Conflict Between Kingdoms: Mk 1:21-28

Let’s go through the story. It’s the Sabbath, so like a good Jew Jesus is off to synagogue.(1:21) We are told he teaches them as one with authority, and not as the scribes.(1:22. Remember, this is Jesus on the scribes ’ turf.)And then a demon-possessed man confronts him.(1:23) Defiance on the part of the demon soon becomes fear.(1:24) Jesus then exorcises the man (1:25-26) and once again those in the synagogue marvel at his authority to teach and heal. (1;27. Note that there is an alternative translation at this point ; “A new teaching! With authority he commands even the unclean spirits, and they obey him.”)

Notice in this story that the content of the teaching of Jesus is omitted. Notice also how the specifics of the exorcism are hardly mentioned, unlike other stories of healing and exorcisms we get in the Gospels. (For example, Mk 9: 14-29) Notice also that we are told not merely that Jesus taught with authority, but that his authoritative teaching was unlike the teaching of the scribes. And the story finishes with another discussion of the authority of Jesus, making the story of the exorcism framed by discussion of Jesus’ authority, before and after.

That’s why this story is not exactly about the content of teaching of Jesus. Nor is it merely a story demonstrating Jesus’ power over the demon, otherwise why frame the exorcism with the contrast between Jesus and the scribes? There is more at work here than a simple healing/exorcism story, or a story just highlighting the authority of Jesus. This is about conflict. This is about the reign of God, and how that reign brings in its wake conflict. A few verses before our reading Jesus begins his ministry proper by proclaiming the nearness of the reign of God (1:14-15), calling the first disciples (1:16-20),and then immediately is in conflict with those opposed to the reign of God. (1:21-27: see also 2:5-12; 2:15-17; 2:23-28: 3:1-6; 3:20-30; etc.)

Can't Hide From God (Kids' Talk)

The Prophet Jonah


Have a game of hide and seek in the church, one child hiding and someone else finding. This is the lead into the idea of hiding from God. Where could we hide from God? Where could we end and God forget us?

Tell story of Jonah, and at each major point project a picture:

God had a task for him, but he didn't want to do it. God wanted him to go to a city and tellthe people to change their bad ways. So

he fled on a boat

but God had other ideas and made a big storm

so the sailors through Jonah overboard! And

just when he thought he was lost, he was swallowed by a dirty great fish, and

just when he thought God had forgotten him,

the fish vomited him out on the shore, right next to the city where Jonah had to go.

So he went up there and told them what God said. Lucky he did because they listened tohim and changed their ways!

Stardust Saves All

The Incarnation tells us that Jesus was more than a teacher; the content of the gift of salvation is not a new teaching alone which can bring enlightenment to those who ponder it, but stardust that brings an eternal reconciliation. The tendency is to in someway split or peel off Jesus from the content of salvation. So he can become more like a prophet or an expression of the universal presence of God inherent in all of us from birth. The great heretics were much more subtle than the modern versions that try to tear asunder what God has united.

A truly astonishing implication of the Incarnation is that human flesh can save the whole cosmos. That is, a human being, living a very human life like you and I, can redeem everything and unite all with God. Can you feel your humanity reaching for, desiring salvation? Does it feel like human flesh made from stardust, just like your flesh, can be the point of salvation for all creation?

Jonah, Jesus and the Freedom of God

The character of Jonah in the Bible embodies the self-mockery and humility that is central to the Jewish-Christian tradition. Jonah, a prophet who flees from God's commission; who then proclaims the message of destruction to the Ninevehites in a less than exuberant manner; and then, when the Ninevehites repent, and God forgives them, Jonah is so fed up that he wants to die! So Jonah goes out of the city to watch what will happen to the city. God makes a nice shady plant to grow up over him to shade him, but then a worm destroys the plant, and a hot east wind arises, such that Jonah once again wishes to die. And then comes the punchline: Jonah is angry about the demise of the shady plant, a plant for which he did not labour or form. And yet, when God is merciful to the inhabitants of Nineveh and does not destroy them, Jonah is angry. Are not the inhabitants of Nineveh worthy of God's mercy? If Jonah wishes the plant not to die, for which he contributed nothing toward, cannot God spare hundreds of thousands of lives of which all are God's creation?

