Genesis 17:1-7, 15-16 Psalm 22:22-30
Romans 4:13-25 Mark 8:31-38
Imagine
that you are a rabbi who has become a follower of Jesus Christ. And not only a follower of Jesus but a
missionary apostle of Jesus Christ.
Jesus was a Jew who lived within the religious setting of Judaism. But Rabbi Paul came to proclaim the early Christian version of Judaism and he took the message of Jesus way beyond Judaism; he took the message of Jesus
Christ to the Gentiles. And in so doing,
an eventual split occurred as Christianity became a distinct faith community that
was no longer regarded by the Jews to be under the umbrella of Judaism. Saul who had his name change to Paul, was on
his way to Rome and he penned a letter to the church in Rome, from perhaps the
city of Corinth. He had met people from Rome who informed him about the competition in the various
church gatherings in Rome . Some followers of Jesus were Jews who thought
that all followers of Christ had to adopt all of the customs of Judaism. Some followers of Christ in Rome were Gentiles and they did not think
that it was necessary to conform to all of the Jewish ritual customs, such as
the dietary rules and the practice of circumcision.
So how can the outcast Gentiles be accepted
into the faith without the benefit of following all of the practices of
Judaism? Well, the greatest Patriarch of
all, Abraham had a name-changing covenant and so did his wife. Abram to Abraham, Sarai to Sarah and the
changing of the names signified that they would be Father and Mother of
countless people, who like them, would be people of faith. They believed God and it was accounted as
being pleasing and accepted to God. The Israelite heirs of Abraham who followed
the Law and accepted Christ were pleasing to God, but also the Gentiles who
accepted Christ, can be pleasing to God without following all of the laws of
Judaism, since they in some ways are like Abraham.
This letter of Paul became passed around and
read and preserved and it was voted into the book of Books by the later church
and so Paul’s letter when read in the church, has an epitaph, “The word of the
Lord.”
And we who are neither Jews nor even Gentiles
in the ways in which the people in Rome
were, wondered how infallible such specific words in a particular context can
be? Perhaps what is really infallible in
the Bible is the godly intent of the writers, not the specific details of words
that relate to the particular setting.
Our efforts to live the life of Christ now
are not infallible in the details of our words and action but they are
infallible if our motive is love and good will.
What seems to be the infallible essence of
the Bible is that God in many ways and times and place is calling people into
loving relationship with God and with each other. The ways, deeds and words will always be less
than perfect; what is perfect is the heart and deeds of people who want to be
accepted by God, not in their own way but in the way that God presents to them.
The Christian or Christians or Christo-Jews who wrote the
Gospel of Mark were writing a narrative form of a spiritual reality that had
become practiced in their community. How
was Jesus of Nazareth the Messiah? And
was it important to have the correct answer?
Peter represented the one who is a Jew who confesses Jesus to be the
Messiah but does not understand what kind of Messiah he was. Many Jews believed that the Messiah had to be
a triumphant conquering king like David who would intervene with great power
for his people. The writer of the Gospel
of Mark was certain that Jesus of Nazareth was the Messiah, but not because he
would be a conquering king; rather he was a suffering servant on behalf of the
world.
And the suffering servant, Jesus, who
suffered even unto death upon a cross, would provide the spiritual metaphor for
everyone who wanted to change their lives for the better and find acceptance
with God.
So, taking up one’s cross and following Jesus
became the metaphor, the teaching and catch phrase for the method of spiritual
change that was occurring in the lives of the early Christians.
These were people who wrestled with perennial
questions that face each and every soul?
How can I become better than I am?
And if I know I am to become better, where do I get the power to make it
happen? And how do I become better
without it simply being a matter of being proud about my own
accomplishments? How do I get better
without ruining the accomplishment through a supreme act of pride?
The method is dying to ourselves so that we
might live again in a new and better way. One Greek word for life is psuche
and this refers to the interior life of the soul; our soul life has to let go of habits
of mind, emotion and will, to take on new ways of thinking, feeling and
acting. And in taking on these new ways
of thinking we attain to a more abundant life, called in the New Testament, zoe
life. And this life is
experienced as God’s gift to us; it is experienced as the presence of God’s Spirit
within us as a higher power to help us become our fuller selves through
surpassing our selves in future states.
The people of the community of the Gospel of
Mark, believed that there was power in the dying of Jesus on the Cross that
could become the power in their lives in dying to what was keeping them
enslaved. They also believed that the
power that God granted for Jesus to live again is the same power that allowed
each person to renew their lives with new living, new joy, new
possibilities. The Gospel writer of Mark
encoded this spiritual reality in the Christ narrative.
And this narrative was relevant to their
community; it was relevant to the Roman community, and it is relevant to us.
What this means is that there are no
outcasts? Not Gentile, not Jew, not
male, not female. Why? Because in acknowledging the power of the
death of Christ as a grace and power within our own souls, we in any condition
can humble our selves to receive a higher power to overcome what controls us,
and receive resurrection higher power to take on a new experience of abundant
life.
And we need not get complacent or stuck in
any form of abundant life; since the process is on-going. We live in this process of dying to our
tendency to make idols in our habits of mind and feelings. We also live in the process of resurrection
freedom to take on new habits of mind, feeling and choice. And this process is open to anyone and since
it is open to all, there can be no outcasts.
Would that we at St. John’s would be devoted more to this
process of grace in our souls, than to any particular ritual style that we
might prefer. Our ritual only celebrates
the grace in our souls.
So during Lent, we take up our cross in the
circumstances of our lives, because we are hopeful that the power of the death
of Jesus will also be a power in us to leave what we need to leave, and take up
the new and abundant life that is promised us by the presence of God’s Spirit.
By taking up our cross and following Christ,
we are not outcasts to God; and since it is offered to everyone, we can never
make anyone an outcast from God’s grace in Christ. Amen.