Thirteenth Sunday after Pentecost

 

Who do you say that I am?

The story in Isaiah this morning about Shebna being denounced by Isaiah is classic. Shebna, a royal steward of the palace, is being rebuked because he has taken upon himself honors associated with the king (viz., having a tomb built in the place reserved for the Davidic kings). Shebna was the one who controlled access to the king, hence the phrase “when he opens, no one shall shut; when he shuts, no one shall open”(Is.22:23). This is juxtaposed in today’s readings with Jesus’ declaration to Peter, “Whatever you bind on earth shall be bound in heaven; whatever you loose on earth shall be loosed in heaven” (Mt.16:20). It’s all about the power to grant access, and Peter has been rewarded with this power through his confessional statement to Jesus’ question of identity, "You are the Christ, the Son of the living God” (Mt.16:17).  For Roman Catholics, the whole “key” issue is understood as referring to the office of St. Peter; he was the first leader of the church, and the primacy of this office has been handed down to present day. As a rather rough generalization, The Orthodox (and Old Catholics) have a more collegial view, with the “keys” power being distributed evenly among the episcopacy, while the Protestant view generally asserts that the entire body of the faithful has been given the “keys.” 

It is easy to get wrapped up in the discussion as to whom the power of access has been granted to “loose and bind” and forget Jesus’ original question: “Who do you say that I am?” Perhaps the link between the Old Testament and the gospel has more to do with simply a study of ecclesiastical pedigree. Perhaps it also has something to do with the cautionary tale of Shebna, who abrogated the power of the king for himself to allow the power of the office to go to his head and, as a result, lost the office altogether. 

Positions of power within the church today, as in all positions of authority, can become extensions of personal egos. The larger the institution becomes, and the more the power of that institution becomes concentrated in the hands of the few, the legacy becomes not “good news” but an obsession with control. The church, divinely instituted, is administered by humans, and humans have a lousy track record with unchecked control. Such abuse of authority in the Roman Catholic Church is an easy target, but the problem of control extends well beyond the borders of the Roman Catholic Church. What is clear is that Jesus’ question can get buried too easily in the “court intrigue” and political power plays in any church. 

           While the institutional church is for Jesus, its members must be from Jesus. It is not enough to proclaim ideological affiliation; we must animate our ideology with a living relationship with God through Christ. While the Creed may guide us, it is our responsibility to finally access the deeper reality opened to us by the church. As an institution, the institutional church will never be “good news,” but only the members of the body working across denominational lines, responding to Jesus’ call to confess him through their lives as The Christ, the Son of the Living God.