The answer implied is, "Yes, of course." God is free to be merciful. Many think that Jonah was written after the exile, when the remnant returned from exile out of Babylon. This was a time of a hardening, exclusive and separatist relationship betw Israel and all other people. Jonah reminds the reader that God is not the preserve of a single people, but the God of all, able to show mery even to those not deserving of it. (Nineveh was, after all, th capital of Assyria historically, and it was the Assyrians that destroyed and exiled the northern kingdom in the eighth century BC. For prophecy against Nineveh for its crimes, see Nahum, and Zeph 2:13)

Jesus is the fulfilment of the little parable of Jonah. God is free to bring mercy as God so chooses. Jesus is the active source of salvation for all people. It is too easy to become miserly on behalf of God and make Jesus the point of salvation for just the few chosen ones. Just like Jonah, we might struggle to reconcile justice with mercy, but in Jesus this reconciliation occurs without in any way restricting the freedom of God to bring mercy to the undeserving. Jesus is not just the latest or final way for good, faithful people to show that God should favour them; Jesus is the way in which God will save all people. (Rom 5:15-19) Jesus warns people about the possibility of judgment, and severe judgment at that (the sign of Jonah in Lk 11:29-32 is the repentance and salvation of those people no one expected God to be merciful toward in contrast to the hard hearted listeners of Jesus) but continues to seek out those who might otherwise be lost.

Again, however, let us be careful not to b miserly, albeit oh so subtlely. Many will say that those who do not respond to Jesus, after plenty of opportuity and warning, have condemned themselves. And there is good biblical warrant for this view. But again, it becomes miserly. What if God wishes to save even those whose hearts are so hardened that they do not respond? That is surely what the cross, descent into hell and resurrection is about: God going even to the place of godforsakenness and judgment (hell) to bring the reconciling love of God to those who (according to any reasonable prescription of justice) messed up their salvation.

Out task as a church is not to judge who is in or out, but to proclaim and live the mercy of God in Jesus Christ. This is so even when we wonder if the limits of mercy have been reached. Remember, God is not bound by such restrictions in Jesus Christ.

[The picture above is from the catacombs, and is of Jonah being cast out of the boat.]

From Cephas to Peter (Kids' Talk)

A kids' talk on Jesus changing the name of Cephas to Peter. Applicable for John 1 or Matthew 16.

[Outside Holy Innocents we have a huge rock on which the plaque commemorating the opening of the church is placed.]


Lots of different names in the world; What does your name mean? ...

Jesus changed Cephas' name to Peter; I wonder why?

It means rock.[Go outside to the rock.]

Hey, look at this rock. Tell me about it ... [big, hard, solid, stand on it]

Peter, one of the first disciples, Jesus said would be like a rock for the rest of us; solid, trustworthy ...

Further Notes on John 1:51

John Painter (The Quest for the Messiah, pp. 182-188) presents a persuasive argument for the later addition of John 1:51 to the unit that begins at 1:19 and ends with 2:11. The whole unit is about the quest for the messiah, and its fulfilment. The unit begins with the interrogation of John the Baptist by those sent from Jerusalem. They ask him, 'Are you the Christ?' (John is not "I AM"; compare 1:20, 21 with, for example, 8:28, 58) The next day (1:29; see also 1:43; 2:1 binding this whole unit together) John directs two of his disciples to Jesus, and they stay with him. (1:35-39) Andrew then brings his brother Cephas to Jesus, who renames him Peter. (1:40-42 compare Matt 16:18) Finally, we have Jesus' interaction with Nathaniel (1:43-51), where Jesus promises Nathaniel that he will see greater things than these. (1:50) It is possible that, originally, the narrative continued into John 2 (minus 1:51), with the story of the water into wine. (Jn 2:1-11) This miracle story culminates at 2:11, where the disciples of Jesus see this his first sign, and his glory, and they believed in him. At a later stage (so the persuasive argument goes) 1:51 was inserted, shifting the 'greater things than these' (1:51) from the miracle itself to the Son of Man's glorification and exaltation in the cross and resurrection. The signs in themselves are not the end point of faith. (See 6:30-34)

William Temple, in his Readings in St John's Gospel (First Series: Chapters I-XII), adds a different interpretation to Nathaniel's coming to faith. When Jesus says, "Do you believe because I told you that I saw you under the fig tree?" (1:50), the answer is 'No'. Jesus understands that Nathaniel believes because he wrestled with the origin of Jesus under the fig tree. (1:46). This is why Jesus says Nathaniel is a true Israelite without guile. Nathaniel has wrestled with God just as Jacob/Israel did before him.(Genesis 32:24-29) However, Jesus senses that Nathaniel does not have the deceptive character of Jacob. To emphasise this last point, Temple's translation of 1:47 is, "... truly an Israelite in whom there is no Jacob!" But, despite this twist in interpretation (again persuasive), Temple still thinks that Nathaniel's faith is, according to John, based on an inadequate foundation. It is a better one than faith in a miracle worker, but still not the faith of mature discipleship.

