Table Fellowship is...

WESTMINSTER PRESBYTERIAN CHURCH
July 30th 2006
Rev. Mark R. Bradshaw-Miller
“Table Fellowship is…”
John 6:1-21
Some of you may have heard something about our most recent General Assembly. Maybe you heard about the Peace Unity and Purity report and all the controversy the report has generated. Maybe you have heard or read the syndicated columnists who wrote about a report on the trinity. If you did not hear or read those columns you have fortunately missed out on some real ignorant journalism. I use the word ignorant because it is clear that those columnists could not have read the report and written what they did. If they bothered to read the report, they would have learned that it was actually quoting from John Calvin and the bible. Or, maybe this is the first time you have heard about any of this. Whatever the case may be, our plan this morning is to talk about a report which generated no press whatsoever.
The General Assembly approved a study paper which calls the denomination to do a two year discernment focused on the sacraments. The hope is that we will give the sacraments a more central place in our lives and serve a vital role in our communities. While Presbyterians do a good job crafting well written documents, we often fail at implementation. Fortunately, in the report, there are clear and simple suggestions which move from paper to practical action. It is a report which drew little attention, mostly because there was overwhelming agreement on the paper. It is hard to get peoples attention when the church actually agrees on something.
When I originally reviewed this report I was amazed at how Westminster was already doing many of them. But instead of patting ourselves on the back, it seemed like a prime opportunity to further emphasize that which is an important part of our community. As I sat down to plan worship for the next five weeks, I was struck how each one of the gospel readings connected with the sacrament of the Lord’s Supper. It became quickly evident that this might just be a leading of the Spirit. So beginning today and continuing over the next few weeks, we are going to focus on the sacrament of the Lord’s Supper.
To start with, I believe it makes sense to explain what we mean when we say sacrament. As I prepared for ordination four years ago, I remember preparing for the examination on the floor of the Presbytery. The answer I gave on that day was very short and was meant to get a passing grade without ruffling any feathers. I said: “A sacrament is a visible sign of God’s grace.” While that catch phrase helped me to pass the exam, I frankly think it does little to explain what a sacrament is and why it actually matters for the church.
Since I am now ordained and not worried about loosing my ordination, let me attempt a definition which might be a bit more helpful. A sacrament is a concrete way that we humans use, based on our best knowledge of Jesus life and commands, to remind, renew and be restored for our lives as disciples. In the reformed tradition, we do this two ways; in Baptism and at the Lord’s Supper. Each way uses very common things such as; water, bread, and juice or wine. It is hoped that these common elements will work to remind us that God works through ordinary things and people. We participate in these practices as a way to remember that we are part of something bigger than ourselves. However, despite our best attempts at a definition, we believe that the sacraments are a mystery which will always be just beyond our ability to fully explain them. So over the next few weeks we will spend time seeking to understand one of the great mysteries of our faith: The Lord’s Supper.
One hope of the report was that churches and the denomination might begin to recover the parts of our faith which unify us. Baptism and the Lord’s Supper, the sacraments, are meant to draw our focus on those things which we share in common. I believe this search for unity is admirable given the deeply divided state of our denomination and our country. After all, how refreshing would it be for faith communities to proclaim a faith which did not look like a political party at prayer? How refreshing would it be for faith communities to proclaim a faith where Republicans, Democrats and Independents would be welcome to partake in the Lord’s Supper? It really would be good news if faith communities could actually proclaim that the love of God in Christ is meant for all people not just those who look alike, think alike and vote alike. The sacraments of Baptism and the Lord’s Supper remind the followers of Jesus that our identity is first and foremost children of God and in this we can find unity, good news, and hope.
All four gospels include the story of the feeding of the five thousand. Each gospel tells this story in a slightly different way in order to emphasis different aspects. In John’s gospel it is clear that this scene is meant to connect it with the tradition of Moses. Jesus goes to the mountain which is meant to imitate Moses’ action. God meets Moses on the mountain and the people come to meet Jesus on the mountain. The gospel also emphasizes that this feeding occurs during the period of Passover. At the Passover, the people of Israel become the people of God. Their identity as a people is rooted in the Passover. Also, God provided manna in the wilderness so that the people would not die. John is clearly linking this encounter with the tradition of the past.
In the same manner, this passage lays the groundwork for the future. It is no accident that, once the food has been located, Jesus takes the bread, gives thanks and then distributes the bread. This pattern for feeding occurs at each feeding story in all four gospel stories. This pattern of feeding also occurs at the last supper. It is meant to prepare the hearers for what is to come. So this passage not only looks to the past but it is also meant to prepare and anticipate the future.
This is what we do when we gather at the table for communion. We proclaim our connection with the tradition by saying: “On the night that Jesus was arrested, he took the bread, broke it and said: ‘This is my body broken for you, do this in remembrance of me.’ In the same way after dinner Jesus also took the cup and said: ‘This cup is the cup of salvation, poured out for you and for the world. Do this in remembrance of me.’” And every time we gather at the table we also prepare and anticipate the future. This is emphasized when we say: “For every time you eat this bread and drink this cup you proclaim the Lord’s death until he comes again, and come again he will.” Gathering at this table connects us with the past and leads us into the future. In doing this we foster and proclaim an identity that is bigger and more important than any other identity we might claim or which might be claimed for us. We really are all one in Jesus Christ, even if we have a hard time living it out, or claiming some of our brothers and sisters.
When we gather at this table we are called to remember whose we are. We gather at this table not because we have been ordered to by Jesus. Instead we gather at this table because graciously God has not left us to our own devises to find food in the surrounding villages. Again and again, we are invited to this table to be reminded of our identity. We are invited to this table to be inspired so we will go out and proclaim that there is room enough for everyone at Jesus table. No matter what or who may divide us out there, we are called to proclaim the new reality that all are welcome loved and affirmed at the welcome table of Jesus Christ. Amen.

