Holy Textures

Mark 9:2-9

The Transfiguration is an apt Preface to Lent and Jesus' journey to Jerusalem because what lies ahead is both a confrontation between the non-violent justice of the Kingdom of God and the violent injustice of the Roman Empire; as well as the non-violent way of the Beloved versus the hoped-for victory by the Messiah.

Year B
Transfiguration Sunday
February 19, 2012
Sunday Before Ash Wednesday
Last Sunday of the Season of Epiphany 
May be as early as February 1 or as late as March 7.

Or

Year B
Lent 2,
Alternate Reading B
March 4, 2012

Read the passage at the bottom of this post: Mark 9:2-9, The Message   or   Mark 9:2-9, The New Revised Standard Version (NRSV).

Click here for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "Farewell Tour."

This passage requires reading the First Testament passages about the prophet Elijah, 2 Kings 2:1-12: The Message or The New Revised Standard Version (NRSV). 

Just as he later does when he goes to pray in the Garden of Gethsemane (Mark 14:33), Jesus selects Peter, James, and John to accompany him. He leads them up a high mountain. Although unnamed and unstated, a "high mountain" is a "thin place," a place that is close to the spiritual realm, a place for sacred encounters.

Elijah and Moses represent the Prophets and the Law. Their talking with Jesus would signify the high spiritual status of Jesus.

Mark 2:23 -- 3:6

So what are we religious people to do with this lesson? On the one hand, like the Pharisees, we want to live our lives in accord with the Bible. But on the other hand, we find Jesus using the Bible to challenge understandings of what the Bible tells us to do!

Year B
Epiphany 9
Not Used in 2012
Sunday Between March 4 and March 7 Inclusive OR March 3 and March 7 in Leap Years

Read the passage at the bottom of this post: Mark 2:23--3:6, The Message   or   Mark 2:23--3:6, The New Revised Standard Version (NRSV).

Click here for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "."

In the previous passage, Mark 2:13-22, Jesus was being challenged because of who he ate with, and then because he was eating and not fasting.

Today's passage ups the ante because now Jesus is being challenged for not observing the Sabbath properly. And now it is the Pharisees themselves who show up for the first time.

Pharisees are religious leaders who had personally committed to leading lives that exemplified living according to God's commands as found in the Bible - the Torah. They are not bad guys. But they are among the religious elite. They are relatively wealthy. And they act as sort of religious watch dogs to make sure that other members of the house of Israel also observe God's commands.

Mark 2:13-22

Jesus' response successfully rebuts the Scribe's challenge by quoting an ancient proverb. This is a double victory because it demonstrates Jesus' knowledge of wisdom lore, and his ability to think on his feet - to use popular knowledge to come up with a witty, punchy reply. Score 2 for Jesus; 0 for the Scribes.

Year B
Epiphany 8
Not Used in 2012
Sunday Between February 25 and March 3 Inclusive OR February 25 and March 2 in Leap Years

Read the passage at the bottom of this post: Mark 2:13-22, The Message   or   Mark 2:13-22, The New Revised Standard Version (NRSV).

Click here for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "."

In Chapter 1 of Mark, we learned that Jesus' reputation began to spread throughout the region of Galilee because he taught as one with authority - unlike the Scribes - and because of his ability to heal.

In Chapter 2, the Scribes and others begin to challenge Jesus - to try and put him back in his place as a backwoods peasant. And we learn more of Jesus' teachings as he responds to these challenges.

Today's lesson has two challenges: one from the Scribes; and one from the disciples of John the Baptist.

Mark 2:1-12

When Jesus calls the man, "Son," he breaks the social barriers that normally isolate disabled persons. This is actually the real miracle in this story. While the man is still paralyzed; while his sins are still unforgiven; Jesus draws the man back into a full, honoured, place in the village social circle.

Year B
Epiphany 7
February 19, 2012
Sunday Between February 18 and February 24 Inclusive

Read the passage at the bottom of this post: Mark 2:1-12, The Message   or   Mark 2:1-12, The New Revised Standard Version (NRSV).

Click here for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "."

This story always fascinated me as a young boy: They removed the roof! Wow. How did they do that? Forgiving sins, and causing people to walk was nothing compared to removing a roof.

With all "miracle" stories in the Bible it is important NOT to get distracted by the special effects. The most important questions to ask are not: How did they do that? How was the physical situation changed?

The most important questions to ask are:

How did they do that? How were the social relationships changed?

Mark 1:40-45

The leper does not simply beg, "Please heal me." Rather, there is an affirmation of Jesus' authority that also requires his willingness: If you choose, you can make me clean.

