Proper 15 B - A not nice Gospel

Mark 6: 14-29

St. Luke’s, Burlington

12 July 2009

By Stuart Pike

Every once in a while, the Revised Common Lectionary gives us a Gospel reading which might not naturally be my first choice.  Sometimes the readings don’t seem to fit the context of the particular Sunday. The preacher might be tempted to preach on one of the other readings for the Sunday, or simply pick another “nicer” Gospel reading. We know that the word, Gospel means “Good News” and we think that this means a nice story.

And so this Sunday in July, just when the weather is getting beautiful, the kids are out of school and people are getting into relaxation mode for the Summer, we are brought up short with this incredibly brutal and sordid story of the execution of John the Baptist. It’s not a “nice” story.

The story reaches inside and yanks us out of our Summer reverie and makes us sit up and listen! And then the reader says “The Gospel of Christ” that is the “Good News” of Christ. And we all respond, “Praise to you, Lord Jesus Christ!” What could possibly be thought of as good in this story? And why are we praising Jesus in response to this story?

This is the sad ending of John the Baptist, a cousin to Jesus himself and considered to be a great prophet among the Jews. Another interesting fact about this story is that it is the only Gospel story we have which is also recorded in the secular history of the age, written by an important Jewish historian who became the historian and advisor to three Roman Emperors. His name was Josephus. 

Josephus appears to have been a man who greatly admired John the Baptist. Perhaps this is because Josephus, as a young man spent three years – between the ages of 16 and 19 living the life of a desert hermit, much like the Essene community did in Qumran.

There are also many scholars who believe that John the Baptist might have been a member of this Desert Essene sect before he began his prophetic ministry and baptized the Jews who came out in droves to the Jordan river in order to ceremonially wash away their sins as they turned their lives around to align them with God’s way.

But John the Baptist didn’t just baptize people – he was also a great prophet. He didn’t mince words and he wasn’t afraid to even take on the powerful. John was a truth-teller. Perhaps you know the type. They are the ones who tell the truth no matter the risk. Many of the martyrs were like this. Most people just want to keep the peace. We don’t want to offend or upset the balance. It’s so much safer to keep silence. Often it seems “nicer.”

The martyrs, like John the Baptist and Jesus himself had the courage to tell the truth – even though they had to give their lives for it. The stories of the martyrs have continued down the ages even to our own time. From Stephen, the first Christian martyr all the way to Martin Luther King, the champion for racial equality in the United States and to Bishop Oscar Romeo, the voice of the voiceless poor of El Salvador.

And just like this story seems so out of place on a beautiful mid-summer day, so does the violence which continues to overtake the lives of people to this day. This violence doesn’t take a vacation. The story of great evil continues in the Sudan, in the Congo, in Afghanistan and in so much more of the world.

And closer to home, violence in our own cities, in our schools, and sometimes, within families continue today. You cannot open and newspaper or turn on the local news without finding out about some story of violence and tragedy.

What could our role be as Christians?

The most obvious thing which connects John the Baptist with our Lord, Jesus and with each one of us is the sacrament of baptism.

Baptism is a choice to follow in God’s way even when it isn’t popular. When Jesus accepted his baptism by John at the Jordan River he was accepting his own ministry which would lead to his death. He went down under the waters of baptism – it was a kind of death. He was dying to simply following his own will, and instead following his Father’s will.

Our baptism is about that too. It is a kind of death. It is realized in our lives as we live out God’s will for us. Our lives most essentially are not just about us. We have a purpose that is bigger than our own egos and selfish desires. When we understand that we come to realize that we are worth so much more. People are worth so much more than meets the eye.

Taking our baptism seriously means that we will find the courage we need to be a truth-teller, and to stand against that which opposes God’s love.

Two of the important promises which we make in our baptismal covenant are: to seek and serve Christ in all persons, loving our neighbour as ourselves; and to strive for justice and peace among all people, and respect the dignity of every human being.

This was the way that John lived his life, and it was the way that Jesus embodied God’s love on earth. These baptismal promises are what transform our lives with purpose. It means dying to self, and living for God and it will fill our lives with meaning.

Yes, we go down with John and with Jesus under the waters of baptism. And we die to our selves. But, of all miracles, we burst back up out of the waters to a new life, raised with our Lord. This new life in Christ – it’s what we’re for.

