Posts Tagged ‘Mark’

More to give – guidelines for modern living

July 18, 2015

Pentecost 8

Mark 6:31-34, 53-56

Marian Free

 

In the name of God who is the source of our strength and hope. Amen.

Whether it is caring for a baby, an elderly relative or disabled friend, many of us know the stresses and strains of being responsible for someone who is totally dependent on us. We know what it is like to fall into bed utterly worn out, only to be woken shortly after by a plaintiff cry, a shrill squeal or a grumpy moan. No matter how tired we are, we manage to drag ourselves out of bed and dig deep into our reserves to provide the love and care that is required. There are times though when we reach our limits, when we are so fatigued and physically and emotionally drained that we have little or nothing to give. If at those times we do not find a way to take a break we can end up not only by doing harm to ourselves but also to the person/child for whom we care.

Today those responsible for the care of the aged or those with a disability have access to some form of respite care. The government and society in general recognises that without extended families to share the role of caring, the burden often falls on just one person – sometimes someone who is as aged and frail as the person to whom the care is being offered.

In a world without psychologists and social workers, Jesus seems to have recognised how important it is to take time out to recharge the batteries, to seek spiritual, emotional and physical refreshment and to gather strength to meet the demands made upon those who care for others.

Today’s gospel consists of two fragments; so let me fill you in on the full story. Not long before today’s scenario, Jesus has sent the twelve out on their first mission. They have returned, filled with excitement and bursting to share with him everything that they have done and taught, but such is their renown that they are no longer getting a moment to themselves, not even time to eat – let alone process their new role and responsibilities and the demands that will be made on them as a result. Meanwhile, during the disciples’ absence, Jesus has heard about the death of John the Baptist – someone whom he admired and may even have followed for a while. Apart from the grief of losing a friend, Jesus bears a double burden in that he will have been forcefully reminded that the consequence of saying and doing uncomfortable things may be a violent and untimely death.

All of them, Jesus and the disciples, need some time out to think about what has been happened, to consider how their lives have changed by becoming representatives of the possibility that their discipleship might lead to death. At the same time, if they are to keep on giving of themselves to the many who seek their help they need some time to rebuild their reserves before leaping back into the fray. Jesus recognises this need and suggests that they go to a deserted place by themselves. Rest it turns out is impossible. People who are seeking their teaching and healing notice the direction in which the boat is heading and run ahead to meet them there.

Like the 88-year-old wife who gets up at 3:00am and uncomplainingly changes the sheets that her husband has unconsciously soiled, Jesus puts the needs of the crowd before his own need for rest. It is obvious to him that the people are desperate for leadership, for healing and for teaching – they are like “sheep without a shepherd”. Just as it is impossible for most parents to ignore a crying child, so it is not in Jesus nature to turn away those who need him. He has “compassion” for the crowd and not only heals and teaches, but manages to feed all five thousand with just five loaves and two small fish.

At last, having met the needs of those who came out to him, Jesus dismisses the crowd and sends the disciples ahead of him to Bethsaida while he himself, makes the most of the opportunity and goes up the mountain to pray. Whether because of the storm, or more likely because Mark has no real interest in geography, Jesus and the disciples land at Gennesaret on the opposite side of the lake. As we have heard, they were immediately recognised and people from all around brought those who were sick to be healed.

We all know the expression: “Stop to smell the roses” and our print media is always providing advice as to how to achieve a “work/life balance”. Not surprisingly, Jesus was there long before us. The gospels are not simply the story of Jesus, a partially historical record locked in time. The gospels provide help and guidelines for modern living – even for life in the twenty-first century. Spiritually, emotionally and physically none of us can keep on going without a rest. If we are to be of use to others spiritually, emotionally or physically we need to ensure that our own reserves are well stocked up. If our prayer lives are barren and empty, we have nothing to offer those who are looking for spiritual sustenance. If we are emotionally drained, we will have nothing to draw on when others come to us seeking love and care. If we are physically spent, we cannot offer support to those who need it. For all those reasons, it is essential that we build into our own lives times for contemplation and reflection, moments that feed our hearts and our souls and times of rest to allow our bodies to recover.

As disciples of Jesus we are called to give our all and to believe that when we feel we can’t go on God will support and uphold us. But we can’t give if we have nothing left to give. Jesus invites us to come away to a deserted place and rest. Let us accept that invitation so that our reserves are not depleted and that we always have more to give.

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According to Mark

January 24, 2015

Epiphany 3 – 2015

Mark 1:14-20

Marian Free

In the name of God who will never, ever abandon us. Amen.

It is generally accepted that Mark’s gospel was the first of the four gospels to be written and that Matthew and Luke used Mark account as the model of their own records of the life of Jesus. The author of Mark is writing at the time of the Jewish War – that is some time in the late sixties or the early seventies, around the time of the destruction of Jerusalem. Up until this time the central message of the faith (as is attested by the letters of Paul) had been the death and resurrection of Jesus. Now, those who knew the earthly Jesus have died. There was a need to flesh out the Passion story, to provide the context surrounding Jesus’ execution and to explain to a new generation why the Christ, the Son of God had to die. Jesus’ death and resurrection, though powerful events were no longer enough on their own. They needed to be balanced with stories that illustrated the extraordinary nature of the earthly Jesus. Jesus’ beginning, his teaching and his miracles were important elements in bringing the story to life for future generations.