Trapped by a Belief in Scarcity

WESTMINSTER PRESBYTERIAN CHURCH
July 23rd 2006
Rev. Mark R. Bradshaw-Miller
“Trapped by a Belief in Scarcity”
Mark 6:30-44

The loss of electrical power this week certainly changed many people’s routine. Many people continue to live without power. In the face of such disruption, and pain for many people I am able to give thanks for a couple of things. I am thankful that we finally got to meet some of our neighbors. It is amazing how, so often, we can go about our daily lives ignoring people who live on our block simply because we are too busy. I am also thankful for the ways in which the storm brought people together. This was particularly evident in public spaces which had power. Instead of passing by fellow human beings, people actually talked with one another. So this weeks change of pace or disruption in our lives is not entirely without benefits.
Now I know that this week has been hard for many and I am not ignoring those realities. I am also aware of how tensions often rose because of the frustrations natural to this sort of crisis. After all, I saw a lot of people at traffic intersections waving at each other with only one finger. There is real wisdom in making sure traffic lights are high on the priority list for repairs. However, reflecting on this experience reminds me how we do not take the time to step back, turn off the busyness of our lives and reflect. Hopefully it does not always take devastating storms to remind us of this need. When Jesus invites the disciples off to rest, he is teaching them the importance of rest and reflection in life.
After returning from sharing the good news, healing people, and casting out demons, the disciples are worn out. As a result, Jesus invites them to rest in a deserted place. It was meant to be a time of reflection and recharging of their batteries. It was also Jesus’ way of teaching them a valuable lesson. The life of discipleship must include times of rest and reflection as well as action. No matter how much work needs to be done no one can continue to work without times of rest and reflection.
Just as Jesus and the disciples reach a place of rest, the crowds interrupt them. Despite their interruption of Jesus’ planed rest, he does not rebuke them. Instead, he has compassion on them. He is so moved that he begins teaching and does not complain that the planned rest has to be postponed.
While it is recorded that Jesus teaches many things the scripture is light on details. In fact, there is nothing recorded from his period of teaching. It appears that the most important lesson in this passage has little to do with Jesus’ words. The heart of his teaching is embodied in his actions.
The day is drawing to a close and the disciples are ready to go on their planned retreat. They instruct Jesus to send the crowds away so that the crowds can go and buy food. The disciples expect that Jesus will send them away so the crowd can fend for itself. Jesus responds bluntly; You give them something to eat. The disciples are shocked. They do not have the resources. Money is tight. This is ridiculous Jesus. How are we to do this?
Jesus does not engage them in debate. He does not go into a long winded lecture. Instead, Jesus simply teaches them how to feed. The disciples are directed to organize the crowd in groups of fifty and one hundred. Then, he asks: How many loves have you? It is a simple question that reframes the entire scene. Instead of focusing on what they do not have or focusing on their shortcomings or their lack of resources, Jesus invites them to begin with what they do have.
It really makes good sense. After all, the disciples are focused on what they do not have. As long as they stay in that mindset, there will never be enough. As long as they continue to believe there will never be enough or focus only on their shortcomings or lack of resources, they will always have a problem. In this wilderness meal, Jesus shows the disciples, of all ages, that God does not operate in a world of scarcity. Jesus shows that another way is possible.
