Seeing only what we want to see

October 24, 2015

Pentecost 22

Mark 10:46-52

Marian Free

In the name of God who opens the eyes of those who are willing to see. Amen.

It is true that many of us, indeed from time to time – all of us – see only what we want to see. This is true in relation to so many things – individual and corporate. Parents sometimes are unable to see their children’s shortcomings. Spouses are often able to turn a blind eye to their partners’ misdemeanors – adultery, corruption, and even criminal behaviour. Whole populations want to believe that their governments will not mislead them and will do what it best for the nation as a whole – even in the face of information to the contrary. The gullible and not so gullible find themselves wanting to own products that advertisers tell them are absolutely essential to our well-being or our life-style – this despite the fact we know full well that we are being manipulated.

Sometimes this sort of blindness is so firmly entrenched that nothing short of a major catastrophe can shake us into opening our eyes to reality. Conversely, sometimes reality is so disturbing and hurtful, that blindness – however unreal – is preferable to seeing and accepting the truth.

In fact, on occasions the truth makes us so uncomfortable that we seek to silence or even to destroy those who expose it. John the Baptist lost his head because he dared to name Herod’s adultery for what it was. Those who saw through Hitler were sent to death camps. Nelson Mandela and others who identified the evils apartheid were jailed for decades. Journalist Steve Biko was tortured and killed by a government that needed to silence opposition.

The truth can be dangerous. It can be so disturbing and confronting that many prefer to ignore it finding it simpler remain in ignorance. There are many who would rather not acknowledge that governments can and do act immorally and dishonestly. They close their eyes to the truth and dismiss the critics by labeling them troublemakers or dissidents.

By and large we prefer the status quo. We don’t like our comfortable lives or strongly held ideals challenged or confronted. It is easier not to rock the boat, sometimes in the face of very strong evidence that the boat is corrupt or dangerously compromised.

One of the themes running through Mark’s gospel is that of a refusal or a failure to see. Members of the religious establishment suffer from a form of blindness that leads them to dismiss this unknown, uncomfortable person from Galilee. They do not like this man who challenges what they do and what they represent. It is impossible for them to conceive that such an unlikely person might be the one promised by God and because they do not understand him, they try to silence Jesus by plotting to kill him. Even the disciples are blinded to the reality of who and what Jesus is. They simply cannot accept that Jesus will be rejected, will suffer and will die. They can only envisage a future in which Jesus will triumph. When Jesus predicts his suffering and humiliation, his disciples retreat to what they think they know. They try to silence Jesus by rebuking him or by changing the subject to something that makes them feel more comfortable.

Neither group is able to see beyond their expectations or prejudices. Neither the disciples nor the authorities can accept the apparent contradiction – either that the Christ should suffer, or that such an ordinary person could be the one sent by God.

There are however, some who are able to recognise Jesus for who he is – the demons and those who are on the outside. The demons are able to identify Jesus because he challenges their authority. He presents a threat. Jesus is able to reduce their power to nothing which enables them to discern that he is a representative of good and therefore of God. On the other hand those who are on the outside of Jewish society have no preconceptions that might blind them to Jesus’ true nature. Such people have no idea how a Christ or Son of God should behave or should present himself. This allows them to see Jesus for who he is and not for who they think he should be. So it is that at the moment of Jesus’ death, when it appears that he has utterly failed, when all his followers have deserted him, when he has been publicly humiliated and shamed, it the centurion – a Roman, a gentile, an outsider who declares: “Truly this man was God’s Son” (15:39).

Bartimaeus is another outsider who, despite his blindness, instinctively knows who Jesus is. Sitting by the road he calls out not once, but twice: “Son of David, have mercy!” The crowds react by trying to silence him. What he is saying is reckless and dangerous – to identify Jesus as the Son of David is to invite trouble, to threaten tenuous peace that exists between the Hebrews and the Romans. At the same time it is disturbing that someone such as Bartimaeus identifies Jesus as the Son of David, despite the fact that Jesus bears no resemblance to a King like David.

Bartimaeus is undeterred. He speaks what he knows and is rewarded by Jesus’ response. Even though he is blind, his openness and clear-sightedness enables him to see what others cannot see.

It is easy to make the mistake of believing that we see clearly, that we know all there is to know about God. We can convince ourselves that what we have learnt in the past is sufficient for the present and for the future and we can allow our faith to be reduced to well-worn formulas, easily remembered doctrines and simple to follow rules. We can find it tempting to silence or ignore the voices that challenge our world-view or suggest that we may be wrong.

If Jesus showed us anything, it was this – that faith can and will take us out of our comfort zone, and in directions that we cannot imagine. Jesus’ own experience show us that he journey of faith can be perilous and dangerous, it can expose us to ridicule and misunderstanding and it can force us to see the world around us in new and different ways. Jesus didn’t promise us that following him would be easy, instead he told us that it would lead to the cross.

If we silence the voices that disturb or challenge us, we risk the spiritual blindness that led Jesus’ contemporaries to misunderstand, to reject and destroy him and we lose the opportunity to grow and develop and to come to a fuller understanding of ourselves, of others and ultimately of God.

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Outside the box

October 17, 2015

Pentecost 21 – 2015

Mark 10:32-45

Marian Free

 

In the name of God who challenges, surprises and above all turns the world upside down. Amen.

For the third time, Jesus predicts his suffering and crucifixion and for the third time his disciples show their complete failure to understand. If you remember, the first time Jesus announced his upcoming death and resurrection, Peter rebuked him. On the second occasion the disciples (embarrassed and awkward) changed the topic and began to argue among themselves as to who was the greatest among them. Finally in today’s gospel James and John ask Jesus to give them preeminent places in his kingdom. It appears that despite Jesus’ teaching and example, they have still failed to understand the nature of Jesus’ task.