Today we didn’t get a nice little Gospel story. We got a story about violence and courage and about death. But it’s also about life. Amen.

Proper 14 B - The Prophet's Honour

SERMON for 5 July 2009

Mark 6: 1-13

by Sharyn Hall

Today’s gospel reading is surprising and problematic. The first part of the reading, which describes how Jesus was rejected in his hometown of Nazareth, may at first surprise us; but on the other hand, we can understand how people are quick to be resentful when someone seems to place himself or herself above family and friends. Afterall, the people of Nazareth grew up with Jesus. They were ordinary folk, tradesmen and fishermen, not scribes and Pharisees. Why should Jesus be favoured by God and preach to everyone in the town? We can imagine the thoughts going through the minds of the townsfolk.

What is a little surprising is that Jesus seems surprised. Perhaps he thought that people who knew him from childhood would be pleased to have a prophet among them.            In this incident, he learned another aspect of human nature and it dismayed him. Sadly, their attitude dismayed him to the point where he could do little for them. He cured a few who came to him, but he had little power to help many. This incident re-enforces what Jesus had said to others who came to him for help and healing. ‘Your faith has made you whole.’ The faith of an individual, and in some cases, the faith of people who pleaded on behalf of someone else, enabled Jesus to call on God’s healing power. This is an important reminder to us that our healing FROM God is also dependent on our faith IN God.

This does not mean that God will always answer our prayers as we wish. Healing is not only a matter of physical health. Healing is about well-being of spirit and mind and body. Each Sunday we pray for God’s healing for people who are ill, or grieving, or fearful or in any kind of distress. They ask for our prayers because they believe in God’s power to heal and to comfort them. We pray for them and for ourselves because we have faith in God’s compassion for all people, but we are human like the people of Nazareth. Sometimes we are not willing to listen to Christ’s message of healing and wholeness if the message requires repentance and change.

After his experience in Nazareth, Jesus was more aware of the problems his disciples might encounter as he sent them out to preach and to heal in his name. People claiming to possess healing powers were common at that time. Many men and women claimed to cure illness and to cast out demons. Would people believe that his disciples were preaching his message of repentance, and healing the sick and the lame in his name? People may not believe that ordinary folk like fishermen could have miraculous powers. This may be why Jesus gave specific instructions to his disciples. Without money or extra clothing, the disciples would appear to be missionaries devoted to the work of Jesus, and in this way seem more trustworthy than someone who had a comfortable living.

Does this fit with our idea of mission work today? Do we react more willingly to people who come to us with the message of Jesus if they have few possessions and are in need of our generosity? Or do we react with suspicion of their motives? On the other hand, would we be more willing to listen to someone who is well-dressed and has credentials from a large organization? There are many kinds of people in our world today preaching the message of Jesus, and claiming to heal people in the name of Jesus. There are people who give up a comfortable way of life so that they can bring God’s love to poor and destitute people in many areas of the world. Also there are preachers who have accumulated considerable wealth for themselves and for their huge organizations.

In today’s world, what does it mean to follow the example of the disciples in our gospel story? How many of us can give up all we have, take no provisions, and go out into a hostile place to live the mission of Jesus? Taking no provisions seems foolish. Giving away all we have seems irresponsible. However, amassing a large organization of financial resources for property, assets and sophisticated communication networks does not fit the image of what Jesus had in mind for his disciples.

Fortunately there are many ways in which we can be disciples of the mission of Jesus within our own means, in our neighbourhood and in our global village. Our means of living the mission of Jesus is hampered only by our lack of will. A disciple of Jesus does not need money or possessions or even the proper clothes. The only real asset on the mission of Jesus is a companion, at least one other person who shares our belief in Jesus and our faith in God. The only real asset of Christ’s universal church is the people who have faith in God’s universal love, and have the desire to make the peaceful mission of Jesus a reality. In today’s multi-cultural, multi-faith world, that mission can be challenging and discouraging. Even Jesus was discouraged at times, particularly when he preached to people who knew him but would not listen, like the people of Nazareth. Jesus did not give up. He went to the next town, to the next challenge, and to the next opportunity to bring God’s healing and hope to any one who would believe in him and in the power of God’s faithful love.

