Mark 7:1-8,14-15,21-23
"There is nothing outside a person that by going in can defile, but the things that come out are what defile." 7:15
Tradition. What is it that turns a common action into a tradition?
Along the way I have heard numerous stories about family and community traditions that have been carried on without any awareness of the purpose of the originating event. Genuflecting to a whitewashed wall was one such story. Seems that the church in the village had once been a Catholic church. Centuries on the villagers in this now Protestant community still bowed as if acknowledging the long hidden presence of the Virgin Mary. Only the oldest in that community eve knew the history. Only knowing the history made any sense of the tradition.
Criticism came from the Pharisees. In their tradition they washed hands before meals. Today we encourage the practice as well. Our scientists learned what the God of Israel knew. Disease and harmful bacteria can be easily transmitted through unclean hands, and the law prescribed so washing. For the Pharisees this commonsense health regulation becomes an article of faith. Failure to wash your hands was no longer a health issue; it was a matter of holiness.
There is a little problem with this passage that is brought to light with the parenthetical comment in verse 3. Here we learn that all the Jews wash before eating. In Leviticus there are 33 references to washing - but most of them refer to washing of clothes, or to bathing with water. It is only contact with a 'bodily discharge' that requires rinsing of hands (Lev. 15). On the other hand, Exodus 30:17-21 demands that the priests wash hands and feet before entering the Tent of Meeting. Somewhere along the way religious purists had managed to combine these instructions so that hand washing before meals was a mark of holiness for all.
These verses 7:1-13 are considered by many scholars to take the form of a 'controversy narrative'. It is the observed behavior of the disciples that is controversial.
Jesus does not deal with the behavior of his disciples, but immediately addresses the behaviors of the Pharisees. The practice that Jesus highlighted may not have been practiced by all the Pharisees, but was common enough that hearers and readers of the gospel had heard of the practice. Claiming that your property (or part of it) was dedicated to God so that you no longer have to assist them is a blatant abuse of tradition and breaks the commandment to "Honor your father and mother".
Many people, steeped in the tradition of the church, find the actions and activities of others uncomfortable. If it does not conform to the way they have done things then it is somehow suspect - and worthy of criticism.
Jesus nails this one - and with it those who criticize his disciples.
"It is from within, from the human heart, that evil intentions come" (7:21)
None of us are without fault, and none of us are without sin. All of us can rightly be criticized for some of our actions. What is not always obvious to others is the state of our heart.
There are two strong messages that can be drawn from this text.
The first:
Look to the state of your heart, and always seek to act with pure motives and good intent.
The second:
Look for the heart of others, and not just at what they do.
Other texts this week:
Song of Solomon 2:8-13
James 1:17-27
Tuesday, August 25, 2009
Wednesday, August 19, 2009
August 23 (Proper 16)
John 6:56-69
"Lord, to whom shall we go? You have the words of eternal life. We have come to believe and to know that you are the Holy One of God." John 6:68,69
Some things are hard to accept. Not all who hear the Word will believe, and not all who believe will live in a way that reveals that belief in every aspect of their being.
In the concluding verses of this very challenging section of the gospel we learn that some turned back from following Jesus because they could not accept this teaching. The disciples recognised that there was no where else to go - and remained to 'feed on Jesus'.
'the one who feeds on me will live...'
Other readings:
1 Kings 8:(1,6,10-11),22-30,41-43/Joshua 24:1-2a,14-18
Eph 6:10-20
"Lord, to whom shall we go? You have the words of eternal life. We have come to believe and to know that you are the Holy One of God." John 6:68,69
Some things are hard to accept. Not all who hear the Word will believe, and not all who believe will live in a way that reveals that belief in every aspect of their being.
In the concluding verses of this very challenging section of the gospel we learn that some turned back from following Jesus because they could not accept this teaching. The disciples recognised that there was no where else to go - and remained to 'feed on Jesus'.
'the one who feeds on me will live...'