Angels Ascending and Descending (Jn 1:51)

 The story of the call of Nathaniel is to be understood as the fulfilment of his quest for the messiah. (Jn 1:43-51) When Philip announces to Nathaniel that he has found the messiah (1:45) Nathaniel's answer assumes that he too is looking for the messiah; his surprise is directed at Jesus' origin. 'Can anything good come out of Galilee?" he remarks.(1:46) Nathaniel meets Jesus, and on the basis of an apparent miraculous 'inner sight' comes to believe in Jesus. (1:49) What are we to make of Nathaniel's confession of faith? (1:49) It would seem to be the result of Jesus' ability to 'see' Nathaniel while he, Jesus, was not physically present. (1:48) But Jesus looks forward to a more desirable foundation. ("Do you believe because I have told you ... You will see greater things than these." 1:50) Nathaniel's inadequate foundation for faith will be paralleled in the story of doubting Thomas. Thomas' confession is right ("My Lord and my God!"), but Jesus contrasts Thomas' need for proof/sight with those who will come to believe without seeing. (Jn 20:29) Perhaps the 'greater things' promised to Nathaniel come in Jn 2:1-11. The disciples witness Jesus' first sign/miracle and believe. (2:11) In John's Gospel these signs are tied up with the replacement of religious forms by Jesus himself. So, in the miracle of the water into wine, the miracle signals the replacement of the old Jewish rites of purification with the new wine of Jesus. (Another example of this replacement is to be found in Jn 4:21-26, where Jesus replaces the Jerusalem temple as the 'place' of worship.) However, it is perhaps better to see 1:51 as the fulfilment of the promise of Jesus to Nathaniel, rather than 2;11. What did Jesus mean when he spoke of "angels ascending and descending"? (Jn 1:51) The Old Testament background is the key to Jn 1:51. In Genesis 28:10-22 Jacob (renamed Israel in Gen 32:28) has a dream of a ladder between earth and heaven where the angels ascend and descend, and God stands beside Jacob and confirms the promises made to Abraham, and says that God will be with Jacob. Upon waking up Jacob says:

"How awesome is this place! This is none other than the house of God, and this is the gate of heaven."(Gen 28:17)

And Jacob names the place Bethel, meaning 'the House of God'. (Bethel would become one of the pre-eminent worship shrines for Israel prior to the ascendancy of the temple at Jerusalem.) Jesus, according to John's Gospel, is now the house of God and gate of heaven. He is the 'place' of true worship. There is now no need for a dream or a ladder, or a physical temple (compare with Jn 2:18-22) for the point of meeting between heaven and earth is now Jesus of Nazareth. This is consistent with the Gospel of John as a whole. In Jn 1:14 we are told that "the Word became flesh and dwelt (literally 'pitched a tent') among us", recalling the tabernacle/tent of the wilderness journey. Jesus is now the tent of meeting. And in Jn 4 Jesus is the replacement of the temple itself. (Jn 4:21-26) But this gate between heaven and earth is most especially seen (and accomplished) on the cross and in the resurrection. It is the cross and the resurrection which are the 'greter things' Jesus promised Nathaniel. All the other signs of the Gospel (like the water into wine) are only partial fulfilments, and therefore, an inadequate basis of faith. It is the crucified-risen Christ who is the true foundation (and object) of faith. And the pinnacle of that faith is to believe without seeing. (Jn 20:29)

The Baptism of Jesus (Kids' Talk)

For the baptism of Jesus I went through the story and at each stage had a projected picture or prop.

1. John the Baptist: camel and locust (picture and live locust respectively)
2. He said get ready for God (picture of the crucifixion)
3. People came out and said ... (I asked the kids what people might be saying about John, and while I did this we had a picture of the congregation on the screen.)
4. He said, 'Be baptised' (picture of the river Jordan)
5. Jesus came and was baptised (picture of baptism with dove)
6. and he heard the voice of God (asked the kids what God might have said to Jesus)

The most important thing about the story of Jesus, to hear in all sorts of ways, "You are my beloved, in whom I am well pleased."