May God strengthen our resolve to carry the mission of Jesus into our time and wherever God is calling us to go.   Amen.

Pentecost 3

by Peter Case

June 28, 2009 10:00

St. Luke’s Burlington

Mark 5: 21- 43

Our gospel today provides us with not one, but two remarkable stories of miraculous healings. Indeed, these are not just any healings; they are truly spectacular. In the first case, we see the healing of someone who might be described as a lost cause – a woman who has spent twelve years and all her money looking for a cure. She has exhausted all possibilities. In the second case there is the cure of a little girl who has already died. Spectacular miracles indeed.

In some ways, the two miracles are quite different. One involves an adult, the other a child. One involves the healing of a chronic condition, whereas with Jairus’ daughter, it appears that the illness has been a sudden and acute one. Perhaps the most significant difference is that the healing of the woman takes place in public with a crowd of witnesses. In the case of the little girl, however, only her parents, Peter, James and John were witnesses and Jesus told them not to tell anyone. Such admonitions not to reveal Jesus’ true identity are common in the gospels, but especially in Mark. The authenticity and rational for this so called ‘Messianic Secret’ has been debated by scholars, but what we can say is that it is consistent with Jesus’ desire that his mission not be interpreted in an earthly or political way.

In the end, however, it is not in the differences, but in the similarities of the two healings that we find the power of today’s gospel message. Both stories clearly and resonantly drive home: 1) the sensitivity of Jesus to the human condition; 2) the importance of faith; and 3) the power of Jesus to restore us to health and life.

In both miracles it becomes abundantly clear how sensitive Jesus is to our human condition. In the case of the woman with the haemorrhage, Jesus is surrounded by a great crowd. People are pressing in on him from every direction. And yet, in the midst of all that, he is aware that someone has touched not him, but merely his clothes. When he turned around and asked who touched him, his disciples couldn’t believe it. “You see the crowd pressing in on you: how can you say, ‘Who touched me?’” Our response might be: “Are you crazy? With all these people, you’re bound to get touched. It could have been anyone.” But despite the crowds, Jesus was aware of and sensitive to a single individual who had approached him in need. Anyone who has ever thought that God is too busy or too remote or too inaccessible to ever care or pay attention to their situation and needs should take encouragement from Jesus’ encounter with this woman. He stopped, turned and addressed her.

In the case of Jairus and his sick daughter, Jesus did not for a second resist the unplanned interruption and detour. Remember that Jesus had recently been teaching the crowds and, as we heard last week, despite a long and tiring day, he decided to cross the lake at night. He must have had a pressing agenda to make the crossing at night. Perhaps he had planned a day of teaching the crowds on the other side and wanted to get an early start. Whatever his plans were, he showed not the slightest hesitation in going with Jairus. A schedule was not as important as the call of love. People in need were always a priority for Jesus. This should serve as a reminder to us that detours are often part of God’s plan and that we too ought to be sensitive to the plight of others notwithstanding our pressing schedules or our sense of our own importance.

Both stories also clearly set out the value that our Lord places on faith. Faith was instrumental to the woman’s healing. So strong was her faith that she believed all she had to do was touch Jesus’ clothes in order to be made well. A cynic might say that it wasn’t so much faith as desperation. After all, she had spent twelve years and all her money going from one doctor to another in a fruitless attempt to be healed. Perhaps it is easy to jump to that conclusion because it is reminiscent of our own behaviour. How often have we, after fruitlessly exhausting all our earthly resources and all known avenues, concluded that a situation is hopeless and said, “All we can do now is pray”.

In the woman’s case, however, there is no evidence that she viewed Jesus as a last resort. While it is true that she had been searching for a cure for an extended period, Jesus had only recently started his public ministry and it is likely that she had only just heard of him. What is remarkable about her faith is that it was so strong despite all the disappointment that she had previously faced. Rather than resign herself to the hopelessness of her situation, she knew - based on what she had heard about Jesus – that she would be made well; if she could just touch his clothes. And so she pressed through the crowds. Jesus was very clear in his assessment of the situation. “Daughter, your faith has made you well.”