It is simply beyond the comprehension of Jesus’ disciples that the “anointed one”, the one sent by God, would be anything but a leader – someone in control of not only his own destiny, but of the destiny of those who followed him. The notion that the one sent by God would be a servant, that he would exhibit vulnerability and frailty and, worst of all that he would be at the mercy of the leaders of the church and of the nation, was completely outside their world view. So even though Jesus tries to explain to them the nature of his ministry, it simply does not sink in. They can only think of Jesus in ways familiar to them.

In order to understand the request of James and John then, it helps to understand something of the culture of the first century Mediterranean culture in which ideas of honour and shame played a very big part. Honour was something to be sought after. It was what set one person apart from another. Honour was bestowed primarily by one’s birth, but it could also be bestowed by a leader – as a reward for services rendered, in response to flattery and other inducements – or by competing with other members of one’s group for positions of influence over the remainder. Honour could also be gained by shaming another in debate. Shame was to be avoided at all costs because to be publicly shamed was to lose one’s place in the world both figuratively and in reality[1].

So, even though James and John have completely misunderstood everything that Jesus represents, it can be said in their favour that they are behaving in a way that is completely understandable in terms of their cultural situation. They are on their way to Jerusalem, the seat of government. We, the readers, know that this is a risky venture, and the text tells us that Jesus’ followers were afraid. No doubt they expected some sort of confrontation. Reading between the lines, we can assume that the disciples thought that Jesus was on his way to Jerusalem in order to take on the authorities. There seems to have been no doubt in their minds that he would come out of such a confrontation as the victor. Hence the request by James and John: “Grant us to sit, one at your right hand and one at your left, in your glory.“ James and John believe that when Jesus has conquered the authorities in Jerusalem he will be able to share his victory with those who have followed him. That is, he will be able to give positions of honour to those who have served him well.

What they have not realised is that Jesus’ “glory” will be unlike anything that they can imagine. Jesus “glory” will be unrecognisable as glory. To them, at least initially, it will appear as shame – crucifixion being a humiliating and shameful way in which to die.

Jesus does not strive for honour in the same way that his disciples do. For Jesus, honour was to be found not in striving for recognition or power, but in accepting the fate that God had in store for him. He will willingly “drink the cup” that has been given to him, however degrading, and he asks whether James and John have the courage to do the same[2].

Mark almost certainly uses Jesus’ predictions and the disciples’ failure to understand as a literary device. The juxtaposition of Jesus’ predictions and the disciples’ misunderstanding illustrates the point that Jesus’ mission overturns the values and expectations of this world.

God’s action in Jesus was so radical, so “outside the box” that twenty centuries later we still fail to completely understand. The notion of a God who serves, the idea that God could love us so much as to place Godself completely in our hands is so utterly foreign to the idea that many of us hold of God, that we simply cannot grasp it. We long for a God who is all-powerful and who is victorious over all. Instead we have to settle for a God who is powerless and vulnerable and who, by his life and actions, confronts all human values and ideals – thereby demonstrating that service, vulnerability and an absence of striving are the values that will lead to peace in our own lives and thus to peace in the world.

[1] Jesus plays on the idea of the avoidance of shame in the parable about taking the lower place at the banquet and it was in order to avoid shame, that Herod allowed John the Baptist to be beheaded.

[2] Here again, understanding the cultural context is useful. “In Mediterranean culture, the head of the family fills the cups of all at table. Each one is expected to accept and drink what the head of the family has given.” (John Pilch, www.liturgy.slu.edu) In the case of Jesus, the head of the family is of course God and it is God, not Jesus, who will determine places of honour.

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How much is too much?

October 10, 2015

Pentecost 20

Mark 10:17-31 (St Francis)

Marian Free

 

In the name of God who has given us all things. Amen.

If we are honest many of us find today’s gospel challenging. “Sell all you own and give to the poor.” “How hard it will be for those who have wealth to enter the kingdom of God!” We wonder if these words applies to us. We ask ourselves: What is too rich? Is it a person or a company whose yearly income could pay the debt of a third world country and more? Is it being rich enough able to spend millions of dollars on a home when many are homeless? Is it worrying about whether to send our children to a state school or a private school when millions of children do not have the opportunity go to school at all?

I don’t have the answer to these questions. On the one hand I support the initiative and enterprise that leads to the creation of jobs. On the other hand it does worry me that 85% of the world’s wealth is concentrated in the hands of just 10% of the world’s population. I would like every person in the world to have the same advantages that I have, but at the same time, I am very grateful that I do not have live hand-to-mouth like so many millions of people do and not entirely sure how much I am willing to give up in order to make the world a more equitable place.

St Francis thought that today’s gospel applied directly to him. As the story goes, Francis was the son of a wealthy textile merchant. It was expected that he would follow in his father’s footsteps, join the business, finally taking and charge of it himself in turn passing the business and any accumulated wealth to his own children. Francis’ experience of Jesus altered all that. He changed from a wild, hedonistic young man into a fervent follower of Jesus Christ. He understood that his call was to renounce all worldly possessions and to live a simple life entirely dependent on God.

Francis embraced poverty, not because he had some romantic notion about it, but because it freed him from the responsibilities and concerns that wealth, possessions and status can bring with them. Poverty for Francis’ signified reliance not on material, but on spiritual things. He did not want anything to have a hold on him or to stand between himself and God.