Other readings:
1 Kings 8:(1,6,10-11),22-30,41-43/Joshua 24:1-2a,14-18
Eph 6:10-20
Friday, August 14, 2009
August 16 (Proper 15)
John 6:51-58
"Those who eat my flesh and drink my blood have eternal life..." John 6:54
One of the criticisms of early Christians was that they were cannibals. Triggered by the centrality of the Eucharist in Christian worship this critique had its source in terminology reflective of this passage and the idea of eating flesh and drinking blood.
John's gospel is the most symbolic and metaphorical of the four, yet the sacramental language of breaking of bread and drinking from the cup is missing from his account of the last supper. This passage, however, reflects clearly the Eucharistic language and practice that seems to have become part of the life of the fledgling church.
As the last of the gospels to be written perhaps the circulation of the other gospels had already brought enough focus on the celebration of the Passover.
At our remove from these events a number of traditions and beliefs have developed around the Eucharist. These range from the Catholic understanding of that the elements (the bread and the wine) become the body and blood of Christ to those who see the Eucharist as symbolic only, and not essential to Christian life and experience. For some participation in the Eucharist is essential for salvation and the faith life. For others it is optional, and even detrimental to true faith.
Between the extremes is a range of views about what the bread and wine is, and how followers of Christ are able to remember all that has been accomplished for them by Jesus.
Whatever our views the challenge for believers is to keep Christ central to our thinking and our doing every day. Jesus is 'the bread of life' and we do well to partake daily of all that Jesus offers.
Jesus is the bread of life - he must be taken into the very centre of our being. Jesus is the living water - he will nourish us.
Other Readings:
1 Kings 2:10-12; 3:3-14
Eph 5:15-20
"Those who eat my flesh and drink my blood have eternal life..." John 6:54
One of the criticisms of early Christians was that they were cannibals. Triggered by the centrality of the Eucharist in Christian worship this critique had its source in terminology reflective of this passage and the idea of eating flesh and drinking blood.
John's gospel is the most symbolic and metaphorical of the four, yet the sacramental language of breaking of bread and drinking from the cup is missing from his account of the last supper. This passage, however, reflects clearly the Eucharistic language and practice that seems to have become part of the life of the fledgling church.
As the last of the gospels to be written perhaps the circulation of the other gospels had already brought enough focus on the celebration of the Passover.
At our remove from these events a number of traditions and beliefs have developed around the Eucharist. These range from the Catholic understanding of that the elements (the bread and the wine) become the body and blood of Christ to those who see the Eucharist as symbolic only, and not essential to Christian life and experience. For some participation in the Eucharist is essential for salvation and the faith life. For others it is optional, and even detrimental to true faith.
Between the extremes is a range of views about what the bread and wine is, and how followers of Christ are able to remember all that has been accomplished for them by Jesus.
Whatever our views the challenge for believers is to keep Christ central to our thinking and our doing every day. Jesus is 'the bread of life' and we do well to partake daily of all that Jesus offers.
Jesus is the bread of life - he must be taken into the very centre of our being. Jesus is the living water - he will nourish us.
Other Readings:
1 Kings 2:10-12; 3:3-14
Eph 5:15-20
Thursday, August 6, 2009
August 9 (Proper 14)
John 6:35,41-51
'I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh.' (6:51)
The idea of eternal life, the promise of divine reward, and the sense that there is more to life than the few years on this earth has been part of many cultures and civilizations. The concept of how life beyond this earth is attained varies significantly.
For some cultures our eternal destiny is at the whim of the gods, in others eternity is to be earned. Christianity is different. Access to eternal life is through Jesus. Christians do not have to offer sacrifices to flatter the gods nor do they have to follow rules and regulations that prove their devotion. Christians are followers of Jesus. We believe that his death is the sacrifice for our sins - no more sacrifices are needed. Living in harmony with Jesus' teaching will reflect our trust in him.