Jairus too showed incredible faith in coming to Jesus. In fact, without such faith, we have to wonder if he would have come to Jesus at all. Consider the obstacles that might have prevented him from coming and kneeling at the feet of Jesus. He was a ruler of the synagogue. He would have had prestige and standing. He would have been a supporter of tradition, and yet he was willing to humble himself before this itinerant preacher who was flouting many of the Jewish traditions. Despite his cultural, social and religious programming, Jairus was open minded and showed tremendous faith. Just like the woman, he knew that his daughter would be healed. “Come and lay your hands on her, so that she may be made well and live.”

Jairus’ faith was about to be tested for very soon, some people came from Jairus’ house with the news that his daughter was dead. There was a note of finality and resignation in the message. “Why trouble the teacher any further?” In other words, it’s too late. It’s over. There is no use. But this seemingly hopeless situation was an opportunity for Jesus to demonstrate the power of faith. Jesus’ response to those who would give up – whether those of Jairus’ house or us – is: “Do not fear, only believe.”

Faith ignores the rumour that there is no hope and it is instrumental to letting Jesus’ healing power work in us and through us – transforming lives and restoring us and all creation to health and wholeness.

Finally, let us not overlook or forget the spectacular nature of these two miracles, which make clear the power of Jesus to restore to life and health those who have faith. The people laughed at Jesus when he said that Jairus’s daughter was not dead, but only sleeping. They knew better than this crazy fellow Jesus. They had seen death before and they knew that her fate was sealed – or so they thought. This hopeless situation, however – this dead end – was just the opportunity that Jesus needed to show the power of God’s love. Jesus ignores the sceptics and proceeds to restore life to the little girl just as he restored health to the woman whom no one else could help.

St. Augustine, a noted father of the church, was not always viewed as a saint. As a boy, he was undisciplined and idle. He was promiscuous and at age eighteen, fathered a child out of wedlock. What led to his transformation? In part, it may have been the sermons of the Great Bishop Ambrose, but the Bishop himself credits the faith and prayers of St. Augustine’s mother, Monica. For years, she never gave up on Augustine. She prayed for him ceaselessly and followed him from Africa to Rome. Ambrose reassured her saying, “It isn’t possible for a son of such prayers to be lost.” And so, as in the case of Jairus’ daughter, it was the faith of a parent that was instrumental in the child’s restoration.

My friends, Jesus has the same power to restore us to life and wholeness today. Whatever our burdens, whatever is weighing us down, whatever seemingly hopeless situation we are facing, Jesus has the power to restore us to fullness of life, if only we will put our faith in him. We may have to move outside our comfort zone or the norms of our conventional existence – as did Jairus, the leader of the synagogue. We may have to let go of our supposed sophistication as did the woman who said, “If I can only touch his clothes.” But if we don’t make that leap of faith, can we expect anything different or more than the result that we have always had?

It is entirely possible that others will laugh at us – either because of our faith or because of our actions or practices or moral standards that are driven by our faith. They laughed at Jesus, so why wouldn’t they laugh at us. However, just as Jesus ignored their laughter, so too should we. Remember, in the case of the woman with the haemorrhage and the little daughter of Jairus, it was Jesus who had the last laugh.

Pentecost 2 - Rose of Sharyn

SERMON for 14 June 2009

II Corinthians 5: 6-10; 14-17

Mark 4: 26-34

By Sharyn Hall

Three years ago, when we had the same group of scripture readings for our Sunday services, it was my task to create a children’s sermon for the 10 o’clock service. I showed the children tiny mustard seeds; then I showed them a grown plant. I could not find a mustard plant, so I substituted a three-foot hibiscus bush (also called the Rose of Sharon). In the gospel, it says that the mustard plant grew so tall that birds could shelter in its branches. I made birds out of construction paper, and we wrote names of people who needed God’s protection on the birds, and hung them on the tree. The bush became a visible symbol of God’s kingdom.

After the service, we removed the birds, and took the hibiscus bush home to be planted in our garden. The next morning we looked out the window and the bush was gone! Someone stole the whole bush, pot and all! Once I got over the shock, I realized that someone stole, not only a three-foot hibiscus bush, they also stole the kingdom of God! That thought has generated more ideas about the parable of the mustard seed.