It is clear that Francis’ view is not the dominant Christian view, even though we find the story unsettling, very few Christians have taken the text as literally as did Francis. That doesn’t mean that we are off the hook or mean that we shouldn’t attempt to understand what Jesus is saying here.

Today’s gospel begins with an interaction between Jesus and a young man who “has many possessions”. The young man interrupts Jesus’ journey and asks what he must do to inherit eternal life. He has, by his own account, has lived a blameless life. Despite this he seems to sense that something is missing, he recognises that despite all that he has his life is empty and without meaning. Though he observes the commandments and presumably has all that he needs, he is not satisfied. He recognises that even though (according to the thought of the day) his wealth is a reward for righteousness his relationship with God could be so much richer.

Jesus looks at the young and loves him. He sees (we must assume) that the young man is bound by his possessions – they own him, not he them. Jesus knows that the young man will not be at peace, he will not be entirely happy until his possessions no longer have a hold on him, until there are no longer a measure of his righteousness or of his place in the world. Jesus’ advice? – sell it all, get rid of everything, free yourself from all worry and concern. Do what you really want to do – give yourself to God. It is too much. Unlike Francis, this young man’s passion and desire has not been kindled to the point that he can fully let go. He departs from Jesus in a state of sorrow. Jesus has given the answer for which he was seeking, but now that he hears it, he cannot do it. For the moment at least his wealth has too great a hold on him.

Jesus’ advice to the young man leads Jesus to reflect on wealth in general. It is not that wealth is necessarily bad. The problem is that, for some, wealth can become an obsession that needs to be guarded and maintained. A person can become so focused on what they have and what they want that they becomes self centred and inward-looking, absorbed by their own needs and desires and careless with the needs of others.

Jesus’ advice to the young man may not be Jesus’ advice to us all, but it would be a mistake to think that the reading doesn’t not apply to us. Wealth is not the only thing that binds us or causes us to focus on ourself us or that prevents us from seeing the needs of others. Greed and selfishness are only two things that make us look inwards and not outwards, that create a barrier between ourselves and God. Pride, anger, bitterness, self-righteousness are all signs of self-absorption that lead us to concentrate on our own wants and needs and that, as a result, separate us from our fellow human beings, from God and ultimately from our eternal inheritance.

The bible does warn us against allowing wealth to have control of us rather than our controlling our wealth but to make that the only focus of today’s gospel might be to miss the point. The young man has the courage to ask Jesus what he must do to inherit eternal life. Are we brave enough to ask the same question and if we do will we, like the young man, walk away or will we have the courage to respond to Jesus’ love, recognise what it is we lack and make the changes necessary to remove the barriers between ourselves and God and between ourselves and others?

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When bad things happen to good people

October 3, 2015

Pentecost 19 – 2015

The Book of Job (or why bad things happen to good people)

Marian Free

In the name of God whose ways are not our ways and whose thoughts are not our thoughts. Amen.

I’d like to begin today with two stories, one true, the other fictional, both traumatic. You may remember that some twenty to twenty five years ago there was an horrific accident on Brisbane’s bayside. It was Easter Day, a mother and her three children were returning home having attended church. A drunk driver ploughed into their car and all three children were killed. As you might expect the Parish Priest visited the mother in hospital but after a while he began to feel that his visits were not having any effect on the bleakness that had descended on her. He appealed to the Bishop for help. The Bishop (who related the story) visited the woman in hospital.

When he visited he asked: “What is the most painful thing?” The woman responded by waving weakly in the direction of the drawers beside her. The Bishop opened the drawer and discovered that it was full of sympathy cards. They contained sentimental, pseudo-religious statements such as: “Your children are in a better place.” “Your children are with the angels.” “What,” the woman asked, “was so wrong with me, that God had to take my children to a better place?”

A similar story is recorded in the movie: “Down the Rabbit Hole”. The plot of the movie centres on the experience of a couple whose four year old son and only child has run through an open gate onto the road and been killed by a passing vehicle. As happens, the child’s parents cope with the grief in different ways and each one struggles to come to terms with their partner’s reaction and coping mechanism. At one point the couple join a support group for grieving parents. One evening, as the group were discussing their different stories, a well-meaning group member says: “God just wanted another angel.” The mother storms out saying angrily: “Why couldn’t God just make another angel, why did he need my son?”

These stories illustrate our failure to face death and tragedy head on, our need to find reasons why bad things happen, and our tendency – in the face of awkwardness and embarrassment – to resort to simplistic explanations, using pietistic, “God language” or some other evasive technique that, under a pretext of caring tries to cover over or avoid the pain. The stories illustrate too, the way in which our clumsiness and evasion add to rather than diminish the pain.

This is no less true of Christians than it is of the general community. Despite our belief that even Jesus suffered and died, we do not always have the language or skills that would help us adequately address the suffering of another person.

The Book of Job tries in part to answer the question[1]: “Why do bad things happen to good people?” or “Why does God allow bad things to happen?” Job, as we have heard, has been sorely tested. Everything has been taken away from him. All the things that gave him status in the community – his livestock, his children – all gone and for no apparent reason. Even his health has gone and we find him sitting among the ashes, scraping his sores with a potsherd. Luckily for Job he has three good friends – Zophar, Bildad and Eliphaz – who come to comfort him in his distress. Unfortunately, like many of us, they are at a loss as to what to say, so they resort to the simplistic and the trite. Together they look for explanations as to why Job is in the situation in which he finds himself.