The passage for today focuses on dialogue between Jesus and the 'Jews' (here referring to the leaders and local authorities). For these people and all faithful Jews the divine provision of 'manna' in the wilderness was part of their history. God had provided in a way that ensured the survival of their nation. Bread/manna was the salvation of Israel, and ensured the nations continued existence.
Offensive as it was to the Jews, Jesus statement that he was the 'bread of heaven' and that believing in him opened the door to eternal life is at the heart of the Christian faith.
What we must all remember is that 'believing in Jesus' is much more than just claiming salvation and eternal life in his name. Believing in Jesus means trusting him for salvation, and building your life on his teaching, making decisions in accordance with Jesus values, and treating others with the compassion, understanding and honesty of Jesus.
Saying "I believe that Jesus is my Saviour" is one thing, living in a way that shows it is another.
Other Readings:
2 Sam 18:5-9,15.31-33
Eph 4:25-5:2
'I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh.' (6:51)
The idea of eternal life, the promise of divine reward, and the sense that there is more to life than the few years on this earth has been part of many cultures and civilizations. The concept of how life beyond this earth is attained varies significantly.
For some cultures our eternal destiny is at the whim of the gods, in others eternity is to be earned. Christianity is different. Access to eternal life is through Jesus. Christians do not have to offer sacrifices to flatter the gods nor do they have to follow rules and regulations that prove their devotion. Christians are followers of Jesus. We believe that his death is the sacrifice for our sins - no more sacrifices are needed. Living in harmony with Jesus' teaching will reflect our trust in him.
The passage for today focuses on dialogue between Jesus and the 'Jews' (here referring to the leaders and local authorities). For these people and all faithful Jews the divine provision of 'manna' in the wilderness was part of their history. God had provided in a way that ensured the survival of their nation. Bread/manna was the salvation of Israel, and ensured the nations continued existence.
Offensive as it was to the Jews, Jesus statement that he was the 'bread of heaven' and that believing in him opened the door to eternal life is at the heart of the Christian faith.
What we must all remember is that 'believing in Jesus' is much more than just claiming salvation and eternal life in his name. Believing in Jesus means trusting him for salvation, and building your life on his teaching, making decisions in accordance with Jesus values, and treating others with the compassion, understanding and honesty of Jesus.
Saying "I believe that Jesus is my Saviour" is one thing, living in a way that shows it is another.
Other Readings:
2 Sam 18:5-9,15.31-33
Eph 4:25-5:2
Saturday, August 1, 2009
Gospel August 2 (Proper 13)
John 6:24-35
"I am the bread of life. Whoever comes to me will never be hungry and whoever believes in me will never be thirsty." (John 6:35)
The miracle of the feeding certainly attracted the attention of the populace. As John tells the story the crowds noticed the travel arrangements of the disciples (a boat trip), and the absence of Jesus. When they found him at Capernaum the theological discussion ensued.
This week's gospel passage develops around the theme of bread and 'signs' (John's choice of term for miracles). At the heart of the discussion is why people were so interested in Jesus. He was able to provide bread to fill their stomachs, and meet their physical needs as Moses had done for their ancestors - and Jesus recognized their responses as coming from their bellies rather than their brains.
It is in this context that Jesus utters one of the memorable "I am" statements 'I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty' (35). This statement is clearly metaphorical; to read it otherwise is to believe that Jesus is a loaf of bread.
In Tanzania the staple food is a stiff maize porridge called 'ugali'. This dish has little taste, but is always eaten with a side dish of meat or some vegetable mixture. No matter how much other food is available it is the ugali that fills and sustains. In Zambia the same dish is called 'nshema' and in Zimbabwe 'sodzo'.
If there was ugali there wad no hunger. Without it, the Tanzanians were not satisfied.
Jesus was saying that without him we will never be satisfied, something will always be missing. To take the metaphor a little further we could say that Jesus needs to be part of our lives every day for without him our lives will never be complete.
