus' rebuke of Peter as being an obstacle, rather than evil incarnate, gives us a clearer picture of what Jesus was trying to teach.  After Peter drew Jesus aside, Jesus looked back to see the disciples to notice Peter standing in front of him, an out of place position for a disciple, a "follower".  Jesus then rebukes Peter by saying, in essence, "Get out of my way and follow me.  To be a true disciple is the commitment to follow me completely and not presume to lead me."

Most Christians will not die for their faith, but in some parts of the world, such martyrdom is very real and not a remote possibility.  For us, blessed with the safety of our nation to worship God as we see fit, we "lose" our life in the daily sacrifices to love.  The journey to the cross is always love, sacrificial love.  The tao cross reminds us that the nature of our love is being a disciple completely, following where the Spirit takes us.  Ours, then, is a sacrifice of our time, our ego, our comfort, for another.  Shouldering the Cross, is taking our commitment to its logical extreme of offering ourselves for others.

Jesus begins the gospel with the question: "Who do people say that I am ?" and quickly asks "Who do you say that I am ?"  The second question is our question.  We answer, as James suggests today, more in what we do than what we say.  Our faith is not an intellectual proposition, but a living faith, a faith of sacrificial love. 

To “believe” in Christ is not a propositional statement but an existential one. We, like Jesus’ disciples, must choose a way of life that follows Christ in imitation of how he engaged the world he found. We, like Jesus, must challenge hatred cloaked in pious orthodoxy, offer refuge for those the world has given up on, and treat our human brothers and sisters as a sacrament of God’s presence. We cannot, in good conscience, genuflect in front of the host as the body of Christ and continue to disrespect our brother and sister made in His image

At our confirmation, we publicly proclaimed our  faith.  Today, Jesus calls us to see this through to its completion in our answer to his question by living the answer to his question: "Who do you say to the world that I am ?"