If you have time, I suggest that you read the Book of Job in its entirety or at least the first eleven chapters and the last five chapters. The middle tends to be repetitive. For chapter after chapter the three friends seek to explain away his suffering, primarily by suggesting that Job has behaved in ways that deserve to be punished. The friends say such unhelpful things as: “Think now, who that was innocent ever perished? Or where were the upright cut off?” or “How happy is the one whom God reproves; therefore do not despise the discipline of the Almighty.” or “Know then that God exacts of you less than your guilt deserves.”

Time and again, Job responds by protesting his innocence. He is sure that he has not behaved in a way to offend God and that his suffering has no rational explanation.

Finally, or so the story goes, God can stand it no longer. God cannot bear to listen to the four friends. As we will hear in a few weeks time, God explodes and in words dripping with sarcasm attacks Job from out of the whirlwind: ““Who is this that darkens counsel by words without knowledge? Gird up your loins like a man, I will question you, and you shall declare to me. Where were you when I laid the foundation of the earth? Tell me, if you have understanding. Who determined its measurements—surely you know! Or who stretched the line upon it? On what were its bases sunk, or who laid its cornerstone when the morning stars sang together and all the heavenly beings shouted for joy?” On and on God goes, challenging Job to demonstrate his wisdom, his ability to understand and therefore his right to speak for God. Finally Job (in what I imagine is a very small voice) responds: “Therefore I have uttered what I did not understand, things too wonderful for me, which I did not know.”

As Job realises in the end, none of us can read God’s mind, none of us have any real idea why the world is as it is. What we do know is that life can seem haphazard, that the world is full of both the good and the bad and that we have no control over the weather or the movement of the continental plates. We know that accidents do happen, that disease can hit at any time and that at the moment none of us is immune from the process of aging. When we are confronted with suffering, whether it is ours – or that of another, we should not try to explain it away or to make excuses for God. Instead we need to accept that there are times when we will not have the answers, when we are simply unable to comprehend why it is that bad things happen to good people and why some suffer their whole lives and some seem to suffer hardly at all.

When faced with unbearable suffering or distress in our own lives or that of others, surely it is better to admit that we simply do not have all the answers, that there are aspects of this life that are beyond our comprehension and that there are some things that we will not understand this side of eternity?

When tragedy hits and lives are turned upside down we have to remember that even though God doesn’t intervene as we would like, that God in Jesus knows just what it is like to experience suffering and pain, rejection and torture. When our lives seem to fall apart, when nothing seems to make any sense, it is important to remember that God is with us – supporting, encouraging and strengthening us until such time as the troubles pass and the world is put to rights again.

[1] It is important to remember that Job is a story or fable. It is also important to note that in this story “Satan” is not associated with evil but is one of the angels in heaven. He is “the accuser”, the “devil’s advocate”, the one appointed to present an opposing view.

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Why don’t they just ask?

September 19, 2015

Pentecost 17 – 2015

Mark 9:30-37

Marian Free

 In the name of God who withholds nothing and who reveals Godself to those who seek. Amen.

“Why didn’t you just ask?” These are the words that are uttered by an exasperated parent or frustrated teacher when confronted with a child or student who has misunderstood what was required, done something foolish or embarked on the wrong exercise. If only they had asked for clarity, they might not have got themselves into such a muddle or headed off in the wrong direction. There are a number of reasons why people do not ask for clarity, for direction or for permission. Some people are afraid that asking a question will expose their ignorance or foolishness. Others are ashamed to admit that they do not understand and still others assume that they have understood what is required and so there is no need to ask. The problem is that a failure to ask can have disastrous consequences. People end up going off at a tangent – either tentatively because they do not understand or confidently because they are so sure that they have got it right that they don’t need to ask. It is only when things go awry, when it clear that they are lost, doing the wrong exercise or using the wrong tools that such people wish that they had asked.

The situation can be even worse with relationships. One person in the relationship may draw the wrong conclusion or inference from what the other has said or done. As a result the relationship may be damaged or, in the worst case scenarios, the person who has misunderstood may becomes bitter or trapped into a way of thinking and behaving that prevents them from growing and maturing. Think for example of the child who perceives a parent’s reserve as a lack of affection and who carries that perception around like a stone only to discover that they were wrong all the time. “Why didn’t you ask?” Is the cry of the anguished parent or the misjudged person – I would have told you: that you were loved; that I was proud of you; that you never disappointed me. “I would have told you.” “You need not have been afraid.”

“Why didn’t you just ask?” could have been Jesus’ question to his disciples. For the second time now Jesus has told the disciples that he will be betrayed and killed and on the third day will rise again. The idea that their leader and teacher should be put to death is so foreign to the disciples that they simply cannot come to terms with it. The first time Jesus announced his death, Peter rebuked him and was in his turn roundly rebuked by Jesus. Perhaps it is no wonder that the disciples are now afraid to ask Jesus what he means. Not only do they not wish to look foolish, they might also be a little afraid of Jesus’ frustration.

So the disciples react in the way many of us do when we do not understand, they change the subject. Instead of asking Jesus what he means, instead of trying to grapple with what Jesus is saying, instead of trying to understand what sort of Christ this might be, they turn to something familiar: who among them is the greatest? Here they are on solid ground. In first century society honour and shame determined a person’s place in the world. Honour had to be won and shame avoided.

Faced with something utterly beyond their comprehension, the disciples turn to a familiar argument – who, in their little group, has the highest status? By focusing on something they do understand reveal not only their failure to grasp what Jesus had just said to them but their complete misunderstanding of what he is about.