Other readings:
2 Sam 11:26-12:13a
Eph 4:1-16
"I am the bread of life. Whoever comes to me will never be hungry and whoever believes in me will never be thirsty." (John 6:35)
The miracle of the feeding certainly attracted the attention of the populace. As John tells the story the crowds noticed the travel arrangements of the disciples (a boat trip), and the absence of Jesus. When they found him at Capernaum the theological discussion ensued.
This week's gospel passage develops around the theme of bread and 'signs' (John's choice of term for miracles). At the heart of the discussion is why people were so interested in Jesus. He was able to provide bread to fill their stomachs, and meet their physical needs as Moses had done for their ancestors - and Jesus recognized their responses as coming from their bellies rather than their brains.
It is in this context that Jesus utters one of the memorable "I am" statements 'I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty' (35). This statement is clearly metaphorical; to read it otherwise is to believe that Jesus is a loaf of bread.
In Tanzania the staple food is a stiff maize porridge called 'ugali'. This dish has little taste, but is always eaten with a side dish of meat or some vegetable mixture. No matter how much other food is available it is the ugali that fills and sustains. In Zambia the same dish is called 'nshema' and in Zimbabwe 'sodzo'.
If there was ugali there wad no hunger. Without it, the Tanzanians were not satisfied.
Jesus was saying that without him we will never be satisfied, something will always be missing. To take the metaphor a little further we could say that Jesus needs to be part of our lives every day for without him our lives will never be complete.
Other readings:
2 Sam 11:26-12:13a
Eph 4:1-16
Thursday, July 23, 2009
Gospel July 26
John 6:1-21
Only one miracle appears in all four gospels - the feeding of the 5,000. Added to that the Gospel according to John shares only one other miracle/sign with the synoptic gospels. It is the incident that follows his report of the feeding of the five thousand. John 6:19-21 records Jesus walking on the water, a miracle that is also in Matthew 14:25, and Mark 6:48-51.
Each of the gospel writers brings their own perspective and detail to the story. Here we find that Philip ( a Greek name) is identified as the one pointing out the challenge of providing for so many. Another person is named, Andrew, who knows the boy who has brought his lunch - five barley loves and two fish. As with the other Gospels here we find the supernatural nature of Jesus is also made very clear.
Yet John adds some more distinctives. The narrator informs us that Jesus was not searching for a solution. He knew the solution, and his question was a test for Philip (v.6). One must wonder why Jesus would test this man. Philip was from Bethsaida (1:44), and he was the one who invited Nathaniel to 'come and see' Jesus (1:46). Why would this man need to be tested?
Truth is that we know little of this man, but we do know about humanity. Like Philip each of us can benefit from the occasional test. Most of us are probably more 'Philip' than we are 'Andrew'. Despite the fact that some studies suggest 80% of people are more optimistic than pessimistic I think that most of us, when confronted with a huge obstacle would not immediately see a solution. Philip's mind was on the magnitude of the problem, Andrew may well have seen the same thing, yet caught a glimmer of hope because he knew that at least one boy had brought his lunch. We can read his words in the Gospel, but do not hear his tone. We like to read it as hopeful, it could well have been sceptical! What he may have been suggesting is that there was at least something to work with. In keeping with general trends though we will remain optimistic and stick with a positive view about Andrew's response.
When we are faced with huge challenges - be they personal, communal or global - the first thing we need to do is to take stock. What are we faced with? What resources have we got? Now...what can we do?
This seems to be the approach the disciples adopted and, with a little supernatural intervention, there was enough and some left over for the cleaners. It is an approach we could well adopt - so that we do not give up hope even when the obstacles that confront us seem overwhelming. In every situation we must do what we can, and leave the rest up to God.