At the same time it was becoming clear that those who believed in Jesus could expect to suffer. Even if those for whom the gospel was written were not themselves experiencing suffering or persecution themselves, they would have been aware of the plight of believers in Jerusalem and of the persecution of Christians in Rome by Emperor Nero. Members of Mark’s community not only had to come to an understanding of Jesus’ suffering, but they also had to learn that as disciples, they would share in that suffering.

The first gospel is the most honest of the gospels. By that I mean that in Mark’s gospel we see the characters as they really are – nothing is hidden from our gaze. The author doesn’t gloss over either the humanity of Jesus or the foolishness of the disciples.

In Mark’s gospel we meet a Jesus who, among other things, doesn’t know everything (13:32), who can’t do miracles for those who don’t believe (6:5), who at times does not seem to know the will of God and who allows a gentile who is a woman to change his mind (7:24-30). This Jesus expresses every human emotion – pity anger, sadness, wonder, compassion, indignation, love and anguish. His humanity is as evident as the divinity that is stressed from the very first sentence and repeated throughout.

If Jesus’ humanity is evident, the ignorance and fear of those who follow him, is equally clear. Mark’s picture of the disciples is far from flattering. They let Jesus down, they fail to understand, they try to persuade Jesus from his course and at the end they betray and desert him. The disciple’s frailty is particularly obvious when Jesus predicts his suffering and resurrection. In each of the three instances, the disciples’ reaction shows their complete lack of comprehension. On the first occasion, Peter rebukes Jesus, the second is followed by a discussion between the disciples as to who is the greatest and after the third prediction James and John ask Jesus if they can sit at his right and at his left in his kingdom. Unable to accept that the Christ must suffer, they demonstrate their complete lack of understanding by correcting Jesus, by changing the topic and by trying to regain control of things. Their response shows that they can only understand the kingdom in human terms.

According to Mark, Jesus is fallible and the disciples are anything but models for those who come after. (Matthew and Luke rehabilitate both Jesus and the disciples. In Matthew, then Luke and finally John, Jesus becomes more and more like God and the disciples become both wiser and braver.) Of course, there is method in Mark’s apparent madness. Mark is not interested in presenting either Jesus or the disciples as perfect. His purpose is to emphasise what God has done for us in and through the death and resurrection of Jesus. Jesus’ humanity provides the vehicle through which Mark can reveal God’s grace and dependability. The frailty and fearfulness of the disciples reminds readers that it is what God does and not what they do that matters in the end.

This gospel is not a tale of triumph but an account of frailty and suffering. The gospel takes a circuitous and difficult route from the announcement of Jesus as God’s Son in verse 1 to Jesus’ cry of abandonment on the cross. “My God, my God why have you abandoned me?” It is only at the end that everything comes together. After the crucifixion – the apparent failure of Jesus’ mission – it becomes clear that God has been there all along. God’s presence in the rolling away of the stone and God’s messenger in the tomb announcing the resurrection are evidence that despite appearances to the contrary, God did not abandon Jesus. Jesus’ trust and confidence in God has been vindicated by his resurrection. The report that Jesus has gone before the disciples to Galilee is proof that though the disciples had denied and abandoned Jesus, Jesus has not abandoned them.

This year we will be travelling together through the Gospel of Mark, which was written not only for disciples at the end of the first century, but also for those of us in the twenty first century. We will hear how Mark moves the story along, we will see how from the moment he begins his ministry Jesus is always accompanied by those whom he chose to be his disciples, we will understand that the conflict that is evident from the beginning will characterize Jesus’ ministry and lead to his death, and we will be reminded that despite his cry of agony from the cross, God did not abandon him and God will never abandon us.

Faith in Jesus does not guarantee a life of ease. Following Jesus does not lead to perfection. Belief does not always equal understanding. There will be times of pain and suffering in our lives, there will be times when we are only too aware of our imperfections and there will be times when we simply do not understand what God is doing or where God has gone. At such times we can turn once again to Mark’s gospel and remember that whatever life has to throw at us, God will never, ever abandon us and however often we let him down Jesus will never, ever give up on us.

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A window into Luke

February 2, 2013

Epiphany 4

Luke 4:21-30

Marian Free

In the name of God, whose son Jesus is revealed to us in the gospels. Amen.

Over the course of this year you will notice that our gospel readings come predominantly from the Gospel of Luke. The reason for this is that we are in the third year of the lectionary cycle. Over three successive years we read, almost in full, Matthew, Mark and Luke. (John does not have a year to itself, but is read during Easter and Lent during those years.)