Jesus doesn’t respond by saying: “Why didn’t you ask!” Nor does he express his exasperation by rebuking the disciples. This time he takes a different approach. If the disciples don’t understand what he says, perhaps they will comprehend an action that illustrates what he is trying to tell them. That is that honour and status have no place among those who follow a Christ such as he who is destined to suffer and to die. So he sits down and says: “Whoever wants to be first must be last of all and the servant of all.” Then he places a child in the midst of them before taking it in his arms and saying: “Whoever welcomes one such child in my name welcomes me.”

Later Jesus will use a child to demonstrate the innocence and simplicity required of those who would enter the kingdom, but here his purpose is quite different. In the first century worlds of both Palestine and of Rome, the place of children was complex. On the one hand they had value as those on whom the future depended, on the other they presented a liability, as they had to be nurtured and protected and yet they contributed nothing to the household. An adult slave was a more productive member of the household than a child. At the same time a child had no legal status or power and therefore could not bestow honour or status on those who welcomed them. (A child was not worth the time or effort of someone’s attention, as they could give nothing in return.)

By insisting that a child be welcomed and respected, Jesus subverted the social conventions of his time and illustrated more clearly than words are able that discipleship contradicts the norms of society and that Jesus’ leadership turns on its head everything the disciples thought they knew and understood. Those who follow him will have to stand outside the culture and renounce the values honour and shame. True greatness, Jesus suggests, cannot be achieved by serving only those who can give you something in return, rather it lies in welcoming those who can give nothing – the disabled, the poor, the unclean, the widow, the child anyone who is considered an outsider, anyone who has no status at all.

What the disciples have yet to grasp is that Jesus’ leadership is completely counter-cultural, it does not and will not conform to known categories, but will continue to contradict and to subvert their expectations and their view of the world and will demand the same of them.

Jesus continues to subvert and confound our expectations. He refuses to be categorized. He will not be tied down to societal norms. He breaks the rules and relates to the wrong people. His behaviour shocks and unsettles. We like the disciples continue to be confused and disconcerted. We try to fit Jesus into known categories, to confine him to the limits of our expectations, to force him to be conventional. In our efforts to understand we may follow many false leads and wander off on our own paths.

If only we could admit our ignorance. If only we would ask. If only we would search the scriptures for answers, open our hearts to the Spirit who knows what God has yet to reveal to us?

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Keeping Jesus secret

September 12, 2015

Pentecost 16 – 2015

Mark 8:27-38

Marian Free

May God’s word, written and spoken, speak to our hearts and minds so that we might know God’s Son Jesus the Christ and in so knowing allow ourselves to deny ourselves such that Jesus is our all-in-all. Amen.

“Get behind me Satan!” Jesus strongest words of rebuke are directed towards Peter at the very point at which Peter has identified Jesus as the Christ. What is going on here? Why does Jesus react so strongly? Why is it that when Peter demonstrates both his insight and his concern that Jesus not only goes on the offensive but also identifies the spokesperson for the disciples as the devil? To grasp the answers to these questions we have to understand the strategy that lies behind Mark’s gospel and Mark’s understanding of the nature of Jesus’ ministry.

As I have said on other occasions, the gospels are not simply random collections of memories nor are they an orderly and exact account of Jesus’ life and teachings. They are in fact carefully crafted writings designed to gain the listeners’ attention and so to bring them to faith in Jesus. Like any good story, the gospels build suspense and come to a climax before finally coming to resolution and they make good use of literary techniques to achieve their end. In this the author of Mark is no different from the other gospel writers. He develops his plot in such a way that Jesus’ identity and destiny are only gradually revealed. In fact one of the characteristics of Mark’s gospel is that of secrecy. A reader could be excused for thinking that the Jesus of Mark’s gospel does not want to be recognised, that he does not want anyone to know who he is.

Secrecy is essential for the author of Mark. Central to his gospel is the cross. In his account of Jesus, Jesus is primarily depicted as the suffering Son of God. Mark knows that this is a contradiction in terms. It does not make sense that God would be vulnerable, that God would appear on earth, not as a leader but as a servant, a servant who would have to suffer and die. It is because a suffering Messiah is difficult to understand that the Jesus of Mark’s gospel reveals his true identity only gradually. Jesus fears that if he exposes his hand too soon those who follow him will form the wrong impression. If he reveals that he is the Messiah, they will cast him in a mould that fits their expectations and will be disappointed when he fails to conform.

The wisdom of Jesus’ caution becomes obvious in today’s reading, which represents a watershed moment in Mark’s gospel. Up until now, Jesus’ true nature has been recognised only by the demons whom he has exorcised. Today Jesus takes a risk and asks the disciples: “Who do you say that I am?” Peter answers confidently: “You are the Christ.” Peter is of course correct, but only partly so. He understands that Jesus is the one promised by God, but he fails to understand what this means in Jesus’ case. This is evidenced when Jesus announces that he must suffer and die. Peter takes him aside and rebukes him. In Peter’s world the Messiah doesn’t die, the Messiah comes to lead and to save.

It is this misapprehension that elicits Jesus’ strong rebuke. Peter has it all wrong. Despite knowing and working with Jesus for some time, he still thinks in human terms and categories. Peter is only able to identify Jesus according to known criteria. He simply cannot cope with the idea of a Messiah who does not conform to his expectations.

Over the next two weeks we will see that the disciples generally cannot come to terms with a Messiah who is not a triumphant leader, but a suffering servant. Each time Jesus announces his death and resurrection, the disciples demonstrate by their words and actions that they really have no idea – either what this means for Jesus or for their discipleship. It is no wonder that Jesus doesn’t want them to tell anyone about him. Until they fully understand his identity and destiny there is no point their sharing their knowledge with anyone. Unless they really comprehend who and what Jesus is, the crucifixion will make no sense at all.