Jesus takes the food which the disciples have brought. Once the food is collected, it turns out there is enough for the disciples to eat and be satisfied. Without saying a word, the disciples have been shown how to share their resources. In like manner the disciples show the crowd how to do the same. This crowd of more than five thousand has most likely brought food to the wilderness. However, in order that all are fed this crowd must be shown by the disciples how to share their resources.
This is not all that difficult. In fact, it is a simple lesson that we try to teach our children from a very early age. Share what you have. However, they often hear a different message from our society and even from our actions. The message is this: Hoard as many things for yourself as possible. Is it any wonder why it is so hard to teach our children this lesson when we in our society are not willing to practice what we preach?
The text of the Gospel of Mark goes out of its way to show what happens is not a miracle. It is a simple story where the disciples learn how to share and learn how to show others how to do the same. However, for those of us living in a society built on scarcity and inequality, it is a miracle. It is a miracle because our actions show that: We believe that some people will always starve. We believe that some lives are worth more than others. We believe that people should have to fend for themselves. We believe that there will never be enough. However, the stories of our faith show us that these beliefs are not biblical. The stories of our faith teach us that there is enough, that there is another way.
However, if that is not enough, if the stories of our faith seem to proclaim a reality which is just not possible or too simple minded we don’t have take the bible’s word for it. Economist Jeffery Sachs of Columbia University in New York City has written a book called The End of Poverty: Economic Possibilities for Our Time. In his book he lays out a clear, tested plan, to end extreme poverty in our world by the year 2025. For the first time in the history of the world, we have the technology and capability to end poverty in our world. It is no longer wishful thinking. Now, it is only a matter of will. Unfortunately, it appears that those with the power to act are not interested.
The faith we profess in Jesus Christ, is part of a deep biblical tradition which proclaims that there is enough for everyone. It proclaims that God’s will is that hungry people be fed and that no one will live in extreme poverty. As often as this story has been told it has been dismissed as idealistic, ignorant, and other worldly. But now, that is no longer true. It appears that economists are telling us what we already know.
So our passage this morning lays out the plan. Stop expecting miracles, instead begin where we are. Focus on what we are able to do. Do not worry about our lack of numbers, or lack of resources, or the issues of scarcity. Let us begin in simple ways by sharing what we have and who we are. Following this pattern, we might just end up feeding over five thousand people. (Yes, we will actually count the women and children too.)
When faced with the issues of inequality of our world it is easy to become overwhelmed or believe we cannot make a difference. To that I want to answer with some timely words from Robert Kennedy – the same words that Jeffery Sachs uses to end his book. He said:
Let no one be discouraged by the belief that there is nothing one man or one woman can do against the enormous array of the world’s ills – against misery and ignorance, injustice and violence… Few will have the greatness to bend history itself; but each one of us can work to change a small portion of events, and in the total of all those acts will be written the history of this generation…
Friends, our faith teaches us, in this passage, and many others, that the great sea change can begin with us. So let us do just this. Jesus says to the disciples – to us – You feed them. And remember… forget what we haven’t got and stay focused on what we have to share. Amen.

