Recently, you may remember, I preached on The Incarnation of Jesus Christ as the Prime Holy Mystery. Today I shall add to that the additional mystery of the relationship between Mary and her cousin, Elizabeth, the mother of John the Baptist.
The Gospel reading tells us that at a certain point, six months after the Angel Gabriel had made his announcement to Mary, she “set out and went with haste to a Judean town in the hill country, where she entered the house of Zechariah and greeted Elizabeth.
The Bible tells us that Mary set out with haste to go to Zechariah’s house in the Judean hill country to visit her cousin Elizabeth. We know that most people travelled in those days by foot. What we don’t know is where she was starting from, and how long it would have taken her. Do we really need to understand that?
My Brothers here know that I am an avid reader of mystery stories. Today’s Gospel reading is, in a sense, a kind of mystery story. When I say this I don’t mean a story like a “detective story.” The relationship of Jesus with his Father is the one true mystery. The relationship of Jesus and his disciples is another. The feast we keep today, Mary the God Bearer, is an important part of that Mystery. The link between Jesus and his disciples and us is also.
Jesus’ presence with his disciples, and their relationship with him is truly a kind of mystery. Jesus told the disciples of John that as long as he and his disciples were together they would not fast, as the Gospel lesson today told us. (Cf. v. 15)
Much anxiety stems from what we don’t know and can’t know, especially what will happen. Fearing uncertainty, we often focus on what knowledge we have as something to grasp.
Nicodemus, a religious leader, comes to Jesus sounding confident. “We know who you are. We know what is possible and impossible. No one can do the signs you are doing apart from God, so we know that you are a teacher from God.”
Jesus replies, “No one can see the kingdom without being born from above.”
“How is that possible?” Nicodemus asks. “Can one enter the womb again?”
Jesus says, “One must be born of water and spirit, must be born from above.”
“How is that possible?” Nicodemus asks. Now he clearly doesn’t understand.
Jesus is neither direct nor clear. There are still many ideas for what “of water and spirit” means. Perhaps the language confuses Nicodemus. Perhaps it’s the radical reversal. Nicodemus was born in the established, assumed way, from a Jewish mother. Part of his trouble may be from being an insider. That others can enter God’s family from outside is bewildering.[i]
Nicodemus comes confident in his knowledge, thinks he knows who Jesus is, what is possible, what makes sense, therefore what must be true. Nicodemus comes at night, a sign that he’s in the dark, that he cannot see, that he does not know.
Such certainty traps. Holding so tight to tradition and reason restricts hearing God. The Spirit moves like wind, blowing where it will. We cannot predict nor contain. When we think we’ve grasped God, we are overly confident in our knowledge. God is always more. As religious people we can be too certain about our religious knowledge and not hear the news, good and often disturbing news of Jesus.
What do we not see or know because of containers we’ve constructed? It’s may not be new yet we have forgotten. As descendants of Abraham, we are blessed so that allpeople may be blessed. Reading the Gospel of John, we hear from chapter one Jesus comes expanding God’s family to all people: “To all who received him, who called on his name, he gave power to become children of God, who were born not of blood or of the will of the flesh or of the will of man, but of God.”[ii]No matter lineage or background, all can be born of the Spirit. Everyone is invited to be children of God.
“For God so loved the world, that he gave his only Son, so that that everyone who believes in him may not perish but have eternal life.” We also heard it in the Letter to the Romans: “For all who are led by the Spirit of God are children of God.”
To those already inside, this may be disturbing that others will join. To those on the margins, this is especially good news of welcome and belonging. Insiders may not realize their own position, their own need. Everyone is welcome, at home, belonging as God’s children.
As adults, we may be uncomfortable hearing ourselves called children. We still have much to learn. Perhaps “born from above” is Jesus’ invitation to “not knowing,” to taking a childlike perspective.[iii]Countering serious adults who strive for certainty, Jesus invites a childlike playfulness, a way of becoming. Grownups get trapped in reasoning, in quests for certainty, right and wrong, and social acceptance. Like Nicodemus, we think we know. If we’re not sure, we may ask in secret to not be seen by others.
A childlike perspective is playful. Open to questions. Exploring possibilities widely. To play is to gaze in wonder. To do something simply because it delights. Act with freedom and inhibition, unconcerned about what others may think. Get down low and get up close to look. Try it out. Take risks. Be vulnerable.
A playful perspective faces the unknown with courage to discover, with risk to behold. In play, we let down our guard. We need play in our relationships to show up as we are. There is more to relating than behaviors in which we feel familiar and confident. Risking the new takes us further. A childlike playfulness ushers in becoming more.
A childlike prayerfulness opens us to more. Pray as you can, as you already do. And take a risk, try something new. There are endless ways to pray. In the face of anxiety and uncertainty, play with your prayer, going beyond seeming proficiency. Try a medium with which you’re not familiar and discover what unfolds.
I find it helpful returning to crayons or trying pastels or paints or clay—something hands on. Coloring in a way we long haven’t, even doing so down on the floor, helps prompt a childlike perspective. Put color on the page and play. Be simple and gentle with yourself. Rather than seeking to know, just be. Surprisingly, it’s then that we see.
Playfulness goes beyond knowledge, beyond definitions or grasping. A playful perspective is open to mystery. Today we celebrate the Trinity, one God in three persons. The divine nature as a community of persons is not logical, not to be grasped. Rather than knowing, join our brothers and sisters, all the children of the world, playfully praying with God who is mystery.