We do not know anything about the author of the gospel of Luke, but we can deduce some things from the gospel and the way in which it is written. Luke, as Matthew, follows the same order as Mark, however Luke leaves out information and text which he (we presume the author was a “he”) considers unnecessary. For example, he completely omits chapters 6 and 7 of Mark possibly because they contain a number of repetitions. On the other hand, Luke is a storyteller and with just a few details is able to create a comprehensive picture or tell a compelling story. Two of the most well-known and loved stories in the New Testament are told only by Luke – the Good Samaritan and the Prodigal son both of which say a lot very succinctly. So, despite Luke’s preference for brevity, his gospel is significantly longer than that of Mark.

For centuries, it was argued that the author of Luke was a physician. Scholars pointed to Luke’s interest in, and apparent knowledge of things medical. However, it has long since been observed that Luke has no more knowledge or interest in medicine than any other NT writer. It is clear, however, that Luke does have more interest in social justice. (In Acts we find the idea that members of the church should have all things in common and the Song of Mary states that God “has put down the mighty from their thrones and the rich he has sent empty away.”)

We know that Luke was the author of two books – the Gospel and the Acts of the Apostles – which, though separated by John in our Bibles, originally belonged together. That they have the same author is demonstrated by the fact that both books are addressed to the same person – Theophilus – and that similar themes play out throughout both books. One clear theme is that of journey and mission. The Gospel, concerned as it is with re-telling the life of Jesus, is focussed on Jerusalem and a large part of the book is taken up with Jesus’ journey to Jerusalem and its consequences. In Acts, the focus begins in Jerusalem, the centre of Judaism and the birth place of the church, and from there the story broadens out to include the Mediterranean and Rome, the centre of the Empire.

Luke’s gospel was probably written some time between the years 80 and 90. it cannot have been written before the sixth decade of the first century otherwise it would not have been able to include the details recorded at the end of Acts, nor can it have been written any later than the late second century which is the date of our earliest copy.

By the time that the gospels were written, the emerging church faced a crisis – the Jews to whom Jesus was sent had failed to respond to his message, whereas the Gentiles – who did not belong to the people of Israel – had come to faith. To some extent, all the gospel writers deal with this conundrum in some way, but the issue expressed most clear in Luke. The third gospel demonstrates both that God remains faithful to his promises – God has not abandoned the Jews – and that the inclusion of the Gentiles was always part of God’s plan. This is one reason that the author of Luke begins the story in the centre of Judaism and concludes the account in the centre of the empire.

Even though Luke is keen to demonstrate the movement of the faith throughout the whole world, he is equally keen to emphasise its Jewish roots. According to Luke, the story of Jesus and of the early church is nothing less than a continuation of Judaism and the fulfilment of the OT expectations. Unlike Mathew, who repeatedly alerts us to the fulfilment of the OT, “this was to fulfil what was written in the scriptures”, Luke makes the same point by repetition and allusion. So for example, the Song of Mary is almost identical to the Song of Hannah and Jesus’ life is portrayed in such a way that those who knew would associate Jesus with Moses. (Moses goes into the wilderness. In the desert Moses experiences a call from God. The people to whom Moses is sent do not understand and so on.) In fact it can be argued that Luke sees the account of John the Baptist as the conclusion of the OT era (the last of the prophets), and Jesus as the beginning of the new, God’s anointed one.

Today’s gospel reading is recorded in Matthew, Mark and Luke. Luke’s record is however, quite different from the other two. If you were able to place the three accounts side by side you would see that Luke provides new material that is not found elsewhere. All three report Jesus’ preaching in the synagogue. Only Luke quotes the passages that Jesus reads: “He has sent me to preach good news to the poor, to proclaim release to the captives.” Likewise only Luke has Jesus claim that the scripture is fulfilled in him. The former is consistent with Luke’s social justice emphasis and the latter with his fulfilment theme. Luke alone has Jesus insinuate that the crowd (like the Jews in the times of Elijah and Elisha) are unable to recognise one of their own whereas those from outside (Naaman) do. (The reader is not surprised – this is what is happening in their own time – Gentiles believe, those to whom Jesus was sent do not.)

The response of Jesus’ listeners in Mark and Matthew is relatively mild despite being impressed, they took offense at him because they knew him so well). In Luke the reaction to Jesus’ claim and to his insinuation about the lack of faith in his listeners is so powerful and negative that they try to kill him. (Luke, at the beginning of his account of Jesus’ ministry is already making it clear that it is not that God has abandoned God’s people, but that they have failed to recognise God in Jesus.)

Most of us think that we know what the Bible says so sometimes it comes as a shock to learn that passages and stories that we thought belonged to all the gospels belong only to one or that one writer makes what we consider to be radical changes or additions to a familiar story. It is also exciting to compare the three accounts. Our new knowledge encourages us to ask questions, to consider why Luke added so much to his source material, what he was trying to say about Jesus, who were the people who heard or read the Gospel, how did the early church develop and grow and so on? During the year we will discover the answers to some, if not all of these questions.

Scripture is fascinating, confusing, challenging and comforting, but above all, it is one way that God communicates with us and a way that we in turn communicate God to the world. Don’t we owe it to God and to the world to discover and to understand as much as we possibly can?

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