September 16 NOTES FOR REFLECTION Ordinary 24
Texts: Isaiah 50:4-9a; James 3:1-12; Mark 8:27-38
Theme: Three options suggested themselves to me. First, that great question Jesus asked (and still asks) his disciples, "Who do you say I am?" Secondly, "Listening before Speaking" (or, perhaps, "Listening to the Right Voice)". Thirdly, "Letting Go of Human Concerns", which is the one I have finally gone with for reasons that I hope will become clear as we go on.
Introduction. The great prophet Isaiah manages to say an enormous amount about prayer, listening to God, and suffering the consequences graciously in just a few verses. As all true prophets remind us, when they speak their words are not their own: they speak only the words they first hear from God. [Jesus said the same thing about himself: see John 8:28.] James is back to his favourite subject – the unruly tongue – which we use both to praise God and to harm others. And Peter gives us a working example of this very truth, confessing (with his tongue) the great truth of Jesus' identity, and rebuking (with his tongue) Jesus for talking about his death.
Background. In some ways today's readings form a climax to all I have been on about in these Notes since Pentecost. They sum up the clash that goes on in our inner selves between the spiritual life into which we are re-born through the appropriation of the gift of the Spirit in baptism, and the material, physical life we were born into from our mother's womb and have been living ever since. For the prophet, that clash is highlighted by the delight of listening to God morning by morning, and the physical abuse and mockery he receives from those who do not like his prophetic message. For James it is manifested in the fact that we use our one tongue for the highest purpose, to praise God, and for the lowest, to abuse others. And in the gospel reading, Peter shows great spiritual insight (emphasised in Matthew's account of this episode: Matthew 16:17), and then, led astray by his own natural fear of death and/or fear of losing his friend and teacher, he listens to the devil instead of the Spirit. As Jesus puts it, Peter gives priority to human concerns instead of the concerns of God. (Perhaps we are to hear in Peter's rebuke an echo from the wilderness where Jesus was tempted (Matthew 4:6), and even a "pre-audition" of the mockery on the cross (Mark 15:29-32).
Last week I suggested that Jesus' encounter with the uppity woman from Syro-Phoenicia was a growth moment for him, as he seemed to suddenly realise that his mission was to the whole world and not just to the House of Israel as he had previously thought. This week we see Peter on the same sort of cusp, but not yet sufficiently empowered (Pentecost had not yet come, of course,) to make that final leap into the Kingdom of God, the new realm of consciousness that is open to the presence of God in the new and powerful way that Jesus is trying to show his fellow men and women. Peter gets only half of it: he understands that Jesus is "something new" but he does not understand that, to follow Jesus into this new life, he, Peter, (and of course all the rest of us) have to let go of the old life, with its natural desire of self-preservation at all costs as its foundation. In the language of the Christian mystical tradition, Peter seeks illumination and even union but does not want to pass through the necessary first stage of purgation.
Back to the tongue. Lest it be thought that James has a peculiar obsession with the tongue (he does say some pretty strong things about it in today's passage), I can report that I once did a Bible search on this very topic and came up with an amazing number of instances where the danger of the tongue takes centre stage. Here's a few to be going on with: Job 33:3; Psalms 12:2-4, 15:2-3, 34:1, 50:19-20, and 120:2; Proverbs 6:16-19, 12:18-19, 15:4, 18:21, and 21:23; Isaiah 6:5-7; Matthew 12:33-37 and 15:18-20; John 8:42-44; Ephesians 4:29-31, and Ephesians 5:4; as well as James 1:19-21, 1:26, 3:5-6, and 3:7-10.
And perhaps we get some understanding of all this from the glorious opening to John's gospel, "In the beginning was the Word, and the Word was with God, and the Word was God." The sacredness of all language is rooted here in divinity.
[And for all those who have been yelling at these Notes, "Hark who's talking!" yes, I do know I have a problem with that.]
Isaiah. Here we have a beautiful picture of a true man of prayer. Each morning he awakens to the sound of God's voice. He doesn't so much say his prayers as "listens" his prayers. The Daily Office becomes for him a period of learning from God, not just when he has time, or when he feels like it, or when he's got nothing more pressing to do, but "morning by morning", so that, over time, he has acquired "an instructed tongue" (a marvellous phrase). It means that he has not just stored up knowledge or wisdom in his mind, which he may or may not choose to use to bridle his tongue, but the tongue itself now knows what to say! But wait – there's more! How does Isaiah know that he is listening to God and not to some other spirit? By the effect of the words he hears and passes on to others. The true word, the word of God, "sustains the weary"; if the words we speak do not have that effect on others, we are not speaking the word of God. The initiative as always is with God (God has opened Isaiah's ears and given him an instructed tongue), but a response is called for, a response of acceptance and surrender: Isaiah has not been rebellious, he has not drawn back. There is great personal cost to all this. In his case he is subjected to physical abuse and mockery; but he is able to accept all this graciously because he knows that God is with him.