Year B
Epiphany 6
February 12, 2012
Sunday Between February 11 and February 17 Inclusive

Read the passage at the bottom of this post: Mark 1:40-45, The Message   or   Mark 1:40-45, The New Revised Standard Version (NRSV).

Click here for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "Inner Work."

It is now believed that the disease we call leprosy was rare or non-existent in Palestine at the time of Jesus. However, since that was the translation adopted in the King James Version, that is still widely used even in modern translations.

The exact nature of the disease does not really concern us, because whatever the illness, a person with this disease was outcast from the community, forced to wear torn clothes, let their hair hang loose and uncared for, and warn approaching people by crying out, "Unclean! Unclean!"

Any person healed of the disease also needed to be declared by a priest to be free of the ban of social isolation - that is, to be declared "Clean."

Thus, in the New Testament, "healing" is often a two-step process: recovery from the physical illness or symptoms; then, being declared "clean" and accepted back into the community. (See Leviticus 13 and 14)

It is difficult for me to know how much I am reading back into the text my modern concern for the importance of the self - the importance of personal, willing, participation - voluntary consent - but I find it extra-ordinary that so many of the healing stories involve a conversation about naming one's desires / one's willingness.

The leper does not simply beg, "Please heal me." Rather, there is an affirmation of Jesus' authority that also requires his willingness:

If you choose, you can make me clean.

The verb translated as "you can make me clean," and "be made clean," also means "declare to be clean."

"Moved with pity" - other manuscripts have, "Moved with anger."

When Jesus reaches out his hand and touches the leper, he violates the social ban imposed on the leper - Jesus touches an "Untouchable."

Note the two steps: the leprosy leaves the man, and secondly, he is made clean.

All that remains now is for the priest to declare the man clean so that he can be formally restored to his community. This is what Jesus tells him to go and do.

The fact that Jesus tells him to say nothing to anyone is in keeping with his honourable behaviour as a Holy Man of God. (See also Mark 1:21-28, and Mark 1:29-39.)

At the time of Jesus it was dishonourable and shameless to boast, to claim a higher status or honour for oneself.

Others could praise you. Could gossip about you; could spread the word about what great things you could do. Could make it impossible for you to go into towns because the crowds attracted to see you would be too great.

But you? You yourself could NOT be seen as seeking this fame. Seeking fame - or even publically agreeing to it - would be shameful, and therefore would prove that you were not truly worthy of the honour others were giving you.

This text is rich with possibilities for reflecting on social isolation and the touching willingness that heals and restores community.

David Ewart
www.holytextures.com

Historical background information in this post is drawn primarily from Social-Science Commentary on the Synoptic Gospels, see link below, page 151.

* Link to Amazon.com Bibliography for Bruce Malina, et. al., Social Science Commentary on ... The Synoptic Gospels; The Gospel of John; The Book of Acts; The Letters of Paul; The Book of Revelation; and others.

Mark 1:40-45 (NRSV)

   ⁴⁰ A leper came to him begging him, and kneeling he said to him, "If you choose, you can make me clean." ⁴¹ Moved with pity, Jesus stretched out his hand and touched him, and said to him, "I do choose. Be made clean!" ⁴² Immediately the leprosy left him, and he was made clean. ⁴³ After sternly warning him he sent him away at once, ⁴⁴ saying to him, "See that you say nothing to anyone; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them." ⁴⁵ But he went out and began to proclaim it freely, and to spread the word, so that Jesus could no longer go into a town openly, but stayed out in the country; and people came to him from every quarter. 

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

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Mark 1:40-45 (The Message)

   ⁴⁰ A leper came to him, begging on his knees, "If you want to, you can cleanse me."

   ⁴¹ Deeply moved, Jesus put out his hand, touched him, and said, "I want to. Be clean." ⁴² Then and there the leprosy was gone, his skin smooth and healthy. ⁴³ Jesus dismissed him with strict orders: ⁴⁴ "Say nothing to anyone. Take the offering for cleansing that Moses prescribed and present yourself to the priest. This will validate your healing to the people." ⁴⁵ But as soon as the man was out of earshot, he told everyone he met what had happened, spreading the news all over town. So Jesus kept to out-of-the-way places, no longer able to move freely in and out of the city. But people found him, and came from all over. 

Scripture quotations from THE MESSAGE. Copyright © by Eugene H. Peterson 1993, 1994, 1995, 1996, 2000, 2001, 2002. Used by permission of NavPress Publishing Group.

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Permission is granted for non-profit use of these materials.
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Otherwise, please acknowledge source as, "David Ewart, www.holytextures.com."