Perhaps for us the experience of life is a test filled with challenges that seem beyond us, yet as we work together, and seek the help of God, we may find that surprises await.
are able to rise to t
Other readings for this week
2 Sam 11:1-15
Ephesians 3:14-21
Only one miracle appears in all four gospels - the feeding of the 5,000. Added to that the Gospel according to John shares only one other miracle/sign with the synoptic gospels. It is the incident that follows his report of the feeding of the five thousand. John 6:19-21 records Jesus walking on the water, a miracle that is also in Matthew 14:25, and Mark 6:48-51.
Each of the gospel writers brings their own perspective and detail to the story. Here we find that Philip ( a Greek name) is identified as the one pointing out the challenge of providing for so many. Another person is named, Andrew, who knows the boy who has brought his lunch - five barley loves and two fish. As with the other Gospels here we find the supernatural nature of Jesus is also made very clear.
Yet John adds some more distinctives. The narrator informs us that Jesus was not searching for a solution. He knew the solution, and his question was a test for Philip (v.6). One must wonder why Jesus would test this man. Philip was from Bethsaida (1:44), and he was the one who invited Nathaniel to 'come and see' Jesus (1:46). Why would this man need to be tested?
Truth is that we know little of this man, but we do know about humanity. Like Philip each of us can benefit from the occasional test. Most of us are probably more 'Philip' than we are 'Andrew'. Despite the fact that some studies suggest 80% of people are more optimistic than pessimistic I think that most of us, when confronted with a huge obstacle would not immediately see a solution. Philip's mind was on the magnitude of the problem, Andrew may well have seen the same thing, yet caught a glimmer of hope because he knew that at least one boy had brought his lunch. We can read his words in the Gospel, but do not hear his tone. We like to read it as hopeful, it could well have been sceptical! What he may have been suggesting is that there was at least something to work with. In keeping with general trends though we will remain optimistic and stick with a positive view about Andrew's response.
When we are faced with huge challenges - be they personal, communal or global - the first thing we need to do is to take stock. What are we faced with? What resources have we got? Now...what can we do?
This seems to be the approach the disciples adopted and, with a little supernatural intervention, there was enough and some left over for the cleaners. It is an approach we could well adopt - so that we do not give up hope even when the obstacles that confront us seem overwhelming. In every situation we must do what we can, and leave the rest up to God.
Perhaps for us the experience of life is a test filled with challenges that seem beyond us, yet as we work together, and seek the help of God, we may find that surprises await.
are able to rise to t
Other readings for this week
2 Sam 11:1-15
Ephesians 3:14-21
Saturday, July 18, 2009
Gospel July 19
Proper 11
Mark 6:30-34,53-56
"... and he had compassion upon them, because they were like sheep without a shepherd; and he began to teach them many things." Mark 6:30
The short break in the action to deal with the death of John the Baptist allows for the passage of time and the mission of the Twelve (the apostles - only used here and in 3:14) to be completed. It may have only been a short ministry operation or may have extended to many weeks. There are no time clues in the narrative, but it is clear that the work has taken its toll. After reporting 'all they had done and taught' (6:30) Jesus invites them to take a break.
What we want to do and what we are able to do often fail to meet. Here it seems that Jesus took the disciples to a secluded spot a little way around the shore. Recognizing his possible destination enabled some of the people get there ahead of them. The observant spectators and Jesus' popularity resulted in a crowd awaiting them in their 'secluded' spot. By the time Jesus arrived with the Twelve the secluded spot had become a crowded amphitheatre.
Tired from the demands of ministry the disciples would have enjoyed some respite. Jesus, fully human yet fully divine, may have enjoyed a break as well. As Jesus looked out on the people his heart went out to them. They were desperate to see him, desperate to hear him, desperate to touch him, desperate for the hope that he offered. Jesus responded to what he saw and sensed in them - and we note that the first thing he did was teach them.
When the teaching was done we learn of a hungry crowd, fed miraculously with the few crumbs the crowd was able to bring to Jesus.
Next day Jesus and his disciples went over to Gennesaret. Here again the people flocked to Jesus bringing their sick for healing, and striving just to touch him.
These two brief reports reveal some important aspects of Jesus' ministry.