[i]Frances Taylor Gench (2007) Encounters with Jesus: Studies in the Gospel of John. Louisville: Westminster John Knox Press, p21.
[iii]Jean Vanier (2004) Drawn into the Mystery of Jesus through the Gospel of John. New York: Paulist Press, p75.
1 Samuel 3:1-10 (11-20)/Psalm 139:1-5, 12-17/1 Cor. 6:12-20/John 1:43-51
This scene from the Gospel of John seems camera-ready to me—if a bit odd with its very abrupt ending. John sets the scene: somewhere in Galilee “on the next day”—which happens to be the second day after Jesus’ baptism at the Jordan River. The main characters are on the set. Jesus is ready with cryptic quotes. (“Where did you get to know me?” “I saw you under the fig tree.” The actor playing Nathanael is ready with earnest effusions. (Who would play guileless Nathanael? Maybe that guy that plays Jamie on that cop show “Blue Bloods”—Will Estes?) Somewhere in the background there’s got to be a fig tree. The cameras roll. The players play.
Then this strange and abrupt ending: “Very truly I tell you, you will heaven opened and the angels of God ascending and descending upon the Son of Man.” End of scene—that’s it; we have no idea what happened later that day. All of a sudden it’s chapter three: “On the third day there was a wedding…”
1 Tim 3:14-16
The 1st Reading for today is an excerpt from a letter of Paul to Timothy. Before we come to the verses that are actually used for the 1st Reading of today’s Eucharist, there are almost three chapters of Paul’s first letter to Timothy as it appears in our Bibles that are background for our reading.
In the first part of that letter, after the usual greetings to Timothy and his fellow workers, there are a number of instructions about the teachings received as followers of Jesus. This is followed by reminders about behavior appropriate to bishops and deacons, and other workers in the household of God.
While growing up, I was fascinated by questions like “What does it mean to be a human being? What makes us who we are? Why are we the way are?” I would read a lot of sociology, anthropology, psychology, and probably a few more “ologies” I can’t remember at the moment. And it was all very interesting, if ultimately not quite as enlightening as I had hoped. And I remember often encountering one particular sort of statement about human beings that would always give me pause, a doubtful, skeptical kind of pause. It was the kind of statement that would compare humans, usually very favorably, to other forms of life on our planet.
Jesus said, “Come after me, and I will make you fishers of people.”
“Fishers of people” – in older translations of the Bible, “fishers of men” – is one of those phrases in the Gospels that I have noticed myself avoiding over the years in my meditation with scripture or when it surfaces in the lectionary. I don’t have much first-hand knowledge of fishing, but that’s not the source of the disconnect, because I don’t have first-hand knowledge of most activities and objects that were common in first century Palestine. When I hear the phrase “fishers of men,” I have mostly tended to think of a certain strategy of Christian mission legitimated by the imperative to “spread our nets” throughout the known world and “catch souls for Jesus” by any means possible. In other words, I think of mission malpractice, tightly interwoven with the history of British and American imperialism. So I have to sink deeper to hear these words from another angle, an angle that will yield the Life and Light I seek in these sacred pages. Thinking of myself or other people as fish is also challenging: fish out of water, hooked, confused, gasping for air and wondering how on earth they got from point A to point B.
But here I realize I’ve gotten ahead of myself. I do, in fact, have some personal acquaintance with fishing, lured up into my conscious mind by the words of today’s gospel reading. For your consideration, I offer you two brief stories from the “gospel of Keith.”
It may be difficult to imagine the Savior of the World being a mischievous tease, but there may be evidence of this in these very strange words. The disciples have asked a perfectly good question about what would later be referred to as the “rapture”. When some are taken, where will they be taken? His answer: “Where the corpse is, there the vultures will gather.” A bizarre non sequitur. A weird thought.
Commentaries struggle to make sense of this, offering a range of not very convincing interpretations. I think it’s possible that Jesus was being intentionally obscure, even mischievous or playful. We don’t know for sure what these words mean–which may be the point. We may need to be comfortable with some level of obscurity in religion—and be wary of religion that is too tidy, too wrapped in neat packages, too sensible, too domesticated, too useful.
Yesterday was Veterans Day – also known throughout the world as Remembrance or Armistice Day. It marks the armistice signed in Compiègne, France, between the Allies and Germany at the 11th hour, on the eleventh day of the eleventh month, 1918, which brought an end to hostilities on the Western Front in the First World War. A time to remember with thanksgiving those who died in the two world wars.
Isn’t this a delicious, made-for-the-movies rampage? In the verses just before Jesus turned water into wine at a wedding—but only after being borderline-rude to his mother: “Woman, what concern is that to you and to me? My hour has not yet come”. If in that episode he was standard bearer for cheeky young men, today he is patron saint of the hot headed.
He probably didn’t go all the way in with that whip of cords. The merchants and money changers would have been in the outer precincts of the Temple complex. Herod had built an enormous platform with retaining walls for the Temple, which was surrounded by a broad plaza, divided into zones of access. There was an outer Court of the Gentiles. Jewish women could get closer to the Temple proper. Jewish men could enter the Temple, but not into the court of the Priests. The High Priest could enter the Holy of Holies, but only once a year on the Day of Atonement. The Holy of Holies was the inner sanctum partitioned off by a great curtain. (The curtain rods of the baldacchino over our altar are a vestige of this.)