Taking It Personally.
· Meditate on verse 4. After a few minutes, jot down anything you have learnt during this period.
· For one week, try saying to God, as soon as you wake up, "Lord, please teach me something today you want me to learn." Wait in silence for a few minutes in case of an immediate reply!
· In the evening reflect on the day's events. How has God answered that prayer during the day?
· How have you used your tongue that day? Did you say things that you shouldn't have? Did you control your tongue well? Did you use it to edify and encourage others?
· Has your faithfulness to God cost you anything? Have you suffered for your faith?
· Have you been aware of God's presence with you during the day?
James. If the epistles give us an insight into the sort of people they were addressed to, James' intended recipients must have been a right bunch! He's back on his favourite topic of the dangers posed to our spiritual health by our tongues. He starts with the special care needed by teachers, presumably as they may lead others into error if their teaching is wrong. But there is more to these opening verses than that. In verse 2 he writes, Those who are never at fault in what they say are perfect, able to keep their whole body in check. In other words, if we can control our tongues, we control ourselves in every way. [Tell that to those who sometimes seem to think that the only kind of sins condemned by the Bible are of a sexual nature!] James is not the best writer in the Bible; he labours the point with a collection of metaphors that are at best clumsy and at worst somewhat juvenile; but his point and his passion cannot be denied: The tongue "corrupts the whole person" (verse 6): "It is a restless evil, full of deadly poison." (verse 8) But perhaps his last argument is best: how can we use the same instrument to praise God and to curse people made in the image of God? At the risk of adding to his rather large pile of images, we might ask, how can we use a vessel for Eucharistic wine and for washing out our paintbrush?
Taking It Personally.
· This is the passage for your own spiritual stock-take. Look back over the past week at the things you have said, and at the things that you have failed to say, and confess any failings to God.
· Select three other passages relating to this topic from the list given above, and ponder them. Notice that foolish talk, gossip, and coarse jokes are all included along with straight-out insults and lying. Have you gossiped this week, or shared any scandal?
Mark. A central point in the gospel narrative is reached today, beginning with this passage, and including the story of the Transfiguration which succeeds it. The setting is important. It takes place in the area around Caesarea Philippi, a Roman garrison city and administrative headquarters, designed to make a statement to the local inhabitants about the unchallengeable power of Rome. Against that background, Jesus and 12 very insignificant Galileans hold this extraordinary discussion. Some commentators have suggested that verse 28 implies a popular belief in reincarnation. That is possible, but unlikely (at least among Jews) in the broad sense, but there was a belief that particular individuals (Elijah being the standout example) might return at some stage. This verse may mean that people think Jesus might be another Elijah in the way that rugby fans are hoping that Aaron Cruden may prove to be another Dan Carter, or Sam Cain might be the next Richie McCaw.
Peter's famous "Confession of Christ" signals to Jesus that he is making progress in getting through to Peter and the other disciples that in him the new age is dawning. It also signals to him that it is time to make it clear that his Messiahship is not inaugurated in power but in suffering love. Peter's instinctual response is immediate and blunt: he "rebukes" Jesus, the word used in the Scriptures for acts of exorcism when Jesus "rebukes" an evil spirit. Think about that for a moment, and about the sheer arrogance of thinking that he has the right to contradict the One whom he has just acknowledged as the Messiah! It is precisely that "old mindset" – the one dominated by "human concerns" - that we have to lose if we wish to follow Jesus into this new Kingdom, this new spiritual way of living in the World of Reality where God is, as opposed to what we call the real world. That is the life we must lose for his sake and for the gospel: only thus are we "saved". In classical terms, this is purgation in its most complete form.
Taking It Personally.
· This is a good passage for praying with your imagination. Put yourself in that group in the shadow of the big impressive buildings in Caesarea Philippi. Are you looking at Jesus or are you more interested in the buildings? With Jesus, are you a spectator or a participant?
· Can you recall an occasion of insight and conviction when you could have stood with Peter and proclaimed your faith in Christ; and an occasion on which you found yourself "disagreeing" with any aspect of Jesus' teaching?
· Ask God to show you anything that you might need to let go if you are to follow Jesus more wholeheartedly.
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