First of all, is it possible to steal the kingdom of God? If we think of God’s kingdom as a possession, then we realize that some people believe they possess God’s kingdom, God’s truth, God’s salvation. We all have encountered people who are convinced that they have the means to salvation, and unless we follow their lead, we will perish. We could say that they have stolen God’s kingdom from anyone who does not agree with their idea of salvation. People with this rigid belief exist in all religions, and unfortunately their attitude can lead to prejudice, injustice and violence, the very opposite of God’s kingdom.

In today’s gospel parable, Jesus teaches his disciples that the kingdom of God is not created by human hands and is beyond human understanding. The seed of grain in the ground is watered and tended by human hands, but that would come to nothing without the mystery of God’s creative spirit. The caretaker of the plant does not see, and does not know, how the grain grows.

The parable of the mustard seed further illustrates this point. Many mustard bushes grow wild, without the benefit of human care. The amazing growth of a mustard plant from a tiny seed is a mystery. In the parable of the mustard see, Jesus reminds his disciples that God is in charge. God is growing God’s kingdom, seed by seed. This does not mean that humanity has no role in nurturing God’s kingdom. Men and women have work to do to nurture the seeds, but the unseen miracle of growth is a matter of faith.

With today’s scientific knowledge, we might be able to explain how the seed evolves into a bush, but why a mustard seed produces a mustard bush is yet another question. How would the disciples of Jesus understand this parable? They would be familiar with mustard seeds and mustard bushes; what would this image tell them about the kingdom of God?

Without our knowledge of botany, they might be more willing to accept the hand of God in the transformation of seeds into grain and plants and bushes. They more readily accepted God’s direct role in their lives, in their livelihood, and in the natural world around them. They were vulnerable to the changes of the seasons. They were powerless against ruthless overlords, and they longed for a kingdom of their own.

Jesus assured them that with God, amazing things could happen, but they must have faith, return to God’s ways, and then the kingdom of God would grow and transform their lives. God’s power to transform life was everywhere around them. They could see the results in plants and grain, and birds and animals. They needed to have faith that God’s power also was working in the human world, even if they could not see how.

The passage from St. Paul’s second letter to the Corinthians echoes this teaching of Jesus. Paul’s writing can seem complex and unclear at times, but in today’s reading, there is a direct statement of faith to that early community of Christians. Paul says, “we walk by faith, not by sight.” If they needed to see Jesus to believe, they would never have faith, for it is by faith that they can believe in Jesus, and in his message of hope in God’s kingdom.

We may remember that it was Thomas who would not believe in the risen Christ until he saw the marks of crucifixion on the hands and feet of Jesus, but it was to Thomas that Jesus gave one of his most encouraging statements of hope for those of us who have not seen Jesus, and yet believe in him. ‘Do you believe in me because you have seen me, Thomas?’, Jesus asked. ‘Blessed are those who have not seen and yet have come to believe.’ The words of Jesus are for all of us who believe because of faith.  (A lovely new hymn in our hymn book, #244, has the same thought)

‘We walk by faith, not by sight.’ This is Paul’s message in our reading today. This is what Jesus is saying about the kingdom of God in the parable of the mustard seed. We do not see what makes the seed grow into a bush, and we do not see what makes the kingdom of God grow in the world around us.  We may believe that God’s hand makes it happen, but we do not see God’s hand.

Like the mustard bush, we may see the result of God’s work, if we stop to take notice, but if we do not take notice, if we do not open our eyes and minds and hearts to the possibility that God is creating miracles every day in our world, we not only will miss the wonder of God’s work, we will miss participating in the ongoing, neverending creation of God’s kingdom.

How will we recognize the signs of God’s kingdom? Look for signs of justice, acts of compassion, stories of courage, words of hope, visions of beauty, - the list goes on and on. Once Jesus was asked, ‘When will God’s kingdom come?’ His reply was that God’s kingdom is here among us. We can not possess the kingdom of God. The kingdom is God’s creation. Our task, our privilege, our calling from Jesus, is to help it grow.

Amen.

 

 

Ascension Sunday

SERMON for ASCENSION SUNDAY

24 May 2009

Acts 1: 1-11; Luke 24: 44-53

By Sharyn Hall

The Ascension of Jesus was the conclusion of a tumultuous time for his disciples. The time began with the joyful entry into Jerusalem on what we call Palm Sunday. It seemed joyful but the disciples closest to Jesus were uncertain and uneasy. They knew that Jerusalem was a dangerous place with soldiers everywhere, and powerful religious leaders in conflict with the people.