Power and Arrogance: A Deadly Combination

WESTMINSTER PRESBYTERIAN CHURCH
July 16th 2006
Rev. Mark R. Bradshaw-Miller
“Power and Arrogance: A Deadly Combination”
Mark 6:14-29
The opening words of our passage this morning, “King Herod heard of it...” is an odd way to begin a passage of scripture. However, this is not the most unusual feature of this passage. In fact, this passage raises many questions which need to be addressed to gain a better understanding. This morning, we focus on three. Question one: “Why does the writer of Mark choose chapter six to talk about John’s death since he has been dead since about chapter two?” Question two: “Why, when it is unnecessary, is the story about Herod’s birthday party included?” Question three, which is my favorite: “So what?”
“Why does the writer of Mark choose chapter six to talk about John’s death since he has been dead since about chapter two?”
John the Baptist has been absent since his arrest in chapter one. John’s last appearance was directly tied to Jesus beginning his ministry. Jesus preaches and John goes to prison. At first impression, this seems coincidental. Yet, it is an early indication the ministry of both John and Jesus can lead to; jail, beheading, and even crucifixion.
This time, King Herod has gotten word of Jesus’ work on the heels of the disciple’s first mission. They have just returned from preaching, healing and casting out demons when King Herod takes notice. He is fearful that John has returned from the dead. This flashback to John’s death is included as a reminder that following Jesus can be dangerous. This leads us to question two.
“Why, when it is unnecessary, is the story about Herod’s birthday party included?”
This account of John’s death is not historically accurate. The ancient Jewish historian Josephus wrote the John was condemned to death by Herod. However, he was beheaded because Herod was fearful of John’s growing fame. The masses listened to his teaching and he appeared to have them well organized following his direction. As a result, Herod took a preemptive strike against John for reasons of national security. Since it is likely the writer of Mark knew this, it is safe to say he had another motive.
This flashback is included here because it is part of a larger theme in the gospel. It begins when John’s imprisonment is linked to the beginning of Jesus ministry. Throughout the gospel it is clear that faithfulness means one will encounter trouble. Jesus even warns the disciples of this when he says; “they will hand you over to councils; and you will be beaten in synagogues; and you will stand before governments and Kings because of me…’ (13:9). While the disciples do not understand this, it becomes abundantly clear when Jesus is executed on the cross. Biblical scholar Ched Meyers says of this passage: “The political destiny of those who proclaim repentance and a new order is always the same and this why (this passage) is placed within the mission of the twelve.”
There is also another motive for including this passage. In order to understand why we must look closely at who is included in Herod’s birthday celebration. He has quite a guest list. Herod, the head of state, is flanked by his advisors, military commanders, and the leading people of the city. It would have been the only group of people in the ancient world who can afford this type of leisure and pleasure. As the drinks flow, they quickly become mixed with the arrogance of the powerful King Herod. By the end of the passage we see that one man’s life is traded in order that the head of the government can ‘save face.’ John the Baptist is beheaded to insure the integrity of a drunken oath. Not only does this scene work to warn about the risks of faithfulness but also works to shame the ways of society’s elite who are able to get away with whatever they wish. This brings us to the last question.
“So what?”
Later on in the gospel, (chapter 8, verse 15) Jesus warns the disciples to beware of the leaven of Herod. For many years scholars were unsure what to make of the passage. However, more scholars are finally beginning to recognize the connections between the passage of John’s death and the later warning of Jesus. While this passage is not historically accurate, it is clear that it fits with the character of King Herod. Herod was politically savvy. He was also a religious man who was well versed in the traditions and the law. Herod was known to use this knowledge for political advantage. King Herod was known to be religious when it was politically convenient.
This passage, coupled with Jesus later warning is meant to challenge those who would seek to use religion as a tool for political power. History has shown us, too often, that when Christians become wedded to the societal elite they can easily justify trading people’s lives so heads of governments can ‘save face. Christians in every age have seemed more than willing to place their faith in political leaders who use religion and religious language to gain power.
Theologian Karl Barth began his carrer as a parish minister around 1912. For a time, he became an active member of the communist party. Barth even went on to write about how the teachings of Jesus and the ideals of communism are closely related. However, after a few years, Barth gave up his membership in the party. His break with the party was not over ideology. His beliefs had not changed. However, Karl Barth had seen that the concern of the party had become solely about power and not about the people. As a result, Barth came to the conclusion that Christians could not long align themselves with any political party because they will all have one primary concern: power.
It seems that every generation will be engaged in arguments which will divide the religious community. It seems that every generation will fool itself into believing that one political party is the right hand of God. It was true in the time of Herod, it was true in the time of Karl Barth, and it is true today. The good news is that every person or organization who believed they could bring in the kingdom of God through power and strength has failed. And no political group in history which has promised to be the embodiment of God’s mission on earth has ever succeeded. This brief story of the beheading of John should give us courage to continue to follow the Jesus made known to us in scripture. And, we should not be surprised or fearful of those who seek to sell our faith for political gain.
This is not to say that Christians should avoid involvement in political life. Throughout history our faith has been instrumental in major struggles for justice from abolition to civil rights and many others. In fact, our faith compels us to be involved with the world. Instead, this passage serves as a simple reminder that we should never confuse our actions with the actions of Jesus Christ. In all areas of our life we are called to follow the way of Jesus Christ and be living witnesses to this life-changing reality. Amen.