We note that Jesus compassionate response was first to teach (6:30). Most would respond firstly to the immediate physical needs, and only later move to education. They were like 'sheep without a shepherd'. Someone needed to show them the way.
Secondly, Jesus power to heal had a powerful magnetism. Where others were unable to help Jesus could bring wholeness. His name became synonymous with healing and miracles in that region. 'Wherever he went' they came to him and were healed. So when did Jesus rest? His powers may have been divine and his abilities beyond imagining, but he also needed rest. The Gospel of Mark does not say so, but his narrative leaves space. It is not a litany of day-to-day activities. It is a gospel - a 'good news' story about Jesus written for a purpose. There are gaps in the narrative for rest. With cues that account for the days there is space for retreat and for rest.
When the clock dominates, targets are to be met, goals attained and outcomes achieved it is easy to forget that each of us needs rest. Space to reflect, recuperate, and renew is as important as time spent responding to the incessant needs of the crowd, or the administrative of organizations.
Jesus was fully human and fully divine. He recognized our need for rest. We, who are fully human yet with a spark of the divine, must take the time to rest.
Other readings for this week
* 2 Sam 7:1-14a
* Ephesians 2:11-22
Mark 6:30-34,53-56
"... and he had compassion upon them, because they were like sheep without a shepherd; and he began to teach them many things." Mark 6:30
The short break in the action to deal with the death of John the Baptist allows for the passage of time and the mission of the Twelve (the apostles - only used here and in 3:14) to be completed. It may have only been a short ministry operation or may have extended to many weeks. There are no time clues in the narrative, but it is clear that the work has taken its toll. After reporting 'all they had done and taught' (6:30) Jesus invites them to take a break.
What we want to do and what we are able to do often fail to meet. Here it seems that Jesus took the disciples to a secluded spot a little way around the shore. Recognizing his possible destination enabled some of the people get there ahead of them. The observant spectators and Jesus' popularity resulted in a crowd awaiting them in their 'secluded' spot. By the time Jesus arrived with the Twelve the secluded spot had become a crowded amphitheatre.
Tired from the demands of ministry the disciples would have enjoyed some respite. Jesus, fully human yet fully divine, may have enjoyed a break as well. As Jesus looked out on the people his heart went out to them. They were desperate to see him, desperate to hear him, desperate to touch him, desperate for the hope that he offered. Jesus responded to what he saw and sensed in them - and we note that the first thing he did was teach them.
When the teaching was done we learn of a hungry crowd, fed miraculously with the few crumbs the crowd was able to bring to Jesus.
Next day Jesus and his disciples went over to Gennesaret. Here again the people flocked to Jesus bringing their sick for healing, and striving just to touch him.
These two brief reports reveal some important aspects of Jesus' ministry.
We note that Jesus compassionate response was first to teach (6:30). Most would respond firstly to the immediate physical needs, and only later move to education. They were like 'sheep without a shepherd'. Someone needed to show them the way.
Secondly, Jesus power to heal had a powerful magnetism. Where others were unable to help Jesus could bring wholeness. His name became synonymous with healing and miracles in that region. 'Wherever he went' they came to him and were healed. So when did Jesus rest? His powers may have been divine and his abilities beyond imagining, but he also needed rest. The Gospel of Mark does not say so, but his narrative leaves space. It is not a litany of day-to-day activities. It is a gospel - a 'good news' story about Jesus written for a purpose. There are gaps in the narrative for rest. With cues that account for the days there is space for retreat and for rest.
When the clock dominates, targets are to be met, goals attained and outcomes achieved it is easy to forget that each of us needs rest. Space to reflect, recuperate, and renew is as important as time spent responding to the incessant needs of the crowd, or the administrative of organizations.
Jesus was fully human and fully divine. He recognized our need for rest. We, who are fully human yet with a spark of the divine, must take the time to rest.
Other readings for this week
* 2 Sam 7:1-14a
* Ephesians 2:11-22
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