Mark 1:29-39

Jesus' followers have an immediate and worthy need that should be attended to. It is something they have already done - with great success - and could do again - also likely with great success. Very tempting. But it is not, "What I came out to do."

Year B
Epiphany 5
February 5, 2012
Sunday Between February 4 and February 10 Inclusive

Read the passage at the bottom of this post: Mark 1:29-39, The Message   or   Mark 1:29-39, The New Revised Standard Version (NRSV).

Click here for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "Witnessing."

The fact that Simon's mother-in-law is living in her daughter's home suggests she has no husband or sons to care for her. Her healing is accomplished with a gesture - a personal touch. The visible sign of her healing is that she is able to return to her customary role. (That is, don't read this as an ode to housewifery. Though, one might want to observe that she is the first example of a person serving Jesus.) This healing on the Sabbath happens in the privacy of Simon's home.

But after the Sabbath ends, after sundown, the whole village (not "city" as per the NRSV) comes. The sick are healed, demons are cast out, and those who are healthy give public witness - and increased public status and honour - to what Jesus does.

Note that once again (see Mark 1:21-28), Jesus adamantly prevents the demons from speaking about him. He does this to honourably demonstrate that he is not personally promoting himself; he is not personally seeking increased status and fame. Others may give him increased status and fame, but like a truly honourable person, Jesus will not publically receive it. To do so would be highly dishonourable and shameless.

Mark 1:21-28

Jesus may have the authority to silence unclean spirits, but as we all learn to our own peril, no one can silence gossip, not even Jesus. And so his fame begins to spread through those who were there telling others what Jesus has done.

Year B
Epiphany 4
January 29, 2012
Sunday Between January 28 and February 3 Inclusive

Read the passage at the bottom of this post: Mark 1:21-28, The Message   or   Mark 1:21-28, The New Revised Standard Version (NRSV).

Click here for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "Being Possessed."

Having recruited some disciples, Jesus now begins teaching in public places.

Malina points out that verses 21-27 are the first of a "Mark sandwich." That is, a set of verses that begin and end with similar material, with a different material in the middle. (See also: 3:20-35, 5:21-43, 6:7-31, and 11:12-25.) And just as a sandwich is eaten in a bite of the whole, and not first the top piece of bread, then the filling, then the bottom slice; so too the passage must be understood as a whole and not just the individual parts. In this case the parts are:

1. Jesus teaches with authority; the crowd is amazed.
2. An unclean spirit cries out and Jesus shows his authority over the spirit.
3. The crowd is amazed and comments on his teaching with authority.

Those are the pieces. The sandwich that must be chewed over is the authority of Jesus.

A key is to start with the filling - the unclean spirit.

Mark 1:14-20

The fact that Jesus is out alone at night and that the four all leave their families to follow / travel with Jesus is abnormal and deviant behaviour. By and large, most followers of Jesus today will never become itinerant night owls. However if we also never do anything that threatens the status quo, never do anything that is abnormal or deviant, then one wonders how exactly are we following Jesus?

Year B
Epiphany 3
January 22, 2012
Sunday Between January 21 and January 27 Inclusive

Read the passage at the bottom of this post: Mark 1:14-20, The Message   or   Mark 1:14-20, The New Revised Standard Version (NRSV).

Click here for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "Decisions."

Verse 14. Scholars speculate that Jesus was a disciple of John the Baptist based on this reference that Jesus begins his public ministry after John is arrested.

Verse 15. Mark began his gospel with "the good news of Jesus the Christ, the Son of God," and now we hear Jesus' "sound bite" of just what that Good News is:

The time is fulfilled, and the Kingdom of God has come near; repent and believe in the good news.

Welcome to Holy Textures, Year B, Epiphany

Holy Textures is a spot for my musings on the various Biblical texts that come our way through the Revised Common Lectionary.

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Year B - Season of Epiphany - 2012

This year, there are 7 Sundays following Epiphany, January 6 and before Ash Wednesday, February 22. This will give us time to read through Chapter 1 of Mark - with one detour into John (for reasons that escape my imagination).

I like a long Season of Epiphany because it gives a chance to catch one's breath after Advent-Christmas before plunging into getting ready for Lent.

Epiphany of the Lord
January 6  or  May be used on the First Sunday of January
Matthew 2:1-12.   
"." 
Sermon: "Joy That Brings Change."

Baptism of the Lord
First Sunday After The Epiphany
January 8, 2012
Mark 1:4-11.  
"We might understand the baptism of Jesus as a selfless aligning / embodying of self with the desires of God. Rather than a functional baptism - that is, being baptized so that some function could happen - the forgiveness of sins - this is a revelatory baptism - that is, enacting, confirming and making visibly real what is already the case: You are my Son, whom I love; with you I am well pleased." 
Sermon: "A River Flows Through Us."