Jesus’ question to Peter could well be Jesus’ question to us. How well do we understand Jesus? Do we make the mistake of ignoring Jesus’ suffering, Jesus’ vulnerability and frailty? Do we too soon elevate Jesus to Son of God without fully understanding his crucifixion and death? Do we really comprehend that Jesus life and ministry are a model for our own? That is, do we really understand that serving God means serving others? Have we grasped that following Jesus requires complete surrender – putting our own needs and wants aside in order to give to him our whole selves – heart, mind and body? Would we, should the occasion require, give even our whole lives?

Do we really comprehend the identity and destiny of Jesus? Or do we like Peter and the disciples still think in human terms? Does the real nature of Jesus remain a mystery for us or have we fully grasped the contradiction of a suffering Son of God?

“Who do you think that I am?” is a question that echoes through the ages, forcing each succeeding generation to examine their hearts and ask if they really do understand. It is a question that challenges every age to embrace a Saviour who must suffer and die before he rises in glory.

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Changing God’s mind, changing our minds about God

September 5, 2015

Pentecost 15 – 2015

Mark 7:24-37

Marian Free

Loving God, free us from the arrogance that leads us to believe that we know all that there is to know. Fill us with holy awe such that we might tremble in your presence knowing that our understanding is both finite and limited. Amen.

I think I can safely say that the rise of ISIS in the Middle East and Boko Haran in Nigeria has filled us all with horror and that presence of the Taliban in Pakistan and Afghanistan – especially the terrible consequences for women and girls in those countries – has been a source of continuing concern. Fundamentalism (in any religion) is a very dangerous thing. Black and white thinking and literal interpretation of a few select scriptural texts not only damages and constricts spiritual development but it can give some people permission to behave in ways that most of us would consider to be not only cruel and oppressive but also ungodly.

One of the problems with fundamentalism is that it allows people to believe that they know all that there is to know about God and about their holy texts. Being convinced that they and they alone know the mind of God, such people believe that they are authorized to act on God’s behalf and to impose on others what they believe to be God’s law. In general fundamentalists have a very narrow view of faith and of God. They are blind to the inconsistencies and complexities of their scripture, unable to discern developments in the way in which God is understood and known and ignorant of the fact that scripture has been interpreted in very different ways in different times and different contexts. Very often, fundamentalists confuse true religion with social conservatism believing that the will of God was most fully expressed in a particular way and in a particular time and thinking that the only way to restore order to the world is to return to that time.

In many cases fundamentalism is as much about power and control as it is about faith in and faithfulness to God. At the moment we are witness to the fact that the worst excesses of fundamentalism result in violence against those who do not or cannot hold the same views.

While God – the same yesterday, today and tomorrow – does not change and God’s plans for humanity do not waver, our understanding is limited and finite and our knowledge is always incomplete. This means is that over time our knowledge of God and of God’s purpose for us changes and develops. A relationship with the living God is not static – as if God were able to be contained and defined in human terms. A relationship with God is always growing and changing – both collectively and individually. Different life experiences, changes in culture, developments in science and new tools in biblical interpretation all serve to deepen and enrich our understanding of God and of scripture and help us to live and behave in ways that reflect these new insights and understanding.

Different life experiences can cause us to rethink our relationship with God and God’s relationship with the world. As we learn more about ourselves and others we become more compassionate, more tolerant and more understanding – all of which enables us to see scripture and God from the point of view of our own limitations and frailty.

Of course the most dramatic, and for us most compelling, revision of our understanding of God comes in the person of Jesus who broke through all previous preconceptions and revealed God in a way never before conceived. Jesus was both a continuation of the Old Testament ideas and values, but also a radical departure from them. Jesus extended God’s love of the poor and vulnerable to tax collectors and sinners, he showed a blatant disregard for the letter of the law, he refused to unquestioningly submit to the leaders of the church and he interpreted scripture in a new and different way.

Not only did Jesus completely change the way we think about God, it appears Jesus himself was open to change. So far as we can tell, when Jesus began his ministry he had in view the people of Israel. Being a person of his time and place, Jesus understood that Yahweh was the God of Israel and as such concerned only with the salvation of Israel. As he saw it, Jesus’ role was to restore the relationship between Israel and God.

It should come as no surprise then that he refused to help the woman from Syrophoenicia. She and her daughter did not belong to God’s chosen people. They were not his responsibility. Undaunted by Jesus’ response and desperate that her daughter be cured, the woman persisted with her request, debating with Jesus and demonstrating that his point of view was unnecessarily narrow. The woman’s argument was so persuasive that Jesus was forced to concede that her point was valid. By helping Jesus to understand that God’s love and compassion need not be limited to a few, the woman opened his mind to a new way of thinking and pointed his ministry in a new and different direction. Her argument persuaded him that God’s love and compassion need not be limited to a few, but could be extended and offered to all.

It is true that God doesn’t change, but our understanding of God is continually developing and expanding. It is this that allows us to make changes in our practices and doctrine that help us to continue to open our hearts and our minds to new possibilities of relating to God and to others.

If we lock God in to one particular way of being, what we really do is to limit and confine ourselves. If we think that we have nothing more to learn about God, we have essentially elevated ourselves to the position of God and reduced God to an image of ourselves and to a set of easily understood formulae.