"Radical Individualism: The Real American Idol"

WESTMINSTER PRESBYTERIAN CHURCH
July 9th 2006

Rev. Mark R. Bradshaw-Miller
“Radical Individualism: The Real American Idol”
Mark 6:1-13

I am curious if anyone here this morning knows who made the term rugged individualism famous? This question was posed to a group of political science majors during a senior seminar course of which I was a participant. Much to the teacher’s dismay, not one person in the room could answer the question. It turns out that the term rugged individualism was made famous by presidential candidate Herbert Hoover in 1928 as he brought his campaign to a close. We were all rightly embarrassed since we had just studied that material the previous semester.
Rugged individualism is an ideology which believes that all individuals can succeed on their own without help from others, and certainly without help or interference from the government. The belief that our country was built simply through the hard work of individuals is part of this great American myth called rugged individualism. While this is one great American myth that needs to be de-mythologized, we have better things to do this morning. Instead, we will briefly compare our faith with the ideology of rugged individualism.
The first six verses from our passage this morning could be interpreted in such a way that Jesus ends up looking like the ultimate rugged individualist. After all, Jesus leaves behind; his family, his profession, and his hometown, in order to save the world all by himself. This story could have easily come from a John Wayne movie. What better model for this ideology could we find? However, this is not the end of this story. Instead, something else is at work.
It is true that Jesus did leave his hometown, his occupation, and his family in order to fulfill his God given mission. However, Jesus does not do any of this alone. Long before Jesus stands up and teaches in his hometown, he was busy traveling with, and teaching the disciples. When Jesus leaves his family behind he does not go out into the world by himself. When Jesus leaves behind his community he enters another community of support and nurture. Jesus ministry, and the ministry of Jesus followers, is always communal.
Nowhere is this more obvious than in the second half of our passage. After leaving his hometown, Jesus calls the disciples together and sends them out to do ministry in the world. They are sent in groups of two and are instructed to take nothing but a staff for the journey. Do not pack anything: No bread, no bag, no money, and no extra clothes! This sounds like absolute madness. Doesn’t Jesus know that disciples cannot help the poor unless they have a lot of money? It is foolish, naive, and idealistic to think otherwise.
It is important to know that in the ancient world, hospitality was one of the highest virtues. If anyone was in need of food, lodging or assistance, custom dictated that people would open their homes and provide for peoples needs. In fact, many times this hospitality would go well beyond basic needs. Taking care of the stranger, of those in need, was not seen as an imposition or something for which one deserved credit but simply what human beings were supposed to do for one another. This is clearly a world which is radically foreign to those of us who live in the United States. However, despite these cultural differences, Jesus’ requirement that disciples take nothing on the journey has something important to teach us today.
When the disciples are sent to do ministry, they were required to be utterly dependent upon the hospitality of strangers. It was an important lesson. Despite being able to share the good news, cast out demons, and heal the sick they would not be able to remain self-sufficient. Despite their deeds of power, they would still be utterly dependent upon other people to survive. This dependency would teach them the simple lesson that all followers of Jesus must learn. In order for us to be good servants in the way of Jesus Christ, we must give up enough control so that we may be served as well. Discipleship is about mutuality.
Two years ago this week, before coming to Saint Louis, I led a youth group on a mission trip to Nuevo Laredo, Mexico. It is a city located on the border between the United States and Mexico. During the week we did basic repairs and re-painted the church, while some in our group worked in a dental clinic. Each night we gathered with those from the local church. Members of the church cooked for us, served us our meals, and joined us as we ate. After dinner everyone would all play games, (we taught them basketball, they embarrassed us in soccer), we would sing and worship together. Those evenings will always hold a special place in my heart.
After the first night, our group gathered for our evening devotional. One of the participants shared how he had a hard time having ‘these poor people’ cook and serve food for us, after all, it was we who were supposed to be helping them. Near the end of the week that same young man shared how much he was going to miss the evening meals, times of fellowship and even the worship time. He had never experienced this type of community in his hometown. That young man had every material good that money could buy, but needed ‘these poor people’ to show him the power of a nurturing community. While our group believed that we would go to Mexico to help the poor, it was we who learned the extent of our own poverty. Their gift to us was being welcomed into the real richness of their community.
In his book The Seven Habits of Highly Effective People, Stephen Covey discusses what he calls the maturity continuum. Covey says that through our lives we move along a continuum which begins with us being utterly dependent on other people. While many people believe independence is the ultimate goal in life, Covey says it is actually a mark of immaturity. The mark of a fully mature person is one who recognizes and embraces the reality that we are all interdependent. The truth is that in this life no one is self-made. None of us decided that we would be born. None of us were born knowing how to change our own diapers, and none of us came into this world able to feed ourselves. And, the hard truth is that many of us will end our lives needing help from others in order to eat and use the restroom. This is just the simple truth.
Despite this reality our culture acts as if none of this is true. Much of our culture is really stuck in the immature belief that we are meant to be completely independent of all other people. The idea that we are all in this life together is so radically foreign that any speech of this kind gets one labeled as fanatic, naive or worse, liberal. However, regardless of the immaturity of our culture, the message of the gospel calls us to the way of maturity, the way of interdependence.
Jesus call is abundantly clear. Following Jesus is not the way of rugged individualism but the way of mutual interdependence. We need other people on this journey of faith. We cannot do it alone. And despite what we may hear to the contrary, our need for other people is good news. It is God’s plan. Amen.