The disciples had reason to be anxious, because Jesus was arrested, falsely condemned to death and executed. His followers scattered in sorrow and disillusionment. Was Jesus really the Messiah? How could God’s Messiah suffer such an excruciating death?

Three days later the tomb was empty. Some of the disciples saw the empty tomb, but it seemed too fantastic to believe that Jesus was alive. The risen Jesus appeared to many people, yet they were left with a feeling of bewilderment. When the disciples were with the risen Jesus, they had no doubt that it was Jesus, but in their minds questions lingered. How could Jesus be alive again, but not in the same body? Too much was a mystery.

In our readings from the Book of Acts and the Gospel of Luke today, the disciples are talking with Jesus face to face, and yet in their hearts, they are still wondering. For the last time, Jesus explained to them why he had to suffer and die and rise again. Then he ascended into a heavenly cloud. He truly was gone. It is not surprising that they stood transfixed, staring up to heaven. So much had happened in about fifty days. They had experienced such dramatic events, extreme emotions, and what must have seemed supernatural phenomena. What was real? What was certain? And now, Jesus truly was gone.

Perhaps we can imagine how the disciples felt. We focus on Jesus through the events of Holy Week and his appearances to the disciples after his resurrection, but what were the people around him experiencing? How would their feelings impact their faith? This whole period was a time of uncertainty, a time when their faith was shaken. We understand what it is to live in times of uncertainty. Uncertainty can be personal when we face illness or sorrow or cruelty. Uncertainty in our world today takes many forms – natural disasters, the threat of war and the pace of change. We often live with uncertainty in our lives. What does that do to our faith in God and our belief in Jesus?

Faith in God recently has been an open topic for debate. Over the last couple of years, books and articles, which question or deny the existence of God have received a great deal of attention. ‘The God Delusion’ by Richard Dawkins is one example. A few months ago, a controversy erupted in Britain over signs on buses which read, ‘There probably is no God, so stop worrying and enjoy life.’ The bus campaign quickly spread to other countries, including our own, but have we seen them lately?

Recently when I was in England, there was a front page headline in the London Times declaring, ‘Spread the Word, God is back.’ In a very long article, the authors argue that Christianity is not only enduring, but also growing, in many areas of the world. In developing countries, Christianity is spreading because of missionaries from evangelical branches of the church. In countries, which are primarily of a different faith, Christianity is gaining strength despite being in the minority. In Europe and North America, Christianity faces opposition from secularism and atheism, but still has strength.

The authors of this article in the Times are publishing a book entitled, ‘God is back: How a global revival of faith is changing the world.’ This is only one perspective of global Christianity, which is not shared or welcomed by everyone. A few days later, a second article appeared in the London Times with the headline, ‘Rumours of God’s return are greatly exaggerated.’ This second article argues that growth in Christianity is only in pockets around the world. What has changed is that pluralism, a variety of faiths spreading worldwide, has become the norm, not the exception.

What we understood as the dominant religion of a society is changing. In Canada, we are experiencing this transformation of our society. How do we cope with challenges to our faith and uncertainty in our lives? We could declare ourselves non-believers and concentrate on our own view of the world. We could go on a restless search for meaning, moving from one spiritual quest to another. Or we could try to live with the uncertainty by searching deeper in our own faith for greater understanding and greater trust in God’s enduring love for God’s creation. There are rarely easy answers to the realities of human life. In the mystery of faith, there are often good questions, which have no answers at all.

Perhaps the first disciples of Jesus would recognize the uncertainty and insecurity of our world. They would recognize the constant tensions between conflicting and powerful religious forces. They would understand what it means to have their faith in God tested by fear and doubt and sorrow. We can gain inspiration from their example. They went forward with faith in the mission of Jesus, even when tumultuous events left them with an uncertain future. We too live in a time ,which seems tumultuous and uncertain, so it is up to us to cope with the reality we have, by accepting the guidance of the Holy Spirit, by seeking insight in the Way of Jesus, and by trusting that God’s love can strengthen our hearts to endure all things.

Thanks be to God