The Problem With Idols

The problem with idols is that they are not transparent enough. Idols eventually stop, struggling to lead anywhere transcendent or worthy of it. Bad art is similar; too heavy with the presence of the artist, their 'message', emotion, (or whatever) thrust upon us. Good art, in contradistinction, requires the self-dispossession of the artist, allowing the completed work to be neither untrue to the 'stuff' of the piece of art (whether words, clay, canvas, etc.) nor the world it speaks to and out of. Beauty is unveiled in a work of art when, in the depths of the artist where artist and transcendence meet in the metaphor of the creation, what is 'more' in the work is released and made manifest in its creation. This is why the artist and her work is a great metaphor for the God-world relationship, with particular applicability to the Christian conception of creation with its sensitivity to the freedom and integrity of creation. (See Rowan Williams, Grace and Necessity; here for a helpful review.) In the Christian schema of things the 'artist' of creation is the trinitarian God of Father, Son and Spirit, the dance of complete self-giving that is a union of love. The Father self-donates all that the Father has to the Son, and the Son gives all in return in the Spirit. And from this union that is love creation is made with its own substantial (although contingent) form, beauty and integrity.

This metaphor of artist and work of art is also helpful when considering the Incarnation - the Word becoming flesh - of the Son of God as Jesus of Nazareth. Jesus is not an idol, for he is the work of the self-dispossessing God of Father, Son and Spirit; indeed, he is the Son in the flesh, whose only identity is to be found in relation to the Father. There is 'space' in Son, both for the 'stuff' of the work (human flesh) and its relation to the world, and the 'more' who is made visible in him, the Father. (See John 1:18).

[The picture is from Frederick Hart's creation sculptures in the Episcopalian Washington National Cathedral.]

An Explicitly Theological Interpretation of Scripture

A theological interpretation of Scripture invites us to understand the text of scripture from an explicitly theological view, and often in a terribly realistic manner! Take the baptism of Jesus as narrated in Mark 1:9-11. Usually the text would be scrutinized from a range of perspectives, including historical (background, what really happened), textual (comparing it to the parallel story in the other three gospels), etc. But what if we took the text really to be narrating 'action' between (in traditional language), Father, Son and Spirit? The Son (Jesus) is bestowed with an experience of the Father's love and pleasure through the gift of the Spirit: "You are my Son, the beloved; with whom I am well pleased." (Mk 1:11).

The church's traditional belief in the Trinity is derived from, amongst other considerations, just such an interpretation of scripture. Rather than only thinking of Jesus and his life, death and resurrection as being played out within our history, it is also possible to think of our history as now included in God's life. That is, think of God as a 'story' of love between Father, Son and Spirit, and this God, by the becoming-human of the Son, has included our 'story' into God's own 'story'. In the story of the baptism of Jesus we are witnessing the very inner life of God, played out within history. We are party to God's own life.

This is an inversion of how we usually see our relationship to God. We usually think of God being included in our story (nothing wrong with this), but the point of the Incarnation (the becoming-human of the Son) is ultimately to include us into God's life. God becomes part of our 'story', so we can become part of God's 'story' of love. And in becoming part of God's story those elements within our history, elements of despair, violence and death, are transformed. We call it resurrection.

The Baptism of Jesus in Mark (And His Crucifixion)

The Gospel for this coming week (RCL/APBA Baptism of the Lord - B) uses Mark's version of the baptism of Jesus. It is interesting to note (what must be surely) the intentional parallels between the baptism of Jesus and his crucifixion in Mark.

The parallels are:

• the use of schizomai (torn/ripped) in Mk 1:10 & 15:38. (Matthew and Luke retain the verb in the crucifixion, but simply use 'opened' in their respective versions of the baptism of Jesus.)
  
  
• The heavens are torn apart, as is the temple curtain. The temple curtain referred to was likely not the curtain separating the Holy of Holies within the temple complex, but the curtain at the entrance to the temple building itself. Josephus (Jewish War 5:212-214) says that this curtain had on it a panoramic vision of the cosmos! (See here also.) If this were so, then this curtain may have been visible from the place of crucifixion, explaining the centurion's 'confession'.
  
  
• The descent of the Spirit and the descending tear of the temple curtain, explicitly mentioned by Mark.
  
  
• The voice announcing the sonship of Jesus, in the first case the voice of God, in the latter the voice of the centurion.
  