As Jesus demonstrates, God will continue to burst through the narrow confines of our understanding, confronting and challenging us, stretching our imaginations, forcing us to acknowledge new and changing boundaries, refusing to be defined and contained and reminding us that God is, and always will be, beyond the limits of human understanding.

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Exposed for all to see

August 29, 2015

Pentecost 14 – 2015

Mark 7:1-8, 14-23

Marian Free

 

Lord our God, our Creator, Redeemer and Sanctifier, we ask you to cleanse us from all hypocrisy, to unite us to our fellow men and women by the bonds of peace and love, and to confirm us in holiness now and forever. Amen.

Last week we looked – in a rather light-hearted way – at a number of the reasons people give for not inviting others to church. As I reflected on some of those reasons, it occurred to me that not one of us mentioned that the church was perceived as hypocritical. In the latter half of the last century if not before, the accusation of hypocrisy was often leveled at the church and used to justify non-attendance. If the subject of church attendance was raised, we were as likely as not to be told: “I don’t go to church, the church is full of hypocrites”. Those who made the accusation felt that the lives of churchgoers did not match the values and morals that they proclaimed to uphold. To be fair, this statement was made in an age in which the church had set itself up as the moral guardian of society at large and not only did many people feel burdened by the sometimes harsh demands placed on them, but on more than one occasion the church or its members had spectacularly fallen from grace. Issues such as fraud, adultery and underage sex all made front-page headlines and demonstrated that even members of the church were unable to achieve the high standards that they set for others.

The reputation of the church was seriously eroded long before the more recent revelations of the prevalence of child sex abuse in the church and its agencies.

It has been a long time since I have heard the hypocrisy of the church used as a reason for someone not to come to worship or as a justification for abandoning the faith. The reason for this is simple. Over the last decade or so the human frailty of the church has been laid bare for all to see. In the light of catastrophic failures such as child sex abuse it has become impossible for the church to continue to claim the high moral ground and difficult for us to impose on others standards of behaviour that we ourselves cannot consistently achieve. Collectively, we have been forced to concede that we cannot always live out what we preach.

I don’t know about you, but I find this new situation strangely liberating. It means is that we no longer have to pretend. Instead of trying to present a perfect face to the world, we can now be honest about our brokenness and frailty. Instead of standing apart from (dare I say above) society as a whole, we can admit our common humanity. Instead of constantly striving to be what we are not, we can finally relax and let people see us as we really are – imperfect, struggling human beings, set apart only by virtue of our belief in the God revealed by Jesus Christ.

While the exterior of the church may be tarnished and our failures laid bare for all to see, we have been set free from the unnecessary burden of pretence. Now that there is no longer anything left to hide, now that it is impossible to pretend that we are something that we are not, we can concentrate on our true vocation – being in a relationship with the God who accepts us as we are, frees us from guilt and fear and challenges us to strive for wholeness and peace – for ourselves and for others.

Our gospel this morning warns us against giving priority to rules in the belief that somehow we can achieve a degree of godliness simply by our own efforts. It is a reminder that it is what we try to be, not what we pretend to be that really matters. Authentic living, the gospel suggests, means that we should not elevate our public image at the expense of an honest and authentic engagement with and identification with the world at large.

These are lessons that for today’s church have been hard-won but, thanks to the failures of the past, it is much clearer now that the church (the Christian faith) is less about codes of behaviour and more about love, less about being good and more about being with God, less about judgement and more about forgiveness, less about guilt and more about acceptance, less about anxiety and more about confidence, less about exclusion and more about inclusion and most importantly that it is less about putting on a face and more about being real.

We come to church, not because we believe that we are better than everyone else, but because we know that we are not. We come to church as we are – broken and lost – knowing that we are assured of a welcome from the God who forgives the sinner, seeks the lost, embraces the prodigal, lifts the fallen and who longs to heal, forgive and restore a humanity that has lost its way.

This is what we (the church) have to offer the world – not a false image of perfection, but an assurance that God who loved us enough to die for us, is waiting with outstretched arms until each of us finds our way home.

 

As Rowan Williams said in his enthronement sermon: “The one great purpose of the Church’s existence is to share that bread of life, to hold open in its words and actions a place where we can be with Jesus and to be channels for his free, unanxious, utterly demanding, grown-up love. The Church exists to pass on the promise of Jesus – You can live in the presence of God without fear; you can receive from God’s fullness and set others free from fear and guilt.”

 

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Is it all too hard?

August 22, 2015

Pentecost 13 – 2015

John 6:56-69 (loosely) – Is it all too hard?

Marian Free

 In the name of God, Creator, Redeemer and Sanctifier. Amen.

We are told that 3m people in the UK say they would come to church if invited.They are not inclined to gate-crash someone else’s private club & so far nobody ever has invited themThe film clip suggests that in the USA 80% of first time church-goers have come because they have responded to an invitation.

Someone I know watches “Family Feud” so I’ve been initiated into that television programme. If you don’t know it, two families compete to guess the most popular answers to a variety of questions such as: “What is the most popular kitchen implement?” Apparently programme organizers have asked a selection of people that question and ranked the answers according to popularity. A member of each family in turn, has to guess the most popular answer. If they guess the highest- ranking answer they get more points than if they guess those at the bottom.

We are going to something like that this morning, but we are only going to have one question: “Why don’t church-goers invite other people to church?” Instead of having two families, we are going to invite you to write down what you think would be the top 5 responses to that question, for each “correct” answer you will score five points.

Here are some of the excuses people offer for not inviting others to church.