Acts of Power and Desperation

WESTMINSTER PRESBYTERIAN CHURCH
July 2nd 2006
Communion Sunday
Rev. Mark R. Bradshaw-Miller
“Acts of Power and Desperation”
Mark 5:21-42

This passage shows how the gospel is truly intended for all people. It shows how both powerful and powerless, rich and poor are included when Jesus invites all to come and follow. However, it shows how those at opposite ends of the social spectrum will take different paths to healing and wholeness. When Jesus responds to both acts of desperation it is also a moment where healing and wholeness is offered for the entire community. It is a passage which invites all who hear it to locate themselves within the story.
Jesus has just returned from the land of the gentiles. The moment he steps on solid ground the crowd closed in on him. Barely off the boat and the crowd closed in on Jesus like paparazzi on a Hollywood star. It is nearly impossible to get close to Jesus because of the crowd. However, when a leader from the religious establishment arrives he has no trouble being able to fall at Jesus feet. Jairus, despite his power, is in pain and desperate to save his dying daughter. But, when this man of power, in his desperation, arrives, the crowd stands back for the mighty Jairus.
It is quite remarkable to see this leader of the religious establishment on his knees begging from Jesus. The last time Jesus was on the Jewish side of the sea, the religious leadership claimed Jesus was the devil. It is unlikely that Jesus, or his disciples, have forgotten this. However, Jesus does not take this opportunity to gloat about the change of fortune. In fact, Jesus says nothing about the issue. When faced with the pain and desperation of Jairus, Jesus moves to help.
As Jesus starts his journey to the home of Jairus something happens. Jesus stops and notices that someone has touched him. Unlike the rest of the crowd pressing in on him, this touch was distinctly different. “Who touched me?” It is a ridiculous question since there are so many people closing in on him. But Jesus persists. Finally, the perpetrator comes forward. It was a woman. An unnamed woman has broken custom and law seeking healing and wholeness from Jesus.
Being “called out” for touching Jesus had to frighten this woman. After all, she was considered unclean by the law. She was an untouchable. If anyone touched or was touched by her they too would become unclean. In order to protect the community she was required to announce her presence in public places by saying: “Unclean, Unclean!” For her to have touched Jesus, and everyone in the crowd, meant she had made them all unclean. This woman had to be condemned for her actions. It is most likely the reason she admits her deed to Jesus with fear and trembling.
The first thing Jesus does is listen to her, not condemn her. Jesus listens to her story. For twelve years she had suffered. She had been bankrupted in purist of healing– abused by the very physicians who were supposed to heal – and shunned by the religious community more interested in purity than God’s love. Out of desperation she finally decides to break the law in pursuit of healing. After listening to her story – in front of the crowd – Jesus commends this woman for her faith. My Daughter, you are a great woman of faith, go and be at peace.
As this scene unfolds I wonder what Jairus was thinking. Jesus has been interrupted by a woman. And then Jesus commends this lawbreaking woman as a model of faithfulness. But before we have time to ponder these question Jairus hears the news that his daughter has died. Upon hearing the news, Jesus quietly says to Jairus: “Do not fear, only believe.”
After the arrival of the news Jesus then orchestrates a very elaborate plan to resurrect this child in secrecy. Jesus sends the crowd away. Only Jairus, Peter, James and John are allowed to continue. When they arrive at the house Jesus kicks everyone out. Then, very publicly he says: “she is not dead, only sleeping.” Finally gathered in the girl’s room, with only her parents and the three disciples, Jesus tells the little girl to get up, and she does. When it is all finished Jesus orders then to tell no one what happened.