  
• The use of pneuma (Spirit, 1:10) and cognate (breathed, 15:39)
  
  
• John the Baptist as Elijah (1:6; 9:13) and waiting for Elijah (15:35)

Interestingly, baptism and crucifixion can be coordinated with the transfiguration in similar terms (See Ched Myers, Binding the Strong Man, p. 391):

• descending cloud
• a voice announcing the sonship of Jesus
• and the appearance of Elijah.
  
  

All three theophanies come at key intervals: the beginning of Jesus' ministry, the 'middle'of his ministry after Peter's confession, the first passion prediction, and Peter's misunderstanding of the nature of Jesus' messiahship. (See Mk 8:27-38). And each of the theophanies increase in public visibility as the gospel unfolds, from Jesus' private experience at his baptism, to the three witnesses to the transfiguration, to th very public event of crucifixion, curtain tearing and death of Jesus.

Possible ideas to explore:

• The apocalyptic nature of the baptism of Jesus. (See Isa 64:1-2)
  
  
• The heavens torn open heralds God's access to the world in the first place rather than our access to God.

Epiphany

A guest blog from the Revd Ron Keynes.

One of the sad things about the season of Epiphany is that it tends to occur when people are on holidays, and so miss out on the emphasis. On top of that, the somewhat weird title of the Season can be off-putting too.

In a culture when there is rarely complete darkness, we miss the dramatic point and purpose of this Season. Quite some years ago, I had a young lass from a previous parish stay with me at Riverton. There the Rectory was somewhat out of town. When we retired for the night, there was a sudden yell from her room! When I wondered what was wrong, the scared reply was that she could not see a thing. She had been used to city living, when streetlights were on all night. The outcome was that we left a light on at the back of the house so she felt safe. Light! Epiphany!

Epiphany, you see, is what happens when suddenly there is light in a dark place. Not only does it help to see where you are; it also enables one to see where we need to head. And that is one of the powerful messages of Epiphany. Stars for the Magi; and a vast change of direction for the Jewish faithful. No longer was religion something for personal and individual comfort; this Faith is a direction to head for all humans who looked for the truth about life. It was certainly so for those Magi, who to all intents and purposes were personae non grata as far as Israel was concerned. I dare to suggest that some more recent Christians have been off-put to realize that these were occultists, but who dared to follow wherever the truth led them.

One of my comments about the readings chosen for the Season this year (RCL, Year B) is that the stress offered to us is that not only is this Faith once delivered meant to be that light to lighten the Gentiles, but – and I ask you to ponder the readings this Season – that the People of God are called, themselves, to be lights themselves. Part of our role as the People of God is - like those Magi – to follow the truth and to share it with anyone we meet who is not yet aware of the realities. Christianity is not for religious people: it is for honest searchers after truth, and for anyone else who catches sight of the light. ‘Religion’ never was a personal and private matter. This Faith is for the reconciliation of all people, to each other as much as to God.

Journey of the Magi by T. S. Eliot

'A cold coming we had of it,
Just the worst time of the year
For the journey, and such a long journey:
The ways deep and the weather sharp,
The very dead of winter.'
And the camels galled, sore-footed, refractory,
Lying down in the melting snow.
There were times we regretted
The summer palaces on slopes, the terraces,
And the silken girls bringing sherbet.
Then the camel men cursing and grumbling
And running away, and wanting their liquor and women,
And the night-fires going out, and the lack of shelters,
And the cities hostile and the towns unfriendly
And the villages dirty and charging high prices:
A hard time we had of it.
At the end we preferred to travel all night,
Sleeping in snatches,
With the voices singing in our ears, saying
That this was all folly.

Then at dawn we came down to a temperate valley,
Wet, below the snow line, smelling of vegetation;
With a running stream and a water-mill beating the darkness,
And three trees on the low sky,
And an old white horse galloped away in the meadow.
Then we came to a tavern with vine-leaves over the lintel,
Six hands at an open door dicing for pieces of silver,
And feet kicking the empty wine-skins,
But there was no information, and so we continued
And arrived at evening, not a moment too soon
Finding the place; it was (you may say) satisfactory

All this was a long time ago, I remember,
And I would do it again, but set down
This set down
This: were we led all that way for
Birth or Death? There was a Birth, certainly,
We had evidence and no doubt. I had seen birth and death,
But had thought they were different; this Birth was
Hard and bitter agony for us, like Death, our death,
We returned to our places, these Kingdoms,
But no longer at ease here, in the old dispensation,
With an alien people clutching their gods.
I should be glad of another death.