  • It might damage my friendship
  • The congregation will think my friend is not ‘our’ type of person
  • My friends are not the right type of people for our church
  • The church is pretty full already – where would they sit?
  • I’m shy so I would find it difficult
  • Faith is a private thing
  • I don’t want to be seen as strange – a Bible basher
  • I wouldn’t know what to say if they asked me hard theological Qs
  • They might ask me why I go to church
  • I suffer in my church services and so would others
  • Our services are unpredictable – I don’t really trust them
  • Our church is boring – it would put my friend off
  • My friend would not want to go
  • I don’t want to be rejected
  • We have no non-churchgoing friends
  • It’s the leaders’ job to fill the church – not mine
  • My friend said ‘no’ when I asked them last year

This list was drawn up by the team behind the programme: “Leading your Church into Growth” – the theme of the latest Clergy Conference.

Did you get more than five? More than 10?

Did you come up with an answer that is not here?

In today’s gospel we hear that a number of Jesus’ disciples turned back and stopped following him it is all too hard, Jesus says to those who remain: “Do you also wish to go away?” Simon Peter’s response is: “Lord, to whom can we go? You have the words of eternal life.”

Sharing the gospel can be difficult. We can’t always explain what our faith means to us, or answer complex questions but that does not mean that we turn away. Instead of assuming that our friends and families do not want to come to church, why don’t we begin to imagine that they are simply waiting for our invitation. What’s the worst that can happen if we do? What might happen if we don’t?

https://m.youtube.com/watch?v=lsVsXaOsRTQ

We claim to be follows of the one who gives life in the present AND for eternity. Do we really want to keep that to ourselves

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Feeding on Christ

August 15, 2015

Pentecost 12 – 2015

John 6:51-58

Marian Free

 

In the name of God who gives us life in abundance and desires that we share that life with the world. Amen. 

Most of you will have gathered by now that I experience a degree of frustration with regard to the focus on church growth and in particular the time spent in worrying why congregations are declining and the time and money spent on programmes designed to turn the decline around. My concern is that the navel-gazing of the past fifty years has achieved little and has caused us to become inward-looking rather than outward-focussed and that we are more anxious about the survival of the institution of the church than we are with the transmission of the gospel.

I am confident that God will survive with or without the church and will find new ways to make Godself known with or without our assistance. That said, thriving faith communities would ensure that for generations to come, that there will be a place or at least a group to whom people can come to hear the good news, to find spiritual refreshment and to be restored and made whole.

It was interesting therefore to attend the Arnott lecture two weeks ago and to be reminded by Bishop Stephen Cottrell that there are people in the wider community who are yearning for some spiritual connection, who have spiritual thirst that they are longing quench, a hunger they are desperate to satisfy and who are searching for answers in a world that can be isolating, confusing and even hostile.

Last week’s Clergy Conference focussed on Church Growth, but while its proponents did at times seem to be promoting growth for the sake of growth, they too expressed the belief that there are many non-church-goers who are seeking nourishment for their souls, an experience of life that is more satisfying than the material and superficial and a relationship with the utterly other.

The church as a community of faith is in an ideal position to satisfy this longing for meaning, search for depth and hunger for spiritual connection. So why is it that we are in decline? Why is it that those who are seeking turn to other faiths, explore other paths or simply give up the search? Is it because those who are looking for a connection with the sacred do not find it in the church? Is it because it is no longer evident that the church is the place in which spirituality is fed and nurtured? Is it because we have become so comfortable in our faith that we no longer make the effort to work on and to strengthen our relationship with God?

One of the speakers at the Clergy Conference challenged us to ask this question of ourselves and of our congregations: “Where are you with God?” “Where are you with God?” By this he means, “How is your relationship with God?” Are you conscious of the presence of God in your life? Do you nurture your relationship with God through regular prayer, reading God’s word or practicing some form of spiritual discipline? Is your spiritual life sufficiently full and rich that it spills over to enrich and enhance the lives of those around you? In other words are we feeding our own spiritual lives such that we have plenty with which to feed others?

In today’s gospel, Jesus reminds his listeners that he is the bread of life and he challenges them to feed on him, to so take him into themselves, into their lives, that they become a part of him and they of him.

If we really want to turn the church around perhaps we should stop looking for external reasons for the decline in numbers and begin looking at ourselves and the way we practice of our faith. We will have to stop looking back to the golden era of our past, stop believing that the faith is somehow passed on by osmosis or hoping that the right programme, the right youth leader or the ideal priest will turn things around.

The health of the church as a whole is the responsibility of every member of the church. That means that each of us needs to ask ourselves what we are doing about our own spiritual health; to question whether we are really feeding on the bread of life, continually re-fuelling our faith, allowing our relationship with Jesus to be constantly re-energised and enlivened and remind ourselves on a regular basis not only of what we believe, but of the benefits of being in a relationship with the living God.

Are we day by day allowing ourselves to abide in Jesus and allowing Jesus to abide in us?

I believe that the church will grow because we are energised by our faith, because the joy we experience is palpable, because we demonstrate in our own lives God’s unconditional love and because our experience of Jesus as the bread of life fills our longing for meaning and inspires us to share that meaning with those in our community who hunger and thirst for something more.

As you come to the altar this morning, as you take into your very selves the life-giving presence of Jesus, allow yourselves to be changed and transformed by the bread of life, let the Spirit of God burn within you and the creative energy of God inspire you. May our lives overflow with the knowledge and love of God – the Creator, Redeemer and Sanctifier – such that we cannot help but bring healing to those who are broken, provide direction to those who have lost their way and be a beacon of hope in a world that sometimes seems devoid of meaning.

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