Epiphany 2
January 15, 2012
John 1:43-51.  
"I believe the keys in understanding this passage are, on the one hand, to NOT treat it as simply a story of how Nathaniel met Jesus; nor, on the other hand, to get all mystical and obscure. John wants us to SEE Jesus, to COME to him, and thereby to receive LIFE in its abundance." 
Sermon: "Come and See."

Epiphany 3
January 22, 2012
Mark 1:14-20.
"The fact that Jesus is out alone at night and that the four all leave their families to follow / travel with Jesus is abnormal and deviant behaviour. By and large, most followers of Jesus today will never become itinerant night owls. However if we also never do anything that threatens the status quo, never do anything that is abnormal or deviant, then one wonders how exactly are we following Jesus?"  
Sermon: "Decisions."

Epiphany 4
January 29, 2012
Mark 1:21-28.  
"Jesus may have the authority to silence unclean spirits, but as we all learn to our own peril, no one can silence gossip, not even Jesus. And so his fame begins to spread through those who were there telling others what Jesus has done." 
Sermon: "Being Possessed."

Epiphany 5
February 5, 2012
Mark 1:29-39.  
"Jesus' followers have an immediate and worthy need that should be attended to. It is something they have already done - with great success - and could do again - also likely with great success. Very tempting. But it is not, 'What I came out to do.'" 
Sermon: "Witnessing."

Epiphany 6
February 12, 2012
Mark 1:40-45.  
"The leper does not simply beg, "Please heal me." Rather, there is an affirmation of Jesus' authority that also requires his willingness: If you choose, you can make me clean." 
Sermon: "Inner Work."

Epiphany 7
May be replaced by readings for Transfiguration Sunday below. 
February 19, 2012
Mark 2:1-12.  
"When Jesus calls the man, "Son," he breaks the social barriers that normally isolate disabled persons. This is actually the real miracle in this story." 
Sermon: "."

Epiphany 8
Not used in 2012. 
Mark 2:13-22.  
"Jesus' response successfully rebuts the Scribe's challenge by quoting an ancient proverb. This is a double victory because it demonstrates Jesus' knowledge of wisdom lore, and his ability to think on his feet - to use popular knowledge to come up with a witty, punchy reply. Score 2 for Jesus; 0 for the Scribes." 
Sermon: "." 

Epiphany 9
Not used in 2012. 
Mark 2:23--3:6.
"So what are we religious people to do with this lesson? On the one hand, like the Pharisees, we want to live our lives in accord with the Bible. But on the other hand, we find Jesus using the Bible to challenge understandings of what the Bible tells us to do!" 
Sermon: "."

Transfiguration Sunday
February 19, 2012,
Mark 9:2-9.  
"The Transfiguration is an apt Preface to Lent and Jesus' journey to Jerusalem because what lies ahead is both a confrontation between the non-violent justice of the Kingdom of God and the violent injustice of the Roman Empire; as well as the non-violent way of the Beloved versus the hoped-for victory by the Messiah." 
Sermon: "Farewell Tour."

John 1:43-51

I believe the keys in understanding this passage are, on the one hand, to NOT treat it as simply a story of how Nathaniel met Jesus; nor, on the other hand, to get all mystical and obscure. John wants us to SEE Jesus, to COME to him, and thereby to receive LIFE in its abundance.

Year B
Epiphany 2
January 15, 2012
Sunday Between January 14 and January 20 Inclusive

Read the passage at the bottom of this post: John 1:43-51, The Message   or   John 1:43-51, The New Revised Standard Version (NRSV).

Click here for an easy to print or email Adobe PDF version of this note.

Sermon by the Rev. Dr. George Hermanson, "Come and See."

By way of background, it may be helpful to note that this passage is the third that begins with, "The next day." (See John 1:29 and 1:35) The first of these gives John the Baptist's testimony that Jesus is the Lamb of God on whom John saw the Holy Spirit descend like a dove. (Note that there is no reference to Jesus being baptized by John.) In the second, John again says of Jesus, "Behold the Lamb of God." Two of John's disciples then leave him and follow Jesus. One of them, Andrew, then goes and fetches his brother Simon Peter who also goes to meet Jesus.

It cannot be overemphasized to pay attention to the frequency of the verbs "behold / see," and "come / follow." The whole purpose of the Gospel of John is that we should SEE who Jesus really is so that we might truly trust and abide in him and thereby have true life. (See John 20:31) For more information, see my Introduction to John.