It is a rather strange scene which leaves me wondering what it all means. Why does Jesus make a public spectacle of healing the unclean, unnamed woman when she and Jesus are the only ones who know what happened? What was the purpose? Why, after making such a public spectacle of this healing does Jesus work so hard to keep the resurrection of Jairus’ daughter a secret? After all, if he saves the daughter of the leader of the synagogue he could have certainly gained some favor with the religious leadership?
The answers to these questions become clearer when we keep Jesus’ teaching that: “The first shall be last and the last shall be first”, at the forefront of our minds. Within this story we are given a glimpse of how the gospel affects people in different social locations. In this story we have two contrasting figures. On the one hand we have Jairus who has the sort of power few people will ever know. He was the sort of person who is used to having things his way and with lots of public fanfare. Jairus would have never accepted having to wade through the crowd like everyone else to see Jesus. However, Jesus makes him wait in line behind a woman who society saw as worthless. And, Jairus’ family is made whole through the resurrection of their daughter but no one gets to see this. There is no public fanfare for this miracle in Jairus’ family. In fact, when it is all over, there is no proof that it ever happened. Remember, Jesus says that she was asleep not dead!
However, the unnamed woman has a very different experience. She begins the story as someone known in the community only as unclean. She is without any identity. At the end of this passage, this anonymous dirty woman is known as a woman of great faith. Jesus gives this accolade very publicly so that the whole crowd, including the religious leadership, will know. She has been healed and restored as a member of the community. The woman began this passage in anonymity and ends with public accolades. While, Jairus began with great public fanfare only to have no one witness the greatest thing he has ever seen. It is a real reversal of fortune where no one has to suffer.
In this passage the rich and powerful, as well as the poor and powerless are welcomed and healed by Jesus. However each find healing in very different ways. This is the story where the words of the biblical poets should ring in our ears… The messiah will bring down the powerful from their thrones and lift up the poor and destitute from the dust. Friends this is the gospel!
This passage asks each person who hears it to ask where we fit in this story. We have to ask: Are there places in your life or in society where you are unclean, unworthy and unknown? Where are the places of desperation from which we need healing and restoration? Likewise, we must also ask: Are there places in your life where you expect people to defer to you? Are there places where you expect people to act or agree with you simply because you open your mouth? Are there places in your life in need of a good dose of Jesus’ healing humility?
These are not easy questions to ask particularly if we are people with power and privilege, but this is the call of the gospel. This is the reality of Jesus invitation to healing and wholeness, individually and in this community of faith. On some days we will find ourselves reaching out to Jesus in anonymity and desperation and on other days we will be brought to our knees from our arrogant positions of power. The good news is that Jesus is always willing to respond lifting us up when we are in need and offering humility when it is necessary as well. The gospel calls all of us, each day, to follow the one who lifts up those who need it and brings down those who need it as well. Amen.